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{"verseMap":{"1":[{"id":12855,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fullness","title_en":"Fullness","content_ro":"<h3>FULLNESS<\/h3>\n<p>Common translation of the Greek term <span class=\"greek\" lang=\"el\">pleroma<\/span><em>.<\/em> The word carries various shades of meaning that must be determined by observing its use in context.<\/p>\n<h4>General Usage<\/h4>\n<p>In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mark’s Gospels of a patch that fills up a hole in an old garment (Mt 9:16; Mk 2:21), and in Mark of the pieces of fish that fill a basket (Mk 6:43; 8:20).<\/p>\n<h4>“Earth” Expressions<\/h4>\n<p>In several instances in the <span>kjv<\/span> the term is found in the phrase “the earth and its fullness” (Pss 24:1; 50:12; 89:11; 1 Cor 10:26) or “the sea and its fullness” (1 Chr 16:32; Ps 96:11-12), meaning “contents.” Beyond its obvious quantitative sense, the meaning in these expressions may reflect a qualitative character: the contents of the earth are good and special. The Hebrew mind viewed the created order as a reflection of the Creator (Pss 8:5-6; 19:1-6; Jer 23:24). Accordingly, whenever people entered into relationship with anything God had created, whether in work or meals or relationships, they also entered objectively into relationship with God, who had given those things. Thus, the Jews heard with horror the prophetic announcement of God’s intention to bring destruction upon “the land and all that fills it” (Jer 8:16; 47:2; Ez 12:19; 19:7; 30:12).<\/p>\n<h4>The Apostle Paul’s Usage<\/h4>\n<p>The origin of Paul’s understanding and use of “fullness” as a significant theological term has been debated. It is held by some that the word was a technical term used by the Gnostics in reference to a realm of spiritual beings that bridged the space between the true God and an “evil” earth. Subsequently, false teachers came to view Christ as one among many deities who lived in that “fullness.” In order to correct the misunderstanding, Paul borrowed the term from his opponents and applied it to Christ. Jesus is not just one of the beings between God and humanity, Paul taught; rather, he is all there is (“the fullness”) between God and humanity (Col 1:15-20).<\/p>\n<p>Against that view it is argued that Paul used the term in several contexts where that interpretation is obviously inadequate (Rom 13:10; Eph 1:22-23). In addition, it is likely that Paul, with his Pharisaic Jewish background, would understand the term in light of its OT usage. Thus, Paul’s use of the term may be better understood as not borrowed from his opponents.<\/p>\n<p>Paul used the term four times in the book of Romans. It can be rendered “full inclusion” in reference to the total number of Jews (Rom 11:12) or Gentiles (v 25) who will come to God. In verse 12, however, the term is set in opposition to the “failure” and “trespass” of the Jews, who feel that righteousness is a matter of their Jewish heritage rather than faith. It may be that Paul used the term in reference to “complete obedience to God’s will.” Thus, in essence Paul said, “If their disobedience means this much good for the world, think of what their obedience will mean.” It is in this active sense that “fullness” is used in Romans 13:10. Love brings to realization all that the law intends. Similarly, Paul desires that his own life be a full expression of the gospel of Christ (15:29).<\/p>\n<p>In the book of Ephesians, the church is referred to as the “fullness of Christ” (Eph 1:22-23; 4:13), and “the fullness of God” (3:19). A variety of interpretations have been offered for this phrase: the church is filled, made complete or whole by Christ; the church possesses the attributes of Christ; the church is the agent through which Christ does all his work. The church is full of Christ in that it is the complete, continuing expression of his words and works (compare Col 2:10). In the book of Colossians, Paul used the term in reference to Christ; in him dwells the “fullness of God” (1:19; 2:9). These passages are often interpreted as proclaiming the equality of Christ with God. All of God’s attributes are contained in Christ. All that God is, Christ is.<\/p>\n<h4>The Apostle John’s Usage<\/h4>\n<p>The prologue to John’s Gospel states that the “fullness of Christ” is received by all believers (1:16). The exact nature of this fullness is defined in verse 14: “And the Word became flesh and dwelt among us, full of grace and truth.” The Greek word for “fullness” here indicates plenitude and totality. The Gnostics used the word to describe the totality of all deities. John, as with Paul, used the word to describe Christ as the fullness, the plenitude of God, for all the fullness of the Godhead dwells in him bodily (see Col 1:19; 2:9).<\/p>\n<p>Since all of God’s fullness dwells in Christ, every spiritual reality is found in Christ. In Christ, believers lack nothing. Of course, no single believer could receive all that Christ is; it takes the body of Christ to appropriate Christ’s fullness and to express it (Eph 1:23). Nevertheless, each believer receives in measure the same content of that fullness. Christ is continually full; he never is depleted. No matter how much the believers receive of him, he keeps on giving. Believers do not need to seek any other source but Christ.<\/p>","content_en":"<h3>FULLNESS<\/h3>\n<p>Common translation of the Greek term <span class=\"greek\" lang=\"el\">pleroma<\/span><em>.<\/em> The word carries various shades of meaning that must be determined by observing its use in context.<\/p>\n<h4>General Usage<\/h4>\n<p>In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mark’s Gospels of a patch that fills up a hole in an old garment (Mt 9:16; Mk 2:21), and in Mark of the pieces of fish that fill a basket (Mk 6:43; 8:20).<\/p>\n<h4>“Earth” Expressions<\/h4>\n<p>In several instances in the <span>kjv<\/span> the term is found in the phrase “the earth and its fullness” (Pss 24:1; 50:12; 89:11; 1 Cor 10:26) or “the sea and its fullness” (1 Chr 16:32; Ps 96:11-12), meaning “contents.” Beyond its obvious quantitative sense, the meaning in these expressions may reflect a qualitative character: the contents of the earth are good and special. The Hebrew mind viewed the created order as a reflection of the Creator (Pss 8:5-6; 19:1-6; Jer 23:24). Accordingly, whenever people entered into relationship with anything God had created, whether in work or meals or relationships, they also entered objectively into relationship with God, who had given those things. Thus, the Jews heard with horror the prophetic announcement of God’s intention to bring destruction upon “the land and all that fills it” (Jer 8:16; 47:2; Ez 12:19; 19:7; 30:12).<\/p>\n<h4>The Apostle Paul’s Usage<\/h4>\n<p>The origin of Paul’s understanding and use of “fullness” as a significant theological term has been debated. It is held by some that the word was a technical term used by the Gnostics in reference to a realm of spiritual beings that bridged the space between the true God and an “evil” earth. Subsequently, false teachers came to view Christ as one among many deities who lived in that “fullness.” In order to correct the misunderstanding, Paul borrowed the term from his opponents and applied it to Christ. Jesus is not just one of the beings between God and humanity, Paul taught; rather, he is all there is (“the fullness”) between God and humanity (Col 1:15-20).<\/p>\n<p>Against that view it is argued that Paul used the term in several contexts where that interpretation is obviously inadequate (Rom 13:10; Eph 1:22-23). In addition, it is likely that Paul, with his Pharisaic Jewish background, would understand the term in light of its OT usage. Thus, Paul’s use of the term may be better understood as not borrowed from his opponents.<\/p>\n<p>Paul used the term four times in the book of Romans. It can be rendered “full inclusion” in reference to the total number of Jews (Rom 11:12) or Gentiles (v 25) who will come to God. In verse 12, however, the term is set in opposition to the “failure” and “trespass” of the Jews, who feel that righteousness is a matter of their Jewish heritage rather than faith. It may be that Paul used the term in reference to “complete obedience to God’s will.” Thus, in essence Paul said, “If their disobedience means this much good for the world, think of what their obedience will mean.” It is in this active sense that “fullness” is used in Romans 13:10. Love brings to realization all that the law intends. Similarly, Paul desires that his own life be a full expression of the gospel of Christ (15:29).<\/p>\n<p>In the book of Ephesians, the church is referred to as the “fullness of Christ” (Eph 1:22-23; 4:13), and “the fullness of God” (3:19). A variety of interpretations have been offered for this phrase: the church is filled, made complete or whole by Christ; the church possesses the attributes of Christ; the church is the agent through which Christ does all his work. The church is full of Christ in that it is the complete, continuing expression of his words and works (compare Col 2:10). In the book of Colossians, Paul used the term in reference to Christ; in him dwells the “fullness of God” (1:19; 2:9). These passages are often interpreted as proclaiming the equality of Christ with God. All of God’s attributes are contained in Christ. All that God is, Christ is.<\/p>\n<h4>The Apostle John’s Usage<\/h4>\n<p>The prologue to John’s Gospel states that the “fullness of Christ” is received by all believers (1:16). The exact nature of this fullness is defined in verse 14: “And the Word became flesh and dwelt among us, full of grace and truth.” The Greek word for “fullness” here indicates plenitude and totality. The Gnostics used the word to describe the totality of all deities. John, as with Paul, used the word to describe Christ as the fullness, the plenitude of God, for all the fullness of the Godhead dwells in him bodily (see Col 1:19; 2:9).<\/p>\n<p>Since all of God’s fullness dwells in Christ, every spiritual reality is found in Christ. In Christ, believers lack nothing. Of course, no single believer could receive all that Christ is; it takes the body of Christ to appropriate Christ’s fullness and to express it (Eph 1:23). Nevertheless, each believer receives in measure the same content of that fullness. Christ is continually full; he never is depleted. No matter how much the believers receive of him, he keeps on giving. Believers do not need to seek any other source but Christ.<\/p>","summary_ro":"FULLNESS Common translation of the Greek term pleroma. The word carries various shades of meaning that must be determined by observing its use in context. General Usage In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mar...","summary_en":"FULLNESS Common translation of the Greek term pleroma. The word carries various shades of meaning that must be determined by observing its use in context. General Usage In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mar...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":13978,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Glory","title_en":"Glory","content_ro":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","content_en":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","summary_ro":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","summary_en":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23393,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lord","title_en":"Lord","content_ro":"<h3>LORD<\/h3>\n<p>“Lord” in English is the rendering of the Hebrew <span class=\"hebrew\" lang=\"he\">‘adonai<\/span> or of the Greek <span class=\"greek\" lang=\"el\">kurios<\/span><em>.<\/em> The Hebrew YHWH is usually rendered “<span>Lord<\/span>”; <em>See<\/em> Yahweh (YHWH).<\/p>\n<p>God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10).<\/p>\n<p>The later prophets indicated that God is Lord or King of history because he directs the affairs of humans and nations (1 Kgs 19:15-18; Is 10:5-9; Am 9:7) and he is the Lord of universal morality (Ez 25–32; Am 1:3–2:16). But he is especially the Lord of Israel; his expressed will represents their civil and religious constitution and demands absolute obedience (Ex 20:2). The divine sovereignty was, however, Israel’s comfort under oppression and hope for the future, when a triumphant Day of the Lord would right its wrongs, punish its oppressors, and restore its glory (Is 2:2-4, 11-12; 34:8; Ez 30:1-5; Jl 2:31–3:1).<\/p>\n<p>In the Septuagint, the regular expression for “Lord\/ lord\/master” is <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which in the Greek NT also is used of masters, husbands, and rulers (Mt 25:11; Lk 14:21; Acts 25:26; 1 Pt 3:6); of God (Mt 11:25; Heb 8:2); and of pagan gods (1 Cor 8:5). It is used of Jesus as a customary title of respect (“sir,” Mt 8:2; 15:25); it also retains its Septuagint associations of faith, reverence, and worship (Mt 3:3; Lk 7:13; Acts 5:14; 9:10; 1 Cor 6:13-14; Heb 2:3; Jas 5:7); it appears in phrases like “the Lord Jesus,” “the Lord’s Day,” “the Lord’s Table,” “the Spirit of the Lord” (who is also “Lord,” 2 Cor 3:17), “in the Lord,” “from the Lord,” “light in the Lord,” “boast in the Lord.” Sometimes it is not clear whether God or Christ is intended (Acts 9:31; 2 Cor 8:21). The title is attributed to Jesus himself in John 13:13-14; in John 20:28 Jesus accepts the title “My Lord and my God!”<\/p>\n<p>In the first Christian sermon Jesus’ lordship is made central to salvation (Acts 2:21). It appears that the public confession of Jesus as Lord was the approved focus and expression of Christian faith, and the basis of membership in the apostolic church (Acts 16:31; Rom 10:9; 1 Cor 12:3; Phil 2:11). Thus, it could become more a formal statement than a sincere expression of belief—hence, the warnings in Matthew 7:21 and Luke 6:46.<\/p>\n<p>From the first, such a confession was fraught with meaning. In common usage “lord” reflected the slave system and implied the absolute power exercised by the master over the purchased slave. So Paul unhesitatingly expounds the moral implications of Christian redemption (1 Cor 6:19-20; 7:22-23; <em>see<\/em> photo). To Jewish minds, the title had messianic overtones of kingship and authority (Lk 20:41-44), offending both Jews and Romans. Politically, “Lord” was a title claimed by Caesar. Therefore, it is significant that Jesus is called “King of kings and Lord of lords” during the age of Domitian when Caesar worship was mandated (Rv 17:14; 19:16).<\/p>\n\n<p>Among Greek-speaking Jews of the dispersion, familiar with the Septuagint, as among Gentiles, for whom “Lord” was the customary title for the many gods of polytheism, the application to Jesus of the epithet belonging to godhead was blasphemous, especially when associated with “Son of God,” prayer, praise, total devotion, and hope (1 Cor 8:5-6; Phil 2:9-11; 1 Thes 4:14-17). On every level, therefore, the adoring tribute given to Jesus was loaded not only with spiritual meaning but with positive and imminent danger.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; God, Names of.<\/p>","content_en":"<h3>LORD<\/h3>\n<p>“Lord” in English is the rendering of the Hebrew <span class=\"hebrew\" lang=\"he\">‘adonai<\/span> or of the Greek <span class=\"greek\" lang=\"el\">kurios<\/span><em>.<\/em> The Hebrew YHWH is usually rendered “<span>Lord<\/span>”; <em>See<\/em> Yahweh (YHWH).<\/p>\n<p>God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10).<\/p>\n<p>The later prophets indicated that God is Lord or King of history because he directs the affairs of humans and nations (1 Kgs 19:15-18; Is 10:5-9; Am 9:7) and he is the Lord of universal morality (Ez 25–32; Am 1:3–2:16). But he is especially the Lord of Israel; his expressed will represents their civil and religious constitution and demands absolute obedience (Ex 20:2). The divine sovereignty was, however, Israel’s comfort under oppression and hope for the future, when a triumphant Day of the Lord would right its wrongs, punish its oppressors, and restore its glory (Is 2:2-4, 11-12; 34:8; Ez 30:1-5; Jl 2:31–3:1).<\/p>\n<p>In the Septuagint, the regular expression for “Lord\/ lord\/master” is <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which in the Greek NT also is used of masters, husbands, and rulers (Mt 25:11; Lk 14:21; Acts 25:26; 1 Pt 3:6); of God (Mt 11:25; Heb 8:2); and of pagan gods (1 Cor 8:5). It is used of Jesus as a customary title of respect (“sir,” Mt 8:2; 15:25); it also retains its Septuagint associations of faith, reverence, and worship (Mt 3:3; Lk 7:13; Acts 5:14; 9:10; 1 Cor 6:13-14; Heb 2:3; Jas 5:7); it appears in phrases like “the Lord Jesus,” “the Lord’s Day,” “the Lord’s Table,” “the Spirit of the Lord” (who is also “Lord,” 2 Cor 3:17), “in the Lord,” “from the Lord,” “light in the Lord,” “boast in the Lord.” Sometimes it is not clear whether God or Christ is intended (Acts 9:31; 2 Cor 8:21). The title is attributed to Jesus himself in John 13:13-14; in John 20:28 Jesus accepts the title “My Lord and my God!”<\/p>\n<p>In the first Christian sermon Jesus’ lordship is made central to salvation (Acts 2:21). It appears that the public confession of Jesus as Lord was the approved focus and expression of Christian faith, and the basis of membership in the apostolic church (Acts 16:31; Rom 10:9; 1 Cor 12:3; Phil 2:11). Thus, it could become more a formal statement than a sincere expression of belief—hence, the warnings in Matthew 7:21 and Luke 6:46.<\/p>\n<p>From the first, such a confession was fraught with meaning. In common usage “lord” reflected the slave system and implied the absolute power exercised by the master over the purchased slave. So Paul unhesitatingly expounds the moral implications of Christian redemption (1 Cor 6:19-20; 7:22-23; <em>see<\/em> photo). To Jewish minds, the title had messianic overtones of kingship and authority (Lk 20:41-44), offending both Jews and Romans. Politically, “Lord” was a title claimed by Caesar. Therefore, it is significant that Jesus is called “King of kings and Lord of lords” during the age of Domitian when Caesar worship was mandated (Rv 17:14; 19:16).<\/p>\n\n<p>Among Greek-speaking Jews of the dispersion, familiar with the Septuagint, as among Gentiles, for whom “Lord” was the customary title for the many gods of polytheism, the application to Jesus of the epithet belonging to godhead was blasphemous, especially when associated with “Son of God,” prayer, praise, total devotion, and hope (1 Cor 8:5-6; Phil 2:9-11; 1 Thes 4:14-17). On every level, therefore, the adoring tribute given to Jesus was loaded not only with spiritual meaning but with positive and imminent danger.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; God, Names of.<\/p>","summary_ro":"LORD “Lord” in English is the rendering of the Hebrew ‘adonai or of the Greek kurios. The Hebrew YHWH is usually rendered “Lord”; See Yahweh (YHWH). God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10). The la...","summary_en":"LORD “Lord” in English is the rendering of the Hebrew ‘adonai or of the Greek kurios. The Hebrew YHWH is usually rendered “Lord”; See Yahweh (YHWH). God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10). The la...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26562,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Music","title_en":"Music","content_ro":"<h3>MUSIC<\/h3>\n<p>A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship.<\/p>\n<p>The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human impulse to sing. The injunction “sing to the Lord” was a signal for the people to pour out their praise in song.<\/p>\n<p>The Bible, however, is limited in its treatment of music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the collection of texts, particularly the psalms, and a few enigmatic musical instructions. The biblical writers were writing a history not of their culture but of their relationship with God; hence, their comments about music are not critical. Also, the biblical documents cover a long span of history and are grouped according to category rather than in chronological order, thus making it difficult to order the development of musical style with precision. Finally, there is the problem of understanding the biblical descriptions of music and its performance. Only in this century have scholars been able to interpret the information provided in the Bible in terms of Eastern music systems.<\/p>\n<p>Preview<\/p>\n<p>• Music in the Old Testament<\/p>\n<p>• Music in the Psalms<\/p>\n<p>• Music in the New Testament<\/p>\n<p class=\"h2\" id=\"MusicintheOldTestament\">Music in the Old Testament<\/p>\n<p>The first musician mentioned in the Bible is “Jubal, the first musician—the inventor of the harp and flute” (Gn 4:21, <span>nlt<\/span>). The importance of this description of a musician so early in history lies in the equality Jubal is given with his brothers Jabal, the herdsman, and Tubal-cain, the smith. Music making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to be a derivative from the Hebrew word for “ram.” The ram’s horn <em>(<\/em><span class=\"hebrew\" lang=\"he\">shophar<\/span><em>)<\/em> was an early instrument of the Jewish people and was significant in signaling important events.<\/p>\n<p>For the most part, the music described in early biblical history was of a functional nature. Music gained special significance as it became an important part of temple worship. Many of the descriptions of music making in ancient Israel, before David’s time, are quite utilitarian. There are accounts of music at times of farewell (Gn 31:27), at times of rejoicing and feasting (Ex 32:17-18; Is 5:12; 24:8-9), at military victories (2 Chr 20:27-28), and for work (Nm 21:17, the song of the well diggers; Is 16:10; Jer 48:33). Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy (Jgs 7:17-20). The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” (Ex 32:17-18).<\/p>\n<p>In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy accompanied by percussion instruments is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea (Ex 15); Jephthah’s daughter welcomed her father in his victory (Jgs 11:34); Deborah joined with Barak in singing a song of victory (Jgs 5); and women hailed David after his defeat of the Philistines (1 Sm 18:6-7). There is little mention of women as musicians following the establishment of the temple in Jerusalem, but there are a few allusions to the fact that women did participate in singing and dancing. The account of the return from exile in Babylon includes both male and female singers (Neh 7:67), confirming that women still took part in musical performance.<\/p>\n<p>As Jerusalem became the religious center of the Hebrew people (950–850 <span>BC<\/span>), the role of the professional musician became more important. The women’s songs became insignificant compared to the pomp and ceremony associated with the temple and the royal court. While the Levitical singers took most of the musical responsibility at the temple, the development of antiphonal singing allowed the people to join in on responses in the singing of psalms.<\/p>\n<h5>Musical Style and Use<\/h5>\n<p>The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah gave as tribute to King Sennacherib many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them (cf. Ps 137:3).<\/p>\n<p>Since the OT’s purpose was to narrate the relationship between the Jewish nation and God, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The kinds of songs recorded in the early part of the OT represent a folklike poetry. The song of thanksgiving to the Lord by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Many descriptions of the biblical writers reflect the spirit of bardic song. This would be logical, as these stories were meant to be passed on. Marching songs (2 Chr 20:27-28), and songs of triumph (Jgs 5) also indicate a secular body of music.<\/p>\n<h5>Music in Worship<\/h5>\n<p>The singers and musicians for the temple worship were chosen from the tribe of Levi. King David assembled the Levites for a census, and out of the total of 38,000 men over the age of 30, 4,000 were chosen as musicians. These 4,000 were subsequently given specific jobs. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals. . . . The number of them along with their brethren, who were trained in singing to the <span>Lord<\/span>, all who were skilful, was two hundred and eighty-eight” (1 Chr 25:1, 7, <span>rsv<\/span>). The singers were further divided into 24 groups of 12 singers, who rotated in participating in the weekday, Sabbath, and high holy day services.<\/p>\n<p>According to a later source, there were minimum and maximum numbers of singers and instrumentalists required at each service. The minimum number of singers was twelve, the maximum was unlimited. There had to be in attendance at least two harps but no more than six, at least two flutes but no more than twelve, a minimum of two trumpets with no maximum, and a minimum of nine lyres with no maximum. There was only one player with a pair of cymbals.<\/p>\n<p>A singer was admitted to the Levitical choir at the age of thirty following a five-year apprenticeship (1 Chr 23:3). Five years is a relatively short time considering the amount of material these singers had to memorize (for there was no notation) and the liturgical ritual they had to master; it is speculated that they actually were in training from childhood. The Levites lived in villages outside the city wall and may have been actively involved in the musical education of their children (Neh 12:29). The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night (1 Chr 9:33). Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. A singer served in the choir for 20 years, from age 30 to 50, and the music was of a high quality due to strict discipline and continuous practice and performance.<\/p>\n<p>From the beginning of Jewish formal worship connected with the tabernacle, music and sound was important. In Exodus 28:34-35 the descriptions of Aaron’s robe include bells attached to the lower hem that sounded as he entered the Holy Place. The first liturgical music mentioned in the OT is found in 2 Samuel 6 in the descriptions of the transfer of the ark: David and the Israelites sang, played instruments, and danced to the glory of the Lord. This music bore little resemblance to the stately ceremony described later in Solomon’s temple. In 2 Chronicles 7:6, David is given recognition for inventing the musical instruments used in the temple. In the postexilic era Levitical singers are mentioned as the descendants of Asaph, the “singing master” appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as these, we have a definite indication that liturgical music and organization stemmed from David’s time.<\/p>\n<p>The ceremonies in the Jewish temple were organized around the sacrifice. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice; thus the daily burnt, expiatory, and laudatory offerings and libations had individual liturgies. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signaled by the blowing of the trumpets, on which signal the people would prostrate themselves. This is the only time the trumpets were used together with the other instruments in orchestral fashion on solemn occasions (2 Chr 5:12-13).<\/p>\n<p class=\"h2\" id=\"MusicinthePsalms\">Music in the Psalms<\/p>\n<h5>Musical Psalm Titles<\/h5>\n<p>The collection of 150 lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The Psalter contains not only religious songs but also songs that have their roots in secular or popular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events—for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity.<\/p>\n<p>The psalms were an important part of all the services of the temple; the Psalter became the liturgical hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation, Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Sabbath. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms (Pss 113–118, 120–136, 146–148) were sung during the offering of the paschal lamb at the Passover feast.<\/p>\n<p>While most of the liturgical music was performed by Levites, texts of the psalms suggest that there was also congregational participation. The forms of music found both in synagogal and ecclesiastical chant had their source in the forms of the poetic text of the psalms. The simplest is the plain psalmody sung by one person (e.g., Pss 3–5, 46). In responsorial psalmody the soloist is answered by the choir (e.g., Ps 67:1-2; the soloist sang verse 1 and the choir answered with verse 2). Antiphonal psalmody involves two groups singing alternately (e.g., Ps 103:20-22). The congregation would chant a refrain such as appears in Psalm 80: “Restore us, O God; let thy face shine, that we may be saved!” recurs throughout the psalm (<span>rsv<\/span>).