📖 Biblia online

Citește Biblia

Biblia audio Planuri audio structurate — ascultă Biblia zilnică

Psalmi 33

¹ Neprihăniţilor, bucuraţi-vă în Domnul! Oamenilor fără prihană le şade bine cântarea de laudă.

² Lăudaţi pe Domnul cu arfa, lăudaţi -L cu alăuta cu zece coarde.

³ Cântaţi -I o cântare nouă! Faceţi să răsune coardele şi glasurile voastre!

⁴ Căci Cuvântul Domnului este adevărat, şi toate lucrările Lui se împlinesc cu credincioşie.

⁵ El iubeşte dreptatea şi neprihănirea; bunătatea Domnului umple pământul.

⁶ Cerurile au fost făcute prin Cuvântul Domnului, şi toată oştirea lor prin suflarea gurii lui.

⁷ El îngrămădeşte apele mării într-un morman, şi pune adâncurile în cămări.

⁸ Tot pământul să se teamă de Domnul! Toţi locuitorii lumii să tremure înaintea Lui!

⁹ Căci el zice, şi se face; porunceşte şi ce porunceşte ia fiinţă.

¹⁰ Domnul răstoarnă sfaturile Neamurilor, zădărniceşte planurile popoarelor.

¹¹ Dar sfaturile Domnului dăinuiesc pe vecie, şi planurile inimii Lui, din neam în neam.

¹² Ferice de poporul, al cărui Dumnezeu este Domnul! Ferice de poporul, pe care Şi-l alege El de moştenire!

¹³ Domnul priveşte din înălţimea cerurilor, şi vede pe toţi fiii oamenilor.

¹⁴ Din locaşul locuinţei Lui, El priveşte pe toţi locuitorii pământului.

¹⁵ El le întocmeşte inima la toţi, şi ia aminte la toate faptele lor.

¹⁶ Nu mărimea oştirii scapă pe împărat, nu mărimea puterii izbăveşte pe viteaz;

¹⁷ calul nu poate da chezăşia biruinţei, şi toată vlaga lui nu dă izbăvirea.

¹⁸ Iată, ochiul Domnului priveşte peste ceice se tem de El, peste ceice nădăjduiesc în bunătatea Lui,

¹⁹ ca să le scape sufletul dela moarte, şi să-i ţină cu viaţă în mijlocul foametei.

²⁰ Sufletul nostru nădăjduieşte în Domnul; El este Ajutorul şi Scutul nostru.

²¹ Da, inima noastră îşi găseşte bucuria în El, căci avem încredere în Numele Lui cel Sfânt.

²² Doamne, fie îndurarea Ta peste noi, după cum o nădăjduim noi dela Tine!

{"verseMap":{"1":[{"id":4767,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"and Text of the (New Testament) Bible*, Manuscripts","title_en":"and Text of the (New Testament) Bible*, Manuscripts","content_ro":"<h3>BIBLE*, Manuscripts and Text of the (New Testament)<\/span><\/h3>\nCopies of the NT books produced by scribes and editions made from these copies. In the centuries prior to the simultaneous-multiple production of copies via dictation (wherein many scribes in a scriptorium transcribed a text dictated to them by one reader), all manuscript copies were made singly—each scribe producing a copy from an exemplar.<\/p>\nPrior to the 15th century, when Johannes Gutenberg invented movable type for the printing press, all copies of any work of literature were made by hand (hence, the name “manuscript”). According to a current tabulation, there are 99 papyrus manuscripts, 257 uncial manuscripts, and 2,795 minuscule manuscripts. We can add 2,209 Greek lectionaries to this list. Therefore, we have over 5,350 manuscript copies of the Greek NT or portions thereof. No other work of Greek literature can boast of such numbers.<\/p>\nPreview<\/p>\n• Important Papyrus Manuscripts<\/p>\n• Important Uncial Manuscripts<\/p>\n• The Text of the New Testament<\/p>\nImportant Papyrus Manuscripts<\/p>\nPapyrus is a tall, aquatic reed, the pith of which is cut into strips, laid in a crosswork pattern and glued together to make a page for writing. The papyrus rolls of Egypt have been used as a writing surface since the early third millennium BC<\/span>. The Greeks adopted papyrus around 900 BC<\/span>, and later the Romans adopted its use. However, the oldest extant Greek rolls of papyrus date from the fourth century BC<\/span>. Unfortunately, papyrus is perishable, requiring a dry climate for its preservation. That is why so many papyri have been discovered in the desert sands of Egypt.<\/p>\nThe NT papyrus manuscripts (abbreviated as “P”) are generally the earliest manuscripts of the NT. Broadly speaking, the most important ones can be categorized in three groups: the Oxyrhynchus Papyri (from Oxyrhynchus, Egypt), (2) the Beatty Papyri (named after the owner); and (3) the Bodmer Papyri (named after the owner).<\/p>\n<h5>The Oxyrhynchus Papyri<\/h5>\nBeginning in 1898 B. P. Grenfell and A. S. Hunt discovered thousands of papyrus fragments in the ancient rubbish heaps of Oxyrhynchus, Egypt. This site yielded volumes of papyrus fragments containing all sorts of written material (literature, business and legal contracts, letters, etc.) as well as over 40 manuscripts containing portions of the NT. Some of the more noteworthy papyrus manuscripts from Oxyrhynchus are as follows:<\/p>\n<h6>P1 (P. Oxy. 2)<\/h6>\nThis late second-century manuscript contains Matthew 1:1-9, 12, 14-20. Grenfell and Hunt in the winter of 1896–97 went to Oxyrhynchus (now called El Bahnasa) in search of ancient Christian documents. P1 was discovered on the second day of the dig. At the time of this discovery, this was the earliest extant copy of any NT portion—at least 100 years earlier than Codex Vaticanus. The copyist of P1 seems to have faithfully followed a very reliable exemplar. Where there are major variants, P1 agrees with the best Alexandrian witnesses, especially B (Codex Vaticanus), from which it rarely varies.<\/p>\n<h6>P5 (P. Oxy. 208 and 1781)<\/h6>\nTwo separate portions of this third-century manuscript were unearthed from Oxyrhynchus by Grenfell and Hunt, both from the same papyrus manuscript. The first portion contains John 1:23-31, 33-40 on one fragment and John 20:11-17 on another—probably on the first and last quires of a manuscript containing only the Gospel of John. This portion was published in volume II of Oxyrhynchus Papyri<\/em> in 1899; the second portion—containing John 16:14-30—was not published until 1922 in volume XV of Oxyrhynchus Papyri.<\/em><\/p>\nAfter examining the first portion, Grenfell and Hunt said, “The text is a good one, and appears to have affinities with that of Codex Sinaiticus, with which the papyrus agrees in several readings not found elsewhere.” The papyrus, written in a documentary hand, is marked for its brevity.<\/p>\n<h6>P13 (P. Oxy. 657 and PSI 1292)<\/h6>\nThis manuscript, dated between 175 and 225, contains 12 columns from a roll preserving the text of Hebrews 2:14–5:5; 10:8-22; 10:29–11:13; 11:28–12:7. The text of Hebrews was written in a reformed documentary hand on the back of the papyrus containing the new epitome of Livy. For this reason, some scholars think the manuscript was possibly brought to Egpyt by a Roman official and left behind when he left his post. P13 very often agrees with B, and it supplements B where it is lacking—namely, from Hebrews 9:14 to the end of Hebrews. P13 and P46 display nearly the same text. Out of a total of 88 variation-units, there are 71 agreements and only 17 disagreements.<\/p>\n<h6>P77 (P. Oxy. 2683 + 4405)<\/h6>\nDated c. 150–75, this is the earliest manuscript of Matthew (23:30-39). The manuscript is clearly a literary production. It was written in an elegant hand and has what was or became a standard system of chapter division, as well as punctuation and breathing marks. P77 has close textual affinities with Codex Sinaiticus.<\/p>\n<h6>P90 (P. Oxy. 3523)<\/h6>\nThis second-century manuscript (c. 150–75) contains John 18:36–19:7. The handwriting (an upright, rounded, elegant script) is much like that found in P66. Furthermore, P90 has more affinity with P66 than with any other single manuscript, though it does not concur with P66 in its entirety.<\/p>\n\n<h6>P. Oxy. 4404<\/h6>\nContaining Matthew 21:34-37, 43, 45, this manuscript could be the earliest extant manuscript of the NT in that the script is early Roman and therefore could be dated to the early second century.<\/p>\n<h5>The Chester Beatty Papyri<\/h5>\nThese manuscripts were purchased from a dealer in Egypt during the 1930s by Chester Beatty and by the University of Michigan. The three manuscripts in this collection are very early and contain a large portion of the NT text. P45 (c. 200) contains portions of all four Gospels and Acts; P46 (c. 125) has almost all of Paul’s epistles and Hebrews; and P47 (third century) contains Revelation 9–17.<\/p>\n<h6>P45 (Chester Beatty Papyrus I)<\/h6>\nThis codex has the four Gospels and Acts (Mt 20:24-32; 21:13-19; 25:41–26:39; Mk 4:36–9:31; 11:27–12:28; Lk 6:31–7:7; 9:26–14:33; Jn 4:51–5:2, 21-25; 10:7-25; 10:30–11:10, 18-36, 42-57; Acts 4:27–17:17). The order of books in the original intact manuscript was probably as follows: Matthew, John, Luke, Mark, Acts (the so-called Western order). This manuscript was dated by Kenyon to the early third century, a date that was confirmed by the papyrologists W. Schubart and H. I. Bell. This continues to be the date assigned to this manuscript in modern handbooks on textual criticism and critical editions of the Greek NT, but the consistent formation of certain letters suggests an earlier date—maybe sometime in the late second century.<\/p>\nThe scribe of P45 worked without any intention of exactly reproducing his source. He wrote with a great amount of freedom—harmonizing, smoothing out, substituting at will. In short, the scribe did not actually copy words. He saw through the language to its idea-content, and copied that in words of his own choosing, or in rearranged order. Thus, in the scribe of P45 we see an exegete and a paraphraser.<\/p>\n<h6>P46 (Chester Beatty Papyrus II)<\/h6>\nThis codex has most of Paul’s epistles (excluding the Pastorals) in this order: Romans 5:17–6:14; 8:15–15:9; 15:11–16:27; Hebrews 1:1–13:25; 1 Corinthians 1:1–16:22; 2 Corinthians 1:1–13:13; Ephesians 1:1–6:24; Galatians 1:1–6:18; Philippians 1:1–4:23; Colossians 1:1–4:18; 1 Thessalonians 1:1; 1:9–2:3; 5:5-9, 23-28 (with minor lacunae in each of the books).<\/p>\nThe manuscript was originally dated to the early third century. But others, since, have dated the manuscript earlier in the second century. The scribe who produced this manuscript used an early, excellent exemplar. He was a professional scribe because there are stichoi notations at the end of several books (see the conclusion of Romans, 2 Corinthians, Ephesians, Philippians). The stichoi were used by professionals to note how many lines had been copied for commensurate pay. Most likely, the ex officio of the scriptorium (perhaps connected with a church library) paginated the codex and indicated the stichoi. The scribe himself made a few corrections as he went, and then several other readers made corrections here and there.<\/p>\nThe text of P46 shows a strong affinity with B (especially in Ephesians, Colossians, and Hebrews) and next with א (Codex Sinaiticus). P46 agrees much less with the later representatives of the Alexandrian text. In short, P46 is proto-Alexandrian. In Hebrews, P46 and P13 display nearly the same text. Out of a total of 88 variation-units, there are 71 agreements and only 17 disagreements.<\/p>\n<h6>P47 (Chester Beatty Papyrus III)<\/h6>\nThis third-century codex contains Revelation 9:10–17:2. The text of P47 agrees more often with that of Codex Sinaiticus than with any other manuscript (including Codex Alexandrinus and Codex Ephraemi Rescriptus), though it often shows independence.<\/p>\n<h5>The Bodmer Papyri<\/h5>\nThese manuscripts were purchased by M. Martin Bodmer from a dealer in Egypt during the 1950s and 1960s. The three important papyri in this collection are P66 (c. 175, containing almost all of John), P72 (third century, having all of 1 and 2 Peter and Jude), and P75 (c. 200, containing large parts of Luke 3—John 15).<\/p>\nP66 (Papyrus Bodmer II)<\/p>\nThis manuscript contains most of John’s Gospel (1:1–6:11; 6:35–14:26, 29-30; 15:2-26; 16:2-4, 6-7; 16:10–20:20, 22-23; 20:25–21:9). The manuscript does not include the pericope of the adulteress (7:53–8:11), making it the earliest witness to not include this spurious passage. The manuscript is usually dated as c. 200, but the renowned paleographer Herbert Hunger has argued that P66 should be dated to the first half, if not the first quarter, of the second century.<\/p>\nAccording to recent studies, it seems evident that P66 has preserved the work of three individuals: the original scribe, a thoroughgoing corrector, and a minor corrector. With a practiced calligraphic hand, the original scribe of P66 wrote in larger print as he went along in order to fill out the codex. The large print throughout indicates that it was written to be read aloud to a Christian congregation. The text exhibits the scribe’s knowledge of other portions of Scripture (inasmuch as he harmonized John 6:69 to Matthew 16:16 and John 21:6 to Luke 5:5), his use of standard nomina sacra<\/em> (a way of writing divine names), and his special use of nomina sacra<\/em> for the words “cross” and “crucify.”<\/p>\nThe original scribe was quite free in his interaction with the text; he produced several singular readings that reveal his independent interpretation of the text. While the numerous scribal mistakes would seem to indicate that the scribe was inattentive, many of the singular readings—prior to correction—reveal that he was not detached from the narrative of the text. Rather, he became so absorbed in his reading that he often forgot the exact words he was copying. His task as a copyist was to duplicate the exemplar word for word, but this was frustrated by the fact that he was reading the text in logical semantic chunks and often became a coproducer of a new text. As a result, he continually had to stop his reading and make many in-process corrections. But he left several places uncorrected, which were later fixed by the diorthotes<\/em> (official corrector). The finished product is quite good, presenting a text that is very close to the Alexandrian witnesses.<\/p>\n<h6>P72 (Papyrus Bodmer VII–VIII)<\/h6>\nThis manuscript, dated late third century, has an interesting collection of writings in one codex: 1 Peter 1:1–5:14; 2 Peter 1:1–3:18; Jude 1:1-25; the Nativity of Mary, the apocryphal correspondence of Paul to the Corinthians, the eleventh ode of Solomon, Melito’s Homily on the Passover, a fragment of a hymn, the Apology of Phileas, and Psalms 33 and 34.<\/p>\nScholars think that four scribes took part in producing the entire manuscript. First Peter has clear Alexandrian affinities—especially with B. Second Peter and (especially) Jude display more of an uncontrolled type text (usually associated with the “Western” text), with several independent readings.<\/p>\n<h6>P75 (Papyrus Bodmer XIV–XV)<\/h6>\nThis codex contains most of Luke and John (Lk 3:18–4:2; 4:34–5:10; 5:37–18:18; 22:4–24:53; Jn 1:1–11:45, 48-57; 12:3–13:1, 8-9; 14:8-30; 15:7-8.) The manuscript does not include the pericope of the adulteress (7:53–8:11). The manuscript can be dated to the late second or early third century.<\/p>\nThe copyist of P75 was a literate scribe trained in making books. His craftsmanship shows through in his tight calligraphy and controlled copying. The handwriting displayed in this manuscript is typically called by paleographers the common angular type of the late second to early third century. The scribe’s Christianity shows in his abbreviations of the nomina sacra<\/em>,<\/em> as well as in his abbreviation of the word “cross.” These are telltale signs of a scribe who belonged to the Christian community. Furthermore, the large typeface indicates that the manuscript was composed to be read aloud to a Christian congregation. The scribe even added a system of sectional divisions to aid any would-be lector. Thus, we have a manuscript written by a Christian for other Christians.<\/p>\nThere are several indications of the scribe’s Alexandrian orientation. First and foremost is his scriptoral acumen. He is the best of all the early Christian scribes, and his manuscript is an extremely accurate copy. P75 is the work of an extremely disciplined scribe who copied with the intention of being careful and accurate. Scholars generally agree that P75 displays the kind of text that was used in making Codex Vaticanus (there is 87 percent agreement between P75 and B). As such, textual scholars have a high regard for P75’s textual fidelity.<\/p>\n\n<h5>Other Papyrus Manuscripts<\/h5>\n<h6>P4 + P64 + P67<\/h6>\nThese three papyrus manuscripts are part of one codex dated AD<\/span> 150–175. The manuscript was the work of a professional scribe, and the text is extremely accurate.<\/p>\n<h6>P32 (Rylands Papyrus 5)<\/h6>\nThis manuscript, preserving Titus 1:11-15; 2:3-8, is dated c. 175, making it the earliest extant copy of any of the Pastoral Epistles. P32 shows agreement with א and with F and G. Since F and G (nearly identical manuscripts) go back to the same archetype, it is possible that P32 could be linked to the same source.<\/p>\n<h6>P52 (Rylands Papyrus 457)<\/h6>\nThis fragment, containing John 18:31-34, 37-38, is noteworthy because of its date: c. 110–125. Many scholars (F. Kenyon, H. I. Bell, A. Deissmann, and W. H. P. Hatch) have confirmed this dating. The manuscript came from the Fayum or Oxyrhynchus site. It was acquired in 1920 by Grenfell, but it remained unnoticed among hundreds of papyri until 1934, when C. H. Roberts recognized that this fragment preserves a few verses from John’s Gospel.<\/p>\nImportant Uncial Manuscripts<\/p>\nThe manuscripts typically classified as “uncial” are so designated to differentiate them from papyrus manuscripts. In a sense, this is a misnomer because the real difference has to do with the material they are written on—vellum (treated animal hide) as compared to papyrus—not the kind of letters used. Indeed, the papyri are also written in uncials (capital letters), but the term “uncial” typically describes the majuscule lettering that was prominent in fourth-century biblical texts, such as in א, A, B, C.<\/p>\n<h5>Codex Sinaiticus (or א)<\/h5>\nThis codex contains the entire OT and the NT in this order: the four Gospels, the Pauline Epistles (including Hebrews), Acts, the General Epistles, Revelation. It also includes the Epistle of Barnabas and the Shepherd of Hermas. The codex cannot be earlier than 340 (the year Eusebius died) because the Eusebian sections of the text are indicated in the margins of the Gospels by a contemporary hand. Most scholars date it 350–375.<\/p>\nThis codex was discovered by Constantin von Tischendorf in St Catherine’s Monastery (situated at the foot of Mt Sinai). On a visit to the monastery in 1844 he noticed in a wastebasket some parchment leaves that were being used to light the lamps. He was allowed to take this waste paper, which proved to be 43 leaves from various parts of the Greek translation of the OT.<\/p>\nIn 1853 he made a second trip to the monastery and found nothing. In 1859, however, on his third trip, he found not only other parts of the OT but also the complete NT. He was finally able to persuade the monastery authorities to present the manuscript to the czar, the great patron of the Greek Catholic Church, who placed it in the Imperial Library in St Petersburg. The czar gave great honors to the monastery and its authorities, and everybody seemed well pleased. Later Tischendorf was charged with having stolen the manuscript from its lawful owners, but the better textual scholars do not accept that story.<\/p>\n\nThe manuscript remained in the Imperial Library until 1933, when it was purchased by the British Museum for the huge sum of £100,000 (about $500,000). Textual criticism made the headlines because one manuscript was bought for this much money, raised largely by public subscription during the Great Depression. The manuscript is now on display in the manuscript room of the museum, where it is considered one of its most prized possessions.<\/p>\nThe text of Sinaiticus is very closely related to that of Codex Vaticanus. They agree in presenting the purest type of text, usually called the Alexandrian text type. Tischendorf greatly used the textual evidence of Codex Sinaiticus in preparing his critical editions of the Greek NT. Tischendorf thought four scribes had originally produced the codex, whom he named scribes A, B, C, D. After reinvestigation, H. J. Milne and T. C. Skeat identified only three scribes: A (who wrote the historical and poetical books of the OT, as well as most of the NT), B (who wrote the Prophets and the Shepherd of Hermas), and D (who wrote some Psalms, Tobit, Judith, and 4 Maccabees, and redid small sections of the NT). Milne and Skeat demonstrated that scribe A of Codex Vaticanus was likely the same scribe as scribe D of Codex Sinaiticus. If this true, then א is contemporary with B—perhaps produced in the same scriptorium in Alexandria. Codex Sinaiticus provides a fairly reliable witness to the NT; however, the scribe was not as careful as the scribe of B.<\/p>\n<h5>Codex Alexandrinus (A)<\/h5>\nThis is one of the three most important codices containing early copies of the whole Bible in Greek (the other two being the Vaticanus and Sinaiticus codexes). The name Alexandrinus comes from ancient records suggesting that it was copied in Egypt during the early part of the fifth century AD<\/span>. The early history of this manuscript and its Egyptian provenance is partially revealed by its flyleaves. A note by Cyril of Lucar (patriarch of Alexandria and then of Constantinople in the 1620s) states that, according to tradition, it was written by Thecla, a noble lady of Egypt shortly after the Council of Nicaea (325) and that her name was originally inscribed at the end of the volume but the last page was lost due to mutilation. An Arabic note of the 13th or 14th century also says that the manuscript was written by “Thecla the martyr.” Another Arabic note says that is was presented to the patriarchal cell of Alexandria (c. 1098). Cyril of Lucar took the manuscript from Alexandria to Constantinople in 1621 and then gave it to Charles I of England in 1627, where it became part of the Royal Library, then later the British Museum.<\/p>\nOnly 773 of the original 820 or so pages still exist. The rest were lost as the book was passed down through the centuries. The surviving parts of Alexandrinus contain a Greek translation of the whole OT, the Apocrypha (including four books of Maccabees and Psalm 151), most of the NT, and some early Christian writings (of which the First and Second Epistles of Clement to the Corinthians are the most important).<\/p>\nFrederick Kenyon thought the codex was the work of five scribes, to each of whom he designated a Roman numeral. According to Kenyon, scribes I and II copied the OT; scribe III did Matthew, Mark, 1 Corinthians 10:8—Philemon 1:25; scribe IV did Luke—Acts, General Epistles, Romans 1:1—1 Corinthians 10:8; and scribe V did Revelation. Milne and Skeat, however, argued that the whole codex was the work of two copyists (I and II). W. H. P. Hatch noted that many corrections have been made in the manuscript, most of them at an early date. Some of these corrections were introduced by the scribe himself, and others came from later hands.<\/p>\nEvidently, the scribes of this codex used exemplars of varying quality for various sections of the NT. The exemplar used for the Gospels was of poor quality, reflecting a Byzantine text type. Its testimony in the Epistles is much better, and in Revelation it provides the best witness to the original text.<\/p>\n\n<h5>Codex Vaticanus (B)<\/h5>\nCodex Vaticanus is the Vatican Manuscript, so named because it is the most famous manuscript in the Vatican Library in Rome. This manuscript has been in the Vatican’s library since at least 1475, but it was not made available to scholars, such as Constantin von Tischendorf and Samuel Tregelles, until the middle of the 19th century.<\/p>\nAt one time, the codex contained the whole Greek Bible, including most of the books of the Apocrypha, but it has lost many of its leaves. Originally it must have had about 820 leaves (1,640 pp), but now it has 759—617 in the OT and 142 in the NT. The major gaps of the manuscript are Genesis 1:1–46:28; 2 Samuel 2:5-7, 10-13; Psalms 106:27–138:6; Hebrews 9:14–13:25; the Pastoral Epistles; and Revelation. Each leaf measures ten and a half by ten inches (26.7 by 25.4 centimeters). Each page has three columns (two for the poetical books) with 40 to 44 lines to the column. The manuscript was written by two different scribes. It is dated in the early to middle part of the fourth century. It is not known where the manuscript originated, but it has been in the Vatican Library from the time of its earliest catalog in 1475.<\/p>\n\nWhen Napoleon conquered Rome, he brought its treasures to Paris, including this manuscript. The scholar Hug identified it and called the attention of other scholars to it. After the downfall of Napoleon, the manuscript was returned to the Vatican Library. Competent textual scholars were not allowed to do careful work on it until a photographic edition was published in 1890. It is now on exhibit in the Vatican Library.<\/p>\nThe text of the Vatican Manuscript is much like that of Codex Sinaiticus. These are generally recognized as the two finest examples of the Alexandrian type of Greek text of the NT. The Greek text of the OT is very fine too, but it is not quite so important, as the original language of the OT was Hebrew. Virtually all the textual scholars since the days of Brooke Westcott and Fenton Hort (who brought out their Greek Testament, including their theory of textual criticism, in 1881), recognize this neutral type of text as a very early text and a very pure text, an extremely accurate reproduction of what the original text must have been. Westcott and Hort called it a second-century text accurate in 999 out of 1,000 words so far as any matter of translatable difference was concerned. א and B are the finest examples of this type of text, but it is also found in a few other Greek uncial manuscripts, a few of the early translations, and in the writings of a few of the early church fathers. Since the days of Westcott and Hort, their theory has been confirmed by the discovery of some papyrus manuscripts, notably the Bodmer Papyri, discovered in the 1950s.<\/p>\n<h5>Codex Ephraemi Rescriptus (C)<\/h5>\nThis codex is a palimpsest (the original writing was erased and different words written on the same material). It originally contained the entire Bible but now has only parts of six OT books and portions of all NT books except 2 Thessalonians and 2 John. The single-column Bible text, written in the 5th century AD<\/span>, was erased in the 12th century and replaced by a two-column text of a Greek translation of sermons or treatises by a certain Ephraem, a 4th-century Syrian church leader. Such a practice was common in periods of economic depression or when parchment was scarce. The original writing was scraped from the writing surface and the surface smoothed. Then new compositions could be written on the prepared surface. Using chemicals Tischendorf was able to read much of the erased document.<\/p>\nThe manuscript may have been brought from the east to Florence by a learned Greek named Andrew John Lascar in the time of Lorenzo de’Medici. Since Lascar was known as Rhyndacenus (from the river Rhyndacus), he probably came from the region of Phrygia (site of ancient Laodicea). Where the manuscript was prior to this is not known. The Ephraemi manuscript was brought to Italy in the early sixth century, where it became the property of the Medici family. Catherine de’Medici took it to France, where it remains today.<\/p>\nThe text of this manuscript is mixed—it is compounded from all the major text types, agreeing frequently with the later koine of Byzantine type, which most scholars regard as the least valuable type of NT text.<\/p>\n<h5>Codex Bezae (D)<\/h5>\nThis is a Greek-Latin diglot containing Matthew—Acts, 3 John, with lacunae. Most scholars date it late fourth or early fifth century (c. 400). Some scholars think the codex was produced in either Egypt or North Africa by a scribe whose mother tongue was Latin. Another scholar (D. C. Parker) has argued that it was copied in Beirut, a center of Latin legal studies during the fifth century, where both Latin and Greek were used. Evidently, it was produced by a scribe who knew Latin better than Greek, and then was corrected by several scribes. In any event, the codex somehow came into the hands of Theodore Beza, French scholar and successor to Calvin. Beza gave it to the Cambridge University Library in 1581.<\/p>\nThis codex is probably the most controversial of the NT uncials because of its marked independence. Its many additions, omissions, and alterations (especially in Luke and Acts) are the work of a significant theologian. A few earlier manuscripts (P29, P38, P48, and 0171) appear to be precursors to the type of text found in D, which is considered the principal witness of the Western text-type. Thus, Codex Bezae could be a copy of an earlier revised edition. This reviser must have been a scholar who had a propensity for adding historical, biographical, and geographical details. More than anything, he was intent on filling in gaps in the narrative by adding circumstantial details.<\/p>\n<h5>Codex Washingtonianus, or The Freer Gospels (W)<\/h5>\nThis codex, dated around 400, has the four Gospels and Acts. It is often referred to as the Freer Gospels—named after its owner, Charles Freer. The codex likely came from the ruins of a monastery near Giza. The handwriting is quite similar to that found in a fifth-century fragment of the book of Enoch found at Akhmim in 1886.<\/p>\nCodex W was copied from a parent manuscript (exemplar) that had been pieced together from several different manuscripts. This is obvious because the textual presentation of W is noticeably variegated and even the stratification of the text is matched by similar variations in paragraphing. The scribe who collated the parent manuscript drew upon various sources to put together his Gospel codex. It is likely that the scribe of the parent manuscript used a text that came from North Africa (the “Western” text) for the first part of Mark, and the scribe of W used manuscripts from Antioch for Matthew and the second part of Luke to fill the gaps in the more ancient manuscript he was copying. Detailed textual analysis reveals the variegated textual stratifications of W, as follows: in Matthew the text is Byzantine; in Mark the text is first Western (1:1–5:30), then Caesarean in Mark 5:31–16:20 (akin to P45); in Luke the text is first Alexandrian (1:1–8:12), then Byzantine. John is more complicated because the first part of John (1:1–5:11), which fills a quire, was the work of a seventh-century scribe who must have replaced a damaged quire. (Ws<\/span> designates the work of this scribe.) This first section has a mixture of Alexandrian and Western readings, as does the rest of John.<\/p>\n<h5>Codex 1739<\/h5>\nThis tenth-century codex has Acts and the Epistles. The manuscript was discovered at Mt Athos in 1879 by E. von der Goltz. The manuscript has strong textual affinities with P46, B, 1739, Coptic Sahidic, Coptic Boharic, Clement, and Origen. The relationship between P46, B, and 1739 is remarkable because 1739 is a tenth-century manuscript that was copied from a fourth-century manuscript of excellent quality. According to a colophon, the scribe of 1739 for the Pauline Epistles followed a manuscript that came from Caesarea in the library of Pamphilus and that contained an Origenian text. The three manuscripts, P46, B, and 1739, form a clear textual line: from P46 (early second century) to B (early fourth century) to 1739 (tenth century based on fourth century).<\/p>\nThe Text of the New Testament<\/p>\nThe original text of the NT is the “published” text—that is, the text as it was in its final edited form and released for circulation in the Christian community. For some books of the NT, there is little difference between the original composition and the published text. After the author wrote or dictated his work, he (or an associate) made the final editorial corrections and then released it for distribution. As is the case for books published in modern times, so in ancient times, the original writing of the author is not always the same as what is published—due to the editorial process. Nonetheless, the author is credited with the final edited text, and the published book is attributed to the author and considered the autograph. This autograph is the original published text. Of course, in this case the autographs do not exist, so scholars have to rely on copies to recover or reconstruct the original wording.<\/p>\nSome scholars think it is impossible to recover the original text of the Greek NT because they have not been able to reconstruct the early history of textual transmission. Other modern scholars are less pessimistic but still quite guarded in affirming the possiblity. And yet others are optimistic because we possess many early manuscripts of excellent quality and because our view of the early period of textual transmission has been getting clearer and clearer.<\/p>\nWhen we speak of recovering the text of the NT, we are referring to individual books of the NT, not to the entire volume per se, because each book (or group of books—such as the Pauline Epistles) had its own unique history of textual transmission. The earliest extant copy of an entire NT text is the one preserved in Codex Sinaiticus (written about AD<\/span> 375). (Codex Vaticanus lacks the Pastoral Epistles and Revelation.) Prior to the fourth century, the NT was circulated in its various parts: as a single book or a group of books (such as the four Gospels or the Pauline Epistles). Manuscripts from the late first century to the third century have been found with individual books such as Matthew (P1, P77), Mark (P88), Luke (P69), John (P5, 22, 52, 66), Acts (P91), Revelation (P18, 47), or containing groups of books, such as the four Gospels with Acts (P45), the Pauline Epistles (P30, P46, P92), the Petrine Epistles and Jude (P72). Each of the books of the NT has had its own textual history and has been preserved with varying degrees of accuracy. Nonetheless, all of the books were altered from the original state due to the process of manual copying decade after decade and century after century. And the text of each of the books needs to be recovered.<\/p>\nThe NT text was affected with many variations in its early history. In the late first and early second century, the oral traditions and the written word existed side by side with equal status—especially with respect to the material of the Gospels. Often, the text was changed by scribes attempting to conform the written message to the oral tradition or attempting to conform one Gospel account to another. By the end of the second century and into the third century, many of the significant variant readings entered into the textual stream.<\/p>\nThe early period of textual transmission, however, was not completely marred by textual infidelity and scribal liberty. There were those scribes who copied the text faithfully and reverently—that is, they recognized that they were copying a sacred text written by an apostle. The formalization of canonization did not ascribe this sacredness to the text. Canonization came about as the result of common, historical recognition of the sacredness of various NT books. Certain NT books, such as the four Gospels, Acts, and Paul’s epistles were considered inspired literature from the onset. As such, certain scribes copied them with reverential fidelity.<\/p>\nOther scribes, however, felt free to make “improvements” in the text—either in the interest of doctrine and harmonization or due to the influence of a competitive oral tradition. The manuscripts produced in such a manner created a kind of “popular text”—i.e., an uncontrolled text. (This text type used to be called the “Western text,” but scholars now recognize this as a misnomer.)<\/p>\nDuring the second century, there were a few men who produced recensions of the NT text. According to Eusebius, Theodotus (and his followers) altered the text for their own purposes. In the middle of the second century, Marcion expunged his copies of the Gospel according to Luke of all references to the Jewish background of Jesus, and Tatian’s harmony of the Gospels contains several textual alterations that gave support to ascetic views. And yet another recendor created the D-type text for the Gospels and Acts. This theologically minded redactor, living in the late second or third century, created a text that had short-lived popularity. Three third-century papyri, P29, P38, P48, each containing a portion from the book of Acts, may be precursors to the D-type text in Acts. But there are other papyri containing portions of Acts that provide even earlier testimony to a purer form of Acts—namely, P45 (c. 150) and P91 (c. 200), thereby showing that the D-type text of Acts did not necessarily antedate the purer form.<\/p>\nBesides these endeavors—which are all noted for creating textual impurities—there was no recension of the NT text in the second century. Rather, it was a period in which there were scribes who exercised freedom in copying and those who demonstrated acumen. The manuscripts produced by the latter are those that come closest to preserving the original text. A prime example of an accurate late-second-century manuscript is P75.<\/p>\nIt is a well-known fact that the text produced by the scribe of P75 is a very accurate manuscript. It is also well-known that P75 was the kind of manuscript used in formulating Codex Vaticanus—the readings of P75 and B are remarkably similar. Prior to the discovery of P75, certain scholars thought Codex Vaticanus was the work of a fourth-century recension; others (chiefly Hort) thought it must trace back to a very early and accurate copy. Hort said that Codex Vaticanus preserves “not only a very ancient text, but a very pure line of a very ancient text” (Westcott and Hort, The<\/em> Introduction to the New Testament in the Original Greek,<\/em> pp 250–51). P75 appears to have shown that Hort was right.<\/p>\nPrior to the discovery of P75, many textual scholars were convinced that the second- and third-century papyri displayed a text in flux, a text characterized only by individual independence. The Chester Beatty Papyrus, P45, and the Bodmer Papyri, P66 and P72 (in 2 Peter and Jude), show this kind of independence. Scholars thought that scribes at Alexandria must have used several such texts to produce a good recension—as is exhibited in Codex Vaticanus. But we now know that Codex Vaticanus was not the result of a scholarly recension, resulting from editorial selection across the various textual histories. Rather, it is now quite clear that Codex Vaticanus was simply a copy (with some modifications) of a manuscript much like P75, not a fourth-century recension.<\/p>\nSome scholars may point out that this does not automatically mean that P75 and B represent the original text. What it does mean, they say, is that we have a second-century manuscript showing great affinity with a fourth-century manuscript whose quality has been highly esteemed. But various scholars have demonstrated that there was no Alexandrian recension before the time of P75 (late second century) and B (early fourth) and that both these manuscripts represent a relatively pure form of preservation of a relatively pure line of descent from the original text.