<\/p>\n<p>Even though the synagogue had no altar for sacrifice, psalm singing retained an important place. After the Romans destroyed the temple, the worship heritage of the Jews could have been lost if the customs, including musical customs, had not become an integral part of synagogue worship.<\/p>\n<p>The most enigmatic part of the psalms is the headings that are not part of the poetic text. The first question is whether these should even be considered as superscripts. Greek, Latin, Hebrew, and other ancient languages were written in such a way that the text ran together without any break between chapters or paragraphs. This means that the verses, and even the division of the psalms themselves, were partially determined by copyists, chiefly the Masoretes. There is some question as to which psalms the extrapoetic texts actually belong with; they may actually be subscripts instead of superscripts. Sumerian and Babylonian poetry had information such as the name of the author, the musical instrument used for accompaniment, the tune, the purpose, and such listed at the end of the poem. Hence, some of the headings may actually be endings.<\/p>\n<p>The indications at the beginning of a psalm fall into three categories. They are either musical terms giving direction for the actual performance, musical cues designating the tune to which the psalm would be sung, or comments indicating the function of the psalm. These terms have been interpreted in various ways.<\/p>\n<p>Originally, these headings may have been marginal notes for the choir leaders. Realizing that these terms were not related to the psalm text proper, early biblical scribes may not have been overly careful with their placement in the text, which may explain some of the discrepancies among the early manuscripts—why certain words are left out in some and why terms assigned to only a few psalms may originally have been indicated on more of them.<\/p>\n<p>All but 50 of the psalms contain a proper name in the heading. These names possibly indicate the author; other commentators, interpreting the preposition appearing before the names to mean “for,” think the names are a dedication. Thus the title would be “A Psalm for David,” not “A Psalm of David.” This may be the case with the names of Asaph, Heman, Ethan, and especially the sons of Korah, where it would make better sense for the psalm to be written for rather than by the family. Seventy-three psalms have David’s name in the heading, hence the common reference to the Psalter as the Psalms of David. Twelve include the name of Asaph, eleven the children of Korah, two Solomon, and one each contains Moses, Heman, and Ethan.<\/p>\n<h5>Musical Terms in the Psalm Titles<\/h5>\n<p>Numerous musical terms are included in the superscriptions to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is one of the most controversial terms found in the psalm headings. It appears at the beginning of Psalm 46 and also in 1 Chronicles 15:20. One meaning for the Hebrew word is “maiden,” and musicologists interpret this as an instruction that the psalm should be sung in the range of the female singing voice. The reference in Chronicles is to harps in the range of women’s voices. This interpretation does not seem to fit Psalm 46, but if we look at the preceding psalm and read the term as a subscript, it becomes logical. Psalm 45 is a song of love, actually a nuptial ode; it would be natural for women to sing the second half (vv 10-17). While there is little mention of women singing in the temple, there is speculation that young boys in training may have sung along with the Levitical singers. Also this may be a case where the term appears only once in the modern text but may have been used more often in the original. Another possible meaning for <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Gittith<\/span> is a term found in the superscriptions of Psalms 8, 81, and 84. It may be a musical cue, indicating a mood for the performance of these psalms, but a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath<\/span> has been left in its original Hebrew form by early translators and is found in the headings of Psalms 53 and 88. It may have roots in the Hebrew <span class=\"hebrew\" lang=\"he\">mahaleh<\/span> “sickness” or <span class=\"hebrew\" lang=\"he\">mahot<\/span> “dance,” though neither of these words can be related to the psalm texts. Another explanation is a musical one. <span class=\"hebrew\" lang=\"he\">Mahalath<\/span> may come from the word <span class=\"hebrew\" lang=\"he\">halal<\/span> meaning “to pierce,” implying that the psalm was to be accompanied with pipes.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Maskil<\/span> (<span>kjv<\/span> “Maschil”) appears in the headings of 13 psalms (Pss 32, 42, 44–45, 52–55, 74, 78, 88–89, 142). The term is probably derived from the verb <span class=\"hebrew\" lang=\"he\">sakal<\/span><em>,<\/em> “to have insight or comprehension,” but there is no agreement among commentators. By looking at the psalms themselves, their didactic nature and the structure of stanzas and refrains, musicologists conclude the term represents a song of praise, possibly sung by a soloist with participation by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> appears in the heading of 55 psalms. It appears 52 times in the first three books of Psalms (Pss 1–89), not at all in book four (Pss 90–106), and 3 times in book five (Pss 107–150). The most common modern translations are “to the Choirmaster” (<span>rsv<\/span>), “to the choir director” (<span>nasb<\/span>, <span>nlt<\/span>), “to the director of music” (<span>niv<\/span>), “to the chief Musician” (<span>kjv<\/span>, <span>nkjv<\/span>). The word is derived from the Hebrew verb <span class=\"hebrew\" lang=\"he\">nazzah<\/span><em>,<\/em> appearing in 1 Chronicles 23:4 and Ezra 3:8-9 in the sense of “administering.” In 1 Chronicles 15:21 the word is found in relation to leading or directing song in the temple. <span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> relates to the choirmaster and represents the singer chosen to lead the music who probably was involved in rehearsing and instructing. It is now assumed that <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> indicates the psalm was to be sung partially or entirely by a soloist. This is evidenced by the change in some texts from “I” where the soloist sang, to “we” where the choir or congregation sang. Psalm 5 is an example of a text divided for solo and choral singing: verses 1-3 solo; verses 4-6 choral; verses 7-8 solo; verses 9-10 choral; and verses 11-12 end the psalm with the combined soloist and choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Miktam<\/span> (<span>kjv<\/span> “Michtam”) is another term that has no clear musical meaning, due mainly to the fact that its etymology is unknown. It occurs in Psalms 16 and 56–60, all of which have a character of lamentation or supplication. In a musical sense, it probably meant that a certain well-known tune was to be selected as the melody of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mizmor<\/span> (Hebrew, meaning a song sung to instrumental accompaniment) is found nowhere else in the Bible; it is included in the superscriptions of 57 psalms. It probably indicated a song accompanied by melodic instruments as opposed to a dance song accompanied by rhythmic instruments.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Neginah<\/span> appears in the superscriptions of Psalms 4, 6, 54–55, 61, 67, and 76. The term <span class=\"hebrew\" lang=\"he\">neginah<\/span> and its plural <span class=\"hebrew\" lang=\"he\">neginoth<\/span> are found in Psalm 77:7, Lamentations 5:14, Isaiah 38:20, and Habakkuk 3:19. <span class=\"hebrew\" lang=\"he\">Neginah<\/span><em>,<\/em> from the Hebrew root <span class=\"hebrew\" lang=\"he\">naggen<\/span><em>,<\/em> “to touch the strings,” instructs that stringed instruments accompany the singing.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Nehiloth<\/span> is found only in the introduction to Psalm 5 (<span>kjv<\/span>). The origin of the word is problematic. It could come from the verb <span class=\"hebrew\" lang=\"he\">nahal<\/span><em>,<\/em> “to possess or inherit,” or more feasibly from <span class=\"hebrew\" lang=\"he\">halal<\/span><em>,<\/em> meaning “to pierce.” The latter implies the idea of a pierced instrument (the flute or pipe) to be used for accompaniment.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sheminith<\/span> appears in Psalms 6 and 12 and also in 1 Chronicles 15:21. The Hebrew word means literally “over the eighth.” Some scholars feel it had something to do with an octave, but the Hebrew musical language probably did not include a musical unit divided into eight parts. Other scholars interpret <span class=\"hebrew\" lang=\"he\">sheminith<\/span> as meaning an eight-stringed instrument. A more logical interpretation comes from examining its use in 1 Chronicles. In 15:20 the instructions are for musicians to play the harps according to <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and in verse 21 to play the lyres according to <span class=\"hebrew\" lang=\"he\">sheminith<\/span><em>.<\/em> Here the terms <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and <span class=\"hebrew\" lang=\"he\">sheminith<\/span> seem to be used in opposition. If <span class=\"hebrew\" lang=\"he\">alamoth<\/span> implies a register of the female voice, then <span class=\"hebrew\" lang=\"he\">sheminith<\/span> would imply a lower register. Thus, it may have been an instruction to use a lower pitched instrument for accompaniment.<\/p>\n<h5>Psalm Varieties in the Titles<\/h5>\n<p>Some of the notes in the psalm headings are indications of the type or variety of psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hazkir<\/span> is found in the headings of Psalms 38 and 70. According to the Targum, this is an indication that the psalm was sung at the sacrificial rite called <span class=\"hebrew\" lang=\"he\">askara<\/span> and is translated “for a memorial offering.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Lammed<\/span> appears in the superscription of Psalm 60 in the phrase <span class=\"hebrew\" lang=\"he\">le-lammed<\/span><em>,<\/em> translated “to teach.” According to tradition, this was a psalm, though undoubtedly not the only one, taught to young people as part of their education. This is another example of a term that may have been omitted from other psalms in later versions of the Psalter.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> is in the heading of Psalm 7 and also in Habakkuk 3:1. The word probably comes from the Hebrew verb <span class=\"hebrew\" lang=\"he\">shagah<\/span><em>,<\/em> “to wander,” but may also be connected with the Assyrian liturgical term <span class=\"hebrew\" lang=\"he\">shigu<\/span><em>,<\/em> which represented a plaintive song in several stanzas. Biblical scholars have assumed <span class=\"hebrew\" lang=\"he\">shiggaion<\/span><em>,<\/em> plural <span class=\"hebrew\" lang=\"he\">shigionoth<\/span><em>,<\/em> was a lament or penitential song.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir<\/span> is the simplest word for “song” and was probably used in the headings at an early stage of the Psalter; it is usually found with <span class=\"hebrew\" lang=\"he\">mizmor<\/span> (13 times). Fifteen psalms have this heading. It was probably the term for a specific type of praise song, usually performed by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hamaalot<\/span> and <span class=\"hebrew\" lang=\"he\">Shir Lamaalot<\/span> occur in the headings of Psalms 120–134, which are often referred to as the Psalms of Ascent (<span>kjv<\/span> “Psalms of Degrees”). Most explanations offered relate to the fact that the temple was situated on high ground. Often these 15 psalms are associated with the 15 steps leading from the Court of the Women to the Court of the Israelites. But most contemporary scholars believe the idea of “going up” referred to the pilgrims’ journey to Jerusalem to worship at the temple. These psalms are short, with popular appeal, making them appropriate for singing during the journey.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hanukkat Habayit<\/span> is found only in the heading of Psalm 30. This phrase tells that the psalm was to be used for the dedication or rededication of the house of God.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir-yedidot<\/span> appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Tefillah<\/span> is a common term for “prayer” and appears in the headings of Psalms 17, 86, 90, 102, and 142, and also in Habakkuk 3:1. The word probably refers to a specific form of poetic prayer.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Selah<\/span> is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. It occurs in 39 psalms, appearing a total of 71 times in the Psalter—67 times within the text and 4 times at the end of a psalm. It is most frequent in the first three books. In the first book <span class=\"hebrew\" lang=\"he\">selah<\/span> appears in 9 psalms; in the second book, 17 psalms; in the third book, 11 psalms. In the fourth book it is not found at all and in the fifth book in only two psalms. Thirty-one of these psalms also include the term <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> in their superscriptions, which implies that they were sung by a soloist and choir. Most commonly, <span class=\"hebrew\" lang=\"he\">selah<\/span> is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end. The regularity of its appearance within a psalm is not consistent, and in only a few instances do these divisions break the psalm into equal sections. Because of the random placement of the term, some scholars believe that, like the headings, <span class=\"hebrew\" lang=\"he\">selah<\/span> was not always carefully copied into the text. It may have been a note appearing only in the texts of the musicians, which would explain this inconsistency. An explanation of <span class=\"hebrew\" lang=\"he\">selah<\/span> is found in the Talmudic tradition: “Ben Azra clashed the cymbal and the Levites broke forth into singing. When they reached a break in the singing they blew upon the trumpets and the people prostrated themselves; at every break there was a blowing of the trumpet and at every blowing of the trumpet a prostration. This was the rite of the daily whole offering in the service of the House of our God.” <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> then, would be an instruction for the musicians that the singing was to cease and the instrumentalists were to play.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">higgaion selah<\/span> appears once, in Psalm 9:16. The word <span class=\"hebrew\" lang=\"he\">higgaiaon<\/span> comes from the root <span class=\"hebrew\" lang=\"he\">hagah<\/span><em>,<\/em> “to murmur, to growl, to produce a low sound.” This may have been an instruction for the interlude to be more subdued than a normal <span class=\"hebrew\" lang=\"he\">selah<\/span><em>.<\/em><\/p>\n<h5>Ancient Melodies in the Titles<\/h5>\n<p>Many psalms contain headings that are not direct musical references but are cue words to suggest well-known tunes. They probably refer either to names or the first words of popular secular songs <em>(<\/em><span class=\"hebrew\" lang=\"he\">makams<\/span><em>)<\/em> whose melodic patterns were used in singing the psalm. Many biblical scholars have tried to find hidden meaning in these headings, but most musicologists believe these are simply references or introductions to melodies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Aijeleth Shahar<\/span><em>,<\/em> in Psalm 22 (<span>kjv<\/span>), is translated “according to The Hind of the Dawn” (<span>rsv<\/span>), and “To the tune of ‘The Doe of the Morning’ ” (<span>niv<\/span>), “To the tune ‘Doe of the Dawn’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Al-taschith<\/span><em>,<\/em> in Psalms 57–59 and 75 (<span>kjv<\/span>), is translated “To the tune ‘Do Not Destroy!’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Jonath-elem-rechokim<\/span><em>,<\/em> in Psalm 56 (<span>kjv<\/span>), is translated “according to The Dove on Far-off Terebinths” (<span>rsv<\/span>), and “To the tune ‘Dove on Distant Oaks’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath Leannoth<\/span><em>,<\/em> in Psalm 88, is translated “To the tune ‘The Suffering of Affliction’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Muthlabben<\/span><em>,<\/em> in Psalm 9, is translated “To the tune ‘Death of the Son’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim<\/span><em>,<\/em> in Psalms 45 and 69 (<span>kjv<\/span>), is translated “To the tune ‘Lilies’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim-Eduth<\/span><em>,<\/em> in Psalm 80 (<span>kjv<\/span>), is translated “To the tune ‘Lilies of the Covenant’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shushan-eduth<\/span><em>,<\/em> in Psalm 60, is translated “To the tune ‘Lily of the Testimony’ ” (<span>nlt<\/span>).<\/p>\n<p>These melody types appear only in the first three books of the Psalter, and this may imply that these popular <span class=\"hebrew\" lang=\"he\">makams<\/span> had fallen into disuse by the time the final books of the Psalter were written. Other <span class=\"hebrew\" lang=\"he\">makam<\/span>-types had probably become popular, and the authors, realizing the relatively short life of a popular tune, did not include them in the headings of the Psalms but left the choice up to the performer.<\/p>\n<p class=\"h2\" id=\"MusicintheNewTestament\">Music in the New Testament<\/p>\n<h5>First-Century Influences<\/h5>\n<h6>The Synagogue<\/h6>\n<p>By the time of Christ, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the law but gradually became the center of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue as there was no sacrificial rite, and the music could not be exactly reproduced as there were no trained Levitical singers. Scholars do not agree about the amount of continuity between the music of the temple and the music of the synagogue, but there is evidence that certain musical practices did remain constant between the two places of worship.<\/p>\n<p>Information on the customs and rituals of the synagogue come from Talmudic writings. The musical elements of worship in the synagogue were the chanting of Scripture, psalmody, and spiritual songs. The choral singing of the temple was replaced by a single cantor. The cantor was a layman who, according to tradition, had to have the following qualifications: “He had to be well educated, gifted with a sweet voice, of humble personality, recognized by the community, conversant with Scripture and all the prayers; he must not be a rich man, for his prayers should come from his heart.” His most important job was the cantillation of the Law and the Prophets. A series of accents and punctuations, forerunners of actual musical notation, were indications for the cantor in the musical interpretation of the Scripture.<\/p>\n<p>Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early Christian church. Gregorian psalm tones have their roots in Hebrew psalmody.<\/p>\n<h6>Greek and Roman Cultures<\/h6>\n<p>While both the temple and the synagogue were familiar to the early Christians (Acts 2:46-47; 3:1; 5:42; 9:20; 18:4; etc.), the Greek and Roman cultures also played a major part in shaping the young church. Hellenistic influences by the time of Christ had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. Greek philosophers considered music a cathartic force that could lead humans into metaphysical knowledge. This understanding led to the belief that music had a moral substance that could influence people to either good or evil. If this philosophy had totally encompassed Judeo-Christian thought, certainly Paul would have encouraged the use of music in the spread of the gospel. However, Paul’s omission of this theory implies that the Judeo-Christian world at that time had rejected the Greek ideal, at least in part.<\/p>\n<p>While the Jewish rabbis considered music an art form for the praise of God, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. The music of the Roman games was neither religious nor philosophic and, from the accounts of witnesses, it was not technically exceptional. In the Roman Empire musicians were given a lower status and looked on as mere entertainers. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.<\/p>\n<h5>In the New Testament Writings<\/h5>\n<p>One of the few mentions of instruments in the NT is the use of flutes at a wake (Mt 9:23). As in the OT, music is associated with feasting and merrymaking (e.g., the return of the prodigal son, Lk 15:25). Five passages mention music metaphorically (Mt 6:2; 11:17; Lk 7:32; 1 Cor 13:1; 14:7-8). The most well known of these is Paul’s celebration of love in 1 Corinthians 13. The denunciation of the gong and cymbals must be understood in light of the attitude of the early Christians toward the music of the Pharisees. Here the signal instruments of the temple were used to represent pompous display of religious pietism.<\/p>\n\n<p>Most references to music are found in the eschatological visions and prophetic passages scattered throughout the NT—most frequently in the book of Revelation (also Mt 24:31; 1 Cor 15:52; 1 Thes 4:16; Heb 12:19). Many of these descriptions have a direct association with musical references in the OT (e.g., the use of harps and trumpets and the singing of the Hallelujah). But the value of many of the passages in Revelation comes from their literary style. These doxological and psalmlike passages were probably spontaneous “spiritual songs” composed by the young church (e.g., Rv 5:9-10).<\/p>\n<p>The passages that mention religious or liturgical music are often more conceptual than literal. Two parallel passages describing the Last Supper (Mt 26:30; Mk 14:26) mention that Christ and his disciples sang a hymn. This is the only direct account of Jesus singing, but it is probable that when he read in the synagogue he did so in the accepted vocal style (Lk 4:16-20). There is much controversy surrounding the actual events at the Last Supper, but we can assume that the hymn sung was a traditional Jewish hymn, probably associated with the Passover.<\/p>\n<p>From the account in Acts 16:25 we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music making in 1 Corinthians 14:15, 26 in terms of a balance between rationalism and emotion. And, as with all the gifts of the Spirit, Paul asks that singing be done for edification.<\/p>\n<p>In two similar passages (Eph 5:19; Col 3:16) Paul groups together three musical terms—psalms, hymns, and spiritual songs. The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early Christian psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modeled after the psalms, but in praise of Christ. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer, possibly wordless (perhaps related to glossolalia), in a style that was popular in mystical Judaism. These outbursts of song were probably melismatic (sung on one tone) and are perhaps the forerunners of the later Alleluia chant.<\/p>\n<h5>Hymnody in the New Testament<\/h5>\n<p>It can be assumed that the early Christians composed hymns in praise of Christ. Logically, most of the hymns found in the NT are based on Hebrew poetic psalm forms, but there is Greek and Latin influence also. The hymns from the Gospel of Luke have become well-known canticles adopted by the church: the Magnificat (Lk 1:46-55), the Benedictus (1:68-79), the Gloria (2:14) and the Nunc Dimittis (2:29-32). While patterned after the psalms of the OT, these hymns are full of confidence in the salvation of Christ and in his imminent return. Other Christological hymns found in the NT include the prologue to the Gospel of John, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.<\/p>","content_en":"<h3>MUSIC<\/h3>\n<p>A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship.<\/p>\n<p>The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human impulse to sing. The injunction “sing to the Lord” was a signal for the people to pour out their praise in song.<\/p>\n<p>The Bible, however, is limited in its treatment of music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the collection of texts, particularly the psalms, and a few enigmatic musical instructions. The biblical writers were writing a history not of their culture but of their relationship with God; hence, their comments about music are not critical. Also, the biblical documents cover a long span of history and are grouped according to category rather than in chronological order, thus making it difficult to order the development of musical style with precision. Finally, there is the problem of understanding the biblical descriptions of music and its performance. Only in this century have scholars been able to interpret the information provided in the Bible in terms of Eastern music systems.<\/p>\n<p>Preview<\/p>\n<p>• Music in the Old Testament<\/p>\n<p>• Music in the Psalms<\/p>\n<p>• Music in the New Testament<\/p>\n<p class=\"h2\" id=\"MusicintheOldTestament\">Music in the Old Testament<\/p>\n<p>The first musician mentioned in the Bible is “Jubal, the first musician—the inventor of the harp and flute” (Gn 4:21, <span>nlt<\/span>). The importance of this description of a musician so early in history lies in the equality Jubal is given with his brothers Jabal, the herdsman, and Tubal-cain, the smith. Music making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to be a derivative from the Hebrew word for “ram.” The ram’s horn <em>(<\/em><span class=\"hebrew\" lang=\"he\">shophar<\/span><em>)<\/em> was an early instrument of the Jewish people and was significant in signaling important events.<\/p>\n<p>For the most part, the music described in early biblical history was of a functional nature. Music gained special significance as it became an important part of temple worship. Many of the descriptions of music making in ancient Israel, before David’s time, are quite utilitarian. There are accounts of music at times of farewell (Gn 31:27), at times of rejoicing and feasting (Ex 32:17-18; Is 5:12; 24:8-9), at military victories (2 Chr 20:27-28), and for work (Nm 21:17, the song of the well diggers; Is 16:10; Jer 48:33). Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy (Jgs 7:17-20). The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” (Ex 32:17-18).<\/p>\n<p>In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy accompanied by percussion instruments is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea (Ex 15); Jephthah’s daughter welcomed her father in his victory (Jgs 11:34); Deborah joined with Barak in singing a song of victory (Jgs 5); and women hailed David after his defeat of the Philistines (1 Sm 18:6-7). There is little mention of women as musicians following the establishment of the temple in Jerusalem, but there are a few allusions to the fact that women did participate in singing and dancing. The account of the return from exile in Babylon includes both male and female singers (Neh 7:67), confirming that women still took part in musical performance.<\/p>\n<p>As Jerusalem became the religious center of the Hebrew people (950–850 <span>BC<\/span>), the role of the professional musician became more important. The women’s songs became insignificant compared to the pomp and ceremony associated with the temple and the royal court. While the Levitical singers took most of the musical responsibility at the temple, the development of antiphonal singing allowed the people to join in on responses in the singing of psalms.<\/p>\n<h5>Musical Style and Use<\/h5>\n<p>The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah gave as tribute to King Sennacherib many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them (cf. Ps 137:3).<\/p>\n<p>Since the OT’s purpose was to narrate the relationship between the Jewish nation and God, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The kinds of songs recorded in the early part of the OT represent a folklike poetry. The song of thanksgiving to the Lord by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Many descriptions of the biblical writers reflect the spirit of bardic song. This would be logical, as these stories were meant to be passed on. Marching songs (2 Chr 20:27-28), and songs of triumph (Jgs 5) also indicate a secular body of music.