<\/p>\nThe current view about the early text is that certain scribes in Alexandria and\/or scribes familiar with Alexandrian scriptoral practices (perhaps those in Oxyrhynchus) were probably responsible for maintaining a relatively pure text throughout the second, third, and fourth centuries. The Alexandrian scribes, associated with or actually employed by the scriptorium of the great Alexandrian library and\/or members of the scriptorium associated with the catechetical school at Alexandria (called the Didaskelion<\/em>), were trained philologists, grammarians, and textual critics. Their work on the NT was not recensional—that is, it was not an organized emendation of the text. Rather, the work of purification and preservation was probably done here and there by various individuals trained in text criticism. This is apparent in the production of P66, which contains the Gospel of John. This manuscript was probably produced in an Egyptian scriptorium by a novice scribe who made many blunders, which were subsequently corrected by another scribe working in the same scriptorium. The first text produced by the novice could be classified as being very “free,” but the corrected text is far more accurate. (See the discussion on this manuscript above.)<\/p>\nWhat appears to have happened with the copying of the NT text in the early period in Egypt has been poignantly characterized by Zuntz. He said that when a book was immensely popular (such as Homer’s Iliad<\/em> and Odyssey,<\/em> or Plato’s writings), it was copied with wild enthusiasm by novice and scholar alike. But when grammarians and scribes got ahold of it, they tried to rid it of textual corruption. In the process, however, they may have obliterated some authentic readings, but not many. Thus, the popular text (also known as the “Western text”) could have preserved the original wording in some cases. The popular or free kind of text is displayed in several third-century manuscripts: P9, P37, P40, P45, P72, and P78.<\/p>\nIn brief, this popular text is usually displayed in any kind of manuscript that was not produced by Alexandrian influences. This text, given to independence, is not as trustworthy as the Alexandrian text type. But because the Alexandrian text is known as a polished text, the popular text sometimes preserved the original wording. When a variant reading has the support of “Western” and Alexandrian texts, it is very likely original; but when the two are divided, the Alexandrian witnesses more often preserve the original wording.<\/p>\nOne dilemma still remains for some textual critics. They cannot explain how a P75\/B-type text coexisted with a Western-type text in the second century. All that can be said is that the Western text generally appears to be inferior to the P75\/B-type text. Of course, this kind of judgment troubles certain scholars, who point out that the esteem given to B and P75 is based on a subjective appreciation of the kind of text they contain (as over against the Western text) rather than on any kind of theoretical reconstruction of the early transmission of the text. This same subjective estimation was at work when Westcott and Hort decided that B was intrinsically superior to D (see their Introduction,<\/em> pp 32–42). Yet the praxis of textual criticism time and again demonstrates that the P75\/B-type text is intrinsically superior to the Western text.<\/p>\nIn the final analysis, the manuscripts that represent a pure preservation of the original text are usually those called “Alexandrian.” Some scholars, such as Bruce Metzger, have called the earlier manuscripts “protoAlexandrian,” for they (or manuscripts like them) are thought of as being used to compose an Alexandrian-type text. However, this is looking at things from the perspective of the fourth century. We should look at things from the second century onward and then compare fourth-century manuscripts to those of the second. The second-century manuscripts could still be called “Alexandrian” in the sense that they were produced under Alexandrian influences. Perhaps a distinguishing terminology could be “early Alexandrian” (pre-Constantine) and “later Alexandrian” (post-Constantine). Manuscripts designated as “early Alexandrian” would generally be purer, less editorialized. Manuscripts designated “later Alexandrian” would display editorialization, as well as the influence of other textual traditions.<\/p>\nThe “early Alexandrian” text is reflected in many second- and third-century manuscripts. On the top of the list is P75 (c. 175), the work of a competent and careful scribe. Not far behind in quality is P4+P64+P67 (c. 150), the work of an excellent copyist. Other extremely good copies are P1 (c. 200), P20 (early third century), P23 (c. 200), P27 (third century), P28 (third century), P32 (c. 150), P39 (third century), P46 (c. 125), P65 (third century), P66 (in its corrected form—P66c<\/span>; c. 150), P70 (third century), P77 (c. 150), P87 (c. 125), P90 (c. 175), and P91 (c. 200). Several of these manuscripts have been placed in the “strict” category by textual critics Kurt and Barbara Aland—that is, they exhibit “strict” scribal control and therefore are accurate copies of an exemplar, if not the original. These manuscripts are P1, P23, P35, P37, P39, P64\/67, P65, P70, and P75.<\/p>\nThe “later Alexandrian” text, which displays editorial polishing, is exhibited in a few manuscripts, such as א (fourth century), T (fifth century), ע (seventh century), L (eighth century), 33 (ninth century), 1739 (a tenth-century manuscript copied from a fourth-century Alexandrian manuscript much like P46), and 579 (13th century). Beginning in the fifth century, Byzantine-type manuscripts began to make their influence in Egypt. Some manuscripts dated around 400 that came from Egypt clearly reflect this influence; Codex Alexandrinus (A) is probably the best example. Other Egyptian manuscripts of this era, such as Codex Sinaiticus (א) and Codex Washingtonianus (W) display large-scale harmonization, which cannot be directly linked to any kind of recension.<\/p>\nAt the end of the third century, another kind of Greek text came into being and then grew in popularity until it became the dominant text-type throughout Christendom. This is the text-type first instigated by Lucian of Antioch, according to Jerome (in his introduction to his Latin translation of the Gospels). Lucian’s text was a definite recension (i.e., a purposely created edition)—as opposed to the Alexandrian text-type that came about as the result of a process wherein the Alexandrian scribes, upon comparing many manuscripts, attempted to preserve the best text—thereby serving more as textual critics than editors. Of course, the Alexandrians did do some editing—such as we would call copy-editing. The Lucianic text is the outgrowth and culmination of the popular text; it is characterized by smoothness of language, which is achieved by the removal of obscurities and awkward grammatical constructions and by the conflation of variant readings. Lucian (and\/or his associates) must have used many different kinds of manuscripts of varying qualities to produce a harmonized, edited NT text. The kind of editorial work that went into the Lucianic text is what we would call substantive editing.<\/p>\nLucian’s text was produced prior to the Diocletian persecution (c. 303), during which time many copies of the NT were confiscated and destroyed. Not long after this period of devastation, Constantine came to power and then recognized Christianity as the state religion. There was, of course, a great need for copies of the NT to be made and distributed to churches throughout the Mediterranean world. It was at this time that Lucian’s text began to be propagated by bishops going out from the Antiochan school to churches throughout the East, taking the text with them. Lucian’s text soon became the standard text of the Eastern church and formed the basis for the Byzantine text—and is thus the ultimate authority for the Textus Receptus.<\/p>\nWhile Lucian was forming his recension of the NT text, the Alexandrian text was taking on its final shape. As was mentioned earlier, the formation of the Alexandrian text-type was the result of a process (as opposed to a single editorial recension). The formation of the Alexandrian text involved minor textual criticism (i.e., selecting variant readings among various manuscripts) and copyediting (i.e., producing a readable text). There was far less tampering with the text in the Alexandrian text-type than in the Lucian, and the underlying manuscripts for the Alexandrian text-type were superior to those used by Lucian. Perhaps Hesychius was responsible for giving the Alexandrian text its final shape, and Athanasius of Alexandria may have been the one who made this text the archetypal text for Egypt.<\/p>\nAs the years went by, there were fewer and fewer Alexandrian manuscripts produced, and more and more Byzantine manuscripts manufactured. Very few Egyptians continued to read Greek (with the exception of those in St Catherine’s Monastery, the site of the discovery of Codex Sinaiticus), and the rest of the Mediterranean world turned to Latin. It was only those in the Greek-speaking churches in Greece and Byzantium that continued to make copies of the Greek text. For century after century—from the 6th to the 14th—the great majority of NT manuscripts were produced in Byzantium, all bearing the same kind of text. When the first Greek NT was printed (c. 1525), it was based on a Greek text that Erasmus had compiled, using a few late Byzantine manuscripts. This printed text, with minor revisions, became the Textus Receptus.<\/p>\nBeginning in the 17th century, earlier manuscripts began to be discovered—manuscripts with a text that differed from that found in the Textus Receptus. Around 1630, Codex Alexandrinus was brought to England. An early fifth-century manuscript, containing the entire NT, it provided a good, early witness to the NT text (it is an especially good witness to the original text of Revelation). Two hundred years later, a German scholar named Constantin von Tischendorf discovered Codex Sinaiticus in St Catherine’s Monastery (located near Mt Sinai). The manuscript, dated around AD<\/span> 360, is one of the two oldest vellum (treated animal hide) manuscripts of the Greek NT. The earliest vellum manuscript, Codex Vaticanus, had been in the Vatican’s library since at least 1481, but it had not been made available to scholars until the middle of the 19th century. This manuscript, dated slightly earlier (AD<\/span> 350) than Codex Sinaiticus, had both the OT and NT in Greek, excluding the last part of the NT (Hebrews 9:15 to Revelation 22:21 and the Pastoral Epistles). A hundred years of textual criticism has determined that this manuscript is one of the most accurate and reliable witnesses to the original text.<\/p>\nOther early and important manuscripts were discovered in the 19th century. Through the tireless labors of men like Constantin von Tischendorf, Samuel Tregelles, and F. H. A. Scrivener, manuscripts such as Codex Ephraemi Rescriptus, Codex Zacynthius, and Codex Augiensis were deciphered, collated, and published.<\/p>\nAs the various manuscripts were discovered and made public, certain scholars labored to compile a Greek text that would more closely represent the original text than did the Textus Receptus. Around 1700 John Mill produced an improved Textus Receptus, and in the 1730s Johannes Albert Bengel (known as the father of modern textual and philological studies in the NT) published a text that deviated from the Textus Receptus according to the evidence of earlier manuscripts.<\/p>\nIn the 1800s certain scholars began to abandon the Textus Receptus. Karl Lachman, a classical philologist, produced a fresh text (in 1831) that represented the fourth-century manuscripts. Samuel Tregelles (self-taught in Latin, Hebrew, and Greek), laboring throughout his entire lifetime, concentrated all of his efforts in publishing one Greek text (which came out in six parts, from 1857 to 1872). As is stated in the introduction to this work, Tregelles’s goal was “to exhibit the text of the NT in the very words in which it has been transmitted on the evidence of ancient authority.” Henry Alford also compiled a Greek text based upon the best and earliest manuscripts. In his preface to The Greek New Testament<\/em> (a multivolume commentary on the Greek NT, published in 1849), Alford said he labored for the “demolition of the unworthy and pedantic reverence for the received text, which stood in the way of all chance of discovering the genuine word of God.”<\/p>\nDuring this same era, Tischendorf was devoting a lifetime of labor to discovering manuscripts and producing accurate editions of the Greek NT. In a letter to his fiancé he wrote, “I am confronted with a sacred task, the struggle to regain the original form of the NT.” In fulfillment of his desire, he discovered Codex Sinaiticus, deciphered the palimpsest Codex Ephraemi Rescriptus, collated countless manuscripts, and produced several editions of the Greek NT (the eighth edition is considered the best).<\/p>\nAided by the work of the previous scholars, two British men, Brooke Westcott and Fenton Hort, worked together for 28 years to produce a volume entitled The New Testament in the Original Greek<\/em> (1881). Along with this publication, they made known their theory (which was chiefly Hort’s) that Codex Vaticanus and Codex Sinaiticus (along with a few other early manuscripts) represented a text that most closely replicated the original writing. They called this text the Neutral Text. (According to their studies, the Neutral Text described certain manuscripts that had the least amount of textual corruption.) This is the text that Westcott and Hort relied upon for compiling their volume.<\/p>\nThe 19th century was a fruitful era for the recovery of the Greek NT; the 20th century, no less so. Those living in the 20th century have witnessed the discovery of the Oxyrhynchus Papyri, the Chester Beatty Papyri, and the Bodmer Papyri. To date, there are nearly 100 papyri containing portions of the NT—several of which date from the late first century to the early fourth century. These significant discoveries, providing scholars with many ancient manuscripts, have greatly enhanced the effort to recover the original wording of the NT.<\/p>\nAt the beginning of the 20th century, Eberhard Nestle used the best editions of the Greek NT produced in the 19th century to compile a text that represented the majority consensus. The work of making new editions was carried on by his son for several years, and then came under the care of Kurt Aland. The latest edition (the 27th) of Nestle-Aland’s Novum Testamentum Graece<\/em> appeared in 1993. The same Greek text appears in another popular volume published by the United Bible Societies, called the Greek New Testament<\/em> (fourth edition). Aland has argued that the Nestle-Aland text, 27th edition (NA27<\/span>), comes closer to the original text of the NT than did Tischendorf or Westcott and Hort. And in several writings he intimates that NA27<\/span> may very well be the original text. Though few, if any, scholars would agree with this, the 27th edition of the Nestle-Aland text is regarded by many as representing the latest and best in textual scholarship.<\/p>\n<h5>New Testament Textual Criticism<\/h5>\nTextual critics working with ancient literature universally acknowledge the supremacy of earlier manuscripts over later ones. Textual critics not working with the NT would love to have the same kind of early witnesses that biblical scholars possess. In fact, many of them work with manuscripts written 1,000 years after the autographs were composed! We all marvel that the Dead Sea Scrolls have provided a text that is nearly 800 years closer to the originals than the Masoretic manuscripts, and yet many of the Dead Sea manuscripts are still over 600 to 800 years removed from the time of original composition. NT textual critics have a great advantage!<\/p>\nThe 19th-century NT textual scholars—such as Lachmann, Tregelles, Tischendorf, Westcott and Hort—worked on the basis that the earliest witnesses are the best witnesses. Some textual scholars have continued this line of recovery using the testimony of the earlier witnesses. But many textual scholars since the time of Westcott and Hort have been less inclined to produce editions based on the theory that the earliest reading is the best. Most present-day textual critics are more inclined to endorse the maxim: the reading that is most likely original is the one that best explains the variants.<\/p>\nThis maxim (or “canon” as it is sometimes called), as good as it is, produces conflicting results. For example, two scholars, using this same principle to examine the same variant unit, will not agree. One will argue that one variant was produced by a copyist attempting to emulate the author’s style; the other will claim the same variant has to be original because it accords with the author’s style. One will argue that one variant was produced by an orthodox scribe attempting to rid the text of a reading that could be used to promote heterodoxy or heresy; another will claim that the same variant has to be original because it is orthodox and accords with Christian doctrine (thus a heterodox or heretical scribe must have changed it). Furthermore, this principle allows for the possibility that the reading selected for the text can be taken from any manuscript of any date. This can lead to subjective eclecticism.<\/p>\nModern textual scholars have attempted to temper the subjectivism by employing a method called “reasoned eclecticism.” This kind of eclecticism applies a combination of internal and external considerations, whereby the character of the variants is evaluated in light of the manuscripts’ evidence and vice versa. This is supposed to produce a balanced view and serve as a check against purely subjective tendencies.<\/p>\nThe Alands favor the same kind of approach, calling it the local-genealogical method, which is defined as follows:<\/p>\n<blockquote>It is impossible to proceed from the assumption of a manuscript stemma, and on the basis of a full review and analysis of the relationships obtaining among the variety of interrelated branches in the manuscript tradition, to undertake a recension of the data as one would do with other Greek texts. Decisions must be made one by one, instance by instance. This method has been characterized as eclecticism, but wrongly so. After carefully establishing the variety of readings offered in a passage and the possibilities of their interpretation, it must always then be determined afresh on the basis of external and internal criteria which of these readings (and frequently they are quite numerous) is the original, from which the others may be regarded as derivative. From the perspective of our present knowledge, this “local-genealogical” method (if it must be given a name) is the only one which meets the requirements of the NT textual tradition. (Introduction to Novum Testamentum Graece,<\/em> 26th edition)<\/p><\/blockquote>\nThe “local-genealogical” method assumes that for any given variation unit any manuscript (or manuscripts) may have preserved the original text. Applying this method produces an extremely uneven documentary presentation of the text. Anyone studying the critical apparatus of NA27<\/span> will detect that there is not an even documentary presentation. The eclecticism is dispersed throughout the text.<\/p>\n“Reasoned eclecticism” and\/or the “local-genealogical” method tend to give priority to internal evidence over external evidence. But it has to be the other way around if we are going to recover the original text. This was Westcott and Hort’s opinion. With respect to their compilation of The New Testament in the Original Greek,<\/em> Hort wrote, “Documentary evidence has been in most cases allowed to confer the place of honour against internal evidence” (The Introduction to the New Testament in the Original Greek,<\/em> p 17).<\/p>\nIn this respect, Westcott and Hort need to be revived. Earnest Colwell was of the same mind when he wrote “Hort Redivivus: A Plea and a Program.” Colwell decried the growing tendency to rely entirely on the internal evidence of readings, without serious consideration of documentary evidence. He called upon scholars to make an attempt to reconstruct a history of the manuscript tradition. The abundance of manuscripts—several of which are very early—will aid scholars in this ongoing task.<\/p>","content_en":"<h3>BIBLE*, Manuscripts and Text of the (New Testament)<\/span><\/h3>\nCopies of the NT books produced by scribes and editions made from these copies. In the centuries prior to the simultaneous-multiple production of copies via dictation (wherein many scribes in a scriptorium transcribed a text dictated to them by one reader), all manuscript copies were made singly—each scribe producing a copy from an exemplar.<\/p>\nPrior to the 15th century, when Johannes Gutenberg invented movable type for the printing press, all copies of any work of literature were made by hand (hence, the name “manuscript”). According to a current tabulation, there are 99 papyrus manuscripts, 257 uncial manuscripts, and 2,795 minuscule manuscripts. We can add 2,209 Greek lectionaries to this list. Therefore, we have over 5,350 manuscript copies of the Greek NT or portions thereof. No other work of Greek literature can boast of such numbers.<\/p>\nPreview<\/p>\n• Important Papyrus Manuscripts<\/p>\n• Important Uncial Manuscripts<\/p>\n• The Text of the New Testament<\/p>\nImportant Papyrus Manuscripts<\/p>\nPapyrus is a tall, aquatic reed, the pith of which is cut into strips, laid in a crosswork pattern and glued together to make a page for writing. The papyrus rolls of Egypt have been used as a writing surface since the early third millennium BC<\/span>. The Greeks adopted papyrus around 900 BC<\/span>, and later the Romans adopted its use. However, the oldest extant Greek rolls of papyrus date from the fourth century BC<\/span>. Unfortunately, papyrus is perishable, requiring a dry climate for its preservation. That is why so many papyri have been discovered in the desert sands of Egypt.<\/p>\nThe NT papyrus manuscripts (abbreviated as “P”) are generally the earliest manuscripts of the NT. Broadly speaking, the most important ones can be categorized in three groups: the Oxyrhynchus Papyri (from Oxyrhynchus, Egypt), (2) the Beatty Papyri (named after the owner); and (3) the Bodmer Papyri (named after the owner).<\/p>\n<h5>The Oxyrhynchus Papyri<\/h5>\nBeginning in 1898 B. P. Grenfell and A. S. Hunt discovered thousands of papyrus fragments in the ancient rubbish heaps of Oxyrhynchus, Egypt. This site yielded volumes of papyrus fragments containing all sorts of written material (literature, business and legal contracts, letters, etc.) as well as over 40 manuscripts containing portions of the NT. Some of the more noteworthy papyrus manuscripts from Oxyrhynchus are as follows:<\/p>\n<h6>P1 (P. Oxy. 2)<\/h6>\nThis late second-century manuscript contains Matthew 1:1-9, 12, 14-20. Grenfell and Hunt in the winter of 1896–97 went to Oxyrhynchus (now called El Bahnasa) in search of ancient Christian documents. P1 was discovered on the second day of the dig. At the time of this discovery, this was the earliest extant copy of any NT portion—at least 100 years earlier than Codex Vaticanus. The copyist of P1 seems to have faithfully followed a very reliable exemplar. Where there are major variants, P1 agrees with the best Alexandrian witnesses, especially B (Codex Vaticanus), from which it rarely varies.<\/p>\n<h6>P5 (P. Oxy. 208 and 1781)<\/h6>\nTwo separate portions of this third-century manuscript were unearthed from Oxyrhynchus by Grenfell and Hunt, both from the same papyrus manuscript. The first portion contains John 1:23-31, 33-40 on one fragment and John 20:11-17 on another—probably on the first and last quires of a manuscript containing only the Gospel of John. This portion was published in volume II of Oxyrhynchus Papyri<\/em> in 1899; the second portion—containing John 16:14-30—was not published until 1922 in volume XV of Oxyrhynchus Papyri.<\/em><\/p>\nAfter examining the first portion, Grenfell and Hunt said, “The text is a good one, and appears to have affinities with that of Codex Sinaiticus, with which the papyrus agrees in several readings not found elsewhere.” The papyrus, written in a documentary hand, is marked for its brevity.<\/p>\n<h6>P13 (P. Oxy. 657 and PSI 1292)<\/h6>\nThis manuscript, dated between 175 and 225, contains 12 columns from a roll preserving the text of Hebrews 2:14–5:5; 10:8-22; 10:29–11:13; 11:28–12:7. The text of Hebrews was written in a reformed documentary hand on the back of the papyrus containing the new epitome of Livy. For this reason, some scholars think the manuscript was possibly brought to Egpyt by a Roman official and left behind when he left his post. P13 very often agrees with B, and it supplements B where it is lacking—namely, from Hebrews 9:14 to the end of Hebrews. P13 and P46 display nearly the same text. Out of a total of 88 variation-units, there are 71 agreements and only 17 disagreements.<\/p>\n<h6>P77 (P. Oxy. 2683 + 4405)<\/h6>\nDated c. 150–75, this is the earliest manuscript of Matthew (23:30-39). The manuscript is clearly a literary production. It was written in an elegant hand and has what was or became a standard system of chapter division, as well as punctuation and breathing marks. P77 has close textual affinities with Codex Sinaiticus.<\/p>\n<h6>P90 (P. Oxy. 3523)<\/h6>\nThis second-century manuscript (c. 150–75) contains John 18:36–19:7. The handwriting (an upright, rounded, elegant script) is much like that found in P66. Furthermore, P90 has more affinity with P66 than with any other single manuscript, though it does not concur with P66 in its entirety.<\/p>\n\n<h6>P. Oxy. 4404<\/h6>\nContaining Matthew 21:34-37, 43, 45, this manuscript could be the earliest extant manuscript of the NT in that the script is early Roman and therefore could be dated to the early second century.<\/p>\n<h5>The Chester Beatty Papyri<\/h5>\nThese manuscripts were purchased from a dealer in Egypt during the 1930s by Chester Beatty and by the University of Michigan. The three manuscripts in this collection are very early and contain a large portion of the NT text. P45 (c. 200) contains portions of all four Gospels and Acts; P46 (c. 125) has almost all of Paul’s epistles and Hebrews; and P47 (third century) contains Revelation 9–17.<\/p>\n<h6>P45 (Chester Beatty Papyrus I)<\/h6>\nThis codex has the four Gospels and Acts (Mt 20:24-32; 21:13-19; 25:41–26:39; Mk 4:36–9:31; 11:27–12:28; Lk 6:31–7:7; 9:26–14:33; Jn 4:51–5:2, 21-25; 10:7-25; 10:30–11:10, 18-36, 42-57; Acts 4:27–17:17). The order of books in the original intact manuscript was probably as follows: Matthew, John, Luke, Mark, Acts (the so-called Western order). This manuscript was dated by Kenyon to the early third century, a date that was confirmed by the papyrologists W. Schubart and H. I. Bell. This continues to be the date assigned to this manuscript in modern handbooks on textual criticism and critical editions of the Greek NT, but the consistent formation of certain letters suggests an earlier date—maybe sometime in the late second century.<\/p>\nThe scribe of P45 worked without any intention of exactly reproducing his source. He wrote with a great amount of freedom—harmonizing, smoothing out, substituting at will. In short, the scribe did not actually copy words. He saw through the language to its idea-content, and copied that in words of his own choosing, or in rearranged order. Thus, in the scribe of P45 we see an exegete and a paraphraser.<\/p>\n<h6>P46 (Chester Beatty Papyrus II)<\/h6>\nThis codex has most of Paul’s epistles (excluding the Pastorals) in this order: Romans 5:17–6:14; 8:15–15:9; 15:11–16:27; Hebrews 1:1–13:25; 1 Corinthians 1:1–16:22; 2 Corinthians 1:1–13:13; Ephesians 1:1–6:24; Galatians 1:1–6:18; Philippians 1:1–4:23; Colossians 1:1–4:18; 1 Thessalonians 1:1; 1:9–2:3; 5:5-9, 23-28 (with minor lacunae in each of the books).<\/p>\nThe manuscript was originally dated to the early third century. But others, since, have dated the manuscript earlier in the second century. The scribe who produced this manuscript used an early, excellent exemplar. He was a professional scribe because there are stichoi notations at the end of several books (see the conclusion of Romans, 2 Corinthians, Ephesians, Philippians). The stichoi were used by professionals to note how many lines had been copied for commensurate pay. Most likely, the ex officio of the scriptorium (perhaps connected with a church library) paginated the codex and indicated the stichoi. The scribe himself made a few corrections as he went, and then several other readers made corrections here and there.<\/p>\nThe text of P46 shows a strong affinity with B (especially in Ephesians, Colossians, and Hebrews) and next with א (Codex Sinaiticus). P46 agrees much less with the later representatives of the Alexandrian text. In short, P46 is proto-Alexandrian. In Hebrews, P46 and P13 display nearly the same text. Out of a total of 88 variation-units, there are 71 agreements and only 17 disagreements.<\/p>\n<h6>P47 (Chester Beatty Papyrus III)<\/h6>\nThis third-century codex contains Revelation 9:10–17:2. The text of P47 agrees more often with that of Codex Sinaiticus than with any other manuscript (including Codex Alexandrinus and Codex Ephraemi Rescriptus), though it often shows independence.<\/p>\n<h5>The Bodmer Papyri<\/h5>\nThese manuscripts were purchased by M. Martin Bodmer from a dealer in Egypt during the 1950s and 1960s. The three important papyri in this collection are P66 (c. 175, containing almost all of John), P72 (third century, having all of 1 and 2 Peter and Jude), and P75 (c. 200, containing large parts of Luke 3—John 15).<\/p>\nP66 (Papyrus Bodmer II)<\/p>\nThis manuscript contains most of John’s Gospel (1:1–6:11; 6:35–14:26, 29-30; 15:2-26; 16:2-4, 6-7; 16:10–20:20, 22-23; 20:25–21:9). The manuscript does not include the pericope of the adulteress (7:53–8:11), making it the earliest witness to not include this spurious passage. The manuscript is usually dated as c. 200, but the renowned paleographer Herbert Hunger has argued that P66 should be dated to the first half, if not the first quarter, of the second century.<\/p>\nAccording to recent studies, it seems evident that P66 has preserved the work of three individuals: the original scribe, a thoroughgoing corrector, and a minor corrector. With a practiced calligraphic hand, the original scribe of P66 wrote in larger print as he went along in order to fill out the codex. The large print throughout indicates that it was written to be read aloud to a Christian congregation. The text exhibits the scribe’s knowledge of other portions of Scripture (inasmuch as he harmonized John 6:69 to Matthew 16:16 and John 21:6 to Luke 5:5), his use of standard nomina sacra<\/em> (a way of writing divine names), and his special use of nomina sacra<\/em> for the words “cross” and “crucify.”<\/p>\nThe original scribe was quite free in his interaction with the text; he produced several singular readings that reveal his independent interpretation of the text. While the numerous scribal mistakes would seem to indicate that the scribe was inattentive, many of the singular readings—prior to correction—reveal that he was not detached from the narrative of the text. Rather, he became so absorbed in his reading that he often forgot the exact words he was copying. His task as a copyist was to duplicate the exemplar word for word, but this was frustrated by the fact that he was reading the text in logical semantic chunks and often became a coproducer of a new text. As a result, he continually had to stop his reading and make many in-process corrections. But he left several places uncorrected, which were later fixed by the diorthotes<\/em> (official corrector). The finished product is quite good, presenting a text that is very close to the Alexandrian witnesses.<\/p>\n<h6>P72 (Papyrus Bodmer VII–VIII)<\/h6>\nThis manuscript, dated late third century, has an interesting collection of writings in one codex: 1 Peter 1:1–5:14; 2 Peter 1:1–3:18; Jude 1:1-25; the Nativity of Mary, the apocryphal correspondence of Paul to the Corinthians, the eleventh ode of Solomon, Melito’s Homily on the Passover, a fragment of a hymn, the Apology of Phileas, and Psalms 33 and 34.<\/p>\nScholars think that four scribes took part in producing the entire manuscript. First Peter has clear Alexandrian affinities—especially with B. Second Peter and (especially) Jude display more of an uncontrolled type text (usually associated with the “Western” text), with several independent readings.<\/p>\n<h6>P75 (Papyrus Bodmer XIV–XV)<\/h6>\nThis codex contains most of Luke and John (Lk 3:18–4:2; 4:34–5:10; 5:37–18:18; 22:4–24:53; Jn 1:1–11:45, 48-57; 12:3–13:1, 8-9; 14:8-30; 15:7-8.) The manuscript does not include the pericope of the adulteress (7:53–8:11). The manuscript can be dated to the late second or early third century.<\/p>\nThe copyist of P75 was a literate scribe trained in making books. His craftsmanship shows through in his tight calligraphy and controlled copying. The handwriting displayed in this manuscript is typically called by paleographers the common angular type of the late second to early third century. The scribe’s Christianity shows in his abbreviations of the nomina sacra<\/em>,<\/em> as well as in his abbreviation of the word “cross.” These are telltale signs of a scribe who belonged to the Christian community. Furthermore, the large typeface indicates that the manuscript was composed to be read aloud to a Christian congregation. The scribe even added a system of sectional divisions to aid any would-be lector. Thus, we have a manuscript written by a Christian for other Christians.<\/p>\nThere are several indications of the scribe’s Alexandrian orientation. First and foremost is his scriptoral acumen. He is the best of all the early Christian scribes, and his manuscript is an extremely accurate copy. P75 is the work of an extremely disciplined scribe who copied with the intention of being careful and accurate. Scholars generally agree that P75 displays the kind of text that was used in making Codex Vaticanus (there is 87 percent agreement between P75 and B). As such, textual scholars have a high regard for P75’s textual fidelity.<\/p>\n\n<h5>Other Papyrus Manuscripts<\/h5>\n<h6>P4 + P64 + P67<\/h6>\nThese three papyrus manuscripts are part of one codex dated AD<\/span> 150–175. The manuscript was the work of a professional scribe, and the text is extremely accurate.<\/p>\n<h6>P32 (Rylands Papyrus 5)<\/h6>\nThis manuscript, preserving Titus 1:11-15; 2:3-8, is dated c. 175, making it the earliest extant copy of any of the Pastoral Epistles. P32 shows agreement with א and with F and G. Since F and G (nearly identical manuscripts) go back to the same archetype, it is possible that P32 could be linked to the same source.<\/p>\n<h6>P52 (Rylands Papyrus 457)<\/h6>\nThis fragment, containing John 18:31-34, 37-38, is noteworthy because of its date: c. 110–125. Many scholars (F. Kenyon, H. I. Bell, A. Deissmann, and W. H. P. Hatch) have confirmed this dating. The manuscript came from the Fayum or Oxyrhynchus site. It was acquired in 1920 by Grenfell, but it remained unnoticed among hundreds of papyri until 1934, when C. H. Roberts recognized that this fragment preserves a few verses from John’s Gospel.<\/p>\nImportant Uncial Manuscripts<\/p>\nThe manuscripts typically classified as “uncial” are so designated to differentiate them from papyrus manuscripts. In a sense, this is a misnomer because the real difference has to do with the material they are written on—vellum (treated animal hide) as compared to papyrus—not the kind of letters used. Indeed, the papyri are also written in uncials (capital letters), but the term “uncial” typically describes the majuscule lettering that was prominent in fourth-century biblical texts, such as in א, A, B, C.<\/p>\n<h5>Codex Sinaiticus (or א)<\/h5>\nThis codex contains the entire OT and the NT in this order: the four Gospels, the Pauline Epistles (including Hebrews), Acts, the General Epistles, Revelation. It also includes the Epistle of Barnabas and the Shepherd of Hermas. The codex cannot be earlier than 340 (the year Eusebius died) because the Eusebian sections of the text are indicated in the margins of the Gospels by a contemporary hand. Most scholars date it 350–375.<\/p>\nThis codex was discovered by Constantin von Tischendorf in St Catherine’s Monastery (situated at the foot of Mt Sinai). On a visit to the monastery in 1844 he noticed in a wastebasket some parchment leaves that were being used to light the lamps. He was allowed to take this waste paper, which proved to be 43 leaves from various parts of the Greek translation of the OT.<\/p>\nIn 1853 he made a second trip to the monastery and found nothing. In 1859, however, on his third trip, he found not only other parts of the OT but also the complete NT. He was finally able to persuade the monastery authorities to present the manuscript to the czar, the great patron of the Greek Catholic Church, who placed it in the Imperial Library in St Petersburg. The czar gave great honors to the monastery and its authorities, and everybody seemed well pleased. Later Tischendorf was charged with having stolen the manuscript from its lawful owners, but the better textual scholars do not accept that story.<\/p>\n\nThe manuscript remained in the Imperial Library until 1933, when it was purchased by the British Museum for the huge sum of £100,000 (about $500,000). Textual criticism made the headlines because one manuscript was bought for this much money, raised largely by public subscription during the Great Depression. The manuscript is now on display in the manuscript room of the museum, where it is considered one of its most prized possessions.