<\/p>\n<h5>Music in Worship<\/h5>\n<p>The singers and musicians for the temple worship were chosen from the tribe of Levi. King David assembled the Levites for a census, and out of the total of 38,000 men over the age of 30, 4,000 were chosen as musicians. These 4,000 were subsequently given specific jobs. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals. . . . The number of them along with their brethren, who were trained in singing to the <span>Lord<\/span>, all who were skilful, was two hundred and eighty-eight” (1 Chr 25:1, 7, <span>rsv<\/span>). The singers were further divided into 24 groups of 12 singers, who rotated in participating in the weekday, Sabbath, and high holy day services.<\/p>\n<p>According to a later source, there were minimum and maximum numbers of singers and instrumentalists required at each service. The minimum number of singers was twelve, the maximum was unlimited. There had to be in attendance at least two harps but no more than six, at least two flutes but no more than twelve, a minimum of two trumpets with no maximum, and a minimum of nine lyres with no maximum. There was only one player with a pair of cymbals.<\/p>\n<p>A singer was admitted to the Levitical choir at the age of thirty following a five-year apprenticeship (1 Chr 23:3). Five years is a relatively short time considering the amount of material these singers had to memorize (for there was no notation) and the liturgical ritual they had to master; it is speculated that they actually were in training from childhood. The Levites lived in villages outside the city wall and may have been actively involved in the musical education of their children (Neh 12:29). The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night (1 Chr 9:33). Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. A singer served in the choir for 20 years, from age 30 to 50, and the music was of a high quality due to strict discipline and continuous practice and performance.<\/p>\n<p>From the beginning of Jewish formal worship connected with the tabernacle, music and sound was important. In Exodus 28:34-35 the descriptions of Aaron’s robe include bells attached to the lower hem that sounded as he entered the Holy Place. The first liturgical music mentioned in the OT is found in 2 Samuel 6 in the descriptions of the transfer of the ark: David and the Israelites sang, played instruments, and danced to the glory of the Lord. This music bore little resemblance to the stately ceremony described later in Solomon’s temple. In 2 Chronicles 7:6, David is given recognition for inventing the musical instruments used in the temple. In the postexilic era Levitical singers are mentioned as the descendants of Asaph, the “singing master” appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as these, we have a definite indication that liturgical music and organization stemmed from David’s time.<\/p>\n<p>The ceremonies in the Jewish temple were organized around the sacrifice. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice; thus the daily burnt, expiatory, and laudatory offerings and libations had individual liturgies. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signaled by the blowing of the trumpets, on which signal the people would prostrate themselves. This is the only time the trumpets were used together with the other instruments in orchestral fashion on solemn occasions (2 Chr 5:12-13).<\/p>\n<p class=\"h2\" id=\"MusicinthePsalms\">Music in the Psalms<\/p>\n<h5>Musical Psalm Titles<\/h5>\n<p>The collection of 150 lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The Psalter contains not only religious songs but also songs that have their roots in secular or popular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events—for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity.<\/p>\n<p>The psalms were an important part of all the services of the temple; the Psalter became the liturgical hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation, Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Sabbath. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms (Pss 113–118, 120–136, 146–148) were sung during the offering of the paschal lamb at the Passover feast.<\/p>\n<p>While most of the liturgical music was performed by Levites, texts of the psalms suggest that there was also congregational participation. The forms of music found both in synagogal and ecclesiastical chant had their source in the forms of the poetic text of the psalms. The simplest is the plain psalmody sung by one person (e.g., Pss 3–5, 46). In responsorial psalmody the soloist is answered by the choir (e.g., Ps 67:1-2; the soloist sang verse 1 and the choir answered with verse 2). Antiphonal psalmody involves two groups singing alternately (e.g., Ps 103:20-22). The congregation would chant a refrain such as appears in Psalm 80: “Restore us, O God; let thy face shine, that we may be saved!” recurs throughout the psalm (<span>rsv<\/span>).<\/p>\n<p>Even though the synagogue had no altar for sacrifice, psalm singing retained an important place. After the Romans destroyed the temple, the worship heritage of the Jews could have been lost if the customs, including musical customs, had not become an integral part of synagogue worship.<\/p>\n<p>The most enigmatic part of the psalms is the headings that are not part of the poetic text. The first question is whether these should even be considered as superscripts. Greek, Latin, Hebrew, and other ancient languages were written in such a way that the text ran together without any break between chapters or paragraphs. This means that the verses, and even the division of the psalms themselves, were partially determined by copyists, chiefly the Masoretes. There is some question as to which psalms the extrapoetic texts actually belong with; they may actually be subscripts instead of superscripts. Sumerian and Babylonian poetry had information such as the name of the author, the musical instrument used for accompaniment, the tune, the purpose, and such listed at the end of the poem. Hence, some of the headings may actually be endings.<\/p>\n<p>The indications at the beginning of a psalm fall into three categories. They are either musical terms giving direction for the actual performance, musical cues designating the tune to which the psalm would be sung, or comments indicating the function of the psalm. These terms have been interpreted in various ways.<\/p>\n<p>Originally, these headings may have been marginal notes for the choir leaders. Realizing that these terms were not related to the psalm text proper, early biblical scribes may not have been overly careful with their placement in the text, which may explain some of the discrepancies among the early manuscripts—why certain words are left out in some and why terms assigned to only a few psalms may originally have been indicated on more of them.<\/p>\n<p>All but 50 of the psalms contain a proper name in the heading. These names possibly indicate the author; other commentators, interpreting the preposition appearing before the names to mean “for,” think the names are a dedication. Thus the title would be “A Psalm for David,” not “A Psalm of David.” This may be the case with the names of Asaph, Heman, Ethan, and especially the sons of Korah, where it would make better sense for the psalm to be written for rather than by the family. Seventy-three psalms have David’s name in the heading, hence the common reference to the Psalter as the Psalms of David. Twelve include the name of Asaph, eleven the children of Korah, two Solomon, and one each contains Moses, Heman, and Ethan.<\/p>\n<h5>Musical Terms in the Psalm Titles<\/h5>\n<p>Numerous musical terms are included in the superscriptions to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is one of the most controversial terms found in the psalm headings. It appears at the beginning of Psalm 46 and also in 1 Chronicles 15:20. One meaning for the Hebrew word is “maiden,” and musicologists interpret this as an instruction that the psalm should be sung in the range of the female singing voice. The reference in Chronicles is to harps in the range of women’s voices. This interpretation does not seem to fit Psalm 46, but if we look at the preceding psalm and read the term as a subscript, it becomes logical. Psalm 45 is a song of love, actually a nuptial ode; it would be natural for women to sing the second half (vv 10-17). While there is little mention of women singing in the temple, there is speculation that young boys in training may have sung along with the Levitical singers. Also this may be a case where the term appears only once in the modern text but may have been used more often in the original. Another possible meaning for <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Gittith<\/span> is a term found in the superscriptions of Psalms 8, 81, and 84. It may be a musical cue, indicating a mood for the performance of these psalms, but a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath<\/span> has been left in its original Hebrew form by early translators and is found in the headings of Psalms 53 and 88. It may have roots in the Hebrew <span class=\"hebrew\" lang=\"he\">mahaleh<\/span> “sickness” or <span class=\"hebrew\" lang=\"he\">mahot<\/span> “dance,” though neither of these words can be related to the psalm texts. Another explanation is a musical one. <span class=\"hebrew\" lang=\"he\">Mahalath<\/span> may come from the word <span class=\"hebrew\" lang=\"he\">halal<\/span> meaning “to pierce,” implying that the psalm was to be accompanied with pipes.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Maskil<\/span> (<span>kjv<\/span> “Maschil”) appears in the headings of 13 psalms (Pss 32, 42, 44–45, 52–55, 74, 78, 88–89, 142). The term is probably derived from the verb <span class=\"hebrew\" lang=\"he\">sakal<\/span><em>,<\/em> “to have insight or comprehension,” but there is no agreement among commentators. By looking at the psalms themselves, their didactic nature and the structure of stanzas and refrains, musicologists conclude the term represents a song of praise, possibly sung by a soloist with participation by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> appears in the heading of 55 psalms. It appears 52 times in the first three books of Psalms (Pss 1–89), not at all in book four (Pss 90–106), and 3 times in book five (Pss 107–150). The most common modern translations are “to the Choirmaster” (<span>rsv<\/span>), “to the choir director” (<span>nasb<\/span>, <span>nlt<\/span>), “to the director of music” (<span>niv<\/span>), “to the chief Musician” (<span>kjv<\/span>, <span>nkjv<\/span>). The word is derived from the Hebrew verb <span class=\"hebrew\" lang=\"he\">nazzah<\/span><em>,<\/em> appearing in 1 Chronicles 23:4 and Ezra 3:8-9 in the sense of “administering.” In 1 Chronicles 15:21 the word is found in relation to leading or directing song in the temple. <span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> relates to the choirmaster and represents the singer chosen to lead the music who probably was involved in rehearsing and instructing. It is now assumed that <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> indicates the psalm was to be sung partially or entirely by a soloist. This is evidenced by the change in some texts from “I” where the soloist sang, to “we” where the choir or congregation sang. Psalm 5 is an example of a text divided for solo and choral singing: verses 1-3 solo; verses 4-6 choral; verses 7-8 solo; verses 9-10 choral; and verses 11-12 end the psalm with the combined soloist and choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Miktam<\/span> (<span>kjv<\/span> “Michtam”) is another term that has no clear musical meaning, due mainly to the fact that its etymology is unknown. It occurs in Psalms 16 and 56–60, all of which have a character of lamentation or supplication. In a musical sense, it probably meant that a certain well-known tune was to be selected as the melody of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mizmor<\/span> (Hebrew, meaning a song sung to instrumental accompaniment) is found nowhere else in the Bible; it is included in the superscriptions of 57 psalms. It probably indicated a song accompanied by melodic instruments as opposed to a dance song accompanied by rhythmic instruments.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Neginah<\/span> appears in the superscriptions of Psalms 4, 6, 54–55, 61, 67, and 76. The term <span class=\"hebrew\" lang=\"he\">neginah<\/span> and its plural <span class=\"hebrew\" lang=\"he\">neginoth<\/span> are found in Psalm 77:7, Lamentations 5:14, Isaiah 38:20, and Habakkuk 3:19. <span class=\"hebrew\" lang=\"he\">Neginah<\/span><em>,<\/em> from the Hebrew root <span class=\"hebrew\" lang=\"he\">naggen<\/span><em>,<\/em> “to touch the strings,” instructs that stringed instruments accompany the singing.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Nehiloth<\/span> is found only in the introduction to Psalm 5 (<span>kjv<\/span>). The origin of the word is problematic. It could come from the verb <span class=\"hebrew\" lang=\"he\">nahal<\/span><em>,<\/em> “to possess or inherit,” or more feasibly from <span class=\"hebrew\" lang=\"he\">halal<\/span><em>,<\/em> meaning “to pierce.” The latter implies the idea of a pierced instrument (the flute or pipe) to be used for accompaniment.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sheminith<\/span> appears in Psalms 6 and 12 and also in 1 Chronicles 15:21. The Hebrew word means literally “over the eighth.” Some scholars feel it had something to do with an octave, but the Hebrew musical language probably did not include a musical unit divided into eight parts. Other scholars interpret <span class=\"hebrew\" lang=\"he\">sheminith<\/span> as meaning an eight-stringed instrument. A more logical interpretation comes from examining its use in 1 Chronicles. In 15:20 the instructions are for musicians to play the harps according to <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and in verse 21 to play the lyres according to <span class=\"hebrew\" lang=\"he\">sheminith<\/span><em>.<\/em> Here the terms <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and <span class=\"hebrew\" lang=\"he\">sheminith<\/span> seem to be used in opposition. If <span class=\"hebrew\" lang=\"he\">alamoth<\/span> implies a register of the female voice, then <span class=\"hebrew\" lang=\"he\">sheminith<\/span> would imply a lower register. Thus, it may have been an instruction to use a lower pitched instrument for accompaniment.<\/p>\n<h5>Psalm Varieties in the Titles<\/h5>\n<p>Some of the notes in the psalm headings are indications of the type or variety of psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hazkir<\/span> is found in the headings of Psalms 38 and 70. According to the Targum, this is an indication that the psalm was sung at the sacrificial rite called <span class=\"hebrew\" lang=\"he\">askara<\/span> and is translated “for a memorial offering.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Lammed<\/span> appears in the superscription of Psalm 60 in the phrase <span class=\"hebrew\" lang=\"he\">le-lammed<\/span><em>,<\/em> translated “to teach.” According to tradition, this was a psalm, though undoubtedly not the only one, taught to young people as part of their education. This is another example of a term that may have been omitted from other psalms in later versions of the Psalter.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> is in the heading of Psalm 7 and also in Habakkuk 3:1. The word probably comes from the Hebrew verb <span class=\"hebrew\" lang=\"he\">shagah<\/span><em>,<\/em> “to wander,” but may also be connected with the Assyrian liturgical term <span class=\"hebrew\" lang=\"he\">shigu<\/span><em>,<\/em> which represented a plaintive song in several stanzas. Biblical scholars have assumed <span class=\"hebrew\" lang=\"he\">shiggaion<\/span><em>,<\/em> plural <span class=\"hebrew\" lang=\"he\">shigionoth<\/span><em>,<\/em> was a lament or penitential song.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir<\/span> is the simplest word for “song” and was probably used in the headings at an early stage of the Psalter; it is usually found with <span class=\"hebrew\" lang=\"he\">mizmor<\/span> (13 times). Fifteen psalms have this heading. It was probably the term for a specific type of praise song, usually performed by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hamaalot<\/span> and <span class=\"hebrew\" lang=\"he\">Shir Lamaalot<\/span> occur in the headings of Psalms 120–134, which are often referred to as the Psalms of Ascent (<span>kjv<\/span> “Psalms of Degrees”). Most explanations offered relate to the fact that the temple was situated on high ground. Often these 15 psalms are associated with the 15 steps leading from the Court of the Women to the Court of the Israelites. But most contemporary scholars believe the idea of “going up” referred to the pilgrims’ journey to Jerusalem to worship at the temple. These psalms are short, with popular appeal, making them appropriate for singing during the journey.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hanukkat Habayit<\/span> is found only in the heading of Psalm 30. This phrase tells that the psalm was to be used for the dedication or rededication of the house of God.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir-yedidot<\/span> appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Tefillah<\/span> is a common term for “prayer” and appears in the headings of Psalms 17, 86, 90, 102, and 142, and also in Habakkuk 3:1. The word probably refers to a specific form of poetic prayer.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Selah<\/span> is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. It occurs in 39 psalms, appearing a total of 71 times in the Psalter—67 times within the text and 4 times at the end of a psalm. It is most frequent in the first three books. In the first book <span class=\"hebrew\" lang=\"he\">selah<\/span> appears in 9 psalms; in the second book, 17 psalms; in the third book, 11 psalms. In the fourth book it is not found at all and in the fifth book in only two psalms. Thirty-one of these psalms also include the term <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> in their superscriptions, which implies that they were sung by a soloist and choir. Most commonly, <span class=\"hebrew\" lang=\"he\">selah<\/span> is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end. The regularity of its appearance within a psalm is not consistent, and in only a few instances do these divisions break the psalm into equal sections. Because of the random placement of the term, some scholars believe that, like the headings, <span class=\"hebrew\" lang=\"he\">selah<\/span> was not always carefully copied into the text. It may have been a note appearing only in the texts of the musicians, which would explain this inconsistency. An explanation of <span class=\"hebrew\" lang=\"he\">selah<\/span> is found in the Talmudic tradition: “Ben Azra clashed the cymbal and the Levites broke forth into singing. When they reached a break in the singing they blew upon the trumpets and the people prostrated themselves; at every break there was a blowing of the trumpet and at every blowing of the trumpet a prostration. This was the rite of the daily whole offering in the service of the House of our God.” <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> then, would be an instruction for the musicians that the singing was to cease and the instrumentalists were to play.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">higgaion selah<\/span> appears once, in Psalm 9:16. The word <span class=\"hebrew\" lang=\"he\">higgaiaon<\/span> comes from the root <span class=\"hebrew\" lang=\"he\">hagah<\/span><em>,<\/em> “to murmur, to growl, to produce a low sound.” This may have been an instruction for the interlude to be more subdued than a normal <span class=\"hebrew\" lang=\"he\">selah<\/span><em>.<\/em><\/p>\n<h5>Ancient Melodies in the Titles<\/h5>\n<p>Many psalms contain headings that are not direct musical references but are cue words to suggest well-known tunes. They probably refer either to names or the first words of popular secular songs <em>(<\/em><span class=\"hebrew\" lang=\"he\">makams<\/span><em>)<\/em> whose melodic patterns were used in singing the psalm. Many biblical scholars have tried to find hidden meaning in these headings, but most musicologists believe these are simply references or introductions to melodies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Aijeleth Shahar<\/span><em>,<\/em> in Psalm 22 (<span>kjv<\/span>), is translated “according to The Hind of the Dawn” (<span>rsv<\/span>), and “To the tune of ‘The Doe of the Morning’ ” (<span>niv<\/span>), “To the tune ‘Doe of the Dawn’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Al-taschith<\/span><em>,<\/em> in Psalms 57–59 and 75 (<span>kjv<\/span>), is translated “To the tune ‘Do Not Destroy!’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Jonath-elem-rechokim<\/span><em>,<\/em> in Psalm 56 (<span>kjv<\/span>), is translated “according to The Dove on Far-off Terebinths” (<span>rsv<\/span>), and “To the tune ‘Dove on Distant Oaks’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath Leannoth<\/span><em>,<\/em> in Psalm 88, is translated “To the tune ‘The Suffering of Affliction’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Muthlabben<\/span><em>,<\/em> in Psalm 9, is translated “To the tune ‘Death of the Son’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim<\/span><em>,<\/em> in Psalms 45 and 69 (<span>kjv<\/span>), is translated “To the tune ‘Lilies’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim-Eduth<\/span><em>,<\/em> in Psalm 80 (<span>kjv<\/span>), is translated “To the tune ‘Lilies of the Covenant’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shushan-eduth<\/span><em>,<\/em> in Psalm 60, is translated “To the tune ‘Lily of the Testimony’ ” (<span>nlt<\/span>).<\/p>\n<p>These melody types appear only in the first three books of the Psalter, and this may imply that these popular <span class=\"hebrew\" lang=\"he\">makams<\/span> had fallen into disuse by the time the final books of the Psalter were written. Other <span class=\"hebrew\" lang=\"he\">makam<\/span>-types had probably become popular, and the authors, realizing the relatively short life of a popular tune, did not include them in the headings of the Psalms but left the choice up to the performer.<\/p>\n<p class=\"h2\" id=\"MusicintheNewTestament\">Music in the New Testament<\/p>\n<h5>First-Century Influences<\/h5>\n<h6>The Synagogue<\/h6>\n<p>By the time of Christ, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the law but gradually became the center of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue as there was no sacrificial rite, and the music could not be exactly reproduced as there were no trained Levitical singers. Scholars do not agree about the amount of continuity between the music of the temple and the music of the synagogue, but there is evidence that certain musical practices did remain constant between the two places of worship.<\/p>\n<p>Information on the customs and rituals of the synagogue come from Talmudic writings. The musical elements of worship in the synagogue were the chanting of Scripture, psalmody, and spiritual songs. The choral singing of the temple was replaced by a single cantor. The cantor was a layman who, according to tradition, had to have the following qualifications: “He had to be well educated, gifted with a sweet voice, of humble personality, recognized by the community, conversant with Scripture and all the prayers; he must not be a rich man, for his prayers should come from his heart.” His most important job was the cantillation of the Law and the Prophets. A series of accents and punctuations, forerunners of actual musical notation, were indications for the cantor in the musical interpretation of the Scripture.<\/p>\n<p>Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early Christian church. Gregorian psalm tones have their roots in Hebrew psalmody.<\/p>\n<h6>Greek and Roman Cultures<\/h6>\n<p>While both the temple and the synagogue were familiar to the early Christians (Acts 2:46-47; 3:1; 5:42; 9:20; 18:4; etc.), the Greek and Roman cultures also played a major part in shaping the young church. Hellenistic influences by the time of Christ had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. Greek philosophers considered music a cathartic force that could lead humans into metaphysical knowledge. This understanding led to the belief that music had a moral substance that could influence people to either good or evil. If this philosophy had totally encompassed Judeo-Christian thought, certainly Paul would have encouraged the use of music in the spread of the gospel. However, Paul’s omission of this theory implies that the Judeo-Christian world at that time had rejected the Greek ideal, at least in part.<\/p>\n<p>While the Jewish rabbis considered music an art form for the praise of God, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. The music of the Roman games was neither religious nor philosophic and, from the accounts of witnesses, it was not technically exceptional. In the Roman Empire musicians were given a lower status and looked on as mere entertainers. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.<\/p>\n<h5>In the New Testament Writings<\/h5>\n<p>One of the few mentions of instruments in the NT is the use of flutes at a wake (Mt 9:23). As in the OT, music is associated with feasting and merrymaking (e.g., the return of the prodigal son, Lk 15:25). Five passages mention music metaphorically (Mt 6:2; 11:17; Lk 7:32; 1 Cor 13:1; 14:7-8). The most well known of these is Paul’s celebration of love in 1 Corinthians 13. The denunciation of the gong and cymbals must be understood in light of the attitude of the early Christians toward the music of the Pharisees. Here the signal instruments of the temple were used to represent pompous display of religious pietism.<\/p>\n\n<p>Most references to music are found in the eschatological visions and prophetic passages scattered throughout the NT—most frequently in the book of Revelation (also Mt 24:31; 1 Cor 15:52; 1 Thes 4:16; Heb 12:19). Many of these descriptions have a direct association with musical references in the OT (e.g., the use of harps and trumpets and the singing of the Hallelujah). But the value of many of the passages in Revelation comes from their literary style. These doxological and psalmlike passages were probably spontaneous “spiritual songs” composed by the young church (e.g., Rv 5:9-10).<\/p>\n<p>The passages that mention religious or liturgical music are often more conceptual than literal. Two parallel passages describing the Last Supper (Mt 26:30; Mk 14:26) mention that Christ and his disciples sang a hymn. This is the only direct account of Jesus singing, but it is probable that when he read in the synagogue he did so in the accepted vocal style (Lk 4:16-20). There is much controversy surrounding the actual events at the Last Supper, but we can assume that the hymn sung was a traditional Jewish hymn, probably associated with the Passover.<\/p>\n<p>From the account in Acts 16:25 we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music making in 1 Corinthians 14:15, 26 in terms of a balance between rationalism and emotion. And, as with all the gifts of the Spirit, Paul asks that singing be done for edification.<\/p>\n<p>In two similar passages (Eph 5:19; Col 3:16) Paul groups together three musical terms—psalms, hymns, and spiritual songs. The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early Christian psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modeled after the psalms, but in praise of Christ. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer, possibly wordless (perhaps related to glossolalia), in a style that was popular in mystical Judaism. These outbursts of song were probably melismatic (sung on one tone) and are perhaps the forerunners of the later Alleluia chant.