<\/p>\nThe text of Sinaiticus is very closely related to that of Codex Vaticanus. They agree in presenting the purest type of text, usually called the Alexandrian text type. Tischendorf greatly used the textual evidence of Codex Sinaiticus in preparing his critical editions of the Greek NT. Tischendorf thought four scribes had originally produced the codex, whom he named scribes A, B, C, D. After reinvestigation, H. J. Milne and T. C. Skeat identified only three scribes: A (who wrote the historical and poetical books of the OT, as well as most of the NT), B (who wrote the Prophets and the Shepherd of Hermas), and D (who wrote some Psalms, Tobit, Judith, and 4 Maccabees, and redid small sections of the NT). Milne and Skeat demonstrated that scribe A of Codex Vaticanus was likely the same scribe as scribe D of Codex Sinaiticus. If this true, then א is contemporary with B—perhaps produced in the same scriptorium in Alexandria. Codex Sinaiticus provides a fairly reliable witness to the NT; however, the scribe was not as careful as the scribe of B.<\/p>\n<h5>Codex Alexandrinus (A)<\/h5>\nThis is one of the three most important codices containing early copies of the whole Bible in Greek (the other two being the Vaticanus and Sinaiticus codexes). The name Alexandrinus comes from ancient records suggesting that it was copied in Egypt during the early part of the fifth century AD<\/span>. The early history of this manuscript and its Egyptian provenance is partially revealed by its flyleaves. A note by Cyril of Lucar (patriarch of Alexandria and then of Constantinople in the 1620s) states that, according to tradition, it was written by Thecla, a noble lady of Egypt shortly after the Council of Nicaea (325) and that her name was originally inscribed at the end of the volume but the last page was lost due to mutilation. An Arabic note of the 13th or 14th century also says that the manuscript was written by “Thecla the martyr.” Another Arabic note says that is was presented to the patriarchal cell of Alexandria (c. 1098). Cyril of Lucar took the manuscript from Alexandria to Constantinople in 1621 and then gave it to Charles I of England in 1627, where it became part of the Royal Library, then later the British Museum.<\/p>\nOnly 773 of the original 820 or so pages still exist. The rest were lost as the book was passed down through the centuries. The surviving parts of Alexandrinus contain a Greek translation of the whole OT, the Apocrypha (including four books of Maccabees and Psalm 151), most of the NT, and some early Christian writings (of which the First and Second Epistles of Clement to the Corinthians are the most important).<\/p>\nFrederick Kenyon thought the codex was the work of five scribes, to each of whom he designated a Roman numeral. According to Kenyon, scribes I and II copied the OT; scribe III did Matthew, Mark, 1 Corinthians 10:8—Philemon 1:25; scribe IV did Luke—Acts, General Epistles, Romans 1:1—1 Corinthians 10:8; and scribe V did Revelation. Milne and Skeat, however, argued that the whole codex was the work of two copyists (I and II). W. H. P. Hatch noted that many corrections have been made in the manuscript, most of them at an early date. Some of these corrections were introduced by the scribe himself, and others came from later hands.<\/p>\nEvidently, the scribes of this codex used exemplars of varying quality for various sections of the NT. The exemplar used for the Gospels was of poor quality, reflecting a Byzantine text type. Its testimony in the Epistles is much better, and in Revelation it provides the best witness to the original text.<\/p>\n\n<h5>Codex Vaticanus (B)<\/h5>\nCodex Vaticanus is the Vatican Manuscript, so named because it is the most famous manuscript in the Vatican Library in Rome. This manuscript has been in the Vatican’s library since at least 1475, but it was not made available to scholars, such as Constantin von Tischendorf and Samuel Tregelles, until the middle of the 19th century.<\/p>\nAt one time, the codex contained the whole Greek Bible, including most of the books of the Apocrypha, but it has lost many of its leaves. Originally it must have had about 820 leaves (1,640 pp), but now it has 759—617 in the OT and 142 in the NT. The major gaps of the manuscript are Genesis 1:1–46:28; 2 Samuel 2:5-7, 10-13; Psalms 106:27–138:6; Hebrews 9:14–13:25; the Pastoral Epistles; and Revelation. Each leaf measures ten and a half by ten inches (26.7 by 25.4 centimeters). Each page has three columns (two for the poetical books) with 40 to 44 lines to the column. The manuscript was written by two different scribes. It is dated in the early to middle part of the fourth century. It is not known where the manuscript originated, but it has been in the Vatican Library from the time of its earliest catalog in 1475.<\/p>\n\nWhen Napoleon conquered Rome, he brought its treasures to Paris, including this manuscript. The scholar Hug identified it and called the attention of other scholars to it. After the downfall of Napoleon, the manuscript was returned to the Vatican Library. Competent textual scholars were not allowed to do careful work on it until a photographic edition was published in 1890. It is now on exhibit in the Vatican Library.<\/p>\nThe text of the Vatican Manuscript is much like that of Codex Sinaiticus. These are generally recognized as the two finest examples of the Alexandrian type of Greek text of the NT. The Greek text of the OT is very fine too, but it is not quite so important, as the original language of the OT was Hebrew. Virtually all the textual scholars since the days of Brooke Westcott and Fenton Hort (who brought out their Greek Testament, including their theory of textual criticism, in 1881), recognize this neutral type of text as a very early text and a very pure text, an extremely accurate reproduction of what the original text must have been. Westcott and Hort called it a second-century text accurate in 999 out of 1,000 words so far as any matter of translatable difference was concerned. א and B are the finest examples of this type of text, but it is also found in a few other Greek uncial manuscripts, a few of the early translations, and in the writings of a few of the early church fathers. Since the days of Westcott and Hort, their theory has been confirmed by the discovery of some papyrus manuscripts, notably the Bodmer Papyri, discovered in the 1950s.<\/p>\n<h5>Codex Ephraemi Rescriptus (C)<\/h5>\nThis codex is a palimpsest (the original writing was erased and different words written on the same material). It originally contained the entire Bible but now has only parts of six OT books and portions of all NT books except 2 Thessalonians and 2 John. The single-column Bible text, written in the 5th century AD<\/span>, was erased in the 12th century and replaced by a two-column text of a Greek translation of sermons or treatises by a certain Ephraem, a 4th-century Syrian church leader. Such a practice was common in periods of economic depression or when parchment was scarce. The original writing was scraped from the writing surface and the surface smoothed. Then new compositions could be written on the prepared surface. Using chemicals Tischendorf was able to read much of the erased document.<\/p>\nThe manuscript may have been brought from the east to Florence by a learned Greek named Andrew John Lascar in the time of Lorenzo de’Medici. Since Lascar was known as Rhyndacenus (from the river Rhyndacus), he probably came from the region of Phrygia (site of ancient Laodicea). Where the manuscript was prior to this is not known. The Ephraemi manuscript was brought to Italy in the early sixth century, where it became the property of the Medici family. Catherine de’Medici took it to France, where it remains today.<\/p>\nThe text of this manuscript is mixed—it is compounded from all the major text types, agreeing frequently with the later koine of Byzantine type, which most scholars regard as the least valuable type of NT text.<\/p>\n<h5>Codex Bezae (D)<\/h5>\nThis is a Greek-Latin diglot containing Matthew—Acts, 3 John, with lacunae. Most scholars date it late fourth or early fifth century (c. 400). Some scholars think the codex was produced in either Egypt or North Africa by a scribe whose mother tongue was Latin. Another scholar (D. C. Parker) has argued that it was copied in Beirut, a center of Latin legal studies during the fifth century, where both Latin and Greek were used. Evidently, it was produced by a scribe who knew Latin better than Greek, and then was corrected by several scribes. In any event, the codex somehow came into the hands of Theodore Beza, French scholar and successor to Calvin. Beza gave it to the Cambridge University Library in 1581.<\/p>\nThis codex is probably the most controversial of the NT uncials because of its marked independence. Its many additions, omissions, and alterations (especially in Luke and Acts) are the work of a significant theologian. A few earlier manuscripts (P29, P38, P48, and 0171) appear to be precursors to the type of text found in D, which is considered the principal witness of the Western text-type. Thus, Codex Bezae could be a copy of an earlier revised edition. This reviser must have been a scholar who had a propensity for adding historical, biographical, and geographical details. More than anything, he was intent on filling in gaps in the narrative by adding circumstantial details.<\/p>\n<h5>Codex Washingtonianus, or The Freer Gospels (W)<\/h5>\nThis codex, dated around 400, has the four Gospels and Acts. It is often referred to as the Freer Gospels—named after its owner, Charles Freer. The codex likely came from the ruins of a monastery near Giza. The handwriting is quite similar to that found in a fifth-century fragment of the book of Enoch found at Akhmim in 1886.<\/p>\nCodex W was copied from a parent manuscript (exemplar) that had been pieced together from several different manuscripts. This is obvious because the textual presentation of W is noticeably variegated and even the stratification of the text is matched by similar variations in paragraphing. The scribe who collated the parent manuscript drew upon various sources to put together his Gospel codex. It is likely that the scribe of the parent manuscript used a text that came from North Africa (the “Western” text) for the first part of Mark, and the scribe of W used manuscripts from Antioch for Matthew and the second part of Luke to fill the gaps in the more ancient manuscript he was copying. Detailed textual analysis reveals the variegated textual stratifications of W, as follows: in Matthew the text is Byzantine; in Mark the text is first Western (1:1–5:30), then Caesarean in Mark 5:31–16:20 (akin to P45); in Luke the text is first Alexandrian (1:1–8:12), then Byzantine. John is more complicated because the first part of John (1:1–5:11), which fills a quire, was the work of a seventh-century scribe who must have replaced a damaged quire. (Ws<\/span> designates the work of this scribe.) This first section has a mixture of Alexandrian and Western readings, as does the rest of John.<\/p>\n<h5>Codex 1739<\/h5>\nThis tenth-century codex has Acts and the Epistles. The manuscript was discovered at Mt Athos in 1879 by E. von der Goltz. The manuscript has strong textual affinities with P46, B, 1739, Coptic Sahidic, Coptic Boharic, Clement, and Origen. The relationship between P46, B, and 1739 is remarkable because 1739 is a tenth-century manuscript that was copied from a fourth-century manuscript of excellent quality. According to a colophon, the scribe of 1739 for the Pauline Epistles followed a manuscript that came from Caesarea in the library of Pamphilus and that contained an Origenian text. The three manuscripts, P46, B, and 1739, form a clear textual line: from P46 (early second century) to B (early fourth century) to 1739 (tenth century based on fourth century).<\/p>\nThe Text of the New Testament<\/p>\nThe original text of the NT is the “published” text—that is, the text as it was in its final edited form and released for circulation in the Christian community. For some books of the NT, there is little difference between the original composition and the published text. After the author wrote or dictated his work, he (or an associate) made the final editorial corrections and then released it for distribution. As is the case for books published in modern times, so in ancient times, the original writing of the author is not always the same as what is published—due to the editorial process. Nonetheless, the author is credited with the final edited text, and the published book is attributed to the author and considered the autograph. This autograph is the original published text. Of course, in this case the autographs do not exist, so scholars have to rely on copies to recover or reconstruct the original wording.<\/p>\nSome scholars think it is impossible to recover the original text of the Greek NT because they have not been able to reconstruct the early history of textual transmission. Other modern scholars are less pessimistic but still quite guarded in affirming the possiblity. And yet others are optimistic because we possess many early manuscripts of excellent quality and because our view of the early period of textual transmission has been getting clearer and clearer.<\/p>\nWhen we speak of recovering the text of the NT, we are referring to individual books of the NT, not to the entire volume per se, because each book (or group of books—such as the Pauline Epistles) had its own unique history of textual transmission. The earliest extant copy of an entire NT text is the one preserved in Codex Sinaiticus (written about AD<\/span> 375). (Codex Vaticanus lacks the Pastoral Epistles and Revelation.) Prior to the fourth century, the NT was circulated in its various parts: as a single book or a group of books (such as the four Gospels or the Pauline Epistles). Manuscripts from the late first century to the third century have been found with individual books such as Matthew (P1, P77), Mark (P88), Luke (P69), John (P5, 22, 52, 66), Acts (P91), Revelation (P18, 47), or containing groups of books, such as the four Gospels with Acts (P45), the Pauline Epistles (P30, P46, P92), the Petrine Epistles and Jude (P72). Each of the books of the NT has had its own textual history and has been preserved with varying degrees of accuracy. Nonetheless, all of the books were altered from the original state due to the process of manual copying decade after decade and century after century. And the text of each of the books needs to be recovered.<\/p>\nThe NT text was affected with many variations in its early history. In the late first and early second century, the oral traditions and the written word existed side by side with equal status—especially with respect to the material of the Gospels. Often, the text was changed by scribes attempting to conform the written message to the oral tradition or attempting to conform one Gospel account to another. By the end of the second century and into the third century, many of the significant variant readings entered into the textual stream.<\/p>\nThe early period of textual transmission, however, was not completely marred by textual infidelity and scribal liberty. There were those scribes who copied the text faithfully and reverently—that is, they recognized that they were copying a sacred text written by an apostle. The formalization of canonization did not ascribe this sacredness to the text. Canonization came about as the result of common, historical recognition of the sacredness of various NT books. Certain NT books, such as the four Gospels, Acts, and Paul’s epistles were considered inspired literature from the onset. As such, certain scribes copied them with reverential fidelity.<\/p>\nOther scribes, however, felt free to make “improvements” in the text—either in the interest of doctrine and harmonization or due to the influence of a competitive oral tradition. The manuscripts produced in such a manner created a kind of “popular text”—i.e., an uncontrolled text. (This text type used to be called the “Western text,” but scholars now recognize this as a misnomer.)<\/p>\nDuring the second century, there were a few men who produced recensions of the NT text. According to Eusebius, Theodotus (and his followers) altered the text for their own purposes. In the middle of the second century, Marcion expunged his copies of the Gospel according to Luke of all references to the Jewish background of Jesus, and Tatian’s harmony of the Gospels contains several textual alterations that gave support to ascetic views. And yet another recendor created the D-type text for the Gospels and Acts. This theologically minded redactor, living in the late second or third century, created a text that had short-lived popularity. Three third-century papyri, P29, P38, P48, each containing a portion from the book of Acts, may be precursors to the D-type text in Acts. But there are other papyri containing portions of Acts that provide even earlier testimony to a purer form of Acts—namely, P45 (c. 150) and P91 (c. 200), thereby showing that the D-type text of Acts did not necessarily antedate the purer form.<\/p>\nBesides these endeavors—which are all noted for creating textual impurities—there was no recension of the NT text in the second century. Rather, it was a period in which there were scribes who exercised freedom in copying and those who demonstrated acumen. The manuscripts produced by the latter are those that come closest to preserving the original text. A prime example of an accurate late-second-century manuscript is P75.<\/p>\nIt is a well-known fact that the text produced by the scribe of P75 is a very accurate manuscript. It is also well-known that P75 was the kind of manuscript used in formulating Codex Vaticanus—the readings of P75 and B are remarkably similar. Prior to the discovery of P75, certain scholars thought Codex Vaticanus was the work of a fourth-century recension; others (chiefly Hort) thought it must trace back to a very early and accurate copy. Hort said that Codex Vaticanus preserves “not only a very ancient text, but a very pure line of a very ancient text” (Westcott and Hort, The<\/em> Introduction to the New Testament in the Original Greek,<\/em> pp 250–51). P75 appears to have shown that Hort was right.<\/p>\nPrior to the discovery of P75, many textual scholars were convinced that the second- and third-century papyri displayed a text in flux, a text characterized only by individual independence. The Chester Beatty Papyrus, P45, and the Bodmer Papyri, P66 and P72 (in 2 Peter and Jude), show this kind of independence. Scholars thought that scribes at Alexandria must have used several such texts to produce a good recension—as is exhibited in Codex Vaticanus. But we now know that Codex Vaticanus was not the result of a scholarly recension, resulting from editorial selection across the various textual histories. Rather, it is now quite clear that Codex Vaticanus was simply a copy (with some modifications) of a manuscript much like P75, not a fourth-century recension.<\/p>\nSome scholars may point out that this does not automatically mean that P75 and B represent the original text. What it does mean, they say, is that we have a second-century manuscript showing great affinity with a fourth-century manuscript whose quality has been highly esteemed. But various scholars have demonstrated that there was no Alexandrian recension before the time of P75 (late second century) and B (early fourth) and that both these manuscripts represent a relatively pure form of preservation of a relatively pure line of descent from the original text.<\/p>\nThe current view about the early text is that certain scribes in Alexandria and\/or scribes familiar with Alexandrian scriptoral practices (perhaps those in Oxyrhynchus) were probably responsible for maintaining a relatively pure text throughout the second, third, and fourth centuries. The Alexandrian scribes, associated with or actually employed by the scriptorium of the great Alexandrian library and\/or members of the scriptorium associated with the catechetical school at Alexandria (called the Didaskelion<\/em>), were trained philologists, grammarians, and textual critics. Their work on the NT was not recensional—that is, it was not an organized emendation of the text. Rather, the work of purification and preservation was probably done here and there by various individuals trained in text criticism. This is apparent in the production of P66, which contains the Gospel of John. This manuscript was probably produced in an Egyptian scriptorium by a novice scribe who made many blunders, which were subsequently corrected by another scribe working in the same scriptorium. The first text produced by the novice could be classified as being very “free,” but the corrected text is far more accurate. (See the discussion on this manuscript above.)<\/p>\nWhat appears to have happened with the copying of the NT text in the early period in Egypt has been poignantly characterized by Zuntz. He said that when a book was immensely popular (such as Homer’s Iliad<\/em> and Odyssey,<\/em> or Plato’s writings), it was copied with wild enthusiasm by novice and scholar alike. But when grammarians and scribes got ahold of it, they tried to rid it of textual corruption. In the process, however, they may have obliterated some authentic readings, but not many. Thus, the popular text (also known as the “Western text”) could have preserved the original wording in some cases. The popular or free kind of text is displayed in several third-century manuscripts: P9, P37, P40, P45, P72, and P78.<\/p>\nIn brief, this popular text is usually displayed in any kind of manuscript that was not produced by Alexandrian influences. This text, given to independence, is not as trustworthy as the Alexandrian text type. But because the Alexandrian text is known as a polished text, the popular text sometimes preserved the original wording. When a variant reading has the support of “Western” and Alexandrian texts, it is very likely original; but when the two are divided, the Alexandrian witnesses more often preserve the original wording.<\/p>\nOne dilemma still remains for some textual critics. They cannot explain how a P75\/B-type text coexisted with a Western-type text in the second century. All that can be said is that the Western text generally appears to be inferior to the P75\/B-type text. Of course, this kind of judgment troubles certain scholars, who point out that the esteem given to B and P75 is based on a subjective appreciation of the kind of text they contain (as over against the Western text) rather than on any kind of theoretical reconstruction of the early transmission of the text. This same subjective estimation was at work when Westcott and Hort decided that B was intrinsically superior to D (see their Introduction,<\/em> pp 32–42). Yet the praxis of textual criticism time and again demonstrates that the P75\/B-type text is intrinsically superior to the Western text.<\/p>\nIn the final analysis, the manuscripts that represent a pure preservation of the original text are usually those called “Alexandrian.” Some scholars, such as Bruce Metzger, have called the earlier manuscripts “protoAlexandrian,” for they (or manuscripts like them) are thought of as being used to compose an Alexandrian-type text. However, this is looking at things from the perspective of the fourth century. We should look at things from the second century onward and then compare fourth-century manuscripts to those of the second. The second-century manuscripts could still be called “Alexandrian” in the sense that they were produced under Alexandrian influences. Perhaps a distinguishing terminology could be “early Alexandrian” (pre-Constantine) and “later Alexandrian” (post-Constantine). Manuscripts designated as “early Alexandrian” would generally be purer, less editorialized. Manuscripts designated “later Alexandrian” would display editorialization, as well as the influence of other textual traditions.<\/p>\nThe “early Alexandrian” text is reflected in many second- and third-century manuscripts. On the top of the list is P75 (c. 175), the work of a competent and careful scribe. Not far behind in quality is P4+P64+P67 (c. 150), the work of an excellent copyist. Other extremely good copies are P1 (c. 200), P20 (early third century), P23 (c. 200), P27 (third century), P28 (third century), P32 (c. 150), P39 (third century), P46 (c. 125), P65 (third century), P66 (in its corrected form—P66c<\/span>; c. 150), P70 (third century), P77 (c. 150), P87 (c. 125), P90 (c. 175), and P91 (c. 200). Several of these manuscripts have been placed in the “strict” category by textual critics Kurt and Barbara Aland—that is, they exhibit “strict” scribal control and therefore are accurate copies of an exemplar, if not the original. These manuscripts are P1, P23, P35, P37, P39, P64\/67, P65, P70, and P75.<\/p>\nThe “later Alexandrian” text, which displays editorial polishing, is exhibited in a few manuscripts, such as א (fourth century), T (fifth century), ע (seventh century), L (eighth century), 33 (ninth century), 1739 (a tenth-century manuscript copied from a fourth-century Alexandrian manuscript much like P46), and 579 (13th century). Beginning in the fifth century, Byzantine-type manuscripts began to make their influence in Egypt. Some manuscripts dated around 400 that came from Egypt clearly reflect this influence; Codex Alexandrinus (A) is probably the best example. Other Egyptian manuscripts of this era, such as Codex Sinaiticus (א) and Codex Washingtonianus (W) display large-scale harmonization, which cannot be directly linked to any kind of recension.<\/p>\nAt the end of the third century, another kind of Greek text came into being and then grew in popularity until it became the dominant text-type throughout Christendom. This is the text-type first instigated by Lucian of Antioch, according to Jerome (in his introduction to his Latin translation of the Gospels). Lucian’s text was a definite recension (i.e., a purposely created edition)—as opposed to the Alexandrian text-type that came about as the result of a process wherein the Alexandrian scribes, upon comparing many manuscripts, attempted to preserve the best text—thereby serving more as textual critics than editors. Of course, the Alexandrians did do some editing—such as we would call copy-editing. The Lucianic text is the outgrowth and culmination of the popular text; it is characterized by smoothness of language, which is achieved by the removal of obscurities and awkward grammatical constructions and by the conflation of variant readings. Lucian (and\/or his associates) must have used many different kinds of manuscripts of varying qualities to produce a harmonized, edited NT text. The kind of editorial work that went into the Lucianic text is what we would call substantive editing.<\/p>\nLucian’s text was produced prior to the Diocletian persecution (c. 303), during which time many copies of the NT were confiscated and destroyed. Not long after this period of devastation, Constantine came to power and then recognized Christianity as the state religion. There was, of course, a great need for copies of the NT to be made and distributed to churches throughout the Mediterranean world. It was at this time that Lucian’s text began to be propagated by bishops going out from the Antiochan school to churches throughout the East, taking the text with them. Lucian’s text soon became the standard text of the Eastern church and formed the basis for the Byzantine text—and is thus the ultimate authority for the Textus Receptus.<\/p>\nWhile Lucian was forming his recension of the NT text, the Alexandrian text was taking on its final shape. As was mentioned earlier, the formation of the Alexandrian text-type was the result of a process (as opposed to a single editorial recension). The formation of the Alexandrian text involved minor textual criticism (i.e., selecting variant readings among various manuscripts) and copyediting (i.e., producing a readable text). There was far less tampering with the text in the Alexandrian text-type than in the Lucian, and the underlying manuscripts for the Alexandrian text-type were superior to those used by Lucian. Perhaps Hesychius was responsible for giving the Alexandrian text its final shape, and Athanasius of Alexandria may have been the one who made this text the archetypal text for Egypt.<\/p>\nAs the years went by, there were fewer and fewer Alexandrian manuscripts produced, and more and more Byzantine manuscripts manufactured. Very few Egyptians continued to read Greek (with the exception of those in St Catherine’s Monastery, the site of the discovery of Codex Sinaiticus), and the rest of the Mediterranean world turned to Latin. It was only those in the Greek-speaking churches in Greece and Byzantium that continued to make copies of the Greek text. For century after century—from the 6th to the 14th—the great majority of NT manuscripts were produced in Byzantium, all bearing the same kind of text. When the first Greek NT was printed (c. 1525), it was based on a Greek text that Erasmus had compiled, using a few late Byzantine manuscripts. This printed text, with minor revisions, became the Textus Receptus.<\/p>\nBeginning in the 17th century, earlier manuscripts began to be discovered—manuscripts with a text that differed from that found in the Textus Receptus. Around 1630, Codex Alexandrinus was brought to England. An early fifth-century manuscript, containing the entire NT, it provided a good, early witness to the NT text (it is an especially good witness to the original text of Revelation). Two hundred years later, a German scholar named Constantin von Tischendorf discovered Codex Sinaiticus in St Catherine’s Monastery (located near Mt Sinai). The manuscript, dated around AD<\/span> 360, is one of the two oldest vellum (treated animal hide) manuscripts of the Greek NT. The earliest vellum manuscript, Codex Vaticanus, had been in the Vatican’s library since at least 1481, but it had not been made available to scholars until the middle of the 19th century. This manuscript, dated slightly earlier (AD<\/span> 350) than Codex Sinaiticus, had both the OT and NT in Greek, excluding the last part of the NT (Hebrews 9:15 to Revelation 22:21 and the Pastoral Epistles). A hundred years of textual criticism has determined that this manuscript is one of the most accurate and reliable witnesses to the original text.<\/p>\nOther early and important manuscripts were discovered in the 19th century. Through the tireless labors of men like Constantin von Tischendorf, Samuel Tregelles, and F. H. A. Scrivener, manuscripts such as Codex Ephraemi Rescriptus, Codex Zacynthius, and Codex Augiensis were deciphered, collated, and published.<\/p>\nAs the various manuscripts were discovered and made public, certain scholars labored to compile a Greek text that would more closely represent the original text than did the Textus Receptus. Around 1700 John Mill produced an improved Textus Receptus, and in the 1730s Johannes Albert Bengel (known as the father of modern textual and philological studies in the NT) published a text that deviated from the Textus Receptus according to the evidence of earlier manuscripts.<\/p>\nIn the 1800s certain scholars began to abandon the Textus Receptus. Karl Lachman, a classical philologist, produced a fresh text (in 1831) that represented the fourth-century manuscripts. Samuel Tregelles (self-taught in Latin, Hebrew, and Greek), laboring throughout his entire lifetime, concentrated all of his efforts in publishing one Greek text (which came out in six parts, from 1857 to 1872). As is stated in the introduction to this work, Tregelles’s goal was “to exhibit the text of the NT in the very words in which it has been transmitted on the evidence of ancient authority.” Henry Alford also compiled a Greek text based upon the best and earliest manuscripts. In his preface to The Greek New Testament<\/em> (a multivolume commentary on the Greek NT, published in 1849), Alford said he labored for the “demolition of the unworthy and pedantic reverence for the received text, which stood in the way of all chance of discovering the genuine word of God.”<\/p>\nDuring this same era, Tischendorf was devoting a lifetime of labor to discovering manuscripts and producing accurate editions of the Greek NT. In a letter to his fiancé he wrote, “I am confronted with a sacred task, the struggle to regain the original form of the NT.” In fulfillment of his desire, he discovered Codex Sinaiticus, deciphered the palimpsest Codex Ephraemi Rescriptus, collated countless manuscripts, and produced several editions of the Greek NT (the eighth edition is considered the best).<\/p>\nAided by the work of the previous scholars, two British men, Brooke Westcott and Fenton Hort, worked together for 28 years to produce a volume entitled The New Testament in the Original Greek<\/em> (1881). Along with this publication, they made known their theory (which was chiefly Hort’s) that Codex Vaticanus and Codex Sinaiticus (along with a few other early manuscripts) represented a text that most closely replicated the original writing. They called this text the Neutral Text. (According to their studies, the Neutral Text described certain manuscripts that had the least amount of textual corruption.) This is the text that Westcott and Hort relied upon for compiling their volume.<\/p>\nThe 19th century was a fruitful era for the recovery of the Greek NT; the 20th century, no less so. Those living in the 20th century have witnessed the discovery of the Oxyrhynchus Papyri, the Chester Beatty Papyri, and the Bodmer Papyri. To date, there are nearly 100 papyri containing portions of the NT—several of which date from the late first century to the early fourth century. These significant discoveries, providing scholars with many ancient manuscripts, have greatly enhanced the effort to recover the original wording of the NT.<\/p>\nAt the beginning of the 20th century, Eberhard Nestle used the best editions of the Greek NT produced in the 19th century to compile a text that represented the majority consensus. The work of making new editions was carried on by his son for several years, and then came under the care of Kurt Aland. The latest edition (the 27th) of Nestle-Aland’s Novum Testamentum Graece<\/em> appeared in 1993. The same Greek text appears in another popular volume published by the United Bible Societies, called the Greek New Testament<\/em> (fourth edition). Aland has argued that the Nestle-Aland text, 27th edition (NA27<\/span>), comes closer to the original text of the NT than did Tischendorf or Westcott and Hort. And in several writings he intimates that NA27<\/span> may very well be the original text. Though few, if any, scholars would agree with this, the 27th edition of the Nestle-Aland text is regarded by many as representing the latest and best in textual scholarship.<\/p>\n<h5>New Testament Textual Criticism<\/h5>\nTextual critics working with ancient literature universally acknowledge the supremacy of earlier manuscripts over later ones. Textual critics not working with the NT would love to have the same kind of early witnesses that biblical scholars possess. In fact, many of them work with manuscripts written 1,000 years after the autographs were composed! We all marvel that the Dead Sea Scrolls have provided a text that is nearly 800 years closer to the originals than the Masoretic manuscripts, and yet many of the Dead Sea manuscripts are still over 600 to 800 years removed from the time of original composition. NT textual critics have a great advantage!<\/p>\nThe 19th-century NT textual scholars—such as Lachmann, Tregelles, Tischendorf, Westcott and Hort—worked on the basis that the earliest witnesses are the best witnesses. Some textual scholars have continued this line of recovery using the testimony of the earlier witnesses. But many textual scholars since the time of Westcott and Hort have been less inclined to produce editions based on the theory that the earliest reading is the best. Most present-day textual critics are more inclined to endorse the maxim: the reading that is most likely original is the one that best explains the variants.<\/p>\nThis maxim (or “canon” as it is sometimes called), as good as it is, produces conflicting results. For example, two scholars, using this same principle to examine the same variant unit, will not agree. One will argue that one variant was produced by a copyist attempting to emulate the author’s style; the other will claim the same variant has to be original because it accords with the author’s style. One will argue that one variant was produced by an orthodox scribe attempting to rid the text of a reading that could be used to promote heterodoxy or heresy; another will claim that the same variant has to be original because it is orthodox and accords with Christian doctrine (thus a heterodox or heretical scribe must have changed it). Furthermore, this principle allows for the possibility that the reading selected for the text can be taken from any manuscript of any date. This can lead to subjective eclecticism.<\/p>\nModern textual scholars have attempted to temper the subjectivism by employing a method called “reasoned eclecticism.” This kind of eclecticism applies a combination of internal and external considerations, whereby the character of the variants is evaluated in light of the manuscripts’ evidence and vice versa. This is supposed to produce a balanced view and serve as a check against purely subjective tendencies.