<\/p>\n<h5>Hymnody in the New Testament<\/h5>\n<p>It can be assumed that the early Christians composed hymns in praise of Christ. Logically, most of the hymns found in the NT are based on Hebrew poetic psalm forms, but there is Greek and Latin influence also. The hymns from the Gospel of Luke have become well-known canticles adopted by the church: the Magnificat (Lk 1:46-55), the Benedictus (1:68-79), the Gloria (2:14) and the Nunc Dimittis (2:29-32). While patterned after the psalms of the OT, these hymns are full of confidence in the salvation of Christ and in his imminent return. Other Christological hymns found in the NT include the prologue to the Gospel of John, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.<\/p>","summary_ro":"MUSIC A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship. The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human ...","summary_en":"MUSIC A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship. The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":33077,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Riches","title_en":"Riches","content_ro":"<h3>RICHES<\/h3>\n<p>Wealth measured by money or the amount of property owned, whether land and buildings (Is 5:8-10), livestock (1 Sm 25:2-3), or slaves (8:11-18). Great riches brought great influence and power, as the Hebrew word for wealth implies.<\/p>\n<p>The Bible seems to speak with two voices on the subject of riches, sometimes describing material wealth as a sign of God’s blessing and approval (e.g., Gn 24:35), at other times virtually identifying the rich with the wicked (e.g., Ps 37:7, 16).<\/p>\n<p>God made all things for people to enjoy (1 Tm 6:17). That is why being rich is a matter for thanksgiving, not embarrassment. Every possession that a person can possibly own comes from the Creator (Ps 24:1), so all wealth can rightly be counted as a blessing from God. It was in this spirit that David could pray to God, “Riches and honour come of thee” (1 Chr 29:12, <span>kjv<\/span>). Even when wealth is earned by hard work, the Bible reminds its readers that both their talents and their resources are God-given. Jesus illustrates this important lesson in the parables of the 10 talents (Mt 25:14-30) and the 10 minas (Lk 19:11-26).<\/p>\n<p>Nowhere, then, does the Bible say that having possessions and becoming wealthy are wrong in themselves. There would be no point in the Ten Commandments’ ban on stealing and envy if it was wrong for God’s people to own anything at all. Jesus himself never taught that it was sinful to be rich.<\/p>\n<p>However, Jesus warned that riches could keep a person out of the kingdom: “How hard it is for rich people to get into the Kingdom of God!” (Mk 10:23, <span>nlt<\/span>). Affluence, he taught, can destroy peace (Mt 6:24-34), blind people to the needs of others (Lk 16:19-31), stand between individuals and the gateway to eternal life (Mk 10:17-27), and even bring God’s judgment (Lk 12:16-21). He told his disciples not to accumulate personal wealth (Mt 6:19), and he praised those who gave up their possessions (19:29).<\/p>\n<p>Jesus’ warnings against wealth are not, in fact, directed against riches in themselves. What he condemns is the wrong attitudes many people have toward acquiring wealth, and the wrong ways in which they use it. Longing for riches, not having them, chokes the spiritual life like weeds in a field of grain (Mt 13:22). The greedy desire to have more wealth doomed the unforgiving servant (18:23-35). And the rich man’s selfishness, not his wealth, sealed his fate (Lk 16:19-26). Paul captured the main theme in these parables when he said, “The <em>love<\/em> of money is at the root of all kinds of evil” (1 Tm 6:10, <span>nlt<\/span>, emphasis added).<\/p>\n<p>The greatest danger of all arises when riches gain the mastery in a person’s life. The whole Bible warns against this idolatrous attitude to material things (e.g., Dt 8:17-18; Lk 14:15-24). Satan tempted Jesus to put material wealth and power in God’s place (Mt 4:8-9), and Jesus delivers the clearest warning against making money one’s master (6:24). In this light Jesus instructs the rich young ruler to sell everything (Mk 10:17-22). Here was a wealthy man who had allowed his possessions to possess him. Jesus’ aim was to make him recognize his bondage so he could escape from his self-made prison. The fact that he turned away from Jesus demonstrates the powerful pull of riches.<\/p>\n<p>These blunt warnings are the most striking aspect of Jesus’ teaching on wealth. But alongside his exposure of wrong attitudes he was careful to sketch in the outline of right attitudes. Those who recognize that they are God’s trustees (not owners) of their possessions, he taught, will find many valuable outlets for their riches in the Lord’s service (Lk 12:42-44). Instead of making them tight-fisted, their riches should allow them to express love in many practical ways (2 Cor 8:2). And instead of having their inward peace ruined by anxious greed, they would find the secret of serenity in an increasing sense of dependence on their heavenly Giver (Lk 12:29-31; 1 Tm 6:17).<\/p>\n<p>According to the Bible, then, the morality of riches depends entirely on personal attitudes. And nowhere does this come out more than in the frequent comparisons Scripture draws between material and spiritual wealth. Those who make material riches their goal in life have wrong values. However wealthy they may appear, they are poverty-stricken in God’s sight (Mt 16:26; Rv 3:17). In his view, the truly rich are those whose main aim in life is to serve him as King (Mt 13:44-46). Their wealth lies in the currency of faith and good works (1 Tm 6:18; Jas 2:5)—a heavenly bank balance that no one can steal and nothing can erode: “Wherever your treasure is, there your heart and thoughts will also be” (Mt 6:21, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Money; Poor, The; Wages; Wealth.<\/p>","content_en":"<h3>RICHES<\/h3>\n<p>Wealth measured by money or the amount of property owned, whether land and buildings (Is 5:8-10), livestock (1 Sm 25:2-3), or slaves (8:11-18). Great riches brought great influence and power, as the Hebrew word for wealth implies.<\/p>\n<p>The Bible seems to speak with two voices on the subject of riches, sometimes describing material wealth as a sign of God’s blessing and approval (e.g., Gn 24:35), at other times virtually identifying the rich with the wicked (e.g., Ps 37:7, 16).<\/p>\n<p>God made all things for people to enjoy (1 Tm 6:17). That is why being rich is a matter for thanksgiving, not embarrassment. Every possession that a person can possibly own comes from the Creator (Ps 24:1), so all wealth can rightly be counted as a blessing from God. It was in this spirit that David could pray to God, “Riches and honour come of thee” (1 Chr 29:12, <span>kjv<\/span>). Even when wealth is earned by hard work, the Bible reminds its readers that both their talents and their resources are God-given. Jesus illustrates this important lesson in the parables of the 10 talents (Mt 25:14-30) and the 10 minas (Lk 19:11-26).<\/p>\n<p>Nowhere, then, does the Bible say that having possessions and becoming wealthy are wrong in themselves. There would be no point in the Ten Commandments’ ban on stealing and envy if it was wrong for God’s people to own anything at all. Jesus himself never taught that it was sinful to be rich.<\/p>\n<p>However, Jesus warned that riches could keep a person out of the kingdom: “How hard it is for rich people to get into the Kingdom of God!” (Mk 10:23, <span>nlt<\/span>). Affluence, he taught, can destroy peace (Mt 6:24-34), blind people to the needs of others (Lk 16:19-31), stand between individuals and the gateway to eternal life (Mk 10:17-27), and even bring God’s judgment (Lk 12:16-21). He told his disciples not to accumulate personal wealth (Mt 6:19), and he praised those who gave up their possessions (19:29).<\/p>\n<p>Jesus’ warnings against wealth are not, in fact, directed against riches in themselves. What he condemns is the wrong attitudes many people have toward acquiring wealth, and the wrong ways in which they use it. Longing for riches, not having them, chokes the spiritual life like weeds in a field of grain (Mt 13:22). The greedy desire to have more wealth doomed the unforgiving servant (18:23-35). And the rich man’s selfishness, not his wealth, sealed his fate (Lk 16:19-26). Paul captured the main theme in these parables when he said, “The <em>love<\/em> of money is at the root of all kinds of evil” (1 Tm 6:10, <span>nlt<\/span>, emphasis added).<\/p>\n<p>The greatest danger of all arises when riches gain the mastery in a person’s life. The whole Bible warns against this idolatrous attitude to material things (e.g., Dt 8:17-18; Lk 14:15-24). Satan tempted Jesus to put material wealth and power in God’s place (Mt 4:8-9), and Jesus delivers the clearest warning against making money one’s master (6:24). In this light Jesus instructs the rich young ruler to sell everything (Mk 10:17-22). Here was a wealthy man who had allowed his possessions to possess him. Jesus’ aim was to make him recognize his bondage so he could escape from his self-made prison. The fact that he turned away from Jesus demonstrates the powerful pull of riches.<\/p>\n<p>These blunt warnings are the most striking aspect of Jesus’ teaching on wealth. But alongside his exposure of wrong attitudes he was careful to sketch in the outline of right attitudes. Those who recognize that they are God’s trustees (not owners) of their possessions, he taught, will find many valuable outlets for their riches in the Lord’s service (Lk 12:42-44). Instead of making them tight-fisted, their riches should allow them to express love in many practical ways (2 Cor 8:2). And instead of having their inward peace ruined by anxious greed, they would find the secret of serenity in an increasing sense of dependence on their heavenly Giver (Lk 12:29-31; 1 Tm 6:17).<\/p>\n<p>According to the Bible, then, the morality of riches depends entirely on personal attitudes. And nowhere does this come out more than in the frequent comparisons Scripture draws between material and spiritual wealth. Those who make material riches their goal in life have wrong values. However wealthy they may appear, they are poverty-stricken in God’s sight (Mt 16:26; Rv 3:17). In his view, the truly rich are those whose main aim in life is to serve him as King (Mt 13:44-46). Their wealth lies in the currency of faith and good works (1 Tm 6:18; Jas 2:5)—a heavenly bank balance that no one can steal and nothing can erode: “Wherever your treasure is, there your heart and thoughts will also be” (Mt 6:21, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Money; Poor, The; Wages; Wealth.<\/p>","summary_ro":"RICHES Wealth measured by money or the amount of property owned, whether land and buildings (Is 5:8-10), livestock (1 Sm 25:2-3), or slaves (8:11-18). Great riches brought great influence and power, as the Hebrew word for wealth implies. The Bible seems to speak with two voices on the subject of riches, sometimes describing material wealth as a sign of God’s blessing and approval (e.g., Gn 24:35), at other times virtually identifying the rich with the wicked (e.g., Ps 37:7, 16). God made all ...","summary_en":"RICHES Wealth measured by money or the amount of property owned, whether land and buildings (Is 5:8-10), livestock (1 Sm 25:2-3), or slaves (8:11-18). Great riches brought great influence and power, as the Hebrew word for wealth implies. The Bible seems to speak with two voices on the subject of riches, sometimes describing material wealth as a sign of God’s blessing and approval (e.g., Gn 24:35), at other times virtually identifying the rich with the wicked (e.g., Ps 37:7, 16). God made all ...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49033,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:1","title_en":"Study Note: Psalmi 24:1","content_ro":"<p><strong>Ps 24<\/strong> The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.<\/p>","content_en":"<p><strong>Ps 24<\/strong> The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.<\/p>","summary_ro":"Ps 24 The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.","summary_en":"Ps 24 The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49034,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:1","title_en":"Study Note: Psalmi 24:1","content_ro":"<p><strong>24:1-2<\/strong> The kingdom belongs to the Creator, the Great King (cp. 22:27).<\/p>","content_en":"<p><strong>24:1-2<\/strong> The kingdom belongs to the Creator, the Great King (cp. 22:27).<\/p>","summary_ro":"24:1-2 The kingdom belongs to the Creator, the Great King (cp. 22:27).","summary_en":"24:1-2 The kingdom belongs to the Creator, the Great King (cp. 22:27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49035,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:1","title_en":"Study Note: Psalmi 24:1","content_ro":"<p><strong>24:1<\/strong> The Lord created and now rules the <em>earth<\/em> and <em>everything in it<\/em> (see 1 Cor 10:25-26). He sees <em>all its people<\/em> (Ps 33:14), regardless of their status (49:1-2).<\/p>","content_en":"<p><strong>24:1<\/strong> The Lord created and now rules the <em>earth<\/em> and <em>everything in it<\/em> (see 1 Cor 10:25-26). He sees <em>all its people<\/em> (Ps 33:14), regardless of their status (49:1-2).<\/p>","summary_ro":"24:1 The Lord created and now rules the earth and everything in it (see 1 Cor 10:25-26). He sees all its people (Ps 33:14), regardless of their status (49:1-2).","summary_en":"24:1 The Lord created and now rules the earth and everything in it (see 1 Cor 10:25-26). He sees all its people (Ps 33:14), regardless of their status (49:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76659,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:1","title_en":"Study Note: Psalmi 24:1","content_ro":"<p><strong>Ps 24<\/strong> The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.<\/p>","content_en":"<p><strong>Ps 24<\/strong> The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.<\/p>","summary_ro":"Ps 24 The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.","summary_en":"Ps 24 The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76660,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:1","title_en":"Study Note: Psalmi 24:1","content_ro":"<p><strong>24:1-2<\/strong> The kingdom belongs to the Creator, the Great King (cp. 22:27).<\/p>","content_en":"<p><strong>24:1-2<\/strong> The kingdom belongs to the Creator, the Great King (cp. 22:27).<\/p>","summary_ro":"24:1-2 The kingdom belongs to the Creator, the Great King (cp. 22:27).","summary_en":"24:1-2 The kingdom belongs to the Creator, the Great King (cp. 22:27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76661,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:1","title_en":"Study Note: Psalmi 24:1","content_ro":"<p><strong>24:1<\/strong> The Lord created and now rules the <em>earth<\/em> and <em>everything in it<\/em> (see 1 Cor 10:25-26). He sees <em>all its people<\/em> (Ps 33:14), regardless of their status (49:1-2).<\/p>","content_en":"<p><strong>24:1<\/strong> The Lord created and now rules the <em>earth<\/em> and <em>everything in it<\/em> (see 1 Cor 10:25-26). He sees <em>all its people<\/em> (Ps 33:14), regardless of their status (49:1-2).<\/p>","summary_ro":"24:1 The Lord created and now rules the earth and everything in it (see 1 Cor 10:25-26). He sees all its people (Ps 33:14), regardless of their status (49:1-2).","summary_en":"24:1 The Lord created and now rules the earth and everything in it (see 1 Cor 10:25-26). He sees all its people (Ps 33:14), regardless of their status (49:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104285,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:1","title_en":"Study Note: Psalmi 24:1","content_ro":"<p><strong>Ps 24<\/strong> The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.<\/p>","content_en":"<p><strong>Ps 24<\/strong> The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.<\/p>","summary_ro":"Ps 24 The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.","summary_en":"Ps 24 The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104286,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:1","title_en":"Study Note: Psalmi 24:1","content_ro":"<p><strong>24:1-2<\/strong> The kingdom belongs to the Creator, the Great King (cp. 22:27).<\/p>","content_en":"<p><strong>24:1-2<\/strong> The kingdom belongs to the Creator, the Great King (cp. 22:27).<\/p>","summary_ro":"24:1-2 The kingdom belongs to the Creator, the Great King (cp. 22:27).","summary_en":"24:1-2 The kingdom belongs to the Creator, the Great King (cp. 22:27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104287,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:1","title_en":"Study Note: Psalmi 24:1","content_ro":"<p><strong>24:1<\/strong> The Lord created and now rules the <em>earth<\/em> and <em>everything in it<\/em> (see 1 Cor 10:25-26). He sees <em>all its people<\/em> (Ps 33:14), regardless of their status (49:1-2).<\/p>","content_en":"<p><strong>24:1<\/strong> The Lord created and now rules the <em>earth<\/em> and <em>everything in it<\/em> (see 1 Cor 10:25-26). He sees <em>all its people<\/em> (Ps 33:14), regardless of their status (49:1-2).<\/p>","summary_ro":"24:1 The Lord created and now rules the earth and everything in it (see 1 Cor 10:25-26). He sees all its people (Ps 33:14), regardless of their status (49:1-2).","summary_en":"24:1 The Lord created and now rules the earth and everything in it (see 1 Cor 10:25-26). He sees all its people (Ps 33:14), regardless of their status (49:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131911,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:1","title_en":"Study Note: Psalmi 24:1","content_ro":"<p><strong>Ps 24<\/strong> The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.<\/p>","content_en":"<p><strong>Ps 24<\/strong> The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.<\/p>","summary_ro":"Ps 24 The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.","summary_en":"Ps 24 The shepherd of Ps 23, who is also the King of the whole world, takes possession of Zion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131912,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:1","title_en":"Study Note: Psalmi 24:1","content_ro":"<p><strong>24:1-2<\/strong> The kingdom belongs to the Creator, the Great King (cp. 22:27).<\/p>","content_en":"<p><strong>24:1-2<\/strong> The kingdom belongs to the Creator, the Great King (cp. 22:27).<\/p>","summary_ro":"24:1-2 The kingdom belongs to the Creator, the Great King (cp. 22:27).","summary_en":"24:1-2 The kingdom belongs to the Creator, the Great King (cp. 22:27).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131913,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:1","title_en":"Study Note: Psalmi 24:1","content_ro":"<p><strong>24:1<\/strong> The Lord created and now rules the <em>earth<\/em> and <em>everything in it<\/em> (see 1 Cor 10:25-26). He sees <em>all its people<\/em> (Ps 33:14), regardless of their status (49:1-2).<\/p>","content_en":"<p><strong>24:1<\/strong> The Lord created and now rules the <em>earth<\/em> and <em>everything in it<\/em> (see 1 Cor 10:25-26). He sees <em>all its people<\/em> (Ps 33:14), regardless of their status (49:1-2).<\/p>","summary_ro":"24:1 The Lord created and now rules the earth and everything in it (see 1 Cor 10:25-26). He sees all its people (Ps 33:14), regardless of their status (49:1-2).","summary_en":"24:1 The Lord created and now rules the earth and everything in it (see 1 Cor 10:25-26). He sees all its people (Ps 33:14), regardless of their status (49:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61605,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Land","title_en":"The Land","content_ro":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","content_en":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","summary_ro":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","summary_en":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63144,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":66868,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Sovereignty of God","title_en":"The Sovereignty of God","content_ro":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","content_en":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","summary_ro":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","summary_en":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89231,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Land","title_en":"The Land","content_ro":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","content_en":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","summary_ro":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","summary_en":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90770,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":94494,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Sovereignty of God","title_en":"The Sovereignty of God","content_ro":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","content_en":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","summary_ro":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","summary_en":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116857,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Land","title_en":"The Land","content_ro":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","content_en":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","summary_ro":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","summary_en":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118396,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":122120,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Sovereignty of God","title_en":"The Sovereignty of God","content_ro":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","content_en":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","summary_ro":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","summary_en":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144483,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Land","title_en":"The Land","content_ro":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","content_en":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","summary_ro":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","summary_en":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146022,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":149746,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Sovereignty of God","title_en":"The Sovereignty of God","content_ro":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","content_en":"<h3>The Sovereignty of God<\/h3>\n<p>We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16).<\/p>\n<p>God’s sovereign hand is in everything. God is in control of the lives of all people (Ps 135:5-12), the universe, and the course of earth’s history (Isa 40:15-17; Acts 17:24; Col 1:15-20), directing it to his appointed ends (Isa 46:10; Dan 7:27-28; Matt 24:14-31; Rev 1:7-8).<\/p>\n<p>As demonstrated throughout 2 Kings, God exercises sovereign power and control over the affairs of nations. He installed and deposed the kings of Israel and Judah according to his purposes and according to the degree of their obedience. He permitted successful attacks against his people as punishment for their sins (2 Kgs 8:18-22). God was in control when the Assyrians attacked Samaria and brought down the northern kingdom (17:1-6, 18, 20). Hezekiah’s successes in Judah were due to the Lord’s blessings (18:5-7). God’s sovereign hand can be seen in all of the complex international events that happened, just as the Lord had promised, during the reigns of the final kings of Judah (23:26-27).<\/p>\n<p>God also displays his power in his answers to the prayers and petitions of his people. When Elisha prayed, God responded to his faithful prophet’s requests. Through Elisha he allowed the woman from Shunem to have a son and later brought that son back to life (4:17, 32-35). The Lord graciously answered the prayers of Jehoahaz and provided a rescuer for beleaguered Israel (13:4-5). He honored Hezekiah’s prayers for Jerusalem (19:1-7) and for his own life (20:1-6).<\/p>\n<p>Paul shows that God determines the course of salvation. Paul constantly explains the unexpected development of salvation history by appealing to what God has said and done. Human decisions alone cannot explain the situation, and God has said that he will show mercy to anyone he chooses (Rom 9:15). While theologians will continue to debate the role of God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.<\/p>\n<p>Because God is sovereign, his people rightly seek to live in harmony with his will (Rom 12:1-2), in the strength that he provides (see 1 Cor 1:8-9). We can follow the example of Christ in his prayer, “I want your will to be done, not mine” (Matt 26:39). The contemporary world has set God to the side and ignores the divine influence on the course of human affairs. But God’s decisions really do direct the world as well as the personal histories of those who trust him. When we live for God’s glory (Isa 42:8; Hab 2:14; Jude 1:24-25), whatever happens is also ultimately for our good (Ps 84:11; Eph 3:16-19; Col 1:27; 2 Thes 1:11-12), and we can confidently affirm that “God causes everything to work together for the good of those who love God and are called according to his purpose for them” (Rom 8:28)..<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 8:22; 9:29; Deut 4:39; 32:8, 39; Josh 2:11; 1 Sam 2:6-8; 2 Kgs 13:4-5; 17:1-6, 18-20; 18:5-7; 19:5-7; 20:4-6; Pss 24:1-2; 84:11; 135:5-12; Isa 40:15-17; 45:7; 46:10; Jer 27:5-7; Dan 7:27-28; Hab 2:14; John 19:11; Acts 17:24-26; Rom 8:28; 9:5-24; 1 Cor 1:8-9; Col 1:15-20; 2 Thes 1:11-12; Jude 1:24-25; Rev 1:7-8<\/p>","summary_ro":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","summary_en":"The Sovereignty of God We human beings always want to think that we are in charge. We think that by our decisions and actions we can determine what will happen. However, Scripture confronts us with quite a different scenario, pointing again and again to the ultimate sovereignty of God (see, e.g., Deut 4:39; Ps 135:5-7; Isa 46:8-11; Jude 1:24-25). Although human decisions and actions are significant, the will of God is vastly more important (see Jas 4:13-16). God’s sovereign hand is in everyth...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":49036,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:2","title_en":"Study Note: Psalmi 24:2","content_ro":"<p><strong>24:2<\/strong> God created everything in an orderly and stable manner (see 89:11; 102:25; 104:5).<\/p>","content_en":"<p><strong>24:2<\/strong> God created everything in an orderly and stable manner (see 89:11; 102:25; 104:5).<\/p>","summary_ro":"24:2 God created everything in an orderly and stable manner (see 89:11; 102:25; 104:5).","summary_en":"24:2 God created everything in an orderly and stable manner (see 89:11; 102:25; 104:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76662,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:2","title_en":"Study Note: Psalmi 24:2","content_ro":"<p><strong>24:2<\/strong> God created everything in an orderly and stable manner (see 89:11; 102:25; 104:5).<\/p>","content_en":"<p><strong>24:2<\/strong> God created everything in an orderly and stable manner (see 89:11; 102:25; 104:5).<\/p>","summary_ro":"24:2 God created everything in an orderly and stable manner (see 89:11; 102:25; 104:5).","summary_en":"24:2 God created everything in an orderly and stable manner (see 89:11; 102:25; 104:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104288,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:2","title_en":"Study Note: Psalmi 24:2","content_ro":"<p><strong>24:2<\/strong> God created everything in an orderly and stable manner (see 89:11; 102:25; 104:5).<\/p>","content_en":"<p><strong>24:2<\/strong> God created everything in an orderly and stable manner (see 89:11; 102:25; 104:5).<\/p>","summary_ro":"24:2 God created everything in an orderly and stable manner (see 89:11; 102:25; 104:5).","summary_en":"24:2 God created everything in an orderly and stable manner (see 89:11; 102:25; 104:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131914,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:2","title_en":"Study Note: Psalmi 24:2","content_ro":"<p><strong>24:2<\/strong> God created everything in an orderly and stable manner (see 89:11; 102:25; 104:5).<\/p>","content_en":"<p><strong>24:2<\/strong> God created everything in an orderly and stable manner (see 89:11; 102:25; 104:5).<\/p>","summary_ro":"24:2 God created everything in an orderly and stable manner (see 89:11; 102:25; 104:5).","summary_en":"24:2 God created everything in an orderly and stable manner (see 89:11; 102:25; 104:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":6795,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Regulations concerning Cleanness and Uncleanness","title_en":"and Uncleanness, Regulations concerning, Cleanness","content_ro":"<h3>CLEANNESS AND UNCLEANNESS, Regulations Concerning<\/h3>\n<p>Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people.<\/p>\n<p>The OT vision of a people’s relationship with God is along moral and personal lines—God’s personal nature being expressed in his giving of the law to Moses. The personal and uniquely consistent character of Israel’s Lord made him morally a completely different being from the many gods of pagan cultures. Unlike the Lord, the Baals of the Canaanites were capricious and vicious; nobody expected them to be ethically consistent. Israel’s Lord, on the other hand, could be trusted to keep his word (a verbal communication through his chosen prophets). Nobody, not even the high priest or the king, was above the law, which expressed not only God’s character but also his sovereign will for the individual and the nation. His moral consistency carried over into his miraculous interventions into history to protect his people, to judge them and their enemies, and to redeem humanity itself.<\/p>\n<p>Cleanness as defined in the book of Leviticus, therefore, was always conditioned by the presence of the personal God who gave the law. As the people sought to approach the Lord, they necessarily did so on his terms and therefore within the framework of the cultic ceremonies he had prescribed. Details of the Levitical ceremonies were designed to illustrate the moral implications of the sinner’s approach to God and God’s provision for his people to become morally clean in his sight.<\/p>\n<p>The meaning of the Levitical system was stated clearly in the psalmist’s words: “Who shall ascend the hill of the <span>Lord<\/span>? And who shall stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to what is false, and does not swear deceitfully” (Ps 24:3-4, <span>rsv<\/span>). One’s state of cleanness depends not only on external actions but also on an internal relationship with God. As a result, the sinner’s inability to satisfy the moral demands of a holy God leads to his or her complete dependence on God and on God’s provision for satisfying his own demands. That provision was detailed in the law.<\/p>\n<p>Preview<\/p>\n<p>• Early History<\/p>\n<p>• Levitical Prescriptions<\/p>\n<p>• Purification Rites<\/p>\n<p>• New Testament Perspective<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Gentile Religious Background<\/h5>\n<p>The gentile conscience was no doubt a strong influence on the development of ethnic notions of clean and unclean. The subjective sense of sin’s uncleanness is universally encountered in one form or another in the literature of every great religion, whatever explanation is given for it. Many religions have rites of purification based on water and washings. The Hebrews’ ritual avoidance of certain objects, some because of their holiness and others because of their unholiness, finds an analogy in the taboos of many primitive religions, including some of those with which the early Hebrews came into contact.<\/p>\n<p>The similarities between the Hebrew and other ancient religions are easily established by superficial comparison. It would be surprising if there were none. Those differences that give biblical religion its distinctive character, however, must be accounted for.<\/p>\n<p class=\"h2\" id=\"LeviticalPrescriptions\">Levitical Prescriptions<\/p>\n<h5>Ceremonial and Moral Law<\/h5>\n<p>The relationship between the external ceremonial details of the Mosaic law and the internally directed moral requirements of such parts of it as the Ten Commandments is one of the fundamental issues of OT theology. It is possible to demonstrate that, throughout the OT, uncleanness and sin are virtually synonymous. In many passages sin is described as uncleanness (e.g., Lv 16:16, 30; the ordeal of the bitter water in Nm 5:11-28; Zec 13:1).<\/p>\n<p>The relationship between ceremonial and moral cleanness can be illustrated from passages mentioning clean hands on the one hand (2 Sm 22:21; Jb 17:9; 22:30) and a clean heart on the other (Pss 24:4; 51:10; 73:13; Prv 20:9). The prophet Isaiah felt convicted of “unclean lips” when he was in God’s presence; a purifying coal, perhaps representing forgiveness and atonement, cleansed him (Is 6:5-7). In many passages cleanness represents innocence before God (Jb 11:4; 33:9; Ps 51:7-10; Prv 20:9), and uncleanness is said to come from sin (Ps 51:2; Is 1:16; 64:6).<\/p>\n<h5>Causes of Uncleanness<\/h5>\n<p>From the Mosaic law a number of causes of uncleanness can be derived.<\/p>\n<p>1. Some foods were not to be eaten. Various laws concerning animals make a “distinction between the unclean and the clean and between the living creature that may be eaten and the living creature that may not be eaten” (Lv 11:47, <span>rsv<\/span>). Permitted food was what was acceptable to God (see also Dt 14:3-21; Acts 15:28-29).<\/p>\n<li>2. Diseases, especially leprosy, produced an unclean state (Lv 13–14). The story of Naaman refers to leprous defilement (2 Kgs 5:1-14). The Gospels refer often to lepers (e.g., Mt 8:1-4; 10:8; 11:5; Lk 4:27). Many swellings, sores, and rashes were included under that heading, including Hansen’s disease (modern leprosy). The defilement of disease included all things touched by a diseased person (Lv 14:33-57).<\/li>\n<li>3. Bodily discharges were unclean, and contact with them defiled a person for various periods of time. Emission of semen produced uncleanness until the evening, whether in intercourse (Lv 15:16-18) or inadvertently during the night (Dt 23:10). An unnatural discharge, since it usually indicated disease, made a person unclean for seven days after it had ceased (Lv 15:1-15). Menstruation also produced uncleanness lasting seven days after it ceased (Lv 15:19-24; 2 Sm 11:4). Sexual intercourse during that time made both partners unclean (Lv 15:19-24; 20:18). Contact with the spittle of an unclean person produced uncleanness for a day (15:8).<\/li>\n<li>4. Dead bodies, or even parts of them such as bone, caused uncleanness (Nm 19:16). Persons who touched a dead body were unclean for a month, and only after that period could they celebrate their own Passover if they had missed it (9:6-11). The high priest could not even bury his own parents because of his special ritual responsibilities (Lv 21:10-11; cf. Nm 6:6-7; Hg 2:13; Mt 23:27).<\/li>\n<li>5. Idolatry was the greatest source of spiritual defilement. The entire nation of Israel was defiled because of it (Ps 106:38; Is 30:22; Ez 36:25), as were the Gentiles (Jer 43:12). Consequently, contact with Gentiles was thought to produce defilement. The gospel’s universal appeal confronted that conviction (e.g., Jn 4:9; Acts 10:28; cf. Gal 2:11-14). Closely related to the defilement of idolatry was the defilement caused by unclean spirits (Zec 13:2; cf. Mt 10:1; Mk 1:23-27).<\/li>\n<h5>Laws about Objects<\/h5>\n<p>Certain laws illustrate the principle that uncleanness was transmitted much like a contagion. Dead bodies contaminated what they touched, as did dead insects and certain crawling things (Lv 11:29-38). It is interesting that dry grain, running springwater, and water in a cistern were expressly excluded from that law of contamination; perhaps otherwise, starvation would have resulted, dead insects and mice being found in grain and water every day in an agricultural community. Unclean pottery had to be broken, but wooden vessels merely required washing (Lv 15:12). Even uncovered pots in a house where a person had died became unclean (Nm 19:15); everyone who entered the house was unclean.<\/p>\n<p>Because of their idolatrous associations, the possessions of pagans were unclean; therefore, booty taken in war had to be cleansed by fire or washing (Nm 31:21-24). Clothing of wool, linen, or leather could contract unclean “leprosy” from diseased persons and had to be tested. If the leprous spots (greenish or reddish patches) spread after a test period, the garments had to be burned (Lv 13:47-59; 14:33-53).<\/p>\n<h5>Laws about Places<\/h5>\n<p>The land and people of Israel were holy; they could be defiled by the uncleanness of economic oppression or idolatry (Jos 22:17-19; Jer 13:27). Jerusalem was a holy city, but it could be defiled by the sins of its people (Ez 22:2-4; Lam 1:8) or by the blood of its slaughtered inhabitants (Lam 4:15).<\/p>\n<p>The temple could be defiled by unclean persons. It was necessary for Hezekiah to cleanse the temple after Ahaz’s idolatrous worship (2 Chr 29:15-19); Nehemiah had to cleanse the rooms in which Tobiah had been living (Neh 13:9). One of the functions of the Day of Atonement was removal of impurities transferred to the temple by the sins of the Israelites during the past year (Lv 16:16-19; 31-33).<\/p>\n<p>An unclean place received the pieces of a leprous house after its demolition (Lv 14:45). The valley of Hinnom became Jerusalem’s garbage dump in later years, giving rise to the visions of “Gehenna” as a place of eternal punishment in NT eschatology. Since the Israelite camp was a holy place, care was taken to bury human excrement outside its boundaries (Dt 23:12-14). The value of that simple expedient in preventing disease during military excursions can hardly be exaggerated, since plagues were a great scourge of ancient armies.<\/p>\n<h5>Laws about Food<\/h5>\n<p>Certain kinds of animals were unclean and thus could not be eaten (Lv 11; Dt 14:3-21). Animals that died of old age, disease, or injury, or had been wounded by predators, were unclean. Animals that did not both chew the cud and have a cloven hoof were unclean, a definition that included pigs, camels, badgers, and rabbits among others. Israelites could eat only those fish that had both fins and scales. Birds of prey and scavengers were unclean. All winged insects were unclean except hopping insects (locusts, grasshoppers, and crickets). A large classification of “crawling things” was prohibited, including worms, lizards, snakes, weasels, and mice. In addition to all those was the ancient prohibition against eating blood (Gn 9:4; Lv 17:14-15; Dt 12:16-23; Acts 15:28-29).<\/p>\n<p class=\"h2\" id=\"PurificationRites\">Purification Rites<\/p>\n<h5>Purification by Lapse of Time<\/h5>\n<p>Secondary contamination could often be canceled simply by waiting until the evening (Lv 11:24) or for 7, 14, 40, or 80 days. Dead bodies contaminated what they touched for 7 days (Nm 19:11), as did menstruation (Lv 15:19). When a child was born, the mother’s unclean condition lasted 7 days for a boy and 14 days for a girl. An additional 33 days for a male child and 66 days for a female were required before the mother could touch any sacred thing.<\/p>\n<h5>Purification by Water<\/h5>\n<p>Contact with unclean things, such as bodily discharges, often required washing of hands and clothing, usually accompanied by the lapse of a day (Lv 15:5-11).<\/p>\n<h5>Purification by Ceremonial Substances<\/h5>\n<p>Ceremonial substances used in purification rites included the ashes of a red heifer mixed with water (Nm 19:1-10), and (in cases of leprosy) cedarwood, scarlet cloth, hyssop, and blood (Lv 14:2-9). When the altar was used in a purification ceremony, only blood was suitable, since the altar was the place of sacrifice for sin (Lv 16:18-19; Ez 43:20).<\/p>\n<h5>Purification by Sacrifice<\/h5>\n<p>Sacrifice was the ultimate source of both ritual and moral purification. All bodily discharges except sexual ones were purified by offerings of doves and pigeons (Lv 15:14-15, 29-30). Childbirth required a lamb and a bird (12:6). Poor people could offer birds in place of an animal (Lv 12:8; 14:21-32; Lk 2:24).<\/p>\n<p>In sacrifice, blood was symbolic of a life given and therefore a death experienced; the uncleanness of disease or sin was thought of as being transferred to the victim, thus removing the uncleanness (Lv 14:7). Sacrificial death, therefore, always had a substitutionary element. Only blood sacrifice could provide the moral cleansing necessary for sin itself; such sacrifice was therefore the basis of all cleansing, including that of disease.<\/p>\n<h5>Purification by Fire<\/h5>\n<p>Some contamination could be removed only by fire, such as contamination of metal pots (Nm 31:22-23). Incest was punishable not only by death but also by burning the bodies (Lv 20:14). Idolatry had to be put away by total destruction of the objects and by burning (Ex 32:20). Cities consecrated to pagan deities were to be burned.<\/p>\n<p class=\"h2\" id=\"NewTestamentPerspective\">New Testament Perspective<\/p>\n<p>The NT did not reject the OT concept of clean and unclean, but rather reinterpreted it in a new context. It stressed in particular the moral sense of the concept as well as the identification of uncleanness with sin.<\/p>\n<p>The Gospels were written in the context of OT law and its Pharisaic and Sadducean accretions. Jesus obeyed the law but was often at odds with the practical casuistry (system) that had grown up around it. Jesus taught that true defilement came from the sinner’s heart and not from outside contamination (Mk 7:14-23; Lk 11:39-41). A central element in his teaching was his attack on the ceremonial externalism of the Pharisees. Thus it has been said that Jesus “internalized” the law. It would be more correct to say that he forced attention to the law’s demands on people’s inner lives.<\/p>\n<p>The intrinsic wickedness of demons is underscored by the use of the term “unclean spirit” throughout the Gospels. In fact, the word “unclean” itself always appears in the Gospels in the context of spirit, a detail that illustrates the NT shift of emphasis from ritual uncleanness to sin and its guilt.<\/p>\n<p>An important episode in the life of the early church came in Acts 10, when God taught the apostle Peter that Gentiles were not unclean in themselves and that Peter was obliged to receive them. The result was Cornelius’s conversion.<\/p>\n<p>Jesus’ assertion that uncleanness originates in the heart bore fruit in the apostle Paul’s doctrine of Christian freedom. Paul, a Pharisee who could say of himself that he had never broken an external law, came to see that nothing is unclean in itself (Rom 14:14-20). Throughout his epistles, cleanness is the result of obedience of the heart flowing from regeneration; it is based on the cleansing power of the Atonement (see Rom 6:19; 1 Thes 2:3-4, where uncleanness is strictly moral).<\/p>\n<p>Christ’s atonement was the final cleansing agent for sin and its moral results (Heb 9:14, 22; 1 Jn 1:7), doing in reality what the blood of bulls and goats only typified. Thus those who are washed in the blood of the Lamb (Rv 7:14) are seen as wearing clean white robes (15:6; 19:8-14). His blood, symbolizing the life given and the death died by the Son at the behest of the Father, satisfies the attributes of personal justice of the triune God. Because the personal character of a righteous Father was vindicated, the personal forgiveness of sinners is morally possible. God can be in history only what he is eternally: he is both just and the justifier of believers in Christ (Rom 3:24-26).<\/p>\n<p><em>See also<\/em> Baptism; Circumcision; Uncircumcision; Offerings and Sacrifices; Law, Biblical Concept of; Dietary Laws.<\/p>","content_en":"<h3>CLEANNESS AND UNCLEANNESS, Regulations Concerning<\/h3>\n<p>Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people.<\/p>\n<p>The OT vision of a people’s relationship with God is along moral and personal lines—God’s personal nature being expressed in his giving of the law to Moses. The personal and uniquely consistent character of Israel’s Lord made him morally a completely different being from the many gods of pagan cultures. Unlike the Lord, the Baals of the Canaanites were capricious and vicious; nobody expected them to be ethically consistent. Israel’s Lord, on the other hand, could be trusted to keep his word (a verbal communication through his chosen prophets). Nobody, not even the high priest or the king, was above the law, which expressed not only God’s character but also his sovereign will for the individual and the nation. His moral consistency carried over into his miraculous interventions into history to protect his people, to judge them and their enemies, and to redeem humanity itself.<\/p>\n<p>Cleanness as defined in the book of Leviticus, therefore, was always conditioned by the presence of the personal God who gave the law. As the people sought to approach the Lord, they necessarily did so on his terms and therefore within the framework of the cultic ceremonies he had prescribed. Details of the Levitical ceremonies were designed to illustrate the moral implications of the sinner’s approach to God and God’s provision for his people to become morally clean in his sight.<\/p>\n<p>The meaning of the Levitical system was stated clearly in the psalmist’s words: “Who shall ascend the hill of the <span>Lord<\/span>? And who shall stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to what is false, and does not swear deceitfully” (Ps 24:3-4, <span>rsv<\/span>). One’s state of cleanness depends not only on external actions but also on an internal relationship with God. As a result, the sinner’s inability to satisfy the moral demands of a holy God leads to his or her complete dependence on God and on God’s provision for satisfying his own demands. That provision was detailed in the law.<\/p>\n<p>Preview<\/p>\n<p>• Early History<\/p>\n<p>• Levitical Prescriptions<\/p>\n<p>• Purification Rites<\/p>\n<p>• New Testament Perspective<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Gentile Religious Background<\/h5>\n<p>The gentile conscience was no doubt a strong influence on the development of ethnic notions of clean and unclean. The subjective sense of sin’s uncleanness is universally encountered in one form or another in the literature of every great religion, whatever explanation is given for it. Many religions have rites of purification based on water and washings. The Hebrews’ ritual avoidance of certain objects, some because of their holiness and others because of their unholiness, finds an analogy in the taboos of many primitive religions, including some of those with which the early Hebrews came into contact.<\/p>\n<p>The similarities between the Hebrew and other ancient religions are easily established by superficial comparison. It would be surprising if there were none. Those differences that give biblical religion its distinctive character, however, must be accounted for.<\/p>\n<p class=\"h2\" id=\"LeviticalPrescriptions\">Levitical Prescriptions<\/p>\n<h5>Ceremonial and Moral Law<\/h5>\n<p>The relationship between the external ceremonial details of the Mosaic law and the internally directed moral requirements of such parts of it as the Ten Commandments is one of the fundamental issues of OT theology. It is possible to demonstrate that, throughout the OT, uncleanness and sin are virtually synonymous. In many passages sin is described as uncleanness (e.g., Lv 16:16, 30; the ordeal of the bitter water in Nm 5:11-28; Zec 13:1).<\/p>\n<p>The relationship between ceremonial and moral cleanness can be illustrated from passages mentioning clean hands on the one hand (2 Sm 22:21; Jb 17:9; 22:30) and a clean heart on the other (Pss 24:4; 51:10; 73:13; Prv 20:9). The prophet Isaiah felt convicted of “unclean lips” when he was in God’s presence; a purifying coal, perhaps representing forgiveness and atonement, cleansed him (Is 6:5-7). In many passages cleanness represents innocence before God (Jb 11:4; 33:9; Ps 51:7-10; Prv 20:9), and uncleanness is said to come from sin (Ps 51:2; Is 1:16; 64:6).<\/p>\n<h5>Causes of Uncleanness<\/h5>\n<p>From the Mosaic law a number of causes of uncleanness can be derived.<\/p>\n<p>1. Some foods were not to be eaten. Various laws concerning animals make a “distinction between the unclean and the clean and between the living creature that may be eaten and the living creature that may not be eaten” (Lv 11:47, <span>rsv<\/span>). Permitted food was what was acceptable to God (see also Dt 14:3-21; Acts 15:28-29).<\/p>\n<li>2. Diseases, especially leprosy, produced an unclean state (Lv 13–14). The story of Naaman refers to leprous defilement (2 Kgs 5:1-14). The Gospels refer often to lepers (e.g., Mt 8:1-4; 10:8; 11:5; Lk 4:27). Many swellings, sores, and rashes were included under that heading, including Hansen’s disease (modern leprosy). The defilement of disease included all things touched by a diseased person (Lv 14:33-57).<\/li>\n<li>3. Bodily discharges were unclean, and contact with them defiled a person for various periods of time. Emission of semen produced uncleanness until the evening, whether in intercourse (Lv 15:16-18) or inadvertently during the night (Dt 23:10). An unnatural discharge, since it usually indicated disease, made a person unclean for seven days after it had ceased (Lv 15:1-15). Menstruation also produced uncleanness lasting seven days after it ceased (Lv 15:19-24; 2 Sm 11:4). Sexual intercourse during that time made both partners unclean (Lv 15:19-24; 20:18). Contact with the spittle of an unclean person produced uncleanness for a day (15:8).<\/li>\n<li>4. Dead bodies, or even parts of them such as bone, caused uncleanness (Nm 19:16). Persons who touched a dead body were unclean for a month, and only after that period could they celebrate their own Passover if they had missed it (9:6-11). The high priest could not even bury his own parents because of his special ritual responsibilities (Lv 21:10-11; cf. Nm 6:6-7; Hg 2:13; Mt 23:27).<\/li>\n<li>5. Idolatry was the greatest source of spiritual defilement. The entire nation of Israel was defiled because of it (Ps 106:38; Is 30:22; Ez 36:25), as were the Gentiles (Jer 43:12). Consequently, contact with Gentiles was thought to produce defilement. The gospel’s universal appeal confronted that conviction (e.g., Jn 4:9; Acts 10:28; cf. Gal 2:11-14). Closely related to the defilement of idolatry was the defilement caused by unclean spirits (Zec 13:2; cf. Mt 10:1; Mk 1:23-27).<\/li>\n<h5>Laws about Objects<\/h5>\n<p>Certain laws illustrate the principle that uncleanness was transmitted much like a contagion. Dead bodies contaminated what they touched, as did dead insects and certain crawling things (Lv 11:29-38). It is interesting that dry grain, running springwater, and water in a cistern were expressly excluded from that law of contamination; perhaps otherwise, starvation would have resulted, dead insects and mice being found in grain and water every day in an agricultural community. Unclean pottery had to be broken, but wooden vessels merely required washing (Lv 15:12). Even uncovered pots in a house where a person had died became unclean (Nm 19:15); everyone who entered the house was unclean.<\/p>\n<p>Because of their idolatrous associations, the possessions of pagans were unclean; therefore, booty taken in war had to be cleansed by fire or washing (Nm 31:21-24). Clothing of wool, linen, or leather could contract unclean “leprosy” from diseased persons and had to be tested. If the leprous spots (greenish or reddish patches) spread after a test period, the garments had to be burned (Lv 13:47-59; 14:33-53).<\/p>\n<h5>Laws about Places<\/h5>\n<p>The land and people of Israel were holy; they could be defiled by the uncleanness of economic oppression or idolatry (Jos 22:17-19; Jer 13:27). Jerusalem was a holy city, but it could be defiled by the sins of its people (Ez 22:2-4; Lam 1:8) or by the blood of its slaughtered inhabitants (Lam 4:15).<\/p>\n<p>The temple could be defiled by unclean persons. It was necessary for Hezekiah to cleanse the temple after Ahaz’s idolatrous worship (2 Chr 29:15-19); Nehemiah had to cleanse the rooms in which Tobiah had been living (Neh 13:9). One of the functions of the Day of Atonement was removal of impurities transferred to the temple by the sins of the Israelites during the past year (Lv 16:16-19; 31-33).<\/p>\n<p>An unclean place received the pieces of a leprous house after its demolition (Lv 14:45). The valley of Hinnom became Jerusalem’s garbage dump in later years, giving rise to the visions of “Gehenna” as a place of eternal punishment in NT eschatology. Since the Israelite camp was a holy place, care was taken to bury human excrement outside its boundaries (Dt 23:12-14). The value of that simple expedient in preventing disease during military excursions can hardly be exaggerated, since plagues were a great scourge of ancient armies.<\/p>\n<h5>Laws about Food<\/h5>\n<p>Certain kinds of animals were unclean and thus could not be eaten (Lv 11; Dt 14:3-21). Animals that died of old age, disease, or injury, or had been wounded by predators, were unclean. Animals that did not both chew the cud and have a cloven hoof were unclean, a definition that included pigs, camels, badgers, and rabbits among others. Israelites could eat only those fish that had both fins and scales. Birds of prey and scavengers were unclean. All winged insects were unclean except hopping insects (locusts, grasshoppers, and crickets). A large classification of “crawling things” was prohibited, including worms, lizards, snakes, weasels, and mice. In addition to all those was the ancient prohibition against eating blood (Gn 9:4; Lv 17:14-15; Dt 12:16-23; Acts 15:28-29).<\/p>\n<p class=\"h2\" id=\"PurificationRites\">Purification Rites<\/p>\n<h5>Purification by Lapse of Time<\/h5>\n<p>Secondary contamination could often be canceled simply by waiting until the evening (Lv 11:24) or for 7, 14, 40, or 80 days. Dead bodies contaminated what they touched for 7 days (Nm 19:11), as did menstruation (Lv 15:19). When a child was born, the mother’s unclean condition lasted 7 days for a boy and 14 days for a girl. An additional 33 days for a male child and 66 days for a female were required before the mother could touch any sacred thing.<\/p>\n<h5>Purification by Water<\/h5>\n<p>Contact with unclean things, such as bodily discharges, often required washing of hands and clothing, usually accompanied by the lapse of a day (Lv 15:5-11).<\/p>\n<h5>Purification by Ceremonial Substances<\/h5>\n<p>Ceremonial substances used in purification rites included the ashes of a red heifer mixed with water (Nm 19:1-10), and (in cases of leprosy) cedarwood, scarlet cloth, hyssop, and blood (Lv 14:2-9). When the altar was used in a purification ceremony, only blood was suitable, since the altar was the place of sacrifice for sin (Lv 16:18-19; Ez 43:20).<\/p>\n<h5>Purification by Sacrifice<\/h5>\n<p>Sacrifice was the ultimate source of both ritual and moral purification. All bodily discharges except sexual ones were purified by offerings of doves and pigeons (Lv 15:14-15, 29-30). Childbirth required a lamb and a bird (12:6). Poor people could offer birds in place of an animal (Lv 12:8; 14:21-32; Lk 2:24).<\/p>\n<p>In sacrifice, blood was symbolic of a life given and therefore a death experienced; the uncleanness of disease or sin was thought of as being transferred to the victim, thus removing the uncleanness (Lv 14:7). Sacrificial death, therefore, always had a substitutionary element. Only blood sacrifice could provide the moral cleansing necessary for sin itself; such sacrifice was therefore the basis of all cleansing, including that of disease.<\/p>\n<h5>Purification by Fire<\/h5>\n<p>Some contamination could be removed only by fire, such as contamination of metal pots (Nm 31:22-23). Incest was punishable not only by death but also by burning the bodies (Lv 20:14). Idolatry had to be put away by total destruction of the objects and by burning (Ex 32:20). Cities consecrated to pagan deities were to be burned.<\/p>\n<p class=\"h2\" id=\"NewTestamentPerspective\">New Testament Perspective<\/p>\n<p>The NT did not reject the OT concept of clean and unclean, but rather reinterpreted it in a new context. It stressed in particular the moral sense of the concept as well as the identification of uncleanness with sin.