<\/p>\nThe Alands favor the same kind of approach, calling it the local-genealogical method, which is defined as follows:<\/p>\n<blockquote>It is impossible to proceed from the assumption of a manuscript stemma, and on the basis of a full review and analysis of the relationships obtaining among the variety of interrelated branches in the manuscript tradition, to undertake a recension of the data as one would do with other Greek texts. Decisions must be made one by one, instance by instance. This method has been characterized as eclecticism, but wrongly so. After carefully establishing the variety of readings offered in a passage and the possibilities of their interpretation, it must always then be determined afresh on the basis of external and internal criteria which of these readings (and frequently they are quite numerous) is the original, from which the others may be regarded as derivative. From the perspective of our present knowledge, this “local-genealogical” method (if it must be given a name) is the only one which meets the requirements of the NT textual tradition. (Introduction to Novum Testamentum Graece,<\/em> 26th edition)<\/p><\/blockquote>\nThe “local-genealogical” method assumes that for any given variation unit any manuscript (or manuscripts) may have preserved the original text. Applying this method produces an extremely uneven documentary presentation of the text. Anyone studying the critical apparatus of NA27<\/span> will detect that there is not an even documentary presentation. The eclecticism is dispersed throughout the text.<\/p>\n“Reasoned eclecticism” and\/or the “local-genealogical” method tend to give priority to internal evidence over external evidence. But it has to be the other way around if we are going to recover the original text. This was Westcott and Hort’s opinion. With respect to their compilation of The New Testament in the Original Greek,<\/em> Hort wrote, “Documentary evidence has been in most cases allowed to confer the place of honour against internal evidence” (The Introduction to the New Testament in the Original Greek,<\/em> p 17).<\/p>\nIn this respect, Westcott and Hort need to be revived. Earnest Colwell was of the same mind when he wrote “Hort Redivivus: A Plea and a Program.” Colwell decried the growing tendency to rely entirely on the internal evidence of readings, without serious consideration of documentary evidence. He called upon scholars to make an attempt to reconstruct a history of the manuscript tradition. The abundance of manuscripts—several of which are very early—will aid scholars in this ongoing task.<\/p>","summary_ro":"BIBLE*, Manuscripts and Text of the (New Testament) Copies of the NT books produced by scribes and editions made from these copies. In the centuries prior to the simultaneous-multiple production of copies via dictation (wherein many scribes in a scriptorium transcribed a text dictated to them by one reader), all manuscript copies were made singly—each scribe producing a copy from an exemplar. Prior to the 15th century, when Johannes Gutenberg invented movable type for the printing press, all ...","summary_en":"BIBLE*, Manuscripts and Text of the (New Testament) Copies of the NT books produced by scribes and editions made from these copies. In the centuries prior to the simultaneous-multiple production of copies via dictation (wherein many scribes in a scriptorium transcribed a text dictated to them by one reader), all manuscript copies were made singly—each scribe producing a copy from an exemplar. Prior to the 15th century, when Johannes Gutenberg invented movable type for the printing press, all ...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49127,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:1","title_en":"Study Note: Psalmi 33:1","content_ro":"Ps 33<\/strong> This hymn of creation (see also Pss 8, 19, 104, 145) might be a continuation of Ps 32. It exhorts readers to praise God (33:1-3), to recognize the power of his word in creation (33:4-7), and to fear the Creator (33:8-11). It offers hope to forgiven sinners (Ps 32) that they can live a new life in the fear of the Lord and under divine protection.<\/p>","content_en":"Ps 33<\/strong> This hymn of creation (see also Pss 8, 19, 104, 145) might be a continuation of Ps 32. It exhorts readers to praise God (33:1-3), to recognize the power of his word in creation (33:4-7), and to fear the Creator (33:8-11). It offers hope to forgiven sinners (Ps 32) that they can live a new life in the fear of the Lord and under divine protection.<\/p>","summary_ro":"Ps 33 This hymn of creation (see also Pss 8, 19, 104, 145) might be a continuation of Ps 32. It exhorts readers to praise God (33:1-3), to recognize the power of his word in creation (33:4-7), and to fear the Creator (33:8-11). It offers hope to forgiven sinners (Ps 32) that they can live a new life in the fear of the Lord and under divine protection.","summary_en":"Ps 33 This hymn of creation (see also Pss 8, 19, 104, 145) might be a continuation of Ps 32. It exhorts readers to praise God (33:1-3), to recognize the power of his word in creation (33:4-7), and to fear the Creator (33:8-11). It offers hope to forgiven sinners (Ps 32) that they can live a new life in the fear of the Lord and under divine protection.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49128,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:1","title_en":"Study Note: Psalmi 33:1","content_ro":"33:1-3<\/strong> The psalmist exhorts the godly<\/em> to praise the Lord with melodies<\/em>,<\/em> with a new song<\/em>,<\/em> and with skillfully<\/em>-played music.<\/p>","content_en":"33:1-3<\/strong> The psalmist exhorts the godly<\/em> to praise the Lord with melodies<\/em>,<\/em> with a new song<\/em>,<\/em> and with skillfully<\/em>-played music.<\/p>","summary_ro":"33:1-3 The psalmist exhorts the godly to praise the Lord with melodies, with a new song, and with skillfully-played music.","summary_en":"33:1-3 The psalmist exhorts the godly to praise the Lord with melodies, with a new song, and with skillfully-played music.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76753,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:1","title_en":"Study Note: Psalmi 33:1","content_ro":"Ps 33<\/strong> This hymn of creation (see also Pss 8, 19, 104, 145) might be a continuation of Ps 32. It exhorts readers to praise God (33:1-3), to recognize the power of his word in creation (33:4-7), and to fear the Creator (33:8-11). It offers hope to forgiven sinners (Ps 32) that they can live a new life in the fear of the Lord and under divine protection.<\/p>","content_en":"Ps 33<\/strong> This hymn of creation (see also Pss 8, 19, 104, 145) might be a continuation of Ps 32. It exhorts readers to praise God (33:1-3), to recognize the power of his word in creation (33:4-7), and to fear the Creator (33:8-11). It offers hope to forgiven sinners (Ps 32) that they can live a new life in the fear of the Lord and under divine protection.<\/p>","summary_ro":"Ps 33 This hymn of creation (see also Pss 8, 19, 104, 145) might be a continuation of Ps 32. It exhorts readers to praise God (33:1-3), to recognize the power of his word in creation (33:4-7), and to fear the Creator (33:8-11). It offers hope to forgiven sinners (Ps 32) that they can live a new life in the fear of the Lord and under divine protection.","summary_en":"Ps 33 This hymn of creation (see also Pss 8, 19, 104, 145) might be a continuation of Ps 32. It exhorts readers to praise God (33:1-3), to recognize the power of his word in creation (33:4-7), and to fear the Creator (33:8-11). It offers hope to forgiven sinners (Ps 32) that they can live a new life in the fear of the Lord and under divine protection.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76754,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:1","title_en":"Study Note: Psalmi 33:1","content_ro":"33:1-3<\/strong> The psalmist exhorts the godly<\/em> to praise the Lord with melodies<\/em>,<\/em> with a new song<\/em>,<\/em> and with skillfully<\/em>-played music.<\/p>","content_en":"33:1-3<\/strong> The psalmist exhorts the godly<\/em> to praise the Lord with melodies<\/em>,<\/em> with a new song<\/em>,<\/em> and with skillfully<\/em>-played music.<\/p>","summary_ro":"33:1-3 The psalmist exhorts the godly to praise the Lord with melodies, with a new song, and with skillfully-played music.","summary_en":"33:1-3 The psalmist exhorts the godly to praise the Lord with melodies, with a new song, and with skillfully-played music.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104379,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:1","title_en":"Study Note: Psalmi 33:1","content_ro":"Ps 33<\/strong> This hymn of creation (see also Pss 8, 19, 104, 145) might be a continuation of Ps 32. It exhorts readers to praise God (33:1-3), to recognize the power of his word in creation (33:4-7), and to fear the Creator (33:8-11). It offers hope to forgiven sinners (Ps 32) that they can live a new life in the fear of the Lord and under divine protection.<\/p>","content_en":"Ps 33<\/strong> This hymn of creation (see also Pss 8, 19, 104, 145) might be a continuation of Ps 32. It exhorts readers to praise God (33:1-3), to recognize the power of his word in creation (33:4-7), and to fear the Creator (33:8-11). It offers hope to forgiven sinners (Ps 32) that they can live a new life in the fear of the Lord and under divine protection.<\/p>","summary_ro":"Ps 33 This hymn of creation (see also Pss 8, 19, 104, 145) might be a continuation of Ps 32. It exhorts readers to praise God (33:1-3), to recognize the power of his word in creation (33:4-7), and to fear the Creator (33:8-11). It offers hope to forgiven sinners (Ps 32) that they can live a new life in the fear of the Lord and under divine protection.","summary_en":"Ps 33 This hymn of creation (see also Pss 8, 19, 104, 145) might be a continuation of Ps 32. It exhorts readers to praise God (33:1-3), to recognize the power of his word in creation (33:4-7), and to fear the Creator (33:8-11). It offers hope to forgiven sinners (Ps 32) that they can live a new life in the fear of the Lord and under divine protection.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104380,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:1","title_en":"Study Note: Psalmi 33:1","content_ro":"33:1-3<\/strong> The psalmist exhorts the godly<\/em> to praise the Lord with melodies<\/em>,<\/em> with a new song<\/em>,<\/em> and with skillfully<\/em>-played music.<\/p>","content_en":"33:1-3<\/strong> The psalmist exhorts the godly<\/em> to praise the Lord with melodies<\/em>,<\/em> with a new song<\/em>,<\/em> and with skillfully<\/em>-played music.<\/p>","summary_ro":"33:1-3 The psalmist exhorts the godly to praise the Lord with melodies, with a new song, and with skillfully-played music.","summary_en":"33:1-3 The psalmist exhorts the godly to praise the Lord with melodies, with a new song, and with skillfully-played music.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132005,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:1","title_en":"Study Note: Psalmi 33:1","content_ro":"Ps 33<\/strong> This hymn of creation (see also Pss 8, 19, 104, 145) might be a continuation of Ps 32. It exhorts readers to praise God (33:1-3), to recognize the power of his word in creation (33:4-7), and to fear the Creator (33:8-11). It offers hope to forgiven sinners (Ps 32) that they can live a new life in the fear of the Lord and under divine protection.<\/p>","content_en":"Ps 33<\/strong> This hymn of creation (see also Pss 8, 19, 104, 145) might be a continuation of Ps 32. It exhorts readers to praise God (33:1-3), to recognize the power of his word in creation (33:4-7), and to fear the Creator (33:8-11). It offers hope to forgiven sinners (Ps 32) that they can live a new life in the fear of the Lord and under divine protection.<\/p>","summary_ro":"Ps 33 This hymn of creation (see also Pss 8, 19, 104, 145) might be a continuation of Ps 32. It exhorts readers to praise God (33:1-3), to recognize the power of his word in creation (33:4-7), and to fear the Creator (33:8-11). It offers hope to forgiven sinners (Ps 32) that they can live a new life in the fear of the Lord and under divine protection.","summary_en":"Ps 33 This hymn of creation (see also Pss 8, 19, 104, 145) might be a continuation of Ps 32. It exhorts readers to praise God (33:1-3), to recognize the power of his word in creation (33:4-7), and to fear the Creator (33:8-11). It offers hope to forgiven sinners (Ps 32) that they can live a new life in the fear of the Lord and under divine protection.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132006,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:1","title_en":"Study Note: Psalmi 33:1","content_ro":"33:1-3<\/strong> The psalmist exhorts the godly<\/em> to praise the Lord with melodies<\/em>,<\/em> with a new song<\/em>,<\/em> and with skillfully<\/em>-played music.<\/p>","content_en":"33:1-3<\/strong> The psalmist exhorts the godly<\/em> to praise the Lord with melodies<\/em>,<\/em> with a new song<\/em>,<\/em> and with skillfully<\/em>-played music.<\/p>","summary_ro":"33:1-3 The psalmist exhorts the godly to praise the Lord with melodies, with a new song, and with skillfully-played music.","summary_en":"33:1-3 The psalmist exhorts the godly to praise the Lord with melodies, with a new song, and with skillfully-played music.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63151,"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>\nGod 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>\nSeveral 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>\nPsalms 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>\nScripture 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>\nPassages for Further Study<\/strong><\/p>\nGen 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>\nGod 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>\nSeveral 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>\nPsalms 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>\nScripture 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>\nPassages for Further Study<\/strong><\/p>\nGen 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":90777,"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>\nGod 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>\nSeveral 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>\nPsalms 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>\nScripture 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>\nPassages for Further Study<\/strong><\/p>\nGen 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>\nGod 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>\nSeveral 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>\nPsalms 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>\nScripture 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>\nPassages for Further Study<\/strong><\/p>\nGen 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":118403,"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>\nGod 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>\nSeveral 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>\nPsalms 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>\nScripture 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>\nPassages for Further Study<\/strong><\/p>\nGen 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>\nGod 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>\nSeveral 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>\nPsalms 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>\nScripture 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>\nPassages for Further Study<\/strong><\/p>\nGen 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":146029,"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>\nGod 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>\nSeveral 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>\nPsalms 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>\nScripture 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>\nPassages for Further Study<\/strong><\/p>\nGen 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>\nGod 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>\nSeveral 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>\nPsalms 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>\nScripture 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>\nPassages for Further Study<\/strong><\/p>\nGen 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}],"2":[{"id":26661,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Musical Instruments","title_en":"Musical Instruments","content_ro":"<h3>MUSICAL INSTRUMENTS<\/h3>\nStringed, wind, and percussion instruments used to make music.<\/p>\nIn contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in King Nebuchadnezzar’s court.<\/p>\nThe ancient Hebrews made certain distinctions among the instruments, not on musical but on ethical grounds. Some instruments were considered “unclean” and were not allowed in temple worship.<\/p>\nStringed Instruments<\/p>\nThe stringed instruments were favored by the Jewish people. In many ancient civilizations the strings were considered the most masculine and noble (e.g., David playing the lyre); the Jews considered them the most suitable for accompaniment in the temple service. The term minim<\/span> is used in Psalm 150:4 to designate the entire family of stringed instruments used in the praise of God.<\/p>\n\nAsor<\/span> appears three times in the book of Psalms (Pss 33:2; 92:3; 144:9). Although the word derives from a Hebrew root meaning “ten,” the actual description of the instrument remains unclear. The most common theory identifies it with the Phoenician zither having ten strings; it is perhaps the lute.<\/p>\nKathros<\/span> was a stringed instrument included in the list of those played at Nebuchadnezzar’s court and was probably a kind of lyre (Dn 3:5, 7, 10, 15).<\/p>\nKinnor<\/span> is the most frequently mentioned instrument in the Bible, found in 42 places. It is often called David’s harp and is the most beloved instrument of the Jewish people. We can say with reasonable certainty that it was a lyre and not a harp. The strings, the number of which is not clear, were made of sheep tripe and the sounding box was at the bottom of the instrument. It is not certain whether it was played with a plectrum or with bare hands, but the specific comment that David “played it with his hand” (1 Sm 16:23, rsv<\/span>) may have implied that this was not the common practice. The biblical descriptions of the sound of the kinnor<\/span> include “pleasant” and “sweet” (Ps 81:2). The kinnor<\/span> was played mainly in worship but also in celebrations (Is 5:12), for state occasions (1 Sm 10:5; 2 Sm 6:5), and by shepherds (1 Sm 16:16).<\/p>\n\nNebel<\/span> was another stringed instrument (literally meaning “skin” or “skin bottle”) mentioned 27 times in Scripture. Its shape was probably similar to a bottle, with the belly-shaped sounding box on the bottom. It definitely belongs to the family of harps (2 Sm 6:5; 1 Kgs 10:12; Neh 12:27; Ps 57:8; Am 5:23) and may have been influenced by similar Egyptian instruments. The nebel<\/span> was probably played without a plectrum and was a larger and louder instrument than the kinnor<\/span>.<\/em> It is translated as “harp” in most modern English translations, compared to the kjv<\/span> (“psaltery,” or “viol”).<\/p>\nPsantrin<\/span> or pesanterin<\/span> was a Greek instrument, mentioned in the description of King Nebuchadnezzar’s orchestra. It may have resembled a dulcimer, having strings played with hammers (Dn 3:5-15).<\/p>\nSabcha<\/span> or sabbeka<\/span>,<\/em> identical with the Greek sambyke<\/span> and the Roman sambuca,<\/em> was a stringed instrument (rsv<\/span> “trigon,” kjv<\/span> “sackbut”) played in the Babylonian court. It was a triangle with four strings, having a high and harsh tone (Dn 3:5-15).<\/p>\n\nWind Instruments<\/p>\nThe wind instruments can be divided into two groups: pipes and horns.<\/p>\n\nHalil<\/span> is mentioned only six times in the Bible but was referred to frequently by postbiblical writers. This kind of piped instrument was similar to the Greek aulos<\/span> (Mt 9:23; 1 Cor 14:7; Rv 18:22), a primitive oboe, rendered “flute” in many translations. The root word halal<\/span> means “to pierce,” thus the meaning “hollow tube.” The early pipes were made from reedlike plants. The halil<\/span> had a double-reed mouthpiece and probably produced a shrill and penetrating sound. It was connected with joyful events such as banquets (Is 5:12) and prophetic frenzies (1 Sm 10:5), but its tone was also associated with wailing and mourning (Jer 48:36).<\/p>\nHatzotzrot<\/span> was a sort of trumpet. Modern scholars have more information about this horn than many of its ancient Hebrew counterparts. The triumphal arch built by Titus in Rome includes depictions of the captured implements of the temple, among which are two trumpets. The form of these horns may have been influenced by the Israelites’ knowledge of Egyptian trumpets. Similar instruments were also known in Assyria, in the Hittite Empire, and in Greece. Moses was commanded to make two silver trumpets (Nm 10:2); playing these instruments became the exclusive privilege of the descendants of Aaron. These trumpets were made of silver or gold, about a yard (.9 meter) long, but narrow, with a pronounced bell. The descendants of the hatzotzrot<\/span> are the herald trumpets. Numbers 10:10 says the trumpets were used “for a memorial before . . . God.” Trumpets and horns were used to signal the gathering of the congregation to the tent of meeting, to sound alarm, to alert the camps to move forward, and to announce when war was at hand. The hatzotzrot<\/span> became an important part of the temple service. There were at least two trumpets in the daily services, but at high holidays the number could be increased indefinitely (1 Chr 15:28; 2 Chr 15:14; Ps 98:6; Dn 3:5-15; Hos 5:8).<\/p>\n\nMashroqita<\/span>,<\/em> considered by modern scholars to be a Pan’s pipe similar to the Greek syrinx<\/span>,<\/em> is included in the list of orchestral instruments of King Nebuchadnezzar’s court (Dn 3:5, 7, 10, 15).<\/p>\nShophar<\/span> is mentioned in the Bible 72 times, more than any other Hebrew instrument. It is the only instrument of ancient Israel that survives in its original form and is still used in Jewish liturgy. The early shophar<\/span> was curved like a ram’s horn, but the later form was straight with a bend near the bell of the horn. There is some question whether any of the hornlike instruments can actually be considered musical instruments. The shophar<\/span> could produce two, maybe three tones, and was used for giving signals, not for playing music. It was used in such religious ceremonies as the transfer of the ark (2 Sm 6:15; 1 Chr 15:28), the renewal of the covenant by King Asa (2 Chr 15:14), thanksgiving to God (Ps 98:6; 150:3), and was blown at the new moon and the beginning of the jubilee year. Its secular use included such royal occasions as Absalom’s accession to the throne (2 Sm 15:10), Solomon’s anointing as king (1 Kgs 1:34), and Jehu’s accession to the throne (2 Kgs 9:13).<\/p>\nSumponia<\/span> is an uncertain term included in Daniel 3. Many commentators have interpreted it as a bagpipe (rsv<\/span>), but musicologists strongly argue that at the time of King Nebuchadnezzar there was no such instrument. It has been suggested that sumponia<\/span> was not a musical instrument at all but signified the playing of the entire ensemble. This could come from the Greek root sym<\/span>phonia<\/span>,<\/em> meaning “sounding together.” The word is also found in Luke 15:25, where it is translated as “music.”<\/p>\nUgab<\/span>,<\/em> a flutelike instrument, is mentioned in Scripture four times (Gn 4:21; Jb 21:12; 30:31; Ps 150:4; kjv<\/span> mistranslates it as “organ”). It is only in Psalm 150 that the ugab<\/span> is connected with a sacred occasion.<\/p>\nPercussion Instruments<\/p>\nMost of the accounts of percussion instruments are found in the early history of the Hebrew people. They were gradually eliminated from the temple orchestra, perhaps because of their association with idolatrous practices.<\/p>\nMena anim<\/span> was a loud metal rattle, constructed with a frame carrying loose rings. It is included in a list of instruments in 2 Samuel 6:5 (rsv<\/span> “castanet”; kjv<\/span> mistranslates as “cornet”). It was likely a form of the sistrum,<\/em> an Egyptian instrument.<\/p>\nPamonim<\/span> were the bells attached to the lower hem of the priest’s garment, described in Exodus 28:33-34 and 39:25-26. They were not loud but indicated the position of the high priest as he entered the sanctuary.<\/p>\nShalishim<\/span>,<\/em> often translated as sistrum<\/em> or timbrel,<\/em> is a kind of rattle. It is not clear whether this term actually refers to a musical instrument. It appears in 1 Samuel 18:6 as part of the reception of King Saul and David after the battle with the Philistines.<\/p>\nToph<\/span> or tof<\/span> was an instrument used mainly by women, but there are some indications that men might have played it as well (1 Sm 10:5; kjv<\/span> “tabret”; 2 Sm 6:5; 1 Chr 13:8). The mention of this kind of hand drum appears 15 times in the Bible. A wooden or metal hoop was covered with the skin of a ram or wild goat and was played with the hand. It is not clear whether the toph<\/span> had skin on just one side or two. Some commentators have described it as a tambourine or timbrel but there is no indication that it included jangles. The toph<\/span> was used in merrymaking and was rather loud (Ex 15:20; Ps 81:2).<\/p>\nZelzelim<\/span> or meziltayim<\/span> were cymbals. Both of these words come from the Hebrew root zala<\/span>,<\/em> meaning “to resound” or “to tingle,” and the noun forms represent the instrument known as the cymbal. Sometimes these terms are wrongly translated as “castanets.” These were the only percussion instruments included in the temple music and were always referred to in a dual form, suggesting a pair of cymbals, but played by one man. Cymbals made of metal were known to most ancient cultures. They appear for the first time in the Bible when the ark was transferred to Jerusalem (2 Sm 6:5; 1 Chr 13:8). Later they were played in the temple by the leaders of the Levitical singers (1 Chr 15:19). The function of the cymbals was less musical than liturgical, being used as signals for the singing to begin and between the sections of the psalms. Two different kinds of cymbals are mentioned in Psalm 150, but their difference is not clear, probably involving either size or material.<\/p>","content_en":"<h3>MUSICAL INSTRUMENTS<\/h3>\nStringed, wind, and percussion instruments used to make music.<\/p>\nIn contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in King Nebuchadnezzar’s court.<\/p>\nThe ancient Hebrews made certain distinctions among the instruments, not on musical but on ethical grounds. Some instruments were considered “unclean” and were not allowed in temple worship.<\/p>\nStringed Instruments<\/p>\nThe stringed instruments were favored by the Jewish people. In many ancient civilizations the strings were considered the most masculine and noble (e.g., David playing the lyre); the Jews considered them the most suitable for accompaniment in the temple service. The term minim<\/span> is used in Psalm 150:4 to designate the entire family of stringed instruments used in the praise of God.<\/p>\n\nAsor<\/span> appears three times in the book of Psalms (Pss 33:2; 92:3; 144:9). Although the word derives from a Hebrew root meaning “ten,” the actual description of the instrument remains unclear. The most common theory identifies it with the Phoenician zither having ten strings; it is perhaps the lute.<\/p>\nKathros<\/span> was a stringed instrument included in the list of those played at Nebuchadnezzar’s court and was probably a kind of lyre (Dn 3:5, 7, 10, 15).<\/p>\nKinnor<\/span> is the most frequently mentioned instrument in the Bible, found in 42 places. It is often called David’s harp and is the most beloved instrument of the Jewish people. We can say with reasonable certainty that it was a lyre and not a harp. The strings, the number of which is not clear, were made of sheep tripe and the sounding box was at the bottom of the instrument. It is not certain whether it was played with a plectrum or with bare hands, but the specific comment that David “played it with his hand” (1 Sm 16:23, rsv<\/span>) may have implied that this was not the common practice. The biblical descriptions of the sound of the kinnor<\/span> include “pleasant” and “sweet” (Ps 81:2). The kinnor<\/span> was played mainly in worship but also in celebrations (Is 5:12), for state occasions (1 Sm 10:5; 2 Sm 6:5), and by shepherds (1 Sm 16:16).<\/p>\n\nNebel<\/span> was another stringed instrument (literally meaning “skin” or “skin bottle”) mentioned 27 times in Scripture. Its shape was probably similar to a bottle, with the belly-shaped sounding box on the bottom. It definitely belongs to the family of harps (2 Sm 6:5; 1 Kgs 10:12; Neh 12:27; Ps 57:8; Am 5:23) and may have been influenced by similar Egyptian instruments. The nebel<\/span> was probably played without a plectrum and was a larger and louder instrument than the kinnor<\/span>.<\/em> It is translated as “harp” in most modern English translations, compared to the kjv<\/span> (“psaltery,” or “viol”).<\/p>\nPsantrin<\/span> or pesanterin<\/span> was a Greek instrument, mentioned in the description of King Nebuchadnezzar’s orchestra. It may have resembled a dulcimer, having strings played with hammers (Dn 3:5-15).<\/p>\nSabcha<\/span> or sabbeka<\/span>,<\/em> identical with the Greek sambyke<\/span> and the Roman sambuca,<\/em> was a stringed instrument (rsv<\/span> “trigon,” kjv<\/span> “sackbut”) played in the Babylonian court. It was a triangle with four strings, having a high and harsh tone (Dn 3:5-15).<\/p>\n\nWind Instruments<\/p>\nThe wind instruments can be divided into two groups: pipes and horns.<\/p>\n\nHalil<\/span> is mentioned only six times in the Bible but was referred to frequently by postbiblical writers. This kind of piped instrument was similar to the Greek aulos<\/span> (Mt 9:23; 1 Cor 14:7; Rv 18:22), a primitive oboe, rendered “flute” in many translations. The root word halal<\/span> means “to pierce,” thus the meaning “hollow tube.” The early pipes were made from reedlike plants. The halil<\/span> had a double-reed mouthpiece and probably produced a shrill and penetrating sound. It was connected with joyful events such as banquets (Is 5:12) and prophetic frenzies (1 Sm 10:5), but its tone was also associated with wailing and mourning (Jer 48:36).<\/p>\nHatzotzrot<\/span> was a sort of trumpet. Modern scholars have more information about this horn than many of its ancient Hebrew counterparts. The triumphal arch built by Titus in Rome includes depictions of the captured implements of the temple, among which are two trumpets. The form of these horns may have been influenced by the Israelites’ knowledge of Egyptian trumpets. Similar instruments were also known in Assyria, in the Hittite Empire, and in Greece. Moses was commanded to make two silver trumpets (Nm 10:2); playing these instruments became the exclusive privilege of the descendants of Aaron. These trumpets were made of silver or gold, about a yard (.9 meter) long, but narrow, with a pronounced bell. The descendants of the hatzotzrot<\/span> are the herald trumpets. Numbers 10:10 says the trumpets were used “for a memorial before . . . God.” Trumpets and horns were used to signal the gathering of the congregation to the tent of meeting, to sound alarm, to alert the camps to move forward, and to announce when war was at hand. The hatzotzrot<\/span> became an important part of the temple service. There were at least two trumpets in the daily services, but at high holidays the number could be increased indefinitely (1 Chr 15:28; 2 Chr 15:14; Ps 98:6; Dn 3:5-15; Hos 5:8).<\/p>\n\nMashroqita<\/span>,<\/em> considered by modern scholars to be a Pan’s pipe similar to the Greek syrinx<\/span>,<\/em> is included in the list of orchestral instruments of King Nebuchadnezzar’s court (Dn 3:5, 7, 10, 15).<\/p>\nShophar<\/span> is mentioned in the Bible 72 times, more than any other Hebrew instrument. It is the only instrument of ancient Israel that survives in its original form and is still used in Jewish liturgy. The early shophar<\/span> was curved like a ram’s horn, but the later form was straight with a bend near the bell of the horn. There is some question whether any of the hornlike instruments can actually be considered musical instruments. The shophar<\/span> could produce two, maybe three tones, and was used for giving signals, not for playing music. It was used in such religious ceremonies as the transfer of the ark (2 Sm 6:15; 1 Chr 15:28), the renewal of the covenant by King Asa (2 Chr 15:14), thanksgiving to God (Ps 98:6; 150:3), and was blown at the new moon and the beginning of the jubilee year. Its secular use included such royal occasions as Absalom’s accession to the throne (2 Sm 15:10), Solomon’s anointing as king (1 Kgs 1:34), and Jehu’s accession to the throne (2 Kgs 9:13).<\/p>\nSumponia<\/span> is an uncertain term included in Daniel 3. Many commentators have interpreted it as a bagpipe (rsv<\/span>), but musicologists strongly argue that at the time of King Nebuchadnezzar there was no such instrument. It has been suggested that sumponia<\/span> was not a musical instrument at all but signified the playing of the entire ensemble. This could come from the Greek root sym<\/span>phonia<\/span>,<\/em> meaning “sounding together.” The word is also found in Luke 15:25, where it is translated as “music.”<\/p>\nUgab<\/span>,<\/em> a flutelike instrument, is mentioned in Scripture four times (Gn 4:21; Jb 21:12; 30:31; Ps 150:4; kjv<\/span> mistranslates it as “organ”). It is only in Psalm 150 that the ugab<\/span> is connected with a sacred occasion.<\/p>\nPercussion Instruments<\/p>\nMost of the accounts of percussion instruments are found in the early history of the Hebrew people. They were gradually eliminated from the temple orchestra, perhaps because of their association with idolatrous practices.<\/p>\nMena anim<\/span> was a loud metal rattle, constructed with a frame carrying loose rings. It is included in a list of instruments in 2 Samuel 6:5 (rsv<\/span> “castanet”; kjv<\/span> mistranslates as “cornet”). It was likely a form of the sistrum,<\/em> an Egyptian instrument.<\/p>\nPamonim<\/span> were the bells attached to the lower hem of the priest’s garment, described in Exodus 28:33-34 and 39:25-26. They were not loud but indicated the position of the high priest as he entered the sanctuary.<\/p>\nShalishim<\/span>,<\/em> often translated as sistrum<\/em> or timbrel,<\/em> is a kind of rattle. It is not clear whether this term actually refers to a musical instrument. It appears in 1 Samuel 18:6 as part of the reception of King Saul and David after the battle with the Philistines.<\/p>\nToph<\/span> or tof<\/span> was an instrument used mainly by women, but there are some indications that men might have played it as well (1 Sm 10:5; kjv<\/span> “tabret”; 2 Sm 6:5; 1 Chr 13:8). The mention of this kind of hand drum appears 15 times in the Bible. A wooden or metal hoop was covered with the skin of a ram or wild goat and was played with the hand. It is not clear whether the toph<\/span> had skin on just one side or two. Some commentators have described it as a tambourine or timbrel but there is no indication that it included jangles. The toph<\/span> was used in merrymaking and was rather loud (Ex 15:20; Ps 81:2).<\/p>\nZelzelim<\/span> or meziltayim<\/span> were cymbals. Both of these words come from the Hebrew root zala<\/span>,<\/em> meaning “to resound” or “to tingle,” and the noun forms represent the instrument known as the cymbal. Sometimes these terms are wrongly translated as “castanets.” These were the only percussion instruments included in the temple music and were always referred to in a dual form, suggesting a pair of cymbals, but played by one man. Cymbals made of metal were known to most ancient cultures. They appear for the first time in the Bible when the ark was transferred to Jerusalem (2 Sm 6:5; 1 Chr 13:8). Later they were played in the temple by the leaders of the Levitical singers (1 Chr 15:19). The function of the cymbals was less musical than liturgical, being used as signals for the singing to begin and between the sections of the psalms. Two different kinds of cymbals are mentioned in Psalm 150, but their difference is not clear, probably involving either size or material.<\/p>","summary_ro":"MUSICAL INSTRUMENTS Stringed, wind, and percussion instruments used to make music. In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in K...","summary_en":"MUSICAL INSTRUMENTS Stringed, wind, and percussion instruments used to make music. In contrast to the detailed accounts of liturgical music in the OT, the descriptions of the musical instruments themselves are rather sparse. Because of the injunction of the second commandment, interpreted by the Hebrews as discouraging pictorial representations, there are few drawings of Hebrew instruments. In addition to the instruments used in the temple, the book of Daniel lists six instruments played in K...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61305,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88931,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116557,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144183,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Celebration","title_en":"Celebration","content_ro":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","content_en":"<h3>Celebration<\/h3>\nGod welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16).<\/p>\nDavid’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar<\/span> (2 Sam 6:14, 16), pazaz<\/span> (NLT, “leaping,” 6:16), and raqad<\/span> (1 Chr 15:29, “skipping about”). All three words refer to vigorous physical expression beyond the meaning of the Hebrew term for “celebrate” used in David’s first attempt (2 Sam 6:5). Thus, in the first procession, David celebrated; in the second procession he engaged in exultant dancing and extravagant merrymaking with intensified musical expression through the addition of shouting and trumpets.