<\/p>\n<p>The Gospels were written in the context of OT law and its Pharisaic and Sadducean accretions. Jesus obeyed the law but was often at odds with the practical casuistry (system) that had grown up around it. Jesus taught that true defilement came from the sinner’s heart and not from outside contamination (Mk 7:14-23; Lk 11:39-41). A central element in his teaching was his attack on the ceremonial externalism of the Pharisees. Thus it has been said that Jesus “internalized” the law. It would be more correct to say that he forced attention to the law’s demands on people’s inner lives.<\/p>\n<p>The intrinsic wickedness of demons is underscored by the use of the term “unclean spirit” throughout the Gospels. In fact, the word “unclean” itself always appears in the Gospels in the context of spirit, a detail that illustrates the NT shift of emphasis from ritual uncleanness to sin and its guilt.<\/p>\n<p>An important episode in the life of the early church came in Acts 10, when God taught the apostle Peter that Gentiles were not unclean in themselves and that Peter was obliged to receive them. The result was Cornelius’s conversion.<\/p>\n<p>Jesus’ assertion that uncleanness originates in the heart bore fruit in the apostle Paul’s doctrine of Christian freedom. Paul, a Pharisee who could say of himself that he had never broken an external law, came to see that nothing is unclean in itself (Rom 14:14-20). Throughout his epistles, cleanness is the result of obedience of the heart flowing from regeneration; it is based on the cleansing power of the Atonement (see Rom 6:19; 1 Thes 2:3-4, where uncleanness is strictly moral).<\/p>\n<p>Christ’s atonement was the final cleansing agent for sin and its moral results (Heb 9:14, 22; 1 Jn 1:7), doing in reality what the blood of bulls and goats only typified. Thus those who are washed in the blood of the Lamb (Rv 7:14) are seen as wearing clean white robes (15:6; 19:8-14). His blood, symbolizing the life given and the death died by the Son at the behest of the Father, satisfies the attributes of personal justice of the triune God. Because the personal character of a righteous Father was vindicated, the personal forgiveness of sinners is morally possible. God can be in history only what he is eternally: he is both just and the justifier of believers in Christ (Rom 3:24-26).<\/p>\n<p><em>See also<\/em> Baptism; Circumcision; Uncircumcision; Offerings and Sacrifices; Law, Biblical Concept of; Dietary Laws.<\/p>","summary_ro":"CLEANNESS AND UNCLEANNESS, Regulations Concerning Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people. The OT vision of a people’s relationship with God is along moral and persona...","summary_en":"CLEANNESS AND UNCLEANNESS, Regulations Concerning Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people. The OT vision of a people’s relationship with God is along moral and persona...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32025,"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":49037,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:3","title_en":"Study Note: Psalmi 24:3","content_ro":"<p><strong>24:3-6<\/strong> The citizens of the King’s realm include all who seek him. The Lord invites them to enter his presence.<\/p>","content_en":"<p><strong>24:3-6<\/strong> The citizens of the King’s realm include all who seek him. The Lord invites them to enter his presence.<\/p>","summary_ro":"24:3-6 The citizens of the King’s realm include all who seek him. The Lord invites them to enter his presence.","summary_en":"24:3-6 The citizens of the King’s realm include all who seek him. The Lord invites them to enter his presence.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49038,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:3","title_en":"Study Note: Psalmi 24:3","content_ro":"<p><strong>24:3<\/strong> These questions invite readers to look away from their problems with the wicked and to examine themselves (see 15:1). • God’s <em>holy place<\/em> is the holy <em>mountain<\/em>, a reference both to Jerusalem and to heaven.<\/p>","content_en":"<p><strong>24:3<\/strong> These questions invite readers to look away from their problems with the wicked and to examine themselves (see 15:1). • God’s <em>holy place<\/em> is the holy <em>mountain<\/em>, a reference both to Jerusalem and to heaven.<\/p>","summary_ro":"24:3 These questions invite readers to look away from their problems with the wicked and to examine themselves (see 15:1). • God’s holy place is the holy mountain, a reference both to Jerusalem and to heaven.","summary_en":"24:3 These questions invite readers to look away from their problems with the wicked and to examine themselves (see 15:1). • God’s holy place is the holy mountain, a reference both to Jerusalem and to heaven.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76663,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:3","title_en":"Study Note: Psalmi 24:3","content_ro":"<p><strong>24:3-6<\/strong> The citizens of the King’s realm include all who seek him. The Lord invites them to enter his presence.<\/p>","content_en":"<p><strong>24:3-6<\/strong> The citizens of the King’s realm include all who seek him. The Lord invites them to enter his presence.<\/p>","summary_ro":"24:3-6 The citizens of the King’s realm include all who seek him. The Lord invites them to enter his presence.","summary_en":"24:3-6 The citizens of the King’s realm include all who seek him. The Lord invites them to enter his presence.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76664,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:3","title_en":"Study Note: Psalmi 24:3","content_ro":"<p><strong>24:3<\/strong> These questions invite readers to look away from their problems with the wicked and to examine themselves (see 15:1). • God’s <em>holy place<\/em> is the holy <em>mountain<\/em>, a reference both to Jerusalem and to heaven.<\/p>","content_en":"<p><strong>24:3<\/strong> These questions invite readers to look away from their problems with the wicked and to examine themselves (see 15:1). • God’s <em>holy place<\/em> is the holy <em>mountain<\/em>, a reference both to Jerusalem and to heaven.<\/p>","summary_ro":"24:3 These questions invite readers to look away from their problems with the wicked and to examine themselves (see 15:1). • God’s holy place is the holy mountain, a reference both to Jerusalem and to heaven.","summary_en":"24:3 These questions invite readers to look away from their problems with the wicked and to examine themselves (see 15:1). • God’s holy place is the holy mountain, a reference both to Jerusalem and to heaven.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104289,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:3","title_en":"Study Note: Psalmi 24:3","content_ro":"<p><strong>24:3-6<\/strong> The citizens of the King’s realm include all who seek him. The Lord invites them to enter his presence.<\/p>","content_en":"<p><strong>24:3-6<\/strong> The citizens of the King’s realm include all who seek him. The Lord invites them to enter his presence.<\/p>","summary_ro":"24:3-6 The citizens of the King’s realm include all who seek him. The Lord invites them to enter his presence.","summary_en":"24:3-6 The citizens of the King’s realm include all who seek him. The Lord invites them to enter his presence.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104290,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:3","title_en":"Study Note: Psalmi 24:3","content_ro":"<p><strong>24:3<\/strong> These questions invite readers to look away from their problems with the wicked and to examine themselves (see 15:1). • God’s <em>holy place<\/em> is the holy <em>mountain<\/em>, a reference both to Jerusalem and to heaven.<\/p>","content_en":"<p><strong>24:3<\/strong> These questions invite readers to look away from their problems with the wicked and to examine themselves (see 15:1). • God’s <em>holy place<\/em> is the holy <em>mountain<\/em>, a reference both to Jerusalem and to heaven.<\/p>","summary_ro":"24:3 These questions invite readers to look away from their problems with the wicked and to examine themselves (see 15:1). • God’s holy place is the holy mountain, a reference both to Jerusalem and to heaven.","summary_en":"24:3 These questions invite readers to look away from their problems with the wicked and to examine themselves (see 15:1). • God’s holy place is the holy mountain, a reference both to Jerusalem and to heaven.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131915,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:3","title_en":"Study Note: Psalmi 24:3","content_ro":"<p><strong>24:3-6<\/strong> The citizens of the King’s realm include all who seek him. The Lord invites them to enter his presence.<\/p>","content_en":"<p><strong>24:3-6<\/strong> The citizens of the King’s realm include all who seek him. The Lord invites them to enter his presence.<\/p>","summary_ro":"24:3-6 The citizens of the King’s realm include all who seek him. The Lord invites them to enter his presence.","summary_en":"24:3-6 The citizens of the King’s realm include all who seek him. The Lord invites them to enter his presence.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131916,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:3","title_en":"Study Note: Psalmi 24:3","content_ro":"<p><strong>24:3<\/strong> These questions invite readers to look away from their problems with the wicked and to examine themselves (see 15:1). • God’s <em>holy place<\/em> is the holy <em>mountain<\/em>, a reference both to Jerusalem and to heaven.<\/p>","content_en":"<p><strong>24:3<\/strong> These questions invite readers to look away from their problems with the wicked and to examine themselves (see 15:1). • God’s <em>holy place<\/em> is the holy <em>mountain<\/em>, a reference both to Jerusalem and to heaven.<\/p>","summary_ro":"24:3 These questions invite readers to look away from their problems with the wicked and to examine themselves (see 15:1). • God’s holy place is the holy mountain, a reference both to Jerusalem and to heaven.","summary_en":"24:3 These questions invite readers to look away from their problems with the wicked and to examine themselves (see 15:1). • God’s holy place is the holy mountain, a reference both to Jerusalem and to heaven.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60417,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Clean, Unclean, and Holy","title_en":"Clean, Unclean, and Holy","content_ro":"<h3>Clean, Unclean, and Holy<\/h3>\n<p>The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1, 11; 22:8). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things would be unfit for food or offerings and would be “unclean.” A normal land animal would be a vegetarian (see Gen 1:30). A normal human body would have no infections or discharges. A normal piece of cloth would have no mildew on it. If abnormalities occurred, the animal, person, or cloth was unclean.<\/p>\n<p>What is unclean is not sinful but represents a kind of unworthiness that cannot come in contact with what is holy (e.g., Lev 11:44-45). If it is cleansed, it acquires the potential for holiness; it may be dedicated to God and become holy. If what is holy (such as the Sabbath) is treated like something common, God is blasphemed and the thing is profaned. If what is clean becomes unclean, it is defiled and requires cleansing. Some things, such as unclean animals, fish, or birds, remain unclean by definition and can never be cleansed, and, thus, can never become holy.<\/p>\n<p>In the new covenant, things that were previously unclean have been declared clean (Acts 10:15, 28, 45). Yet God is still a God of order (1 Cor 14:33) and wants worship to be conducted in an orderly way (1 Cor 14:40). While God’s grace is abundant to repentant sinners, some things are still repulsive to his holiness and should never be brought into his presence (e.g., Ananias and Sapphira’s offering; see Acts 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 7:2; Lev 11:1–15:33; 21:1-23; 22:3-8; Num 19:1-22; Deut 14:1-21; 21:1-9; Pss 19:9; 24:3-4; 51:7-10; Isa 52:11; Matt 8:2-4; John 13:10-11; Acts 10:9-28; Heb 9:13-15, 23<\/p>","content_en":"<h3>Clean, Unclean, and Holy<\/h3>\n<p>The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1, 11; 22:8). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things would be unfit for food or offerings and would be “unclean.” A normal land animal would be a vegetarian (see Gen 1:30). A normal human body would have no infections or discharges. A normal piece of cloth would have no mildew on it. If abnormalities occurred, the animal, person, or cloth was unclean.<\/p>\n<p>What is unclean is not sinful but represents a kind of unworthiness that cannot come in contact with what is holy (e.g., Lev 11:44-45). If it is cleansed, it acquires the potential for holiness; it may be dedicated to God and become holy. If what is holy (such as the Sabbath) is treated like something common, God is blasphemed and the thing is profaned. If what is clean becomes unclean, it is defiled and requires cleansing. Some things, such as unclean animals, fish, or birds, remain unclean by definition and can never be cleansed, and, thus, can never become holy.<\/p>\n<p>In the new covenant, things that were previously unclean have been declared clean (Acts 10:15, 28, 45). Yet God is still a God of order (1 Cor 14:33) and wants worship to be conducted in an orderly way (1 Cor 14:40). While God’s grace is abundant to repentant sinners, some things are still repulsive to his holiness and should never be brought into his presence (e.g., Ananias and Sapphira’s offering; see Acts 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 7:2; Lev 11:1–15:33; 21:1-23; 22:3-8; Num 19:1-22; Deut 14:1-21; 21:1-9; Pss 19:9; 24:3-4; 51:7-10; Isa 52:11; Matt 8:2-4; John 13:10-11; Acts 10:9-28; Heb 9:13-15, 23<\/p>","summary_ro":"Clean, Unclean, and Holy The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1, 11; 22:8). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things wo...","summary_en":"Clean, Unclean, and Holy The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1, 11; 22:8). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things wo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60446,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61543,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pure Worship","title_en":"Pure Worship","content_ro":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","content_en":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","summary_ro":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","summary_en":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62798,"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":88043,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Clean, Unclean, and Holy","title_en":"Clean, Unclean, and Holy","content_ro":"<h3>Clean, Unclean, and Holy<\/h3>\n<p>The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1, 11; 22:8). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things would be unfit for food or offerings and would be “unclean.” A normal land animal would be a vegetarian (see Gen 1:30). A normal human body would have no infections or discharges. A normal piece of cloth would have no mildew on it. If abnormalities occurred, the animal, person, or cloth was unclean.<\/p>\n<p>What is unclean is not sinful but represents a kind of unworthiness that cannot come in contact with what is holy (e.g., Lev 11:44-45). If it is cleansed, it acquires the potential for holiness; it may be dedicated to God and become holy. If what is holy (such as the Sabbath) is treated like something common, God is blasphemed and the thing is profaned. If what is clean becomes unclean, it is defiled and requires cleansing. Some things, such as unclean animals, fish, or birds, remain unclean by definition and can never be cleansed, and, thus, can never become holy.<\/p>\n<p>In the new covenant, things that were previously unclean have been declared clean (Acts 10:15, 28, 45). Yet God is still a God of order (1 Cor 14:33) and wants worship to be conducted in an orderly way (1 Cor 14:40). While God’s grace is abundant to repentant sinners, some things are still repulsive to his holiness and should never be brought into his presence (e.g., Ananias and Sapphira’s offering; see Acts 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 7:2; Lev 11:1–15:33; 21:1-23; 22:3-8; Num 19:1-22; Deut 14:1-21; 21:1-9; Pss 19:9; 24:3-4; 51:7-10; Isa 52:11; Matt 8:2-4; John 13:10-11; Acts 10:9-28; Heb 9:13-15, 23<\/p>","content_en":"<h3>Clean, Unclean, and Holy<\/h3>\n<p>The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1, 11; 22:8). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things would be unfit for food or offerings and would be “unclean.” A normal land animal would be a vegetarian (see Gen 1:30). A normal human body would have no infections or discharges. A normal piece of cloth would have no mildew on it. If abnormalities occurred, the animal, person, or cloth was unclean.<\/p>\n<p>What is unclean is not sinful but represents a kind of unworthiness that cannot come in contact with what is holy (e.g., Lev 11:44-45). If it is cleansed, it acquires the potential for holiness; it may be dedicated to God and become holy. If what is holy (such as the Sabbath) is treated like something common, God is blasphemed and the thing is profaned. If what is clean becomes unclean, it is defiled and requires cleansing. Some things, such as unclean animals, fish, or birds, remain unclean by definition and can never be cleansed, and, thus, can never become holy.<\/p>\n<p>In the new covenant, things that were previously unclean have been declared clean (Acts 10:15, 28, 45). Yet God is still a God of order (1 Cor 14:33) and wants worship to be conducted in an orderly way (1 Cor 14:40). While God’s grace is abundant to repentant sinners, some things are still repulsive to his holiness and should never be brought into his presence (e.g., Ananias and Sapphira’s offering; see Acts 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 7:2; Lev 11:1–15:33; 21:1-23; 22:3-8; Num 19:1-22; Deut 14:1-21; 21:1-9; Pss 19:9; 24:3-4; 51:7-10; Isa 52:11; Matt 8:2-4; John 13:10-11; Acts 10:9-28; Heb 9:13-15, 23<\/p>","summary_ro":"Clean, Unclean, and Holy The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1, 11; 22:8). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things wo...","summary_en":"Clean, Unclean, and Holy The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1, 11; 22:8). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things wo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88072,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89169,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pure Worship","title_en":"Pure Worship","content_ro":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","content_en":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","summary_ro":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","summary_en":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90424,"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":115669,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Clean, Unclean, and Holy","title_en":"Clean, Unclean, and Holy","content_ro":"<h3>Clean, Unclean, and Holy<\/h3>\n<p>The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1, 11; 22:8). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things would be unfit for food or offerings and would be “unclean.” A normal land animal would be a vegetarian (see Gen 1:30). A normal human body would have no infections or discharges. A normal piece of cloth would have no mildew on it. If abnormalities occurred, the animal, person, or cloth was unclean.<\/p>\n<p>What is unclean is not sinful but represents a kind of unworthiness that cannot come in contact with what is holy (e.g., Lev 11:44-45). If it is cleansed, it acquires the potential for holiness; it may be dedicated to God and become holy. If what is holy (such as the Sabbath) is treated like something common, God is blasphemed and the thing is profaned. If what is clean becomes unclean, it is defiled and requires cleansing. Some things, such as unclean animals, fish, or birds, remain unclean by definition and can never be cleansed, and, thus, can never become holy.<\/p>\n<p>In the new covenant, things that were previously unclean have been declared clean (Acts 10:15, 28, 45). Yet God is still a God of order (1 Cor 14:33) and wants worship to be conducted in an orderly way (1 Cor 14:40). While God’s grace is abundant to repentant sinners, some things are still repulsive to his holiness and should never be brought into his presence (e.g., Ananias and Sapphira’s offering; see Acts 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 7:2; Lev 11:1–15:33; 21:1-23; 22:3-8; Num 19:1-22; Deut 14:1-21; 21:1-9; Pss 19:9; 24:3-4; 51:7-10; Isa 52:11; Matt 8:2-4; John 13:10-11; Acts 10:9-28; Heb 9:13-15, 23<\/p>","content_en":"<h3>Clean, Unclean, and Holy<\/h3>\n<p>The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1, 11; 22:8). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things would be unfit for food or offerings and would be “unclean.” A normal land animal would be a vegetarian (see Gen 1:30). A normal human body would have no infections or discharges. A normal piece of cloth would have no mildew on it. If abnormalities occurred, the animal, person, or cloth was unclean.<\/p>\n<p>What is unclean is not sinful but represents a kind of unworthiness that cannot come in contact with what is holy (e.g., Lev 11:44-45). If it is cleansed, it acquires the potential for holiness; it may be dedicated to God and become holy. If what is holy (such as the Sabbath) is treated like something common, God is blasphemed and the thing is profaned. If what is clean becomes unclean, it is defiled and requires cleansing. Some things, such as unclean animals, fish, or birds, remain unclean by definition and can never be cleansed, and, thus, can never become holy.<\/p>\n<p>In the new covenant, things that were previously unclean have been declared clean (Acts 10:15, 28, 45). Yet God is still a God of order (1 Cor 14:33) and wants worship to be conducted in an orderly way (1 Cor 14:40). While God’s grace is abundant to repentant sinners, some things are still repulsive to his holiness and should never be brought into his presence (e.g., Ananias and Sapphira’s offering; see Acts 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 7:2; Lev 11:1–15:33; 21:1-23; 22:3-8; Num 19:1-22; Deut 14:1-21; 21:1-9; Pss 19:9; 24:3-4; 51:7-10; Isa 52:11; Matt 8:2-4; John 13:10-11; Acts 10:9-28; Heb 9:13-15, 23<\/p>","summary_ro":"Clean, Unclean, and Holy The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1, 11; 22:8). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things wo...","summary_en":"Clean, Unclean, and Holy The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1, 11; 22:8). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things wo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115698,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116795,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pure Worship","title_en":"Pure Worship","content_ro":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","content_en":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","summary_ro":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","summary_en":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118050,"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":143295,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Clean, Unclean, and Holy","title_en":"Clean, Unclean, and Holy","content_ro":"<h3>Clean, Unclean, and Holy<\/h3>\n<p>The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1, 11; 22:8). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things would be unfit for food or offerings and would be “unclean.” A normal land animal would be a vegetarian (see Gen 1:30). A normal human body would have no infections or discharges. A normal piece of cloth would have no mildew on it. If abnormalities occurred, the animal, person, or cloth was unclean.<\/p>\n<p>What is unclean is not sinful but represents a kind of unworthiness that cannot come in contact with what is holy (e.g., Lev 11:44-45). If it is cleansed, it acquires the potential for holiness; it may be dedicated to God and become holy. If what is holy (such as the Sabbath) is treated like something common, God is blasphemed and the thing is profaned. If what is clean becomes unclean, it is defiled and requires cleansing. Some things, such as unclean animals, fish, or birds, remain unclean by definition and can never be cleansed, and, thus, can never become holy.<\/p>\n<p>In the new covenant, things that were previously unclean have been declared clean (Acts 10:15, 28, 45). Yet God is still a God of order (1 Cor 14:33) and wants worship to be conducted in an orderly way (1 Cor 14:40). While God’s grace is abundant to repentant sinners, some things are still repulsive to his holiness and should never be brought into his presence (e.g., Ananias and Sapphira’s offering; see Acts 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 7:2; Lev 11:1–15:33; 21:1-23; 22:3-8; Num 19:1-22; Deut 14:1-21; 21:1-9; Pss 19:9; 24:3-4; 51:7-10; Isa 52:11; Matt 8:2-4; John 13:10-11; Acts 10:9-28; Heb 9:13-15, 23<\/p>","content_en":"<h3>Clean, Unclean, and Holy<\/h3>\n<p>The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1, 11; 22:8). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things would be unfit for food or offerings and would be “unclean.” A normal land animal would be a vegetarian (see Gen 1:30). A normal human body would have no infections or discharges. A normal piece of cloth would have no mildew on it. If abnormalities occurred, the animal, person, or cloth was unclean.<\/p>\n<p>What is unclean is not sinful but represents a kind of unworthiness that cannot come in contact with what is holy (e.g., Lev 11:44-45). If it is cleansed, it acquires the potential for holiness; it may be dedicated to God and become holy. If what is holy (such as the Sabbath) is treated like something common, God is blasphemed and the thing is profaned. If what is clean becomes unclean, it is defiled and requires cleansing. Some things, such as unclean animals, fish, or birds, remain unclean by definition and can never be cleansed, and, thus, can never become holy.<\/p>\n<p>In the new covenant, things that were previously unclean have been declared clean (Acts 10:15, 28, 45). Yet God is still a God of order (1 Cor 14:33) and wants worship to be conducted in an orderly way (1 Cor 14:40). While God’s grace is abundant to repentant sinners, some things are still repulsive to his holiness and should never be brought into his presence (e.g., Ananias and Sapphira’s offering; see Acts 5:1-11).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 7:2; Lev 11:1–15:33; 21:1-23; 22:3-8; Num 19:1-22; Deut 14:1-21; 21:1-9; Pss 19:9; 24:3-4; 51:7-10; Isa 52:11; Matt 8:2-4; John 13:10-11; Acts 10:9-28; Heb 9:13-15, 23<\/p>","summary_ro":"Clean, Unclean, and Holy The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1, 11; 22:8). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things wo...","summary_en":"Clean, Unclean, and Holy The rites and regulations establishing cleanness and uncleanness were to distinguish Israel from the surrounding nations. To understand a rationale behind these regulations, one suggestion has been that unclean things are associated with death or the ground (see, e.g., Lev 21:1, 11; 22:8). Recent studies, however, suggest the principle of “normalcy.” God is a God of order. Things that are normal in God’s order are called “clean” and are “permitted.” Abnormal things wo...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143324,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Holiness by Relationship","title_en":"Holiness by Relationship","content_ro":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","content_en":"<h3>Holiness by Relationship<\/h3>\n<p>Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy?<\/p>\n<p>We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God.<\/p>\n<p>When God declares a place to be holy, it is because he manifests himself there (see Exod 3:5); if his presence is withdrawn, the place reverts to being ordinary. When God declares an object to be holy, such as an altar (Exod 29:44-46), it is because it was built in the manner prescribed by God and has been accepted by God for his service. Its relationship to God makes it holy as nothing else could.<\/p>\n<p>It is the same for people. We are told to be holy because God is holy (Lev 19:2; 1 Pet 1:15-16). Such holiness can only be imputed to humans. Without a relationship with God, true holiness remains elusive, no matter how good, pious, or disciplined a person’s life might be. Only God can make people holy (Exod 31:13; Lev 20:8; 22:32). God promises to be with his people and make their holiness possible (Hos 11:9; see Isa 35:8-10).