<\/p>\nMusical instruments played a significant role in Temple worship. In 1 Chronicles 25:1-31, David assigned various groups to the ministry of music. Many psalms refer to playing musical instruments in praise and worship of God (see Pss 33:2-3; 57:8; 81:2; 92:1-3; 98:4-6). In Pss 149 and 150, dance and music are combined as a praise offering. Similarly, music and dancing were heard in the father’s house in the parable of the lost son (Luke 15:25), as the son’s return was truly a joyful occasion.<\/p>\nThe book of Revelation gives a picture of the eternal celebration that awaits the faithful—a celebration characterized by worship in the presence of God (Rev 4:1-11; 5:8-14; 15:1-4). This celebration is described as a wedding feast, in which the bridegroom (Christ) and the bride (his church) are joined together forever (Rev 19:9; see also Matt 22:1-14).<\/p>\nPassages for Further Study<\/strong><\/p>\nExod 5:1; 12:17; 15:20-21; 1 Sam 18:6; 2 Sam 6:1-15; 2 Chr 7:6-10; Ezra 3:10-11; Pss 30:11; 69:30; 98:4-6; 107:32; 149:1-9; 150:1-6; Isa 30:29; 54:1; Jer 30:18-19; 31:4, 13; Lam 5:14-15; Zeph 3:17; Luke 15:22-25; 1 Cor 5:8; Eph 5:18-20; Col 3:16; Rev 18:20<\/p>","summary_ro":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","summary_en":"Celebration God welcomes exuberant expressions of joy and delight from those who worship and praise him (Isa 30:29; Jer 30:19; 31:13; Zeph 3:17; Eph 5:19; Col 3:16). David’s two attempts to bring the Ark of the Covenant to Jerusalem (2 Sam 6:1-11, 12-23) were marked by celebration. Three Hebrew terms for “danced\/dancing” are found in the account of the second procession of the Ark (see also 1 Chr 15:25-29): karar (2 Sam 6:14, 16), pazaz (NLT, “leaping,” 6:16), and raqad (1 Chr 15:29, “skippin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":27399,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"New","title_en":"New","content_ro":"<h3>NEW<\/h3>\nThat which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new.<\/p>\nThat the second part of the Bible is called the New<\/em> Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others.<\/p>\nThe Expectation of the New<\/p>\nThe totality of the expectation of the new<\/em> is best expressed in Jeremiah and Ezekiel and in the reference in the Psalter to the “new song” to be given to the people to sing (e.g., Pss 33:3; 40:3; 149:1; cf., also Is 42:10). Jeremiah speaks of the day when God will make a new covenant with the house of Israel (Jer 31:31-34; cf. Ez 34:25-31; 37:26-28). In contrast with the old, this new covenant will be written upon the heart—that is, it will be internalized. Similarly Ezekiel (Ez 36:22-32) tells of the day when God, as an expression of his own holiness, will cleanse his people and will give a heart of flesh in place of the heart of stone. This will usher in the age of the Spirit and will bring about a new existence, characterized by security and freedom, in which the laws of God are carried out. The supreme feature of this new time is the new spirit within them (Ez 11:19). Joel speaks also of that day when the Spirit of God will be poured out on all flesh (Jl 2:28). Isaiah 65:17 states the promise of “new heavens and a new earth,” words that often reflect national circumstances and hopes (for example, after the exile). However, they came to take on new eschatological significance beyond the hope of the nation Israel.<\/p>\nThe Coming of the New<\/p>\nThe central proclamation of the presence of the kingdom in the world through Jesus is a declaration that the promised new age has broken into time in powerful ways. Jesus’ ministry is one of fulfillment; what has been promised by prophets has begun to take place. John the Baptist had prepared the way for the one who would bestow the promised Spirit. The giving of this Spirit is the giving of new life. Through faith in Christ, one is born anew (Jn 3:3-7). But Jesus had to die in order for this new life to be given. At the Last Supper the cup of wine Jesus shared with his disciples symbolized the blood of the new covenant (Mk 14:24).<\/p>\nThe early church expressed this significance in varying metaphors. This “newness of life” is expressed sacramentally through baptism (Rom 6:4). The eucharistic cup is the new covenant through blood (1 Cor 11:25). An extended discourse on the old and new covenants shows that by the shedding of his blood Christ has become mediator of a new covenant (Heb 9:15); by his blood he has opened up a new and living way into the Holy Place (10:19-20). Paul restates the promise of Ezekiel for a heart of flesh (2 Cor 3:3), after which he gives an account of the ministry of the new covenant in contrast to the old. The church represents the appearance of the new age in the domain of the old.<\/p>\nThe one who comes to Christ by faith is declared a new person, a new creation, for whom the old has passed away (2 Cor 5:17; Gal 6:15). Jewish-Gentile hostility disappears in the resulting “new humanity” (Eph 2:15). All other social distinctions (such as male-female, slave-free) pass away in the new humanity created afresh in Christ Jesus (Col 3:10-11).<\/p>\nThe newness of a person in Christ is the foundation for NT ethics (Eph 4:24; Col 3:12). The new commandment (Jn 13:34; 1 Jn 2:8) is not really new (1 Jn 2:7), but now has new possibility and dimension by virtue of the power and pattern of Jesus. Though this new life is a gift of God, the process<\/em> of being made new continues. Transformation by the renewing of the mind (Rom 12:2) brings realization of the will of God. Paul declares the inner man being renewed day by day (2 Cor 4:16).<\/p>\nThe Realization of the New<\/p>\nAs real as the new life of the believer may be, Scripture recognizes a tension between the new age that has come in history but is not yet fully realized. There is a projection to that time when all things are made new (Rv 21:5). With the end of the old, there is a new heaven and new earth. The new Jerusalem (v 2) “descends” as the dwelling place of God. The people of God receive a new name (3:12) as the former things pass away. To the redeemed of the Lord, a new song is given, the song of the Lamb slain from the very foundation of creation: “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” The antiphonal song returns, “To him who sits upon the throne and to the Lamb be blessing and honor and glory and might for ever and ever!” (5:12-13, rsv<\/span>).<\/p>\nSee also<\/em> Commandment, The New; Covenant, The New; Jerusalem, New; Man, Old and New; New Creation, New Creature; New Heavens and New Earth; Regeneration.<\/p>","content_en":"<h3>NEW<\/h3>\nThat which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new.<\/p>\nThat the second part of the Bible is called the New<\/em> Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others.<\/p>\nThe Expectation of the New<\/p>\nThe totality of the expectation of the new<\/em> is best expressed in Jeremiah and Ezekiel and in the reference in the Psalter to the “new song” to be given to the people to sing (e.g., Pss 33:3; 40:3; 149:1; cf., also Is 42:10). Jeremiah speaks of the day when God will make a new covenant with the house of Israel (Jer 31:31-34; cf. Ez 34:25-31; 37:26-28). In contrast with the old, this new covenant will be written upon the heart—that is, it will be internalized. Similarly Ezekiel (Ez 36:22-32) tells of the day when God, as an expression of his own holiness, will cleanse his people and will give a heart of flesh in place of the heart of stone. This will usher in the age of the Spirit and will bring about a new existence, characterized by security and freedom, in which the laws of God are carried out. The supreme feature of this new time is the new spirit within them (Ez 11:19). Joel speaks also of that day when the Spirit of God will be poured out on all flesh (Jl 2:28). Isaiah 65:17 states the promise of “new heavens and a new earth,” words that often reflect national circumstances and hopes (for example, after the exile). However, they came to take on new eschatological significance beyond the hope of the nation Israel.<\/p>\nThe Coming of the New<\/p>\nThe central proclamation of the presence of the kingdom in the world through Jesus is a declaration that the promised new age has broken into time in powerful ways. Jesus’ ministry is one of fulfillment; what has been promised by prophets has begun to take place. John the Baptist had prepared the way for the one who would bestow the promised Spirit. The giving of this Spirit is the giving of new life. Through faith in Christ, one is born anew (Jn 3:3-7). But Jesus had to die in order for this new life to be given. At the Last Supper the cup of wine Jesus shared with his disciples symbolized the blood of the new covenant (Mk 14:24).<\/p>\nThe early church expressed this significance in varying metaphors. This “newness of life” is expressed sacramentally through baptism (Rom 6:4). The eucharistic cup is the new covenant through blood (1 Cor 11:25). An extended discourse on the old and new covenants shows that by the shedding of his blood Christ has become mediator of a new covenant (Heb 9:15); by his blood he has opened up a new and living way into the Holy Place (10:19-20). Paul restates the promise of Ezekiel for a heart of flesh (2 Cor 3:3), after which he gives an account of the ministry of the new covenant in contrast to the old. The church represents the appearance of the new age in the domain of the old.<\/p>\nThe one who comes to Christ by faith is declared a new person, a new creation, for whom the old has passed away (2 Cor 5:17; Gal 6:15). Jewish-Gentile hostility disappears in the resulting “new humanity” (Eph 2:15). All other social distinctions (such as male-female, slave-free) pass away in the new humanity created afresh in Christ Jesus (Col 3:10-11).<\/p>\nThe newness of a person in Christ is the foundation for NT ethics (Eph 4:24; Col 3:12). The new commandment (Jn 13:34; 1 Jn 2:8) is not really new (1 Jn 2:7), but now has new possibility and dimension by virtue of the power and pattern of Jesus. Though this new life is a gift of God, the process<\/em> of being made new continues. Transformation by the renewing of the mind (Rom 12:2) brings realization of the will of God. Paul declares the inner man being renewed day by day (2 Cor 4:16).<\/p>\nThe Realization of the New<\/p>\nAs real as the new life of the believer may be, Scripture recognizes a tension between the new age that has come in history but is not yet fully realized. There is a projection to that time when all things are made new (Rv 21:5). With the end of the old, there is a new heaven and new earth. The new Jerusalem (v 2) “descends” as the dwelling place of God. The people of God receive a new name (3:12) as the former things pass away. To the redeemed of the Lord, a new song is given, the song of the Lamb slain from the very foundation of creation: “Worthy is the Lamb who was slain, to receive power and wealth and wisdom and might and honor and glory and blessing!” The antiphonal song returns, “To him who sits upon the throne and to the Lamb be blessing and honor and glory and might for ever and ever!” (5:12-13, rsv<\/span>).<\/p>\nSee also<\/em> Commandment, The New; Covenant, The New; Jerusalem, New; Man, Old and New; New Creation, New Creature; New Heavens and New Earth; Regeneration.<\/p>","summary_ro":"NEW That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new. That the second part of the Bible is called the New Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others. The...","summary_en":"NEW That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new. That the second part of the Bible is called the New Testament indicates how fundamental the idea of “new” is to biblical revelation. Many key theological expressions incorporate the idea: new creation (2 Cor 5:17), new birth (Jn 3:3), new man (Eph 2:15; Col 3:10), new commandment (Jn 13:34), new covenant (Jer 31:31), new life (Rom 6:4), and various others. The...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":49129,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:4","title_en":"Study Note: Psalmi 33:4","content_ro":"33:4-7<\/strong> God’s word<\/em> displays his character and his power.<\/p>","content_en":"33:4-7<\/strong> God’s word<\/em> displays his character and his power.<\/p>","summary_ro":"33:4-7 God’s word displays his character and his power.","summary_en":"33:4-7 God’s word displays his character and his power.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76755,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:4","title_en":"Study Note: Psalmi 33:4","content_ro":"33:4-7<\/strong> God’s word<\/em> displays his character and his power.<\/p>","content_en":"33:4-7<\/strong> God’s word<\/em> displays his character and his power.<\/p>","summary_ro":"33:4-7 God’s word displays his character and his power.","summary_en":"33:4-7 God’s word displays his character and his power.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104381,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:4","title_en":"Study Note: Psalmi 33:4","content_ro":"33:4-7<\/strong> God’s word<\/em> displays his character and his power.<\/p>","content_en":"33:4-7<\/strong> God’s word<\/em> displays his character and his power.<\/p>","summary_ro":"33:4-7 God’s word displays his character and his power.","summary_en":"33:4-7 God’s word displays his character and his power.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132007,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:4","title_en":"Study Note: Psalmi 33:4","content_ro":"33:4-7<\/strong> God’s word<\/em> displays his character and his power.<\/p>","content_en":"33:4-7<\/strong> God’s word<\/em> displays his character and his power.<\/p>","summary_ro":"33:4-7 God’s word displays his character and his power.","summary_en":"33:4-7 God’s word displays his character and his power.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":13518,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Genesis","title_en":"Book of Genesis","content_ro":"<h3>GENESIS, Book of<\/h3>\nFirst book of the Bible.<\/p>\nPreview<\/p>\n• Name<\/p>\n• Author<\/p>\n• Date<\/p>\n• Purpose<\/p>\n• Structure<\/p>\n• Content<\/p>\nName<\/p>\nThe name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith<\/span>,<\/em> “in the beginning.”<\/p>\nAuthor<\/p>\nThe authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\nThe rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the Lord<\/span> . . . given through Moses” (2 Chr 34:14, nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, nlt<\/span>).<\/p>\nIn the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\nOf Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\nThe liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\nThe science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\nDate<\/p>\nThe date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\nPurpose<\/p>\nGenesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\nStructure<\/p>\nThe book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\nContent<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\nThese two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\nThe statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\nThe date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\nTo accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\nAs the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\nCritical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\nChapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\nThe location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\nThe loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\nWith sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\nThe impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\nThis genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\nWith increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\nThe Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\nThe Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\nBoth the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\nNoah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\nThe building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\nAbram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\nThe call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\nFamine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\nAbram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\nThe four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\nThe Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\nGod repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\nThe Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\nIn Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\nWhen Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\nA disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\nGod tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\nSarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\nChapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\nRebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\nWhen famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\nIn Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\nJacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\nFearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\nThe meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\nGenesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\nJoseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\nChapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\nThe Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\nWhen the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\nAt this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\nIn Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\nSee also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","content_en":"<h3>GENESIS, Book of<\/h3>\nFirst book of the Bible.<\/p>\nPreview<\/p>\n• Name<\/p>\n• Author<\/p>\n• Date<\/p>\n• Purpose<\/p>\n• Structure<\/p>\n• Content<\/p>\nName<\/p>\nThe name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith<\/span>,<\/em> “in the beginning.”<\/p>\nAuthor<\/p>\nThe authorship of Genesis is closely related to the authorship of the entire Pentateuch (lit. “five-volumed,” the first five books of the Bible, which in Hebrew are called the Torah). It is clear that the Bible regards the human author of these books as Moses. On several occasions the Lord commanded Moses to write down various things: “in a book” (Ex 17:14) “write these words” (34:27). The Pentateuch reports that “Moses wrote all the words of the Lord<\/span>” (24:4); he wrote the itinerary of the exodus wanderings (Nm 33:2); “Moses wrote this law” (Dt 31:9). (Here it is not certain that all five books are meant, but it must refer to at least the greater part of Deuteronomy.) In Exodus 24:7 it is said that Moses read the Book of the Covenant, which he must have just completed.<\/p>\nThe rest of the OT bears witness to the writing of the Pentateuch by Moses. David referred to “the law of Moses” (1 Kgs 2:3). In the time of Josiah, there was found in the temple the “Book of the Law of the Lord<\/span> . . . given through Moses” (2 Chr 34:14, nlt<\/span>). Day by day Ezra read from “the Book of the Law of God” (Neh 8:18, nlt<\/span>).<\/p>\nIn the NT, Jesus refers to “the book of Moses” (Mk 12:26; Lk 20:37) and otherwise mentions the commands or statements of Moses (Mt 8:4; 19:8; Mk 7:10; cf. Lk 16:31; 24:44). The Jews also quoted from the Torah as coming from Moses, and Jesus did not contradict them.<\/p>\nOf Genesis in particular, it may be said that Moses had the opportunity and ability to write the book. He could have written it during his years in Egypt or while exiled with the Kenites. As the recognized leader of the Israelites, he would have had access to, or perhaps even custody of, the records that Jacob brought from Canaan. He was “instructed in all the wisdom of the Egyptians” (Acts 7:22) and probably could have written in several languages and in several scripts (hieroglyphic, cuneiform, Old Hebrew). Although Moses was admirably fitted for the task of writing, one must remember that he was not putting together a human composition but was writing under the inspiration of God (2 Pt 1:21). We may with confidence conclude that Moses was the human author of Genesis.<\/p>\nThe liberal view of the authorship of Genesis is that the book is an editorial composite—a view first put forward by a French physician, Jean Astruc, who suggested that the different names for God indicated different documents or sources for the writing of the book. The German higher critics expanded the view of the use of documents in the writing of Genesis and developed it into the Graf-Wellhausen-Kuenen, or Documentary, Hypothesis, which may also be called the JEDP theory of the authorship of the book. This view holds that there were four basic documents: (1) J, which uses the name YHWH (Jehovah or Yahweh) for God, dates from about the ninth century BC<\/span> and comes from Judah; (2) E uses the name Elohim, dates from the eighth century, and comes from the northern kingdom; (3) D is Deuteronomy and is supposed to come from the time of Josiah, about 621 BC<\/span>; and (4) P is the priestly element, which deals with matters of the priesthood and ritual, dating to the fifth century BC<\/span> or later. Some may date portions of Genesis as late as the Hellenistic period. According to this theory, the various documents were blended together by editors, so that there was a JE, JED, and so on.<\/p>\nThe science of archaeology discredited many of the extreme postulations of these critics, and the work of W. F. Albright and his followers did much to restore confidence in the historicity of Genesis. Within the last several decades, the patriarchal narratives and the account of Joseph have again come under strong attack, but these views are extreme, and much of the evidence adduced by Albright and earlier scholars like R. D. Wilson, W. H. Green, and others still has validity.<\/p>\nDate<\/p>\nThe date of the book is also a matter of debate. Even among those who accept Mosaic authorship there is debate as to when Moses lived. Based on the biblical data, Moses should have lived in the 15th century BC<\/span> (cf. Jgs 11:26; 1 Kgs 6:1), but many scholars incline toward a 13th-century date. As outlined above, the liberal view of the date of Genesis would be from the ninth to the fifth centuries BC<\/span>, with the final editing coming around the fifth century or perhaps even later.<\/p>\nPurpose<\/p>\nGenesis sketches the origin of many things: the universe, the earth, plants, animals, and mankind. It gives the beginnings of human institutions, professions, and crafts. It describes the origin of sin and death, and illustrates the insidious working of Satan in human life. Above all, Genesis relates the beginning of the history of redemption with the announcement of a Redeemer who was to come (Gn 3:15). It names the early progenitors in the lineage of the Messiah and the beginning of the Hebrew people through whom the Bible and the Savior came. Genesis also gives a selective history of people and events as viewed from the perspective of the purposes of God.<\/p>\nStructure<\/p>\nThe book is divided into 11 parts of uneven length, each set off by the expression “these are the generations [descendants, history] of” (2:4; 5:1; 6:9; 10:1; 11:10, 27; 25:12, 19; 36:1; 37:2). Only three times does the formula coincide with the first verse of a chapter. Usually called a heading or superscription, the expression serves as a kind of link between what precedes and what follows.<\/p>\n\nContent<\/p>\n<h5>The Creation (1:1–2:25)<\/h5>\nThese two chapters have been a scientific-theological battleground for many years, as researchers and students have tried to probe the origins of the universe and of life. Much of the evidence is not subject to scientific scrutiny, for science by definition requires that the evidence must be reproducible by experiment.<\/p>\nThe statement of Genesis 1:1 remains the grandest, most precise, and most accurate statement of origins: “In the beginning God created the heavens and the earth.” He did this ex nihilo<\/em> (“out of nothing”) by his word (Heb 11:3); he spoke the word of command and it was done (Gn 1:3, 6, 9, 11, 14, 20; Ps 33:6, 9).<\/p>\nThe date of the beginning is unknown. Uniformitarian cosmogonists (students of the origins of the universe who believe that natural events have always followed a uniform pattern; cf. 2 Pt 3:3-7) have speculated that the beginning of the universe was billions of years ago. But some creationists posit a world thousands of years old.<\/p>\nTo accommodate geological ages and the existence of extinct animals, some interpreters have proposed a gap between Genesis 1:1 and 1:2, with Genesis 1:2–2:3 representing a second or new creation. But this is conjecture. So is the idea that each day represents a geological age.<\/p>\nAs the text stands, there is a correlation between the first three days and the second three days. Day one saw the creation of light; day four, the light bearers. Day two was the time of the creation of the firmament (better, “expanse”), which divided the waters; day five, birds and swarming water creatures. On day three, God made the dry land and plants; on day six he created the land animals and man. He made man in the image of God (Gn 1:26), “a little less than God” (Ps 8:5), and gave him dominion over the earth. He made everything “according to their kinds,” so that each kind is distinct and unique. The perfection of his work is affirmed in that “God saw that it was good” (Gn 1:4, 10, 12, 18, 21; “very good,” v 31). The seventh day was a time of cessation from the activity of creating and served as a type for mankind’s day of rest (2:1-3).<\/p>\nCritical scholarship eyes 2:4-25 as a doublet in conflict with Genesis 1:1–2:3. To conservative scholars, the second chapter is the same account from a different perspective. Chapter 1 gives the Creation from the standpoint of sequence; chapter 2 shows it in view of the centrality of mankind in God’s creative work.<\/p>\nChapter 2 gives details of the creation of man of “dust from the ground” (v 7) and woman from a rib of the man (vv 21-22). She was created to be “a companion who will help him” (vv 18-20). They were created as mature adults, with the gift of speech and with great intelligence. Adam had imagination and vocabulary sufficient for naming all of the animal species (v 19).<\/p>\nThe location of the Garden of Eden is given (vv 10-14). Two of the four rivers, the Tigris and the Euphrates, can be identified with certainty. So man lived in this beautiful garden in the bliss of innocence.<\/p>\n<h5>The History of Humankind from Eden to Babel (3:1–11:26)<\/h5>\n<h6>The Fall<\/h6>\nThe loss of Eden and the break in fellowship with God is the saddest chapter in human history. The serpent, the devil, approached Eve with the same philosophy he always uses: doubt of God’s word (Gn 3:1), denial of death (v 4), and the suggestion of equality with God (v 5). He gained access to her will by deceiving her with the promise that the fruit would make her as wise as God is (Gn 3:5; cf. 1 Jn 2:16). Eve was deceived, but when she offered the fruit to Adam, he took it willingly, knowing what he was doing (Gn 3:6; cf. 1 Tm 2:14). Later, he tried to blame God for giving him the wife who gave him the fruit (Gn 3:12). Fellowship with God was broken (v 8), yet God came seeking Adam and found him.<\/p>\nWith sin came judgment, and the Lord pronounced righteous judgment on the serpent, the woman, and the man. The earth was also “subjected to frustration” and now groans as it awaits renewal (Rom 8:21-22). God gave hope to man and a promise of a Redeemer (Gn 3:15), who was to bruise the serpent’s head. Adam and Eve were forced out of the Garden, and it was made inaccessible to them.<\/p>\nThe impatience of humankind is shown in Eve’s expectation that her son Cain was the promised Deliverer. Instead, he developed a wrong-hearted attitude toward God and became so jealous of his younger brother that he murdered him. Apprehended by God and confronted with his crime, Cain showed only self-pity and went east from Eden, where he built a city (4:1-16). Chapter 4 closes with another contrast: the brazen Lamech, who called for vengeance, while others began to call upon the name of the Lord.<\/p>\n<h6>The Generations of Adam<\/h6>\nThis genealogical table (5:1-32) brings humankind to the time of Noah and the Flood. The longevity of the antediluvian patriarchs seems very striking to us, but one must remember that the earth had not yet been subjected to pollution and that the effects of sin on the human race were still nominal. The refrain “and he died” reminds us of man’s mortality. For Enoch, however, there was something better: “He enjoyed a close relationship with God throughout his life. Then, suddenly, he disappeared because God took him” (5:24, nlt<\/span>).<\/p>\n<h6>The Flood<\/h6>\nWith increased population came an eruption of sin (6:1-5). As men multiplied, so did their corruption. The universal condemnation of verse 5 shows a world ripe for judgment. Noah, however, “found favor with the Lord<\/span>,” for he was a righteous and blameless man who walked with God (6:8-9).<\/p>\nThe Lord planned to annihilate the human race, but he determined to save Noah and his family. Intending to flood the earth, God instructed Noah to build an ark. Noah was directed to take animals aboard the ark, two by two, male and female, for the preservation of each species. When all was in readiness, the Flood came: “the underground waters burst forth on the earth, and the rain fell in mighty torrents from the sky” (7:11, nlt<\/span>). It rained for 40 days and 40 nights. The highest mountains were covered, and life outside the ark perished. “But God remembered Noah” and sent a wind to evaporate the waters (8:1). Eventually the ark came to rest on the mountains of Ararat (v 4). Noah made a sacrifice to the Lord, and the Lord determined that he would never again bring such destruction upon the earth.<\/p>\nThe Flood is another of God’s acts that has been much debated. Many have argued for a local flood, which affected only part of Mesopotamia. Archaeologists have pointed to various flood strata in the excavation of Mesopotamian city-mounds as evidence for the account of the flood and have cited the various flood stories from that area as the source of the Genesis record. The epic of Gilgamesh gives an interesting tale of this hero, who went on a mission to visit Utnapishtim, the cuneiform Noah, in quest of eternal life. The flood story told by Utnapishtim has many parallels to Genesis, but there are greater contrasts, which demonstrate that the Bible preserves the true account.<\/p>\nBoth the Genesis account and the references to it in the NT (cf. 2 Pt 3:6) favor the view that the deluge was not a minor episode in the Tigris-Euphrates area but was an unprecedented worldwide catastrophe. Christian geologists affirm that the Flood had far-reaching effects on the earth itself. Flood stories are almost universally known, lending support to the conclusion that the Flood covered the whole earth. Following the Flood, God blessed Noah and his sons, Ham, Shem, and Japheth. God made a covenant with Noah, promising that he would never again send a worldwide flood. As a sign of this, he established the rainbow.<\/p>\nNoah was the first tiller of the soil, and he planted a vineyard (9:20). Noah became drunk from wine he made and lay uncovered in his tent. Ham saw him and reported this to his brothers, who discreetly covered him. Ham and his son Canaan were cursed; Shem and Japheth were blessed.<\/p>\n<h6>The History of the Nations<\/h6>\n“This is the history of the families of Shem, Ham, and Japheth, the three sons of Noah. Many children were born to them after the Flood” (10:1, nlt<\/span>). This chapter lists the descendants of Noah’s three sons, in the order of Japheth (vv 2-5), Ham (vv 6-20), and Shem (vv 21-31). Many of the names of their descendants are preserved in tribes and nations of the world.<\/p>\n<h6>The Tower of Babel<\/h6>\nThe building of the Tower of Babel (“Gate of God”) illustrates man’s perversity and his tendency to want independence from God. The desire of man to displace God follows the fateful example of Lucifer and is a basic tenet of many cults. God thwarted the designs of the builders of Babel by confusing their languages, so that the project came to a halt (11:1-9). The site of this tower is not known with certainty. Some associate it with Birs Nimrud, not far from the ruins of the city of Babylon. Genesis 11:10-25 picks up the line of Shem and carries it down to Terah, the father of Abram.<\/p>\n<h5>The History of Abraham (11:27–25:10) and Isaac (21:1–28:5)<\/h5>\nAbram came from Ur of the Chaldees, a prosperous city. The city had an imposing ziggurat (temple-tower), with many temples, storehouses, and residences. Abram and Sarai, his half sister and wife, went with his father to Haran in Syria, which like Ur was a center of the worship of the moon god, Sin (or Annar).<\/p>\n<h6>Abram’s Call<\/h6>\nThe call of God came to Abram directing him to leave his relatives and move to a land that the Lord would show him (12:1; cf. Acts 7:2-3). Abram obeyed. At the age of 75, he, Sarai, and his nephew Lot left Haran and went to Shechem, where the Lord appeared to him and promised that land to his descendants.<\/p>\nFamine drove Abram down to Egypt (Gn 12:10-20). Because of Sarai’s beauty, he feared that someone might kill him to get her, so he passed her off as his sister. She was taken into the pharaoh’s harem. When the Lord plagued Pharaoh because of this, Abram’s lie was discovered and Sarai was returned to him.<\/p>\n<h6>Abram and Lot<\/h6>\nAbram and Lot returned to Canaan, where strife broke out between Abram’s herdsmen and those of Lot. Abram suggested that they should separate, and he gave Lot the choice of territory. Lot chose the well-watered Jordan Valley and the cities of the plain, Sodom and Gomorrah (ch 13).<\/p>\n<h6>The Invasion of the Four Kings from the East<\/h6>\nThe four kings who invaded along the King’s Highway in Transjordan cannot be identified with certainty. Those kings were successful in their attack against the five cities of the plain, and they moved off with much booty and many captives, including Lot. Abram took 318 retainers, born in his household, and set off after them. By surprise attack, Abram recovered both Lot and the loot. On his return he was met by Melchizedek, king of Jerusalem, to whom Abram paid tithes (ch 14).<\/p>\n<h6>The Covenant<\/h6>\nThe Lord promised Abram a son as heir, and in an impressive nighttime ceremony, God made a covenant with Abram and promised him the land from the River of Egypt (Wadi el Arish) to the Euphrates (ch 15). Because of her own barrenness, Sarai gave her Egyptian maid, Hagar, to Abram. Hagar gave birth to Ishmael, the progenitor of the Arab peoples. When trouble arose between the women, Sarai sent Hagar away, which was her right according to Near Eastern customs (as illustrated by the Nuzi tablets). God showed mercy to Hagar and promised that she would have a great posterity (ch 16).<\/p>\nGod repeated his promise to Abram concerning his descendants and changed the names of Abram (“exalted father”) and Sarai to Abraham (“father of many”) and Sarah (“princess”). A covenant sign of circumcision was given to Abraham (ch 17). This operation had already been practiced among the Egyptians for several centuries.<\/p>\n<h6>The Destruction of the Cities of the Plain<\/h6>\nThe Lord and two angels appeared to Abraham and announced the birth of the promised heir within a year, as well as proclaimed the impending destruction of Sodom and Gomorrah, concerning which Abraham bargained with God (18:22-33). Lot and his immediate family were rescued from Sodom, and the cities were destroyed by God with brimstone and fire (19:24-25). Lot’s two daughters, wishing to preserve their family line, got their father drunk and had sexual relations with him. Moab and Ammon, enemies of Israel in later times, were the result.<\/p>\nIn Genesis 20:1-18, Abraham again represented Sarah as his sister and got into trouble with Abimelech, king of Gerar.<\/p>\n<h6>Isaac<\/h6>\nWhen Isaac was born (21:1-3), trouble again broke out between Sarah and Hagar. Hagar was driven out a second time, and once more was befriended by the Lord.<\/p>\nA disagreement arose between Abraham and Abimelech concerning a well, but they made a covenant of peace at Beersheba (21:25-34).<\/p>\nGod tested Abraham’s faith by asking him to sacrifice Isaac on Mt Moriah, which probably is the same site David later bought from Araunah the Jebusite (2 Sm 24:16-25), the place where the temple was to stand. As Abraham was about to use the knife, God called to him and showed him a ram caught in a thicket. Isaac was freed and the animal was sacrificed in his stead.<\/p>\nSarah died at Hebron, and Abraham purchased the cave of Machpelah as a burial place from Ephron the Hittite (ch 23), in a transaction typical of Near Eastern business dealings. To find a wife for Isaac, Abraham sent his servant Eliezer back to the area of Haran, and the Lord directed Eliezer to Rebekah (ch 24).<\/p>\nChapter 25 records the marriage of Abraham to Keturah, who bore him a number of children. Abraham died at the age of 175 years and was buried in the cave of Machpelah by his two sons, Isaac and Ishmael.<\/p>\n<h5>The History of Jacob and Esau (25:19–37:1)<\/h5>\nRebekah gave birth to twin sons, Esau and Jacob. When the boys were grown, Esau sold his birthright to Jacob for a meal of red pottage (25:27-34).<\/p>\nWhen famine came to the land, Isaac went to Gerar, as his father had done (ch 20), and repeated his father’s lie by calling his wife his sister (26:1-11). Trouble arose with the Philistines over wells, but Isaac was a peaceable man and preferred digging new wells rather than fighting over old ones (vv 17-33).