<\/p>\n<p>The church, like Israel of the Old Testament, shares a relationship with God. Our adoption as God’s children allows us to become godly people (see Exod 4:22; Rom 8:14; Gal 3:26; 1 Jn 3:2). The atoning death of Jesus, the Holy One, makes it possible for all who call on him by faith to enjoy a right relationship with him (Rom 5:12-21), which serves as the basis of our holiness (see 1 Cor 6:11). We can be holy in our standing with God as well as in our conduct toward other people—but only through our connection to the holy God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 3:5; 20:8-11; 28:29-35; 29:44-46; 31:13; Lev 11:44-45; 19:1-3; 20:3-8; 22:32; Ps 24:3-6; Isa 35:8-10; Dan 4:8-9; Rom 8:5-14; Gal 3:2-3; 5:16-26; 1 Pet 1:13-16; 1 Jn 3:2-3<\/p>","summary_ro":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","summary_en":"Holiness by Relationship Holiness refers to God’s transcendent character (Lev 10:3). How can we, finite creatures who have fallen into sin, be holy as God is holy? We can never become transcendent like God. We will always be finite creatures, and our holiness cannot be absolute the way God’s holiness is. Thus our holiness does not refer to our own nature and character. Instead, it refers to our relationship with God. When God declares a place to be holy, it is because he manifests himself the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144421,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Pure Worship","title_en":"Pure Worship","content_ro":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","content_en":"<h3>Pure Worship<\/h3>\n<p>From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship.<\/p>\n<p>When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the <span>Lord<\/span>” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper manner and dedicating the Temple to the Lord (8:1-11; see Deut 16:13-17). In all of this, Solomon kept the requirements laid down in the law (see, e.g., Exod 25:10-22), which were intended to keep Israel’s worship purely focused on the Lord and his word.<\/p>\n<p>Unfortunately, people tend to worship according to their own inclinations rather than according to God’s instructions, and Israel was no different. In his later years, Solomon turned away from the Lord to other gods (1 Kgs 11:4-8). After Solomon’s death, Jeroboam established a competing, idolatrous religion in the northern kingdom, in clear violation of God’s law (14:9-10, 15-16). False worship characterized the northern kingdom throughout its history (e.g., 15:26; 16:13, 25-26, 30-33; 21:25-26). Meanwhile, in Judah, the southern kingdom, tolerance for local pagan altars became a persistent spiritual distraction (15:14; 22:43). Neither Judah nor Israel remained pure in their worship of the Lord.<\/p>\n<p>There is one God, and God’s people must worship only him (1 Kgs 8:23; see Deut 5:7, 9; 6:4; John 14:6; Acts 4:12). Our worship must come from a pure heart; we must remain completely faithful to the Lord in dedicated service to him (1 Kgs 15:14; 17:1; see Deut 10:12, 20; Ps 24:3-4; Matt 4:10; John 4:24). Our daily and weekly worship of God should have a sense of God’s presence, which will be a source of genuine joy (1 Kgs 8:56; cp. Ps 63:1-3; Phil 4:4). Just as Israel’s Temple was a sanctuary intended to attract all people (1 Kgs 8:41-43), believers, who are the temple of the living God (1 Cor 3:16-17), are to live so as to attract and motivate others to desire to know the Lord and worship him (Matt 5:16; Acts 2:40-47; 2 Tim 4:5; 1 Pet 2:12). Our whole lives should include daily worship of Christ, acknowledging him as Lord (1 Pet 3:15). And we must not let any idol take God’s place in our hearts (1 Jn 5:21).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 8:20; Exod 4:31; 25:10-22; Lev 1:1–8:36; Deut 5:7-9; 6:4-9; 10:12, 20; 16:13-17; 26:1-15; 1 Kgs 5:3-5; Pss 24:3-6; 51:1-19; Hos 6:6; 14:1-2; Mic 6:6-8; Matt 4:10; 5:16; 6:1-18; John 4:19-24; 5:23; 14:6; Acts 2:40-47; Rom 12:1-2; 1 Cor 3:16-17; 14:1-40; Phil 3:3; Heb 10:1-25; 1 Pet 3:15; 1 Jn 5:21; Rev 5:9-13; 15:3<\/p>","summary_ro":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","summary_en":"Pure Worship From the beginning of God’s relationship with Israel, he made provision for their worship of him to be pleasing to him (Exod 20–40; Lev 1–8). One of the Lord’s key purposes for his people is that they offer him pure worship. When Solomon built the Temple as a permanent worship sanctuary, he took great care to erect “a Temple to honor the name of the Lord” (1 Kgs 5:3-5). He built in accordance with the pattern he was given, placing the Ark in the inner sanctuary in the proper mann...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145676,"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}],"4":[{"id":6802,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Regulations concerning Cleanness and Uncleanness","title_en":"and Uncleanness, Regulations concerning, Cleanness","content_ro":"<h3>CLEANNESS AND UNCLEANNESS, Regulations Concerning<\/h3>\n<p>Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people.<\/p>\n<p>The OT vision of a people’s relationship with God is along moral and personal lines—God’s personal nature being expressed in his giving of the law to Moses. The personal and uniquely consistent character of Israel’s Lord made him morally a completely different being from the many gods of pagan cultures. Unlike the Lord, the Baals of the Canaanites were capricious and vicious; nobody expected them to be ethically consistent. Israel’s Lord, on the other hand, could be trusted to keep his word (a verbal communication through his chosen prophets). Nobody, not even the high priest or the king, was above the law, which expressed not only God’s character but also his sovereign will for the individual and the nation. His moral consistency carried over into his miraculous interventions into history to protect his people, to judge them and their enemies, and to redeem humanity itself.<\/p>\n<p>Cleanness as defined in the book of Leviticus, therefore, was always conditioned by the presence of the personal God who gave the law. As the people sought to approach the Lord, they necessarily did so on his terms and therefore within the framework of the cultic ceremonies he had prescribed. Details of the Levitical ceremonies were designed to illustrate the moral implications of the sinner’s approach to God and God’s provision for his people to become morally clean in his sight.<\/p>\n<p>The meaning of the Levitical system was stated clearly in the psalmist’s words: “Who shall ascend the hill of the <span>Lord<\/span>? And who shall stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to what is false, and does not swear deceitfully” (Ps 24:3-4, <span>rsv<\/span>). One’s state of cleanness depends not only on external actions but also on an internal relationship with God. As a result, the sinner’s inability to satisfy the moral demands of a holy God leads to his or her complete dependence on God and on God’s provision for satisfying his own demands. That provision was detailed in the law.<\/p>\n<p>Preview<\/p>\n<p>• Early History<\/p>\n<p>• Levitical Prescriptions<\/p>\n<p>• Purification Rites<\/p>\n<p>• New Testament Perspective<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Gentile Religious Background<\/h5>\n<p>The gentile conscience was no doubt a strong influence on the development of ethnic notions of clean and unclean. The subjective sense of sin’s uncleanness is universally encountered in one form or another in the literature of every great religion, whatever explanation is given for it. Many religions have rites of purification based on water and washings. The Hebrews’ ritual avoidance of certain objects, some because of their holiness and others because of their unholiness, finds an analogy in the taboos of many primitive religions, including some of those with which the early Hebrews came into contact.<\/p>\n<p>The similarities between the Hebrew and other ancient religions are easily established by superficial comparison. It would be surprising if there were none. Those differences that give biblical religion its distinctive character, however, must be accounted for.<\/p>\n<p class=\"h2\" id=\"LeviticalPrescriptions\">Levitical Prescriptions<\/p>\n<h5>Ceremonial and Moral Law<\/h5>\n<p>The relationship between the external ceremonial details of the Mosaic law and the internally directed moral requirements of such parts of it as the Ten Commandments is one of the fundamental issues of OT theology. It is possible to demonstrate that, throughout the OT, uncleanness and sin are virtually synonymous. In many passages sin is described as uncleanness (e.g., Lv 16:16, 30; the ordeal of the bitter water in Nm 5:11-28; Zec 13:1).<\/p>\n<p>The relationship between ceremonial and moral cleanness can be illustrated from passages mentioning clean hands on the one hand (2 Sm 22:21; Jb 17:9; 22:30) and a clean heart on the other (Pss 24:4; 51:10; 73:13; Prv 20:9). The prophet Isaiah felt convicted of “unclean lips” when he was in God’s presence; a purifying coal, perhaps representing forgiveness and atonement, cleansed him (Is 6:5-7). In many passages cleanness represents innocence before God (Jb 11:4; 33:9; Ps 51:7-10; Prv 20:9), and uncleanness is said to come from sin (Ps 51:2; Is 1:16; 64:6).<\/p>\n<h5>Causes of Uncleanness<\/h5>\n<p>From the Mosaic law a number of causes of uncleanness can be derived.<\/p>\n<p>1. Some foods were not to be eaten. Various laws concerning animals make a “distinction between the unclean and the clean and between the living creature that may be eaten and the living creature that may not be eaten” (Lv 11:47, <span>rsv<\/span>). Permitted food was what was acceptable to God (see also Dt 14:3-21; Acts 15:28-29).<\/p>\n<li>2. Diseases, especially leprosy, produced an unclean state (Lv 13–14). The story of Naaman refers to leprous defilement (2 Kgs 5:1-14). The Gospels refer often to lepers (e.g., Mt 8:1-4; 10:8; 11:5; Lk 4:27). Many swellings, sores, and rashes were included under that heading, including Hansen’s disease (modern leprosy). The defilement of disease included all things touched by a diseased person (Lv 14:33-57).<\/li>\n<li>3. Bodily discharges were unclean, and contact with them defiled a person for various periods of time. Emission of semen produced uncleanness until the evening, whether in intercourse (Lv 15:16-18) or inadvertently during the night (Dt 23:10). An unnatural discharge, since it usually indicated disease, made a person unclean for seven days after it had ceased (Lv 15:1-15). Menstruation also produced uncleanness lasting seven days after it ceased (Lv 15:19-24; 2 Sm 11:4). Sexual intercourse during that time made both partners unclean (Lv 15:19-24; 20:18). Contact with the spittle of an unclean person produced uncleanness for a day (15:8).<\/li>\n<li>4. Dead bodies, or even parts of them such as bone, caused uncleanness (Nm 19:16). Persons who touched a dead body were unclean for a month, and only after that period could they celebrate their own Passover if they had missed it (9:6-11). The high priest could not even bury his own parents because of his special ritual responsibilities (Lv 21:10-11; cf. Nm 6:6-7; Hg 2:13; Mt 23:27).<\/li>\n<li>5. Idolatry was the greatest source of spiritual defilement. The entire nation of Israel was defiled because of it (Ps 106:38; Is 30:22; Ez 36:25), as were the Gentiles (Jer 43:12). Consequently, contact with Gentiles was thought to produce defilement. The gospel’s universal appeal confronted that conviction (e.g., Jn 4:9; Acts 10:28; cf. Gal 2:11-14). Closely related to the defilement of idolatry was the defilement caused by unclean spirits (Zec 13:2; cf. Mt 10:1; Mk 1:23-27).<\/li>\n<h5>Laws about Objects<\/h5>\n<p>Certain laws illustrate the principle that uncleanness was transmitted much like a contagion. Dead bodies contaminated what they touched, as did dead insects and certain crawling things (Lv 11:29-38). It is interesting that dry grain, running springwater, and water in a cistern were expressly excluded from that law of contamination; perhaps otherwise, starvation would have resulted, dead insects and mice being found in grain and water every day in an agricultural community. Unclean pottery had to be broken, but wooden vessels merely required washing (Lv 15:12). Even uncovered pots in a house where a person had died became unclean (Nm 19:15); everyone who entered the house was unclean.<\/p>\n<p>Because of their idolatrous associations, the possessions of pagans were unclean; therefore, booty taken in war had to be cleansed by fire or washing (Nm 31:21-24). Clothing of wool, linen, or leather could contract unclean “leprosy” from diseased persons and had to be tested. If the leprous spots (greenish or reddish patches) spread after a test period, the garments had to be burned (Lv 13:47-59; 14:33-53).<\/p>\n<h5>Laws about Places<\/h5>\n<p>The land and people of Israel were holy; they could be defiled by the uncleanness of economic oppression or idolatry (Jos 22:17-19; Jer 13:27). Jerusalem was a holy city, but it could be defiled by the sins of its people (Ez 22:2-4; Lam 1:8) or by the blood of its slaughtered inhabitants (Lam 4:15).<\/p>\n<p>The temple could be defiled by unclean persons. It was necessary for Hezekiah to cleanse the temple after Ahaz’s idolatrous worship (2 Chr 29:15-19); Nehemiah had to cleanse the rooms in which Tobiah had been living (Neh 13:9). One of the functions of the Day of Atonement was removal of impurities transferred to the temple by the sins of the Israelites during the past year (Lv 16:16-19; 31-33).<\/p>\n<p>An unclean place received the pieces of a leprous house after its demolition (Lv 14:45). The valley of Hinnom became Jerusalem’s garbage dump in later years, giving rise to the visions of “Gehenna” as a place of eternal punishment in NT eschatology. Since the Israelite camp was a holy place, care was taken to bury human excrement outside its boundaries (Dt 23:12-14). The value of that simple expedient in preventing disease during military excursions can hardly be exaggerated, since plagues were a great scourge of ancient armies.<\/p>\n<h5>Laws about Food<\/h5>\n<p>Certain kinds of animals were unclean and thus could not be eaten (Lv 11; Dt 14:3-21). Animals that died of old age, disease, or injury, or had been wounded by predators, were unclean. Animals that did not both chew the cud and have a cloven hoof were unclean, a definition that included pigs, camels, badgers, and rabbits among others. Israelites could eat only those fish that had both fins and scales. Birds of prey and scavengers were unclean. All winged insects were unclean except hopping insects (locusts, grasshoppers, and crickets). A large classification of “crawling things” was prohibited, including worms, lizards, snakes, weasels, and mice. In addition to all those was the ancient prohibition against eating blood (Gn 9:4; Lv 17:14-15; Dt 12:16-23; Acts 15:28-29).<\/p>\n<p class=\"h2\" id=\"PurificationRites\">Purification Rites<\/p>\n<h5>Purification by Lapse of Time<\/h5>\n<p>Secondary contamination could often be canceled simply by waiting until the evening (Lv 11:24) or for 7, 14, 40, or 80 days. Dead bodies contaminated what they touched for 7 days (Nm 19:11), as did menstruation (Lv 15:19). When a child was born, the mother’s unclean condition lasted 7 days for a boy and 14 days for a girl. An additional 33 days for a male child and 66 days for a female were required before the mother could touch any sacred thing.<\/p>\n<h5>Purification by Water<\/h5>\n<p>Contact with unclean things, such as bodily discharges, often required washing of hands and clothing, usually accompanied by the lapse of a day (Lv 15:5-11).<\/p>\n<h5>Purification by Ceremonial Substances<\/h5>\n<p>Ceremonial substances used in purification rites included the ashes of a red heifer mixed with water (Nm 19:1-10), and (in cases of leprosy) cedarwood, scarlet cloth, hyssop, and blood (Lv 14:2-9). When the altar was used in a purification ceremony, only blood was suitable, since the altar was the place of sacrifice for sin (Lv 16:18-19; Ez 43:20).<\/p>\n<h5>Purification by Sacrifice<\/h5>\n<p>Sacrifice was the ultimate source of both ritual and moral purification. All bodily discharges except sexual ones were purified by offerings of doves and pigeons (Lv 15:14-15, 29-30). Childbirth required a lamb and a bird (12:6). Poor people could offer birds in place of an animal (Lv 12:8; 14:21-32; Lk 2:24).<\/p>\n<p>In sacrifice, blood was symbolic of a life given and therefore a death experienced; the uncleanness of disease or sin was thought of as being transferred to the victim, thus removing the uncleanness (Lv 14:7). Sacrificial death, therefore, always had a substitutionary element. Only blood sacrifice could provide the moral cleansing necessary for sin itself; such sacrifice was therefore the basis of all cleansing, including that of disease.<\/p>\n<h5>Purification by Fire<\/h5>\n<p>Some contamination could be removed only by fire, such as contamination of metal pots (Nm 31:22-23). Incest was punishable not only by death but also by burning the bodies (Lv 20:14). Idolatry had to be put away by total destruction of the objects and by burning (Ex 32:20). Cities consecrated to pagan deities were to be burned.<\/p>\n<p class=\"h2\" id=\"NewTestamentPerspective\">New Testament Perspective<\/p>\n<p>The NT did not reject the OT concept of clean and unclean, but rather reinterpreted it in a new context. It stressed in particular the moral sense of the concept as well as the identification of uncleanness with sin.<\/p>\n<p>The Gospels were written in the context of OT law and its Pharisaic and Sadducean accretions. Jesus obeyed the law but was often at odds with the practical casuistry (system) that had grown up around it. Jesus taught that true defilement came from the sinner’s heart and not from outside contamination (Mk 7:14-23; Lk 11:39-41). A central element in his teaching was his attack on the ceremonial externalism of the Pharisees. Thus it has been said that Jesus “internalized” the law. It would be more correct to say that he forced attention to the law’s demands on people’s inner lives.<\/p>\n<p>The intrinsic wickedness of demons is underscored by the use of the term “unclean spirit” throughout the Gospels. In fact, the word “unclean” itself always appears in the Gospels in the context of spirit, a detail that illustrates the NT shift of emphasis from ritual uncleanness to sin and its guilt.<\/p>\n<p>An important episode in the life of the early church came in Acts 10, when God taught the apostle Peter that Gentiles were not unclean in themselves and that Peter was obliged to receive them. The result was Cornelius’s conversion.<\/p>\n<p>Jesus’ assertion that uncleanness originates in the heart bore fruit in the apostle Paul’s doctrine of Christian freedom. Paul, a Pharisee who could say of himself that he had never broken an external law, came to see that nothing is unclean in itself (Rom 14:14-20). Throughout his epistles, cleanness is the result of obedience of the heart flowing from regeneration; it is based on the cleansing power of the Atonement (see Rom 6:19; 1 Thes 2:3-4, where uncleanness is strictly moral).<\/p>\n<p>Christ’s atonement was the final cleansing agent for sin and its moral results (Heb 9:14, 22; 1 Jn 1:7), doing in reality what the blood of bulls and goats only typified. Thus those who are washed in the blood of the Lamb (Rv 7:14) are seen as wearing clean white robes (15:6; 19:8-14). His blood, symbolizing the life given and the death died by the Son at the behest of the Father, satisfies the attributes of personal justice of the triune God. Because the personal character of a righteous Father was vindicated, the personal forgiveness of sinners is morally possible. God can be in history only what he is eternally: he is both just and the justifier of believers in Christ (Rom 3:24-26).<\/p>\n<p><em>See also<\/em> Baptism; Circumcision; Uncircumcision; Offerings and Sacrifices; Law, Biblical Concept of; Dietary Laws.<\/p>","content_en":"<h3>CLEANNESS AND UNCLEANNESS, Regulations Concerning<\/h3>\n<p>Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people.<\/p>\n<p>The OT vision of a people’s relationship with God is along moral and personal lines—God’s personal nature being expressed in his giving of the law to Moses. The personal and uniquely consistent character of Israel’s Lord made him morally a completely different being from the many gods of pagan cultures. Unlike the Lord, the Baals of the Canaanites were capricious and vicious; nobody expected them to be ethically consistent. Israel’s Lord, on the other hand, could be trusted to keep his word (a verbal communication through his chosen prophets). Nobody, not even the high priest or the king, was above the law, which expressed not only God’s character but also his sovereign will for the individual and the nation. His moral consistency carried over into his miraculous interventions into history to protect his people, to judge them and their enemies, and to redeem humanity itself.<\/p>\n<p>Cleanness as defined in the book of Leviticus, therefore, was always conditioned by the presence of the personal God who gave the law. As the people sought to approach the Lord, they necessarily did so on his terms and therefore within the framework of the cultic ceremonies he had prescribed. Details of the Levitical ceremonies were designed to illustrate the moral implications of the sinner’s approach to God and God’s provision for his people to become morally clean in his sight.<\/p>\n<p>The meaning of the Levitical system was stated clearly in the psalmist’s words: “Who shall ascend the hill of the <span>Lord<\/span>? And who shall stand in his holy place? He who has clean hands and a pure heart, who does not lift up his soul to what is false, and does not swear deceitfully” (Ps 24:3-4, <span>rsv<\/span>). One’s state of cleanness depends not only on external actions but also on an internal relationship with God. As a result, the sinner’s inability to satisfy the moral demands of a holy God leads to his or her complete dependence on God and on God’s provision for satisfying his own demands. That provision was detailed in the law.<\/p>\n<p>Preview<\/p>\n<p>• Early History<\/p>\n<p>• Levitical Prescriptions<\/p>\n<p>• Purification Rites<\/p>\n<p>• New Testament Perspective<\/p>\n<p class=\"h2\" id=\"EarlyHistory\">Early History<\/p>\n<h5>Gentile Religious Background<\/h5>\n<p>The gentile conscience was no doubt a strong influence on the development of ethnic notions of clean and unclean. The subjective sense of sin’s uncleanness is universally encountered in one form or another in the literature of every great religion, whatever explanation is given for it. Many religions have rites of purification based on water and washings. The Hebrews’ ritual avoidance of certain objects, some because of their holiness and others because of their unholiness, finds an analogy in the taboos of many primitive religions, including some of those with which the early Hebrews came into contact.<\/p>\n<p>The similarities between the Hebrew and other ancient religions are easily established by superficial comparison. It would be surprising if there were none. Those differences that give biblical religion its distinctive character, however, must be accounted for.<\/p>\n<p class=\"h2\" id=\"LeviticalPrescriptions\">Levitical Prescriptions<\/p>\n<h5>Ceremonial and Moral Law<\/h5>\n<p>The relationship between the external ceremonial details of the Mosaic law and the internally directed moral requirements of such parts of it as the Ten Commandments is one of the fundamental issues of OT theology. It is possible to demonstrate that, throughout the OT, uncleanness and sin are virtually synonymous. In many passages sin is described as uncleanness (e.g., Lv 16:16, 30; the ordeal of the bitter water in Nm 5:11-28; Zec 13:1).<\/p>\n<p>The relationship between ceremonial and moral cleanness can be illustrated from passages mentioning clean hands on the one hand (2 Sm 22:21; Jb 17:9; 22:30) and a clean heart on the other (Pss 24:4; 51:10; 73:13; Prv 20:9). The prophet Isaiah felt convicted of “unclean lips” when he was in God’s presence; a purifying coal, perhaps representing forgiveness and atonement, cleansed him (Is 6:5-7). In many passages cleanness represents innocence before God (Jb 11:4; 33:9; Ps 51:7-10; Prv 20:9), and uncleanness is said to come from sin (Ps 51:2; Is 1:16; 64:6).<\/p>\n<h5>Causes of Uncleanness<\/h5>\n<p>From the Mosaic law a number of causes of uncleanness can be derived.<\/p>\n<p>1. Some foods were not to be eaten. Various laws concerning animals make a “distinction between the unclean and the clean and between the living creature that may be eaten and the living creature that may not be eaten” (Lv 11:47, <span>rsv<\/span>). Permitted food was what was acceptable to God (see also Dt 14:3-21; Acts 15:28-29).<\/p>\n<li>2. Diseases, especially leprosy, produced an unclean state (Lv 13–14). The story of Naaman refers to leprous defilement (2 Kgs 5:1-14). The Gospels refer often to lepers (e.g., Mt 8:1-4; 10:8; 11:5; Lk 4:27). Many swellings, sores, and rashes were included under that heading, including Hansen’s disease (modern leprosy). The defilement of disease included all things touched by a diseased person (Lv 14:33-57).<\/li>\n<li>3. Bodily discharges were unclean, and contact with them defiled a person for various periods of time. Emission of semen produced uncleanness until the evening, whether in intercourse (Lv 15:16-18) or inadvertently during the night (Dt 23:10). An unnatural discharge, since it usually indicated disease, made a person unclean for seven days after it had ceased (Lv 15:1-15). Menstruation also produced uncleanness lasting seven days after it ceased (Lv 15:19-24; 2 Sm 11:4). Sexual intercourse during that time made both partners unclean (Lv 15:19-24; 20:18). Contact with the spittle of an unclean person produced uncleanness for a day (15:8).<\/li>\n<li>4. Dead bodies, or even parts of them such as bone, caused uncleanness (Nm 19:16). Persons who touched a dead body were unclean for a month, and only after that period could they celebrate their own Passover if they had missed it (9:6-11). The high priest could not even bury his own parents because of his special ritual responsibilities (Lv 21:10-11; cf. Nm 6:6-7; Hg 2:13; Mt 23:27).<\/li>\n<li>5. Idolatry was the greatest source of spiritual defilement. The entire nation of Israel was defiled because of it (Ps 106:38; Is 30:22; Ez 36:25), as were the Gentiles (Jer 43:12). Consequently, contact with Gentiles was thought to produce defilement. The gospel’s universal appeal confronted that conviction (e.g., Jn 4:9; Acts 10:28; cf. Gal 2:11-14). Closely related to the defilement of idolatry was the defilement caused by unclean spirits (Zec 13:2; cf. Mt 10:1; Mk 1:23-27).<\/li>\n<h5>Laws about Objects<\/h5>\n<p>Certain laws illustrate the principle that uncleanness was transmitted much like a contagion. Dead bodies contaminated what they touched, as did dead insects and certain crawling things (Lv 11:29-38). It is interesting that dry grain, running springwater, and water in a cistern were expressly excluded from that law of contamination; perhaps otherwise, starvation would have resulted, dead insects and mice being found in grain and water every day in an agricultural community. Unclean pottery had to be broken, but wooden vessels merely required washing (Lv 15:12). Even uncovered pots in a house where a person had died became unclean (Nm 19:15); everyone who entered the house was unclean.<\/p>\n<p>Because of their idolatrous associations, the possessions of pagans were unclean; therefore, booty taken in war had to be cleansed by fire or washing (Nm 31:21-24). Clothing of wool, linen, or leather could contract unclean “leprosy” from diseased persons and had to be tested. If the leprous spots (greenish or reddish patches) spread after a test period, the garments had to be burned (Lv 13:47-59; 14:33-53).<\/p>\n<h5>Laws about Places<\/h5>\n<p>The land and people of Israel were holy; they could be defiled by the uncleanness of economic oppression or idolatry (Jos 22:17-19; Jer 13:27). Jerusalem was a holy city, but it could be defiled by the sins of its people (Ez 22:2-4; Lam 1:8) or by the blood of its slaughtered inhabitants (Lam 4:15).