<\/p>\nIn Isaac’s old age, when his sight had failed, Rebekah connived with Jacob to trick Isaac into giving to Jacob the blessing of the firstborn, which was rightfully Esau’s. This oral blessing had legal validity and was irrevocable, according to the ancient Nuzi tablets. Fearing for Jacob’s life at the hands of Esau, Rebekah arranged to send Jacob to Haran to find a wife from among her own people. At Bethel, God appeared to Jacob in a dream of a ladder leading up to heaven; God renewed with Jacob the promise made to Abraham and Isaac (28:10-22).<\/p>\nJacob reached Haran, found his uncle Laban, and was employed by him (ch 29). His wages for seven years of labor were to be Laban’s younger daughter, Rachel, as his wife. But Laban substituted Leah, so that Jacob had to work another seven years for Rachel. The Lord prospered Jacob, but he continually had difficulties with Laban. The Lord directed Jacob back to Canaan (31:3), so he left secretly with his wives, children, and property. Laban pursued them because his household gods were missing (possession of these “gods” made the holder heir to the owner’s estate, according to Nuzi custom). Rachel had taken them but successfully concealed them from her father, and Laban went back to Haran.<\/p>\nFearing a meeting with Esau as they passed through Edom, Jacob sent gifts to his brother and divided his own party into two camps for security. On this return journey, Jacob had an unexpected wrestling bout with the Angel of the Lord, and he was left with a limp and a new name, Israel (ch 32).<\/p>\nThe meeting with Esau was friendly, and Jacob went on to Shechem (ch 33), where his sons killed the male Shechemites because of the rape of their sister Dinah (ch 34). God told Jacob to go to Bethel and build an altar to the Lord. All idols of foreign gods were buried (35:1-4). At Bethel, God reaffirmed his promise of a posterity and the land (vv 9-15). Rachel died on the way to Bethlehem, while giving birth to Benjamin, Jacob’s 12th and last son. Isaac died at Hebron at age 180 and was buried in the cave of Machpelah by Esau and Jacob.<\/p>\nGenesis 36 records “the generations of Esau” (v 1). Here Esau is also named Edom (“Red”; cf. 25:30).<\/p>\n<h5>The History of Joseph (37:2–50:26)<\/h5>\nJoseph was Jacob’s favorite son and thus incurred the jealousy of his brothers. This was heightened by Joseph’s dreams of lordship over them. Their resentment of Joseph came to a climax when Jacob gave Joseph a beautiful coat. The brothers determined to kill Joseph, but they compromised by selling him to a caravan of merchants, who took him to Egypt and sold him as a slave to Potiphar, an Egyptian captain of the guard (37:36; 39:1).<\/p>\nChapter 38 relates a historic case of levirate marriage. Judah failed to give his widowed daughter-in-law to his third son. She deceived him into fathering twin sons and forced him to acknowledge his faults. The elder son, Perez, is named in Luke’s genealogy of Jesus (Lk 3:33).<\/p>\nThe Lord blessed Joseph, who soon was put in charge of Potiphar’s household (Gn 39). The young man attracted the attention of Potiphar’s wife, who, after many attempts to seduce him, at last accused him of attempted rape. Sentenced on this charge, Joseph met with favor in prison, where he had opportunity to interpret dreams for two of the pharaoh’s servants (ch 40). When the king had dreams that his magicians and wise men could not interpret, Joseph was summoned from jail. Joseph told Pharaoh that the dreams meant seven years of plenty, followed by seven years of famine. Joseph was then exalted to the office of vizier, or prime minister, second only to the king, and put in charge of the administration of the land (41:37-44).<\/p>\nWhen the famine came to Palestine, Jacob sent his sons to Egypt to purchase grain. Joseph recognized his brothers but did not reveal his identity to them. Joseph put them to the test by accusing them of being spies (42:9), by keeping one of the brothers (Simeon) hostage (v 19), and by demanding that if they came to Egypt again, they must bring their youngest brother with them (42:20; 43:3). The famine became so severe in Canaan (43:1) that Jacob at last allowed Benjamin to go with his brothers to Egypt. The brothers were again set up by Joseph, who had his silver cup put into Benjamin’s grain sack and then had him apprehended as a thief (ch 44).<\/p>\nAt this point Joseph revealed his identity to his brothers (45:4-15) and there was much rejoicing. Joseph pointed out that it was God who had sent him to Egypt (vv 7-8), in order to preserve the lives of all the family. Jacob was then sent for (46:1), and Joseph met him in the land of Goshen (46:28-29). The Israelites were assigned land in the region of Goshen, where they prospered (47:27).<\/p>\nIn Jacob’s final illness, Joseph brought his two sons, Manasseh and Ephraim, to his father for his blessing. Jacob gave the primary blessing to the second-born, Ephraim (48:13-20). Jacob blessed each of his own sons and then died at the age of at least 130 years. Joseph arranged for Jacob’s body to be prepared for burial according to Egyptian custom (50:2-3). After the burial of their father in the cave of Machpelah at Hebron, Joseph’s brothers worried about vengeance, but Joseph declared, “As far as I am concerned, God turned into good what you meant for evil. He brought me to the high position I have today so I could save the lives of many people” (v 20, nlt<\/span>). Joseph died at age 110 with the prophetic request that when the Israelites went up from Egypt they would take his bones with them (50:25; cf. Ex 13:19; Jos 24:32).<\/p>\nSee also<\/em> Abraham; Adam (Person); Covenant; Creation; Eve; Fall of Man; Flood, The; Isaac; Jacob #1; Joseph #1; Nations; Noah #1; Patriarchs, Period of the.<\/p>","summary_ro":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","summary_en":"GENESIS, Book of First book of the Bible. Preview • Name • Author • Date • Purpose • Structure • Content Name The name Genesis comes into English as a transliteration of the Greek word meaning “origin” or “beginning.” This name was given to the book in the Greek translation of the Hebrew Scriptures, known as the Septuagint. Genesis reflects both the content of the book and the Hebrew name for it, which is taken from its first word, bere’shith, “in the beginning.” Author The authorship of Gene...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14272,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Names of God","title_en":"Names of God","content_ro":"<h3>GOD, Names of<\/h3>\nGod’s self-identifications expressing various aspects of his being.<\/p>\nPreview<\/p>\n• The Biblical Idea of Name<\/p>\n• The Names of God in the Old Testament<\/p>\n• The Names of God in the New Testament<\/p>\nThe Biblical Idea of Name<\/p>\nIn the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\nIn the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (<\/em>onoma<\/span>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\nWith regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\nThe Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\nThe name ’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term ’el<\/span> has a number of possible meanings. The root is thought by some to be ’ul<\/span>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is ’alah<\/span>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as ’alah<\/span>,<\/em> as the strong one, is to be feared. Still others suggest the preposition ’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word ’alim<\/span>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. ’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). ’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that ’Elohim<\/span> is the plural form of ’El<\/span>,<\/em> but it seems more likely that it is a plural of ’Eloah<\/span>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\nThe plural form, ’Elohim<\/span>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning ’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name ’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God (<\/em>’Elohim<\/span>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which ’Elohim<\/span> appears 26 times.)<\/p>\nSome scholars point to the use of ’Elohim<\/span> when God spoke to Abraham and said he would be ’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, ’<\/span>Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\nThe name ’<\/span>Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [’<\/span>Eloah<\/span>], but the Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name ’<\/span>Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\nAnother closely related name is ’Elah<\/span>,<\/em> found in Ezra and Daniel. Some think ’Elah<\/span> is a Chaldee or Aramaic form of ’Eloah<\/span>.<\/em> Its root is said to be ’alah<\/span>,<\/em> which means “to fear” or “to be perplexed.” God as ’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\nThree other names of God include the term ’El<\/span>:<\/em><\/p>\n’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads ’Elohim ‘Elyon<\/span>.<\/em> It is believed that the term ‘Elyon<\/span> is derived from the verb ‘alah<\/span>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term ‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term ‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form (<\/em>Shaddai<\/span>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term Shaddai<\/span>.<\/em> Some have begun with shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of shad<\/span> (<\/em>shadah<\/span>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which ’El Shaddai<\/span> appears; nor is shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that Shaddai<\/span> is a composite term of sha<\/span> (“the one who”) and dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that Shaddai<\/span> is derived from the verb shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between shadad<\/span> and Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as ’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates ’El Shaddai<\/span> as Pantokrator<\/span>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term ‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from ‘olam<\/span> (everlasting) to ‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. ‘Olam<\/span>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, ‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of ’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n’El Gibbor<\/span> is a name that speaks of God’s power and might. Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. ’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\nYahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with ’Elohim<\/span>.<\/em> Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as Yah<\/span> and Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\nThe exact meaning of the name Yahweh<\/span> is difficult to determine. Some have sought the root in the verb hayah<\/span> (“to be”) or in an ancient form of that same verb, hawah<\/span>.<\/em> There is no agreement as to whether the qal<\/span> or hiphil<\/span> form of the verb should be considered as the root. Those who opt for the hiphil<\/span> form read Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\nTranslators of the OT have not agreed upon the correct translation of the name Yahweh<\/span>.<\/em> Since it is translated into the Greek as kurios<\/span>,<\/em> which means “Lord,” many have rendered Yahweh<\/span> as “Lord<\/span>.” But ’Adonai<\/span>,<\/em> which is best rendered “Lord,” appears with Yahweh<\/span> in various instances. The kjv<\/span>, for example, translates Yahweh<\/span> as “God,” and ’Adonai<\/span> as “Lord.” Some modern translators have chosen to use Yahweh<\/span> (see jb<\/span> and njb<\/span>). The name Jehovah, as used in the asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either ’Elohim<\/span> or ’Adonai<\/span> for Yahweh<\/span>.<\/em> From this, the practice of adding the vowels of ’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\nThe interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am Yahweh<\/span>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as ’<\/span>El Shaddai<\/span>,<\/em> but by my name Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as Yahweh<\/span>.<\/em> They knew him as ’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as Yahweh<\/span>.<\/em> In other words, God had always been Yahweh<\/span>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\nThis name Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O Yahweh<\/span>” (Gn 49:18).<\/p>\nYahweh<\/span>,<\/em> then, is the name par excellence of Israel’s God. As Yahweh<\/span>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\nIn view of the richness of the name Yahweh<\/span>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\nYahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb saba<\/span>’<\/span>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\nThe compound name Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\nSeveral other compound names occur infrequently:<\/p>\nYahweh-Nissi<\/span> (nissi<\/span>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\nYahweh-Rapha<\/span> (rapha’<\/span>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\nYahweh-Rohi<\/span> (ro‘i<\/span>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\nYahweh-Jireh<\/span> (yir’eh<\/span>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. Yahweh-Shalom<\/span> (shalom<\/span>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\nYahweh<\/span> appears with a few forms of the term tsadaq<\/span>,<\/em> “righteousness.” Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\nThe word ’adan<\/span>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun ’adon<\/span>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. ’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. ’Adonai<\/span>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. ’Adonai<\/span>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\nIn the OT the names of God appear in various combinations. For example ’Elohim-Yahweh<\/span>,<\/em> ’Elohim-Yahweh-’Adonai<\/span>,<\/em> and ’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and ’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\nThe personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\nThe term ’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\nIn the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\nIsaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\nThe term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\nThe messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\nThe name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\nThe Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\nTheos<\/span> is the NT equivalent of the OT names ’El<\/span>and ’Elohim<\/span>;<\/em> ‘Elyon<\/span> appears in the NT as Hupsistos<\/span>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). Pantokrator<\/span> (‘El Shaddai<\/span>) appears with Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with Theos<\/span>.<\/em> The name Theos<\/span> appears over 1,000 times in the NT.<\/p>\nKurios<\/span>,<\/em> “Lord,” is used to express the OT names Yahweh<\/span> and ‘Adonai<\/span> in the Septuagint, and the NT follows it. Kurios<\/span> means “power,” so the meaning is not the same as with Yahweh<\/span>;<\/em> yet the NT does give Kurios<\/span> the full weight of meaning that the OT gave to Yahweh<\/span>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\nDespotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\nIn the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\nSee also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","content_en":"<h3>GOD, Names of<\/h3>\nGod’s self-identifications expressing various aspects of his being.<\/p>\nPreview<\/p>\n• The Biblical Idea of Name<\/p>\n• The Names of God in the Old Testament<\/p>\n• The Names of God in the New Testament<\/p>\nThe Biblical Idea of Name<\/p>\nIn the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\nIn the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (<\/em>onoma<\/span>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\nWith regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\nThe Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\nThe name ’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term ’el<\/span> has a number of possible meanings. The root is thought by some to be ’ul<\/span>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is ’alah<\/span>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as ’alah<\/span>,<\/em> as the strong one, is to be feared. Still others suggest the preposition ’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word ’alim<\/span>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. ’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). ’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that ’Elohim<\/span> is the plural form of ’El<\/span>,<\/em> but it seems more likely that it is a plural of ’Eloah<\/span>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\nThe plural form, ’Elohim<\/span>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning ’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name ’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God (<\/em>’Elohim<\/span>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which ’Elohim<\/span> appears 26 times.)<\/p>\nSome scholars point to the use of ’Elohim<\/span> when God spoke to Abraham and said he would be ’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, ’<\/span>Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\nThe name ’<\/span>Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [’<\/span>Eloah<\/span>], but the Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name ’<\/span>Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\nAnother closely related name is ’Elah<\/span>,<\/em> found in Ezra and Daniel. Some think ’Elah<\/span> is a Chaldee or Aramaic form of ’Eloah<\/span>.<\/em> Its root is said to be ’alah<\/span>,<\/em> which means “to fear” or “to be perplexed.” God as ’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\nThree other names of God include the term ’El<\/span>:<\/em><\/p>\n’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads ’Elohim ‘Elyon<\/span>.<\/em> It is believed that the term ‘Elyon<\/span> is derived from the verb ‘alah<\/span>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term ‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term ‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form (<\/em>Shaddai<\/span>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term Shaddai<\/span>.<\/em> Some have begun with shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of shad<\/span> (<\/em>shadah<\/span>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which ’El Shaddai<\/span> appears; nor is shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that Shaddai<\/span> is a composite term of sha<\/span> (“the one who”) and dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that Shaddai<\/span> is derived from the verb shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between shadad<\/span> and Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as ’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates ’El Shaddai<\/span> as Pantokrator<\/span>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term ‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from ‘olam<\/span> (everlasting) to ‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. ‘Olam<\/span>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, ‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of ’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n’El Gibbor<\/span> is a name that speaks of God’s power and might. Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. ’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\nYahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with ’Elohim<\/span>.<\/em> Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as Yah<\/span> and Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\nThe exact meaning of the name Yahweh<\/span> is difficult to determine. Some have sought the root in the verb hayah<\/span> (“to be”) or in an ancient form of that same verb, hawah<\/span>.<\/em> There is no agreement as to whether the qal<\/span> or hiphil<\/span> form of the verb should be considered as the root. Those who opt for the hiphil<\/span> form read Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\nTranslators of the OT have not agreed upon the correct translation of the name Yahweh<\/span>.<\/em> Since it is translated into the Greek as kurios<\/span>,<\/em> which means “Lord,” many have rendered Yahweh<\/span> as “Lord<\/span>.” But ’Adonai<\/span>,<\/em> which is best rendered “Lord,” appears with Yahweh<\/span> in various instances. The kjv<\/span>, for example, translates Yahweh<\/span> as “God,” and ’Adonai<\/span> as “Lord.” Some modern translators have chosen to use Yahweh<\/span> (see jb<\/span> and njb<\/span>). The name Jehovah, as used in the asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either ’Elohim<\/span> or ’Adonai<\/span> for Yahweh<\/span>.<\/em> From this, the practice of adding the vowels of ’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\nThe interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am Yahweh<\/span>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as ’<\/span>El Shaddai<\/span>,<\/em> but by my name Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as Yahweh<\/span>.<\/em> They knew him as ’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as Yahweh<\/span>.<\/em> In other words, God had always been Yahweh<\/span>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\nThis name Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O Yahweh<\/span>” (Gn 49:18).<\/p>\nYahweh<\/span>,<\/em> then, is the name par excellence of Israel’s God. As Yahweh<\/span>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\nIn view of the richness of the name Yahweh<\/span>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\nYahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb saba<\/span>’<\/span>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\nThe compound name Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\nSeveral other compound names occur infrequently:<\/p>\nYahweh-Nissi<\/span> (nissi<\/span>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\nYahweh-Rapha<\/span> (rapha’<\/span>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\nYahweh-Rohi<\/span> (ro‘i<\/span>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\nYahweh-Jireh<\/span> (yir’eh<\/span>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. Yahweh-Shalom<\/span> (shalom<\/span>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\nYahweh<\/span> appears with a few forms of the term tsadaq<\/span>,<\/em> “righteousness.” Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\nThe word ’adan<\/span>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun ’adon<\/span>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. ’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. ’Adonai<\/span>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. ’Adonai<\/span>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\nIn the OT the names of God appear in various combinations. For example ’Elohim-Yahweh<\/span>,<\/em> ’Elohim-Yahweh-’Adonai<\/span>,<\/em> and ’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and ’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\nThe personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\nThe term ’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\nIn the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\nIsaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\nThe term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\nThe messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\nThe name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\nThe Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\nTheos<\/span> is the NT equivalent of the OT names ’El<\/span>and ’Elohim<\/span>;<\/em> ‘Elyon<\/span> appears in the NT as Hupsistos<\/span>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). Pantokrator<\/span> (‘El Shaddai<\/span>) appears with Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with Theos<\/span>.<\/em> The name Theos<\/span> appears over 1,000 times in the NT.<\/p>\nKurios<\/span>,<\/em> “Lord,” is used to express the OT names Yahweh<\/span> and ‘Adonai<\/span> in the Septuagint, and the NT follows it. Kurios<\/span> means “power,” so the meaning is not the same as with Yahweh<\/span>;<\/em> yet the NT does give Kurios<\/span> the full weight of meaning that the OT gave to Yahweh<\/span>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\nDespotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\nIn the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\nSee also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","summary_ro":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","summary_en":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14743,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gratitude","title_en":"Gratitude","content_ro":"<h3>GRATITUDE<\/h3>\nNatural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God.<\/p>\nIn the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him for the magnificence of the universe (Pss 19:1-4; 33:6-9; 104:1-24). When they received good news, they thanked God for his goodness and great deeds (1 Chr 16:8-12). When they received bad news, they also gave thanks, trusting that he was a just God (Jb 1:21).<\/p>\nThese same sentiments are found in later Jewish writings such as the Talmud. The people of Israel thanked God for his faithfulness to covenant promises: (1) for deliverance from enemies (Pss 18:17; 30:1; 44:1-8) and from death (Ps 30:8-12; Is 38:18-20; (2) for forgiveness of sin (Pss 32:5; 99:8; 103:3; Is 12:1); (3) for answers to prayer (Pss 28:6; 66:19); (4) for compassion toward the afflicted and oppressed (Pss 34:2; 72:12); (5) for executing justice (Dt 32:4; Ps 99:4); and (6) for continuing guidance (Ps 32:8; Is 30:20-21).<\/p>\nGratitude was such a vital part of Israel’s religion that it pervaded most ceremonies and customs. Thank offerings acknowledged blessings from God (Lv 7:12-13; 22:29; Ps 50:14). Shouts of joy (Ps 42:4), songs of praise (Pss 145:7; 149:1), and music and dance (Ps 150:3-5) all added to the spirit of thanksgiving in worship. Feasts and festivals were celebrated in remembrance of God’s steadfast love throughout their history (Dt 16:9-15; 2 Chr 30:21-22). King David appointed Levitical priests to offer God thanks (1 Chr 16:4). This custom was carried on by the kings Solomon (2 Chr 5:12-13) and Hezekiah (2 Chr 31:2) and by those who returned from the exile (Neh 11:17; 12:24, 27).<\/p>\nIn the NT, the object of thanksgiving is the love of God expressed in the redemptive work of Christ. The apostle Paul thanked God for that gift of grace (1 Cor 1:4; 2 Cor 9:15) and the ability to preach the gospel (2 Cor 2:14; 1 Tm 1:12). Paul thankfully participated in the spiritual gifts (1 Cor 14:18). Gratitude for love and faith among believers pervades his letters (Rom 6:17; Eph 1:15-16; Phil 1:3-5; Col 1:3-4; 1 Thes 1:2-3).<\/p>\nBecause the expression of gratitude is tied so closely to the response of faith, Paul encouraged believers to give thanks in all things (Rom 14:6; 1 Thes 5:18). He commanded Christians to pray with thanksgiving (Phil 4:6; Col 4:2) in the name of Christ, who has made all thanksgiving possible (Eph 5:20). In his teaching on how to celebrate the Lord’s Supper, Paul specified that Christians should give thanks, just as the Lord “had given thanks” (1 Cor 11:24).<\/p>","content_en":"<h3>GRATITUDE<\/h3>\nNatural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God.<\/p>\nIn the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him for the magnificence of the universe (Pss 19:1-4; 33:6-9; 104:1-24). When they received good news, they thanked God for his goodness and great deeds (1 Chr 16:8-12). When they received bad news, they also gave thanks, trusting that he was a just God (Jb 1:21).<\/p>\nThese same sentiments are found in later Jewish writings such as the Talmud. The people of Israel thanked God for his faithfulness to covenant promises: (1) for deliverance from enemies (Pss 18:17; 30:1; 44:1-8) and from death (Ps 30:8-12; Is 38:18-20; (2) for forgiveness of sin (Pss 32:5; 99:8; 103:3; Is 12:1); (3) for answers to prayer (Pss 28:6; 66:19); (4) for compassion toward the afflicted and oppressed (Pss 34:2; 72:12); (5) for executing justice (Dt 32:4; Ps 99:4); and (6) for continuing guidance (Ps 32:8; Is 30:20-21).<\/p>\nGratitude was such a vital part of Israel’s religion that it pervaded most ceremonies and customs. Thank offerings acknowledged blessings from God (Lv 7:12-13; 22:29; Ps 50:14). Shouts of joy (Ps 42:4), songs of praise (Pss 145:7; 149:1), and music and dance (Ps 150:3-5) all added to the spirit of thanksgiving in worship. Feasts and festivals were celebrated in remembrance of God’s steadfast love throughout their history (Dt 16:9-15; 2 Chr 30:21-22). King David appointed Levitical priests to offer God thanks (1 Chr 16:4). This custom was carried on by the kings Solomon (2 Chr 5:12-13) and Hezekiah (2 Chr 31:2) and by those who returned from the exile (Neh 11:17; 12:24, 27).<\/p>\nIn the NT, the object of thanksgiving is the love of God expressed in the redemptive work of Christ. The apostle Paul thanked God for that gift of grace (1 Cor 1:4; 2 Cor 9:15) and the ability to preach the gospel (2 Cor 2:14; 1 Tm 1:12). Paul thankfully participated in the spiritual gifts (1 Cor 14:18). Gratitude for love and faith among believers pervades his letters (Rom 6:17; Eph 1:15-16; Phil 1:3-5; Col 1:3-4; 1 Thes 1:2-3).<\/p>\nBecause the expression of gratitude is tied so closely to the response of faith, Paul encouraged believers to give thanks in all things (Rom 14:6; 1 Thes 5:18). He commanded Christians to pray with thanksgiving (Phil 4:6; Col 4:2) in the name of Christ, who has made all thanksgiving possible (Eph 5:20). In his teaching on how to celebrate the Lord’s Supper, Paul specified that Christians should give thanks, just as the Lord “had given thanks” (1 Cor 11:24).<\/p>","summary_ro":"GRATITUDE Natural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God. In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him...","summary_en":"GRATITUDE Natural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God. In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16878,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"of Heaven* Host, Host","title_en":"of Heaven* Host, Host","content_ro":"<h3>HOST, HOST OF HEAVEN*<\/h3>\nHebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.”<\/p>\nThe phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was believed that celestial bodies were animated by spirits and thus constituted a living army that controlled heavenly destiny. The worship of the host of heaven was one of the earliest forms of idolatry, and was common among the Israelites in their times of regression from serving God (Jer 19:13; Acts 7:42). Although warned against such pagan beliefs (Dt 4:19; 17:3), the Israelites fell into the practice of worshiping heavenly bodies, particularly during the Assyrian and Babylonian periods (2 Kgs 17:16; 21:3-5; 2 Chr 33:3-5; Jer 8:2; Zep 1:5). The corrective to this pagan practice is belief in the Lord as the Creator of heaven and earth, the Almighty, the one who marshaled the heavenly bodies at his command and ordained them to perform a special function (Gn 1:14-19; 2:1; Neh 9:6; Pss 33:6; 103:21; 148:2; Is 40:26; 45:12).<\/p>\nGod is frequently called “the Lord God of hosts,” that is, of the celestial armies (Jer 5:14; 38:17; 44:7; Hos 12:5). The heavenly host includes angels or messengers who are associated with the Lord’s work in heaven and on earth. God presides over a heavenly council composed of angels or “sons of God” (Gn 1:26; 1 Kgs 22:19; Jb 1:6; Ps 82; Is 6) whose messengers are sent from the Lord’s council to accomplish his purpose (Gn 28:12-15; Lk 2:13).<\/p>\nThough the hosts are sometimes understood as the stars or angels, the tribes of Israel are also called “the host of the Lord.” The “host of heaven” in Daniel 8:10-11 appears to be figurative language referring to Israel, “the holy people,” and God, the King of Israel, is called “the Prince of the host.”<\/p>\nThe Greek words translated “host” occur only twice in the NT (Lk 2:13; Acts 7:42). “Lord of hosts” is used by Paul and James (Rom 9:29; Jas 5:4) as a title for the Lord. The term expresses God’s sovereign might and majesty in history, but the precise identification of the “hosts” that stand at his command is uncertain.<\/p>\nSee also<\/em> Hosts, Lord of.<\/p>","content_en":"<h3>HOST, HOST OF HEAVEN*<\/h3>\nHebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.”<\/p>\nThe phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was believed that celestial bodies were animated by spirits and thus constituted a living army that controlled heavenly destiny. The worship of the host of heaven was one of the earliest forms of idolatry, and was common among the Israelites in their times of regression from serving God (Jer 19:13; Acts 7:42). Although warned against such pagan beliefs (Dt 4:19; 17:3), the Israelites fell into the practice of worshiping heavenly bodies, particularly during the Assyrian and Babylonian periods (2 Kgs 17:16; 21:3-5; 2 Chr 33:3-5; Jer 8:2; Zep 1:5). The corrective to this pagan practice is belief in the Lord as the Creator of heaven and earth, the Almighty, the one who marshaled the heavenly bodies at his command and ordained them to perform a special function (Gn 1:14-19; 2:1; Neh 9:6; Pss 33:6; 103:21; 148:2; Is 40:26; 45:12).<\/p>\nGod is frequently called “the Lord God of hosts,” that is, of the celestial armies (Jer 5:14; 38:17; 44:7; Hos 12:5). The heavenly host includes angels or messengers who are associated with the Lord’s work in heaven and on earth. God presides over a heavenly council composed of angels or “sons of God” (Gn 1:26; 1 Kgs 22:19; Jb 1:6; Ps 82; Is 6) whose messengers are sent from the Lord’s council to accomplish his purpose (Gn 28:12-15; Lk 2:13).<\/p>\nThough the hosts are sometimes understood as the stars or angels, the tribes of Israel are also called “the host of the Lord.” The “host of heaven” in Daniel 8:10-11 appears to be figurative language referring to Israel, “the holy people,” and God, the King of Israel, is called “the Prince of the host.”<\/p>\nThe Greek words translated “host” occur only twice in the NT (Lk 2:13; Acts 7:42). “Lord of hosts” is used by Paul and James (Rom 9:29; Jas 5:4) as a title for the Lord. The term expresses God’s sovereign might and majesty in history, but the precise identification of the “hosts” that stand at his command is uncertain.<\/p>\nSee also<\/em> Hosts, Lord of.<\/p>","summary_ro":"HOST, HOST OF HEAVEN* Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.” The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was...","summary_en":"HOST, HOST OF HEAVEN* Hebrew expressions found frequently in the OT and literally meaning “army” and “army of the skies.” “Host” is basically a military term, occurring nearly 500 times in the OT, and can mean “army” (2 Kgs 18:17), “angels,” “heavenly bodies,” or “creation.” The phrase “host of heaven” has various applications in the Bible. Ancient writers sometimes referred symbolically to the sun, moon, and stars as an army (Dt 4:19; Jgs 5:20). In the astrological cults of antiquity, it was...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27429,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Creature* New Creation*, New","title_en":"Creation*, New Creature*, New","content_ro":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\nConcept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\nThe most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\nIn the Old Testament<\/p>\nThe tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\nIn this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\nThe New Creation and Christ<\/p>\nThe NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\nThis association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\nPaul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\nTwo other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\nThe new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\nThe New Creation and the Church<\/p>\nSalvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\nIn the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, neb<\/span>).<\/p>\nResurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\nThe new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\nThis hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","content_en":"<h3>NEW CREATION*, NEW CREATURE*<\/h3>\nConcept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ.<\/p>\nThe most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart from what it teaches about God as Creator. The true nature and perversity of humanity’s sin stem from the fact that they “worshiped and served created things rather than the Creator” (Rom 1:25, niv<\/span>). God is Redeemer because he is Creator. By the same token, the objects of God’s saving activity are his rebellious creatures who, along with the entire created order, are cursed with futility and decay (Gn 3:17-18; Rom 8:20-21).<\/p>\nIn the Old Testament<\/p>\nThe tie between creation and salvation is especially prominent in the latter part of Isaiah (Is 40–66). The prophet surveys the grandeur of the final redemption God will accomplish for Israel. Repeatedly the perspective on this promised eschatological deliverance is that God is the Creator of heaven and earth and of Israel in particular (see also the full statement of 40:12-31; e.g., 44:24; 45:18; 48:13; 51:16; 64:8).