<\/p>\n<p>The temple could be defiled by unclean persons. It was necessary for Hezekiah to cleanse the temple after Ahaz’s idolatrous worship (2 Chr 29:15-19); Nehemiah had to cleanse the rooms in which Tobiah had been living (Neh 13:9). One of the functions of the Day of Atonement was removal of impurities transferred to the temple by the sins of the Israelites during the past year (Lv 16:16-19; 31-33).<\/p>\n<p>An unclean place received the pieces of a leprous house after its demolition (Lv 14:45). The valley of Hinnom became Jerusalem’s garbage dump in later years, giving rise to the visions of “Gehenna” as a place of eternal punishment in NT eschatology. Since the Israelite camp was a holy place, care was taken to bury human excrement outside its boundaries (Dt 23:12-14). The value of that simple expedient in preventing disease during military excursions can hardly be exaggerated, since plagues were a great scourge of ancient armies.<\/p>\n<h5>Laws about Food<\/h5>\n<p>Certain kinds of animals were unclean and thus could not be eaten (Lv 11; Dt 14:3-21). Animals that died of old age, disease, or injury, or had been wounded by predators, were unclean. Animals that did not both chew the cud and have a cloven hoof were unclean, a definition that included pigs, camels, badgers, and rabbits among others. Israelites could eat only those fish that had both fins and scales. Birds of prey and scavengers were unclean. All winged insects were unclean except hopping insects (locusts, grasshoppers, and crickets). A large classification of “crawling things” was prohibited, including worms, lizards, snakes, weasels, and mice. In addition to all those was the ancient prohibition against eating blood (Gn 9:4; Lv 17:14-15; Dt 12:16-23; Acts 15:28-29).<\/p>\n<p class=\"h2\" id=\"PurificationRites\">Purification Rites<\/p>\n<h5>Purification by Lapse of Time<\/h5>\n<p>Secondary contamination could often be canceled simply by waiting until the evening (Lv 11:24) or for 7, 14, 40, or 80 days. Dead bodies contaminated what they touched for 7 days (Nm 19:11), as did menstruation (Lv 15:19). When a child was born, the mother’s unclean condition lasted 7 days for a boy and 14 days for a girl. An additional 33 days for a male child and 66 days for a female were required before the mother could touch any sacred thing.<\/p>\n<h5>Purification by Water<\/h5>\n<p>Contact with unclean things, such as bodily discharges, often required washing of hands and clothing, usually accompanied by the lapse of a day (Lv 15:5-11).<\/p>\n<h5>Purification by Ceremonial Substances<\/h5>\n<p>Ceremonial substances used in purification rites included the ashes of a red heifer mixed with water (Nm 19:1-10), and (in cases of leprosy) cedarwood, scarlet cloth, hyssop, and blood (Lv 14:2-9). When the altar was used in a purification ceremony, only blood was suitable, since the altar was the place of sacrifice for sin (Lv 16:18-19; Ez 43:20).<\/p>\n<h5>Purification by Sacrifice<\/h5>\n<p>Sacrifice was the ultimate source of both ritual and moral purification. All bodily discharges except sexual ones were purified by offerings of doves and pigeons (Lv 15:14-15, 29-30). Childbirth required a lamb and a bird (12:6). Poor people could offer birds in place of an animal (Lv 12:8; 14:21-32; Lk 2:24).<\/p>\n<p>In sacrifice, blood was symbolic of a life given and therefore a death experienced; the uncleanness of disease or sin was thought of as being transferred to the victim, thus removing the uncleanness (Lv 14:7). Sacrificial death, therefore, always had a substitutionary element. Only blood sacrifice could provide the moral cleansing necessary for sin itself; such sacrifice was therefore the basis of all cleansing, including that of disease.<\/p>\n<h5>Purification by Fire<\/h5>\n<p>Some contamination could be removed only by fire, such as contamination of metal pots (Nm 31:22-23). Incest was punishable not only by death but also by burning the bodies (Lv 20:14). Idolatry had to be put away by total destruction of the objects and by burning (Ex 32:20). Cities consecrated to pagan deities were to be burned.<\/p>\n<p class=\"h2\" id=\"NewTestamentPerspective\">New Testament Perspective<\/p>\n<p>The NT did not reject the OT concept of clean and unclean, but rather reinterpreted it in a new context. It stressed in particular the moral sense of the concept as well as the identification of uncleanness with sin.<\/p>\n<p>The Gospels were written in the context of OT law and its Pharisaic and Sadducean accretions. Jesus obeyed the law but was often at odds with the practical casuistry (system) that had grown up around it. Jesus taught that true defilement came from the sinner’s heart and not from outside contamination (Mk 7:14-23; Lk 11:39-41). A central element in his teaching was his attack on the ceremonial externalism of the Pharisees. Thus it has been said that Jesus “internalized” the law. It would be more correct to say that he forced attention to the law’s demands on people’s inner lives.<\/p>\n<p>The intrinsic wickedness of demons is underscored by the use of the term “unclean spirit” throughout the Gospels. In fact, the word “unclean” itself always appears in the Gospels in the context of spirit, a detail that illustrates the NT shift of emphasis from ritual uncleanness to sin and its guilt.<\/p>\n<p>An important episode in the life of the early church came in Acts 10, when God taught the apostle Peter that Gentiles were not unclean in themselves and that Peter was obliged to receive them. The result was Cornelius’s conversion.<\/p>\n<p>Jesus’ assertion that uncleanness originates in the heart bore fruit in the apostle Paul’s doctrine of Christian freedom. Paul, a Pharisee who could say of himself that he had never broken an external law, came to see that nothing is unclean in itself (Rom 14:14-20). Throughout his epistles, cleanness is the result of obedience of the heart flowing from regeneration; it is based on the cleansing power of the Atonement (see Rom 6:19; 1 Thes 2:3-4, where uncleanness is strictly moral).<\/p>\n<p>Christ’s atonement was the final cleansing agent for sin and its moral results (Heb 9:14, 22; 1 Jn 1:7), doing in reality what the blood of bulls and goats only typified. Thus those who are washed in the blood of the Lamb (Rv 7:14) are seen as wearing clean white robes (15:6; 19:8-14). His blood, symbolizing the life given and the death died by the Son at the behest of the Father, satisfies the attributes of personal justice of the triune God. Because the personal character of a righteous Father was vindicated, the personal forgiveness of sinners is morally possible. God can be in history only what he is eternally: he is both just and the justifier of believers in Christ (Rom 3:24-26).<\/p>\n<p><em>See also<\/em> Baptism; Circumcision; Uncircumcision; Offerings and Sacrifices; Law, Biblical Concept of; Dietary Laws.<\/p>","summary_ro":"CLEANNESS AND UNCLEANNESS, Regulations Concerning Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people. The OT vision of a people’s relationship with God is along moral and persona...","summary_en":"CLEANNESS AND UNCLEANNESS, Regulations Concerning Aspect of Hebrew religion having physical, ceremonial, moral, and spiritual significance. Though these senses of clean and unclean can be distinguished with reference to their contexts, they also merge into and illustrate each other; the physical and ceremonial contexts point to a moral state of the worshiper and to a spiritual relationship between God and his people. The OT vision of a people’s relationship with God is along moral and persona...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49039,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:4","title_en":"Study Note: Psalmi 24:4","content_ro":"<p><strong>24:4<\/strong> Those with pure <em>hands<\/em> have not shed blood or injured relationships between people (see 9:12; 15:2-5). • Those with pure <em>hearts<\/em> commit themselves fully to the Lord, as evidenced in strength of character, transparency, and selflessness (51:10; 73:1; see Matt 5:8).<\/p>","content_en":"<p><strong>24:4<\/strong> Those with pure <em>hands<\/em> have not shed blood or injured relationships between people (see 9:12; 15:2-5). • Those with pure <em>hearts<\/em> commit themselves fully to the Lord, as evidenced in strength of character, transparency, and selflessness (51:10; 73:1; see Matt 5:8).<\/p>","summary_ro":"24:4 Those with pure hands have not shed blood or injured relationships between people (see 9:12; 15:2-5). • Those with pure hearts commit themselves fully to the Lord, as evidenced in strength of character, transparency, and selflessness (51:10; 73:1; see Matt 5:8).","summary_en":"24:4 Those with pure hands have not shed blood or injured relationships between people (see 9:12; 15:2-5). • Those with pure hearts commit themselves fully to the Lord, as evidenced in strength of character, transparency, and selflessness (51:10; 73:1; see Matt 5:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76665,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:4","title_en":"Study Note: Psalmi 24:4","content_ro":"<p><strong>24:4<\/strong> Those with pure <em>hands<\/em> have not shed blood or injured relationships between people (see 9:12; 15:2-5). • Those with pure <em>hearts<\/em> commit themselves fully to the Lord, as evidenced in strength of character, transparency, and selflessness (51:10; 73:1; see Matt 5:8).<\/p>","content_en":"<p><strong>24:4<\/strong> Those with pure <em>hands<\/em> have not shed blood or injured relationships between people (see 9:12; 15:2-5). • Those with pure <em>hearts<\/em> commit themselves fully to the Lord, as evidenced in strength of character, transparency, and selflessness (51:10; 73:1; see Matt 5:8).<\/p>","summary_ro":"24:4 Those with pure hands have not shed blood or injured relationships between people (see 9:12; 15:2-5). • Those with pure hearts commit themselves fully to the Lord, as evidenced in strength of character, transparency, and selflessness (51:10; 73:1; see Matt 5:8).","summary_en":"24:4 Those with pure hands have not shed blood or injured relationships between people (see 9:12; 15:2-5). • Those with pure hearts commit themselves fully to the Lord, as evidenced in strength of character, transparency, and selflessness (51:10; 73:1; see Matt 5:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104291,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:4","title_en":"Study Note: Psalmi 24:4","content_ro":"<p><strong>24:4<\/strong> Those with pure <em>hands<\/em> have not shed blood or injured relationships between people (see 9:12; 15:2-5). • Those with pure <em>hearts<\/em> commit themselves fully to the Lord, as evidenced in strength of character, transparency, and selflessness (51:10; 73:1; see Matt 5:8).<\/p>","content_en":"<p><strong>24:4<\/strong> Those with pure <em>hands<\/em> have not shed blood or injured relationships between people (see 9:12; 15:2-5). • Those with pure <em>hearts<\/em> commit themselves fully to the Lord, as evidenced in strength of character, transparency, and selflessness (51:10; 73:1; see Matt 5:8).<\/p>","summary_ro":"24:4 Those with pure hands have not shed blood or injured relationships between people (see 9:12; 15:2-5). • Those with pure hearts commit themselves fully to the Lord, as evidenced in strength of character, transparency, and selflessness (51:10; 73:1; see Matt 5:8).","summary_en":"24:4 Those with pure hands have not shed blood or injured relationships between people (see 9:12; 15:2-5). • Those with pure hearts commit themselves fully to the Lord, as evidenced in strength of character, transparency, and selflessness (51:10; 73:1; see Matt 5:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131917,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:4","title_en":"Study Note: Psalmi 24:4","content_ro":"<p><strong>24:4<\/strong> Those with pure <em>hands<\/em> have not shed blood or injured relationships between people (see 9:12; 15:2-5). • Those with pure <em>hearts<\/em> commit themselves fully to the Lord, as evidenced in strength of character, transparency, and selflessness (51:10; 73:1; see Matt 5:8).<\/p>","content_en":"<p><strong>24:4<\/strong> Those with pure <em>hands<\/em> have not shed blood or injured relationships between people (see 9:12; 15:2-5). • Those with pure <em>hearts<\/em> commit themselves fully to the Lord, as evidenced in strength of character, transparency, and selflessness (51:10; 73:1; see Matt 5:8).<\/p>","summary_ro":"24:4 Those with pure hands have not shed blood or injured relationships between people (see 9:12; 15:2-5). • Those with pure hearts commit themselves fully to the Lord, as evidenced in strength of character, transparency, and selflessness (51:10; 73:1; see Matt 5:8).","summary_en":"24:4 Those with pure hands have not shed blood or injured relationships between people (see 9:12; 15:2-5). • Those with pure hearts commit themselves fully to the Lord, as evidenced in strength of character, transparency, and selflessness (51:10; 73:1; see Matt 5:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63371,"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":90997,"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":118623,"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":146249,"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}],"6":[{"id":31218,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Presence of God","title_en":"the Presence of God","content_ro":"<h3>PRESENCE OF GOD, T<span>he<\/span><\/h3>\n<p>God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>The Angel of the Lord<\/h5>\n<p>The angel of the Lord was God’s emissary and Israel’s special helper, although it is not said that the same angel is meant in every instance (Ex 14:19; 23:20; 33:2). After the angel vanishes, Hagar insists that she had seen God himself (Gn 16:13). In Jacob’s experience the angel identifies himself with God (31:11-13); while in Genesis 21:18, 22:11, Numbers 22:35, the “I” of deity signified God’s presence in the angel. There is also oscillation between God and the angel in Exodus 12:23 and Genesis 48:15-16. Here God was temporarily incarnating himself within the form of the angel, assuring his own that he was immediately present with them.<\/p>\n<h5>The Glory of God<\/h5>\n<p>Glory is what God possesses in his own right, a visible extension of his nature, a “concrete” form of his divine presence. The heavens are a visible form of God’s presence (Pss 8; 19:1-6; 136:5), for they are his glory. The glory that appeared to Israel as devouring fire on Sinai (Ex 29:43) filled the tabernacle (40:34-38). By it God consecrated the tabernacle as the place of his presence. In Isaiah 6 the glory appears as the normal expression of the divine presence. In Ezekiel the glory is identical with God (Ez 9:3-4). Throughout the OT the glory of God is the transcendent God making his presence and nearness visible to his own.<\/p>\n<h5>The Face of God<\/h5>\n<p>In the OT “presence” is used to represent the Hebrew word for “face”; when “face” is conjoined with a preposition, it means “in the presence of.” In Genesis 32:30 Jacob saw God “face to face.” A man’s personality and character are made visible on his face. In this sense a man’s face is the man. So, “the angel of his presence [face]” (Is 63:9) may mean “the angel who is his face,” since the prophet may have intended the identification. The face of God is the revelation of the grace of God. So, when he hides his face, he is withholding his grace. But when he makes his face shine (Ps 31:16), there is blessing (44:3). The face of God, then, is the presence of God (Ex 33:14). To pray to God in a holy place was to “seek God’s face” (Ps 24:6), his personal presence. Indeed, this sums up temple worship and private prayer in Israel (63:1-3; 100:2). The blessing of God consisted in his face shining upon them (Nm 6:25; Ps 80:3, 7, 19).<\/p>\n<h5>The Name of God<\/h5>\n<p>Among Semites, the equation of the name and the person was a common idea. So also, the name of God was an interchangeable term for God himself, a symbol of his activity in revelation. The linking of man’s worship of God with the divine name of God was the medium of his operation (Pss 44:5; 89:24; Is 30:27), a designation for the power of God that radiates help and energy universally. God could act by his name. The angel of the Lord’s authority and power functioned because God’s name was in him (Ex 23:20-21). As bearer of the divine name, he made real the hidden presence of God. The temple was the dwelling place of the name (1 Kgs 11:36), not only because God’s name was invoked there but also because God’s presence—God himself—dwelt there.<\/p>\n<h5>The Spirit of God<\/h5>\n<p>In the Holy Spirit the transcendent God draws near to his people. The Spirit is the medium through whom God’s presence becomes real among his people (Is 63:11-14; Zec 7:12) and by whom God’s gifts and powers operate among them (2 Chr 15:1; 20:14; 24:20; Zec 4:6; 6:1-8). The Spirit was the presence and power of God with his people—God himself acting in accordance with his essential nature. The sinner cannot be in the presence of God without the aid of God’s Holy Spirit; to be deprived of the Holy Spirit is to be deprived of God’s presence (Ps 51:11). Without the Spirit, communion between God and humans is not possible.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT a new mode of God’s presence is revealed. It is in Jesus Christ the incarnate Word that God is present among his own (Jn 1:14-18; 17:6, 26). Jesus’ mission was to reveal God to humanity. This he did through his whole life’s work as well as through his words. His revelation of the name of God was expressed in his own name—Jesus (“The Lord Is Salvation”). And in the person of Jesus the function of the name of God found fulfillment. Christ was the new temple (Jn 1:14; 2:21; Col 2:9). He was the locus of the tabernacling presence of God. But that was only a first installment of the unveiling of God’s presence.<\/p>\n<p>The church now constitutes the temple of God in the NT. Christianity is essentially the religion of the presence of God and of communion with God. The body of Christ, “the spiritual temple” (Eph 2:22), made of “living stones” (1 Pt 2:5), is the residence of the presence of the glorious God.<\/p>\n<p>And now, the individual Christian is also a temple of God (1 Cor 3:16-17; 6:19; 2 Cor 6:16). God is especially present in the Christian’s spirit; there God reigns, for there is his kingdom; there he is worshiped, for there his glory and his presence have consecrated the inner being into a temple (see Jn 14:23).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","content_en":"<h3>PRESENCE OF GOD, T<span>he<\/span><\/h3>\n<p>God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>The Angel of the Lord<\/h5>\n<p>The angel of the Lord was God’s emissary and Israel’s special helper, although it is not said that the same angel is meant in every instance (Ex 14:19; 23:20; 33:2). After the angel vanishes, Hagar insists that she had seen God himself (Gn 16:13). In Jacob’s experience the angel identifies himself with God (31:11-13); while in Genesis 21:18, 22:11, Numbers 22:35, the “I” of deity signified God’s presence in the angel. There is also oscillation between God and the angel in Exodus 12:23 and Genesis 48:15-16. Here God was temporarily incarnating himself within the form of the angel, assuring his own that he was immediately present with them.<\/p>\n<h5>The Glory of God<\/h5>\n<p>Glory is what God possesses in his own right, a visible extension of his nature, a “concrete” form of his divine presence. The heavens are a visible form of God’s presence (Pss 8; 19:1-6; 136:5), for they are his glory. The glory that appeared to Israel as devouring fire on Sinai (Ex 29:43) filled the tabernacle (40:34-38). By it God consecrated the tabernacle as the place of his presence. In Isaiah 6 the glory appears as the normal expression of the divine presence. In Ezekiel the glory is identical with God (Ez 9:3-4). Throughout the OT the glory of God is the transcendent God making his presence and nearness visible to his own.<\/p>\n<h5>The Face of God<\/h5>\n<p>In the OT “presence” is used to represent the Hebrew word for “face”; when “face” is conjoined with a preposition, it means “in the presence of.” In Genesis 32:30 Jacob saw God “face to face.” A man’s personality and character are made visible on his face. In this sense a man’s face is the man. So, “the angel of his presence [face]” (Is 63:9) may mean “the angel who is his face,” since the prophet may have intended the identification. The face of God is the revelation of the grace of God. So, when he hides his face, he is withholding his grace. But when he makes his face shine (Ps 31:16), there is blessing (44:3). The face of God, then, is the presence of God (Ex 33:14). To pray to God in a holy place was to “seek God’s face” (Ps 24:6), his personal presence. Indeed, this sums up temple worship and private prayer in Israel (63:1-3; 100:2). The blessing of God consisted in his face shining upon them (Nm 6:25; Ps 80:3, 7, 19).<\/p>\n<h5>The Name of God<\/h5>\n<p>Among Semites, the equation of the name and the person was a common idea. So also, the name of God was an interchangeable term for God himself, a symbol of his activity in revelation. The linking of man’s worship of God with the divine name of God was the medium of his operation (Pss 44:5; 89:24; Is 30:27), a designation for the power of God that radiates help and energy universally. God could act by his name. The angel of the Lord’s authority and power functioned because God’s name was in him (Ex 23:20-21). As bearer of the divine name, he made real the hidden presence of God. The temple was the dwelling place of the name (1 Kgs 11:36), not only because God’s name was invoked there but also because God’s presence—God himself—dwelt there.<\/p>\n<h5>The Spirit of God<\/h5>\n<p>In the Holy Spirit the transcendent God draws near to his people. The Spirit is the medium through whom God’s presence becomes real among his people (Is 63:11-14; Zec 7:12) and by whom God’s gifts and powers operate among them (2 Chr 15:1; 20:14; 24:20; Zec 4:6; 6:1-8). The Spirit was the presence and power of God with his people—God himself acting in accordance with his essential nature. The sinner cannot be in the presence of God without the aid of God’s Holy Spirit; to be deprived of the Holy Spirit is to be deprived of God’s presence (Ps 51:11). Without the Spirit, communion between God and humans is not possible.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT a new mode of God’s presence is revealed. It is in Jesus Christ the incarnate Word that God is present among his own (Jn 1:14-18; 17:6, 26). Jesus’ mission was to reveal God to humanity. This he did through his whole life’s work as well as through his words. His revelation of the name of God was expressed in his own name—Jesus (“The Lord Is Salvation”). And in the person of Jesus the function of the name of God found fulfillment. Christ was the new temple (Jn 1:14; 2:21; Col 2:9). He was the locus of the tabernacling presence of God. But that was only a first installment of the unveiling of God’s presence.<\/p>\n<p>The church now constitutes the temple of God in the NT. Christianity is essentially the religion of the presence of God and of communion with God. The body of Christ, “the spiritual temple” (Eph 2:22), made of “living stones” (1 Pt 2:5), is the residence of the presence of the glorious God.<\/p>\n<p>And now, the individual Christian is also a temple of God (1 Cor 3:16-17; 6:19; 2 Cor 6:16). God is especially present in the Christian’s spirit; there God reigns, for there is his kingdom; there he is worshiped, for there his glory and his presence have consecrated the inner being into a temple (see Jn 14:23).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","summary_ro":"PRESENCE OF GOD, The God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself. In the Old Testament The Angel of the Lord The angel of the Lord was God’s emissary and...","summary_en":"PRESENCE OF GOD, The God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself. In the Old Testament The Angel of the Lord The angel of the Lord was God’s emissary and...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62762,"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":90388,"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":118014,"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":145640,"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}],"10":[{"id":49040,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:10","title_en":"Study Note: Psalmi 24:10","content_ro":"<p><strong>24:10<\/strong> <em>The<\/em> <span>Lord<\/span><em> of Heaven’s Armies<\/em> reigns from his home, the Temple in Jerusalem (84:3-5). He excludes sin and sinners (24:3-6) but protects all who dwell in Zion.<\/p>","content_en":"<p><strong>24:10<\/strong> <em>The<\/em> <span>Lord<\/span><em> of Heaven’s Armies<\/em> reigns from his home, the Temple in Jerusalem (84:3-5). He excludes sin and sinners (24:3-6) but protects all who dwell in Zion.<\/p>","summary_ro":"24:10 The Lord of Heaven’s Armies reigns from his home, the Temple in Jerusalem (84:3-5). He excludes sin and sinners (24:3-6) but protects all who dwell in Zion.","summary_en":"24:10 The Lord of Heaven’s Armies reigns from his home, the Temple in Jerusalem (84:3-5). He excludes sin and sinners (24:3-6) but protects all who dwell in Zion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76666,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:10","title_en":"Study Note: Psalmi 24:10","content_ro":"<p><strong>24:10<\/strong> <em>The<\/em> <span>Lord<\/span><em> of Heaven’s Armies<\/em> reigns from his home, the Temple in Jerusalem (84:3-5). He excludes sin and sinners (24:3-6) but protects all who dwell in Zion.<\/p>","content_en":"<p><strong>24:10<\/strong> <em>The<\/em> <span>Lord<\/span><em> of Heaven’s Armies<\/em> reigns from his home, the Temple in Jerusalem (84:3-5). He excludes sin and sinners (24:3-6) but protects all who dwell in Zion.<\/p>","summary_ro":"24:10 The Lord of Heaven’s Armies reigns from his home, the Temple in Jerusalem (84:3-5). He excludes sin and sinners (24:3-6) but protects all who dwell in Zion.","summary_en":"24:10 The Lord of Heaven’s Armies reigns from his home, the Temple in Jerusalem (84:3-5). He excludes sin and sinners (24:3-6) but protects all who dwell in Zion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104292,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:10","title_en":"Study Note: Psalmi 24:10","content_ro":"<p><strong>24:10<\/strong> <em>The<\/em> <span>Lord<\/span><em> of Heaven’s Armies<\/em> reigns from his home, the Temple in Jerusalem (84:3-5). He excludes sin and sinners (24:3-6) but protects all who dwell in Zion.<\/p>","content_en":"<p><strong>24:10<\/strong> <em>The<\/em> <span>Lord<\/span><em> of Heaven’s Armies<\/em> reigns from his home, the Temple in Jerusalem (84:3-5). He excludes sin and sinners (24:3-6) but protects all who dwell in Zion.<\/p>","summary_ro":"24:10 The Lord of Heaven’s Armies reigns from his home, the Temple in Jerusalem (84:3-5). He excludes sin and sinners (24:3-6) but protects all who dwell in Zion.","summary_en":"24:10 The Lord of Heaven’s Armies reigns from his home, the Temple in Jerusalem (84:3-5). He excludes sin and sinners (24:3-6) but protects all who dwell in Zion.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":131918,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 24:10","title_en":"Study Note: Psalmi 24:10","content_ro":"<p><strong>24:10<\/strong> <em>The<\/em> <span>Lord<\/span><em> of Heaven’s Armies<\/em> reigns from his home, the Temple in Jerusalem (84:3-5). He excludes sin and sinners (24:3-6) but protects all who dwell in Zion.<\/p>","content_en":"<p><strong>24:10<\/strong> <em>The<\/em> <span>Lord<\/span><em> of Heaven’s Armies<\/em> reigns from his home, the Temple in Jerusalem (84:3-5). He excludes sin and sinners (24:3-6) but protects all who dwell in Zion.<\/p>","summary_ro":"24:10 The Lord of Heaven’s Armies reigns from his home, the Temple in Jerusalem (84:3-5). He excludes sin and sinners (24:3-6) but protects all who dwell in Zion.","summary_en":"24:10 The Lord of Heaven’s Armies reigns from his home, the Temple in Jerusalem (84:3-5). He excludes sin and sinners (24:3-6) but protects all who dwell in Zion.","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"}}