<\/p>\nIn this context, expectation centers on “the new heavens and the new earth” (65:17; 66:22). This reference to the new creation gives the broadest conceivable scope to the eschatological salvation prophesied by Isaiah. God’s work of renewal and restoration at the end parallels his work of creation in the beginning (48:12). What God will do in bringing all things to their consummation is of the same order of magnitude as what he did in calling them into existence out of nothing. At the same time, the new creation concept reveals that the end-time salvation promised to Israel has universal and cosmic proportions. The underlying hope is the ultimate entrance of the faithful from among the nations, as well as in Israel, into the bliss of the eternal, new creation order. These themes from Isaiah are taken up and developed by the NT writers, and are integral to their message.<\/p>\nThe New Creation and Christ<\/p>\nThe NT ties together creation and redemption. Several writers either parallel or in other ways relate the saving work of Christ to his activity at creation (Jn 1:3; Col 1:15-18; Heb 1:2-3; Rv 3:14). What he has done at the end, in “the fullness of time” (Gal 4:4; Eph 1:10), “in these last days” (Heb 1:2), roots in what he did in the beginning. The redemption accomplished by Christ is a work of new creation.<\/p>\nThis association of the new creation with Christ’s work is unmistakable when Paul designates Christ as the “last Adam” and “second man” (1 Cor 15:45-47; cf. v 22; Rom 5:14). This description has close affinities with “Son of Man,” a self-designation of Jesus. Paul’s use of the last Adam designation is obviously intended to heighten the contrast between Adam and Christ (Rom 1; 1 Cor 15). In antithesis to Adam, who through his disobedience brought into the world sin and the consequent condemnation of death, Christ by his obedience has established righteousness, resulting in justification and life.<\/p>\nPaul discloses something of the full range and implications of the Adam-Christ contrast in 1 Corinthians 15:42-49. He contrasts the believer’s present bodily existence, in its weakness and mortality, with the body to be received at the resurrection. He sums up this contrast: the one body is “natural,” the other is “spiritual.” Adam and Christ exemplify these two bodies, the natural and the spiritual. At the same time, however, Adam and Christ are brought into view as whole persons. They are the representatives of others and heads over contrasting orders of life. Adam, the first man, is representative head of the natural earthly order of existence, made subject to corruption and death by his sin (Rom 5:12-19). Christ, the second and last Adam, is the representative head over the spiritual, heavenly order, characterized by life, power, and glory. Ultimately, the contrast in this passage is between two successive world orders, creation and its consummation (new creation), each beginning with an Adam.<\/p>\nTwo other points also bear on the new creation gospel of Paul and the other NT writers. First, the believer’s resurrection is fully dependent on the resurrection of Christ, who, as the last Adam, became life-giving Spirit in resurrection (v 45). The controlling emphasis is on the unity between the resurrection of Christ and that of believers (cf. 1 Cor 15:12-20; Col 1:18). In the NT proclamation, the resurrection of Christ is the great redemptive counterpart to creation (Rom 4:17). According to the NT, the new creation is a present reality, dating from the resurrection of Christ. Second, in stating that the last Adam became life-giving Spirit, 1 Corinthians 15:45 points to the unity that exists between the exalted Christ and the Holy Spirit in their life-giving activity. The Holy Spirit is the power of the new creation (cf. Heb 6:5). Where the Spirit is at work as the gift of the glorified Christ, the new creation is present.<\/p>\nThe new creation is the eschatological fulfillment promised and anticipated in the OT. As such it has already been inaugurated and realized by the work of Christ (the last Adam), particularly by his death and resurrection, and will be consummated at his return. The interval in between receives its fundamental character from the coexistence of the two creations; the new has begun, while concurrently the old continues to pass away (1 Cor 7:31). The concept of new creation closely parallels that of the kingdom of God. According to the synoptic Gospels, it is the central theme of Jesus’ proclamation. Tied to his own person and work in its coming, the kingdom is announced by him as both present (Mt 12:28; 13:11, 16-17) and future (Mt 8:11; 25:34). In terms of the two-age distinction, coined by contemporary Judaism to express its eschatological expectations and taken over by Jesus and the early church (e.g., Mt 12:32; Eph 1:21), the new creation is the longed-for “age to come.” “New creation” serves to indicate the comprehensive nature of this eschatological reality; redemption involves nothing less than the renewal of all things (Rv 21:5).<\/p>\nThe New Creation and the Church<\/p>\nSalvation, according to the NT, is from beginning to end a matter of union with Christ and sharing in all the benefits resulting from his once-for-all redemptive work. Accordingly, because Christ died and was raised, anyone in Christ is already a participant in the new ceation order (2 Cor 5:15). The reference is not only personal but cosmic, as seen from the context with its correlative emphasis on the reconciliation and its scope (vv 17-19).<\/p>\nIn the only other NT occurrence of the expression “new creation” (Gal 6:15), the perspective is cosmic as well as individual. The new creation, in which neither circumcision nor uncircumcision matters, stands in opposition to the world, to which the believer has been crucified with Christ (Gal 6:14; cf. Col 2:20). “When anyone is united to Christ, there is a new world; the old order is gone, and a new order has already begun” (2 Cor 5:17, neb<\/span>).<\/p>\nResurrection is not only a future hope for believers but a present reality; they have already been raised with Christ (Eph 2:5-6; cf. Col 2:12-13; 3:1). Consequently, believers are “created in Christ Jesus for good works” (Eph 2:10). Further, the church is the new covenant reality of “the new man,” made up of Israel and the nations (v 15). As such, its members are already being renewed inwardly (2 Cor 4:16) by the Lord-Spirit according to the glorified image of the last Adam (2 Cor 3:18; 4:4-6; cf. Rom 8:29; Eph 4:24; Col 3:10). And they will bear this same image bodily at his return (1 Cor 15:49). The deepest motive for holy living is not gratitude for the forgiveness of sin but the determination of the believer’s existence as a new creature. The ethics of the NT are new creation ethics (Rom 12:2; Col 2:20).<\/p>\nThe new creation is not only a present reality but a future hope. For the new creation, too, the church lives “by faith, not by sight” (2 Cor 5:7). Reminiscent of Isaiah’s expectation, believers are looking to Christ’s return for “new heavens and a new earth in which righteousness dwells” and where sin and its effects are nothing more than memories (2 Pt 3:13; Rv 21:1-4).<\/p>\nThis hope raises the question of the relationship between this final, eternal order and the original creation. The picture of destruction by burning (2 Pt 3:10-12) and some of the images in Revelation 21 and 22 (e.g., no sun, moon, night; cf. 6:12-14) seem to suggest an absolute disjunction. Other passages, however, interpret this as imagery. With all the radical differences before and after the resurrection, the natural and spiritual bodies (1 Cor 15:44) are not distinct from each other as bodies. This body, sown in corruption, dishonor, and weakness, will be raised up incorruptible, glorious, and powerful. And what holds true for the believer’s body also holds for creation. The anxious longing and groaning of the entire (nonpersonal) creation is not for annihilation but that it may be set free from bondage to futility and decay and may share in the glorious freedom of the children of God, which will be revealed in the redemption (resurrection) of the body (Rom 8:19-23). The new creation is not merely a return to conditions in the beginning but a renewed creation, the consummation of God’s purposes set from before the beginning and realized, despite man’s sin and its destructive effects, by the redemption in Christ, the last Adam. See<\/em> Adam (Person); Creation; Eternal Life; Man, Old and New; New; New Heavens and New Earth.<\/p>","summary_ro":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","summary_en":"NEW CREATION*, NEW CREATURE* Concept of redemption developed throughout the OT and NT to its final consummation in the second coming of Jesus Christ. The most fundamental truth of the Bible is that God is the Creator of heaven and earth, who sustains and controls everything (e.g., Gn 1; Pss 33:6-11; 104; Mt 6:25-32). The most basic consideration about men and women is that they are creatures made in God’s image (Gn 1–2). Accordingly, the Bible’s message of salvation is unintelligible apart fr...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31721,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophetess Prophet","title_en":"Prophetess Prophet","content_ro":"<h3>PROPHET, PROPHETESS<\/h3>\nA man or woman chosen by God to speak for him and to foretell events in the divine plan.<\/p>\nPreview<\/p>\n• Introduction<\/p>\n• The Titles and History of the Prophets<\/p>\n• Inspiration<\/p>\n• True and False Prophets<\/p>\n• The Function of the Prophet<\/p>\n• Methods of Communication<\/p>\nIntroduction<\/p>\nWhen Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative religious happenings found their focus in the call and ministry of a prophet, through whom God communicated his word to his people. In their appraisal of Jesus, the people were in fact more correct than they knew, for in him God had in reality visited them and he, though so much more than a prophet, was in fact the crown and climax of the prophetic order predicted by Moses (Dt 18:15-19).<\/p>\nThe Titles and History of the Prophets<\/p>\nThe main words used to describe such individuals in the OT are “prophet” (see Jgs 6:8), “man of God” (see 2 Kgs 4:9) and “seer” (see 1 Sm 9:9; 2 Sm 24:11).<\/p>\nThe word translated “prophet” seems to have the idea “called” as its first emphasis: God takes the initiative, selects, summons, and sends the prophet (e.g., Jer 1:4-5; 7:25; Am 7:14). “Man of God” speaks of the relationship into which the prophet is brought by his call: he is now “God’s man” and is recognized as belonging to him (2 Kgs 4:9). “Seer” indicates the new and remarkable powers of perception granted to the prophet. In Hebrew, as in English, the ordinary verb “to see” is used also of understanding (“I see what you mean”) and of the power of perception into the nature and meaning of things (“He sees things very clearly”). In the case of the prophets, their powers of “perception” were raised far above normal because the Lord inspired them to become vehicles of his message.<\/p>\nThe line of great prophets upon whose shoulders the story of the OT moves forward began with Moses, who is recognized as the prophet par excellence (Dt 34:10). This was a correct perception, for all the distinctive marks of a prophet belonged to Moses: the call (Ex 3:1–4:17; cf. Is 6; Jer 1:4-19; Ez 1–3; Hos 1:2; Am 7:14-15), the awareness of the importance of historical events as the acts of God in which he confirmed his word (Ex 3:12; 4:21-23), ethical and social concern (2:11-13), and championship of the helpless (v 17).<\/p>\nBut the comment in Deuteronomy 34:10 not only looks back to the greatness of Moses but also looks forward to the coming of a prophet like Moses. This accords with his own prediction (Dt 18:15-19), which undoubtedly anticipates a single, great individual prophet. Moses makes a striking comparison with himself—the coming prophet will fill just such a role as Moses filled at Mt Sinai (Dt 18:16). On that occasion, Moses acted as the prophetic mediator of the voice of God in a unique sense, for at Sinai God fashioned the old covenant into its completed form. In expecting a prophet cast in this mold, Moses was therefore looking forward to another covenant-mediator, Jesus Christ himself.<\/p>\nThe expectation for this great prophet was kept alive as God kept sending prophets to his people. In each case, such a prophet was known to be true by his likeness to Moses; in each case he would be viewed with excitement by genuine believers to see whether he was the great one come at last. In this light we can understand the excitement of the people who saw Jesus raise the dead (Lk 7:16).<\/p>\nThe OT mentions the existence of prophetic groups, sometimes called “schools.” Elisha clearly had such a group under his instruction (2 Kgs 6:1), and “sons of the prophets” (e.g., 2 Kgs 2:3, 5; Am 7:14) probably refers to “prophet in training” under the care of a master prophet. “Guilds” would be a better description of the groups in 1 Samuel 10:5-11. Such groups enjoyed an enthusiastic, ecstatic worship of the Lord, touched with a marked activity of the Spirit of God. But at the heart of their devotion was “prophecy”—that is, a declaration of the truth about God himself. After this early period, the prophetic groups seem to have diminished in significance (judging by the disappearance of plain references similar to those in 1 Samuel), and the gradual change of things from ecstasy to a more direct ministry of the word could well lie behind the comment in 1 Samuel 9:9.<\/p>\nInspiration<\/p>\nThe Spirit of the Lord whose inspiration lay behind the activities of the ecstatic groups (1 Sm 10:6, 10; 19:20, 23) was active in all the prophets, and the claim to divine inspiration is plainly registered from time to time (e.g., 1 Kgs 22:24; Neh 9:30; Hos 9:7; Jl 2:28-29; Mi 3:8; cf. 1 Chr 12:18; 2 Chr 15:1; 20:14; 24:20). The Spirit inspired men and women to speak the very words of God (cf. 2 Pt 1:21).<\/p>\nJeremiah claims that the hand of God was laid on his mouth, putting the words of God into his lips (Jer 1:9); Ezekiel records how he was made to eat a scroll, by which means he received the words the Lord had written and was thus enabled to speak what the Lord called “my words” (Ez 2:7–4:4). The miracle is stated in a nutshell at the beginning of Amos (1:1, 3): “The words of Amos . . . Thus saith the Lord<\/span>.” Though the words were truly Amos’s words, the words were also the Lord’s.<\/p>\nTrue and False Prophets<\/p>\nFalse prophets were to be separated from true prophets by means of three tests. The first test was doctrinal. In Deuteronomy 13 the motive of the false prophet was to draw the people away from the God who had revealed himself in the exodus (Dt 13:2, 5-7, 10). Notwithstanding that the word of the false prophet might be supported by apparent signs and wonders (vv 1-2), it was to be refused—not simply because it introduced novelty (vv 2, 6) but because that novelty contradicted the revelation of the Lord at the exodus (vv 5, 10). The first test was thus doctrinal and required that the people of God have knowledge of the truth whereby they could, by comparison, recognize error.<\/p>\nThe second test was practical and required patience. It is stated in Deuteronomy 18:21-22: the word of the Lord always comes to pass. This requires patience because, as Deuteronomy 13:1-2 indicates, a false word may be supported by an apparent spiritual proof. The call of Deuteronomy 18:21-22 is a call for patience. Should there be any real doubt about whether a prophetic word is true or false, wait for the confirmatory turn of events.<\/p>\nThe third test is moral and calls for watchful discernment. Jeremiah, of all the prophets, was most afflicted in his spirit by the presence of false prophets and gave the longest and most sustained consideration to the problem (Jer 23:9-40). His answer is striking and challenging: the false prophet will be found out as a man of unholy life (vv 11-14) whose message has no note of moral rebuke but rather encourages men in their sin (vv 16-22).<\/p>\nThe Function of the Prophet<\/p>\nIt is sometimes said that prophets are not “foretellers” but “forthtellers.” As far as the OT is concerned, however, the prophets are forthtellers (declaring the truth about God) by being foretellers (predicting what God will do). Prediction is neither an occasional nor a marginal activity in the OT; it is the way the prophet went about his work. Deuteronomy 18:9-15 explains the function of the prophet in Israel: the surrounding nations are revealed as probing into the future by means of a variety of fortune-telling techniques (vv 10-11); these things are forbidden to Israel on the ground of being abominable to the Lord (v 12). Israel’s distinctiveness is maintained in that the nations probe the future by diviners, whereas the Lord gives Israel a prophet (vv 13-15). Elisha (2 Kgs 4:27) is surprised when foreknowledge is denied him; Amos teaches that foreknowledge is the privilege of the prophets in their fellowship with God (Am 3:7). But prediction in Israel was totally unlike prognostication among the nations, for in no way was it motivated by a mere curiosity about the future.<\/p>\nFirst, biblical prediction arose out of the needs of the present. In Isaiah 39 it is the faithless commitment of Hezekiah to rely for security on a military understanding with Babylon that prompts Isaiah to announce the future Babylonian captivity. Isaiah does not snatch the name Babylon out of thin air; it is given to him within the situation in which he was called to minister.<\/p>\nSecond, prediction aimed at giving knowledge of the future was to result in moral reformation in the present. The moral exhortations of the prophets find their explanation in what the Lord is about to do (e.g., Is 31:6-7; Am 5:6).<\/p>\nThird, the predicted course of events was aimed at stabilizing the faith of the true believer in dark times. For example, various passages in Isaiah (Is 9:1-7; 11:1-16; 40:1-3) have the effect of lifting the eyes out of the immediately preceding grim tragedy to the coming glory.<\/p>\nMethods of Communication<\/p>\nIn foretelling, the prophets were forthtelling—they were proclaiming the wonderful works of God (cf. the definition of prophecy in Acts 2:11, 17). For the most part, this proclamation was by direct word of mouth. The prophets were men of the word. Their words were like messengers sent by God (Is 55:11), endowed with all the divine efficacy of the creative word of Genesis 1:3 (cf. Ps 33:6). Sometimes the efficacy of the word was enhanced by being accompanied by a sign or symbolic action (e.g., Jer 13:1-11; 19; Ez 4:1-17; 24:15-24), or identified intimately with a person (Is 7:3; cf. 8:1-4). Such things were like visual aids, whereby the word would be made clearer to those present. But it would seem that the intention of the symbolic action (sometimes called an “acted oracle”) was not so much to make understanding easier but to give more power and effect to the word as it was sent like a messenger into that situation. This is the conclusion to be drawn from 2 Kings 13:14-19, where the extent to which the king “embodied” the word in action determined the extent to which the word would prove effective in bringing events to pass.<\/p>\nThe final embodiment of the words of the prophets is in the books that have been preserved. Jeremiah 36 may be taken as an object lesson in the fact that the prophets took the time and trouble to record their spoken messages in writing: there was stress on careful word-by-word dictation (Jer 36:6, 17-18). But the actual literary form of the messages themselves tells the same tale. What we find in the books of the prophets cannot be the preached form of their words but rather the studied wording in which they preserved (and filed away) their sermons. It stands to reason that men who were conscious of communicating the very words of God would see to it that those words were not lost. We may take it for granted that every prophet preserved a written record of his ministry. Whether each of the named prophets was himself directly responsible for the final form of his book, we are not told and have no way of knowing. The careful way in which the books of Isaiah or Amos, for example, are arranged is best suited by assuming that the author was also his own editor.<\/p>\nSee also<\/em> Prophecy; Prophets, False.<\/p>","content_en":"<h3>PROPHET, PROPHETESS<\/h3>\nA man or woman chosen by God to speak for him and to foretell events in the divine plan.<\/p>\nPreview<\/p>\n• Introduction<\/p>\n• The Titles and History of the Prophets<\/p>\n• Inspiration<\/p>\n• True and False Prophets<\/p>\n• The Function of the Prophet<\/p>\n• Methods of Communication<\/p>\nIntroduction<\/p>\nWhen Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative religious happenings found their focus in the call and ministry of a prophet, through whom God communicated his word to his people. In their appraisal of Jesus, the people were in fact more correct than they knew, for in him God had in reality visited them and he, though so much more than a prophet, was in fact the crown and climax of the prophetic order predicted by Moses (Dt 18:15-19).<\/p>\nThe Titles and History of the Prophets<\/p>\nThe main words used to describe such individuals in the OT are “prophet” (see Jgs 6:8), “man of God” (see 2 Kgs 4:9) and “seer” (see 1 Sm 9:9; 2 Sm 24:11).<\/p>\nThe word translated “prophet” seems to have the idea “called” as its first emphasis: God takes the initiative, selects, summons, and sends the prophet (e.g., Jer 1:4-5; 7:25; Am 7:14). “Man of God” speaks of the relationship into which the prophet is brought by his call: he is now “God’s man” and is recognized as belonging to him (2 Kgs 4:9). “Seer” indicates the new and remarkable powers of perception granted to the prophet. In Hebrew, as in English, the ordinary verb “to see” is used also of understanding (“I see what you mean”) and of the power of perception into the nature and meaning of things (“He sees things very clearly”). In the case of the prophets, their powers of “perception” were raised far above normal because the Lord inspired them to become vehicles of his message.<\/p>\nThe line of great prophets upon whose shoulders the story of the OT moves forward began with Moses, who is recognized as the prophet par excellence (Dt 34:10). This was a correct perception, for all the distinctive marks of a prophet belonged to Moses: the call (Ex 3:1–4:17; cf. Is 6; Jer 1:4-19; Ez 1–3; Hos 1:2; Am 7:14-15), the awareness of the importance of historical events as the acts of God in which he confirmed his word (Ex 3:12; 4:21-23), ethical and social concern (2:11-13), and championship of the helpless (v 17).<\/p>\nBut the comment in Deuteronomy 34:10 not only looks back to the greatness of Moses but also looks forward to the coming of a prophet like Moses. This accords with his own prediction (Dt 18:15-19), which undoubtedly anticipates a single, great individual prophet. Moses makes a striking comparison with himself—the coming prophet will fill just such a role as Moses filled at Mt Sinai (Dt 18:16). On that occasion, Moses acted as the prophetic mediator of the voice of God in a unique sense, for at Sinai God fashioned the old covenant into its completed form. In expecting a prophet cast in this mold, Moses was therefore looking forward to another covenant-mediator, Jesus Christ himself.<\/p>\nThe expectation for this great prophet was kept alive as God kept sending prophets to his people. In each case, such a prophet was known to be true by his likeness to Moses; in each case he would be viewed with excitement by genuine believers to see whether he was the great one come at last. In this light we can understand the excitement of the people who saw Jesus raise the dead (Lk 7:16).<\/p>\nThe OT mentions the existence of prophetic groups, sometimes called “schools.” Elisha clearly had such a group under his instruction (2 Kgs 6:1), and “sons of the prophets” (e.g., 2 Kgs 2:3, 5; Am 7:14) probably refers to “prophet in training” under the care of a master prophet. “Guilds” would be a better description of the groups in 1 Samuel 10:5-11. Such groups enjoyed an enthusiastic, ecstatic worship of the Lord, touched with a marked activity of the Spirit of God. But at the heart of their devotion was “prophecy”—that is, a declaration of the truth about God himself. After this early period, the prophetic groups seem to have diminished in significance (judging by the disappearance of plain references similar to those in 1 Samuel), and the gradual change of things from ecstasy to a more direct ministry of the word could well lie behind the comment in 1 Samuel 9:9.<\/p>\nInspiration<\/p>\nThe Spirit of the Lord whose inspiration lay behind the activities of the ecstatic groups (1 Sm 10:6, 10; 19:20, 23) was active in all the prophets, and the claim to divine inspiration is plainly registered from time to time (e.g., 1 Kgs 22:24; Neh 9:30; Hos 9:7; Jl 2:28-29; Mi 3:8; cf. 1 Chr 12:18; 2 Chr 15:1; 20:14; 24:20). The Spirit inspired men and women to speak the very words of God (cf. 2 Pt 1:21).<\/p>\nJeremiah claims that the hand of God was laid on his mouth, putting the words of God into his lips (Jer 1:9); Ezekiel records how he was made to eat a scroll, by which means he received the words the Lord had written and was thus enabled to speak what the Lord called “my words” (Ez 2:7–4:4). The miracle is stated in a nutshell at the beginning of Amos (1:1, 3): “The words of Amos . . . Thus saith the Lord<\/span>.” Though the words were truly Amos’s words, the words were also the Lord’s.<\/p>\nTrue and False Prophets<\/p>\nFalse prophets were to be separated from true prophets by means of three tests. The first test was doctrinal. In Deuteronomy 13 the motive of the false prophet was to draw the people away from the God who had revealed himself in the exodus (Dt 13:2, 5-7, 10). Notwithstanding that the word of the false prophet might be supported by apparent signs and wonders (vv 1-2), it was to be refused—not simply because it introduced novelty (vv 2, 6) but because that novelty contradicted the revelation of the Lord at the exodus (vv 5, 10). The first test was thus doctrinal and required that the people of God have knowledge of the truth whereby they could, by comparison, recognize error.<\/p>\nThe second test was practical and required patience. It is stated in Deuteronomy 18:21-22: the word of the Lord always comes to pass. This requires patience because, as Deuteronomy 13:1-2 indicates, a false word may be supported by an apparent spiritual proof. The call of Deuteronomy 18:21-22 is a call for patience. Should there be any real doubt about whether a prophetic word is true or false, wait for the confirmatory turn of events.<\/p>\nThe third test is moral and calls for watchful discernment. Jeremiah, of all the prophets, was most afflicted in his spirit by the presence of false prophets and gave the longest and most sustained consideration to the problem (Jer 23:9-40). His answer is striking and challenging: the false prophet will be found out as a man of unholy life (vv 11-14) whose message has no note of moral rebuke but rather encourages men in their sin (vv 16-22).<\/p>\nThe Function of the Prophet<\/p>\nIt is sometimes said that prophets are not “foretellers” but “forthtellers.” As far as the OT is concerned, however, the prophets are forthtellers (declaring the truth about God) by being foretellers (predicting what God will do). Prediction is neither an occasional nor a marginal activity in the OT; it is the way the prophet went about his work. Deuteronomy 18:9-15 explains the function of the prophet in Israel: the surrounding nations are revealed as probing into the future by means of a variety of fortune-telling techniques (vv 10-11); these things are forbidden to Israel on the ground of being abominable to the Lord (v 12). Israel’s distinctiveness is maintained in that the nations probe the future by diviners, whereas the Lord gives Israel a prophet (vv 13-15). Elisha (2 Kgs 4:27) is surprised when foreknowledge is denied him; Amos teaches that foreknowledge is the privilege of the prophets in their fellowship with God (Am 3:7). But prediction in Israel was totally unlike prognostication among the nations, for in no way was it motivated by a mere curiosity about the future.<\/p>\nFirst, biblical prediction arose out of the needs of the present. In Isaiah 39 it is the faithless commitment of Hezekiah to rely for security on a military understanding with Babylon that prompts Isaiah to announce the future Babylonian captivity. Isaiah does not snatch the name Babylon out of thin air; it is given to him within the situation in which he was called to minister.<\/p>\nSecond, prediction aimed at giving knowledge of the future was to result in moral reformation in the present. The moral exhortations of the prophets find their explanation in what the Lord is about to do (e.g., Is 31:6-7; Am 5:6).<\/p>\nThird, the predicted course of events was aimed at stabilizing the faith of the true believer in dark times. For example, various passages in Isaiah (Is 9:1-7; 11:1-16; 40:1-3) have the effect of lifting the eyes out of the immediately preceding grim tragedy to the coming glory.<\/p>\nMethods of Communication<\/p>\nIn foretelling, the prophets were forthtelling—they were proclaiming the wonderful works of God (cf. the definition of prophecy in Acts 2:11, 17). For the most part, this proclamation was by direct word of mouth. The prophets were men of the word. Their words were like messengers sent by God (Is 55:11), endowed with all the divine efficacy of the creative word of Genesis 1:3 (cf. Ps 33:6). Sometimes the efficacy of the word was enhanced by being accompanied by a sign or symbolic action (e.g., Jer 13:1-11; 19; Ez 4:1-17; 24:15-24), or identified intimately with a person (Is 7:3; cf. 8:1-4). Such things were like visual aids, whereby the word would be made clearer to those present. But it would seem that the intention of the symbolic action (sometimes called an “acted oracle”) was not so much to make understanding easier but to give more power and effect to the word as it was sent like a messenger into that situation. This is the conclusion to be drawn from 2 Kings 13:14-19, where the extent to which the king “embodied” the word in action determined the extent to which the word would prove effective in bringing events to pass.<\/p>\nThe final embodiment of the words of the prophets is in the books that have been preserved. Jeremiah 36 may be taken as an object lesson in the fact that the prophets took the time and trouble to record their spoken messages in writing: there was stress on careful word-by-word dictation (Jer 36:6, 17-18). But the actual literary form of the messages themselves tells the same tale. What we find in the books of the prophets cannot be the preached form of their words but rather the studied wording in which they preserved (and filed away) their sermons. It stands to reason that men who were conscious of communicating the very words of God would see to it that those words were not lost. We may take it for granted that every prophet preserved a written record of his ministry. Whether each of the named prophets was himself directly responsible for the final form of his book, we are not told and have no way of knowing. The careful way in which the books of Isaiah or Amos, for example, are arranged is best suited by assuming that the author was also his own editor.<\/p>\nSee also<\/em> Prophecy; Prophets, False.<\/p>","summary_ro":"PROPHET, PROPHETESS A man or woman chosen by God to speak for him and to foretell events in the divine plan. Preview • Introduction • The Titles and History of the Prophets • Inspiration • True and False Prophets • The Function of the Prophet • Methods of Communication Introduction When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative rel...","summary_en":"PROPHET, PROPHETESS A man or woman chosen by God to speak for him and to foretell events in the divine plan. Preview • Introduction • The Titles and History of the Prophets • Inspiration • True and False Prophets • The Function of the Prophet • Methods of Communication Introduction When Jesus raised the widow’s son from the dead, the onlookers responded by saying, “A great prophet has arisen among us!” (Lk 7:16; cf. Mk 6:15; 8:28). In Jewish religious thought, the most vivid and formative rel...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38605,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Word, Word of God, Words of God","title_en":"Word, Word of God, Words of God","content_ro":"<h3>WORD, WORD OF GOD, WORDS OF GOD<\/h3>\nA “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son.<\/p>\nThe Importance of Words<\/p>\nIn a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, agreements, and records had little usefulness. Personal integrity and sincere speech were essential to communication and, for most people, to self-expression and stable relationships. The words of poets, prophets, storytellers, and instructors were carefully preserved.<\/p>\nWords were diligently tested. Foolish words, flattery, deceit, words of enticement, lies, rumor, scandal, and blasphemous speech were all recognized as evil. The oath had to be inviolable in commercial, judicial, and civic affairs. The spoken blessing had power within itself and could not be withdrawn (Gn 27:30-38; Mt 10:12-13); so also the vow (Jgs 11:34-35) and the curse (Gn 27:12-13). Equally powerful was the word of command—of priestly, judicial, or royal authority (Eccl 8:4).<\/p>\nThis estimate of human words lingers in the NT. The word reveals the inner self, and so every careless, hurtful, deceitful word will be judged (Mt 12:34-37; 5:22), as will blasphemy (Lk 12:10). Paul (Eph 4:29; 5:4) and James (Jas 3:1-12) preserve this Hebrew reverence for the spoken word.<\/p>\nThe Words of God<\/p>\nGod’s spoken word has been preserved in Scripture. His word came to and through the prophets (1 Kgs 12:22; 1 Chr 17:3; cf. Lk 3:2), who spoke and acted “by the word of the Lord.” His word also came in the law, which God “spoke” on Sinai (Ex 20:1); hence, “statutes,” “commandments,” and “precepts” are synonyms for God’s “word” (e.g., Ps 119).<\/p>\nPeriods when no such divine communication came constituted “famine” (1 Sm 3:1; Am 8:11). Mingled with warnings and injunctions were divine promises. All God’s words were dependable (Is 31:2), firmly fixed in heaven (Ps 119:89; Is 40:8), and backed up by divine oath (Jer 1:12; Ps 110:4; Ez 12:25, 28). A word, expressing the divine mind, was not threatening or burdensome; it was a delight, hope, joy, and protection against sin (Pss 1; 119; Jer 15:16). Men can live by it (Dt 8:3; Mt 4:4).<\/p>\nGod’s word has power to execute his will. It will not return to him “empty” but accomplish that which he purposes (Is 55:11). By his speech alone, God created the world, and his word upholds it (Gn 1; Ps 33:6; cf. Heb 1:2; 11:3; 2 Pt 3:5). Eventually, this divine revelation was put into writing, which makes the Bible also “the word of God” (Mk 7:13; cf. Lk 16:29-31; Jn 5:39).<\/p>\nJesus spoke the word of God. He was “mighty in word” (Lk 24:19); he taught with authority (Mk 1:22, 27), exercising power over the sea, disease, demons, and death (Mt 8:8, 13). His “word of the kingdom” is the living seed, which, planted in the good soil of receptive hearts, bears fruit for God (Mt 13:19; Mk 4:14). The word that Christ gives to his disciples cleanses them and frees them (Jn 8:31; 12:48; 15:3; 17:14). The word of faith the church preaches (Rom 10:8-9, 17) is variously described as the word of salvation, the word of grace, the word of reconciliation, the word of the gospel, the word of righteousness, and the word of life.<\/p>\n\nThe Word of God<\/p>\nDeliberately recalling Genesis 1, the Gospel writer, John, named the Son of God “the Word.” As the Word, the Son of God fully conveys and communicates God. The Greek term is logos<\/span>;<\/em> it was used in two ways by the Greeks. The word might be thought of as remaining within a person, when it denoted his thought or reason. Or it might refer to the word going forth from a person, when it denoted the expression of his thought, i.e., speech. As a philosophical term, the logos<\/span> denoted the principle of the universe, even the creative energy that generated the universe. In both the Jewish conception and the Greek, the logos<\/span> was associated with the idea of beginnings—the world began through the origination and instrumentality of the Word (Gn 1:3ff., where the expression “God said” is used again and again). John may have had these ideas in mind, but most likely he originated a new term to identify the Son of God as the divine expression in human form (Jn 1:14). He is the image of the invisible God (Col 1:15), the express image of God’s substance (Heb 1:3). In the Godhead, the Son functions as the revealer of God and the reality of God, which is a central theme throughout John’s Gospel. John used a similar title in his first epistle: “the Word of life” (1 Jn 1:1-3). And in Revelation 19:11-16, Jesus is presented as the King of kings and Lord of lords, who has a name on him: “the Word of God.”<\/p>\nSee also<\/em> Bible; John, Gospel of; Logos; Revelation.<\/p>","content_en":"<h3>WORD, WORD OF GOD, WORDS OF GOD<\/h3>\nA “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son.<\/p>\nThe Importance of Words<\/p>\nIn a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, agreements, and records had little usefulness. Personal integrity and sincere speech were essential to communication and, for most people, to self-expression and stable relationships. The words of poets, prophets, storytellers, and instructors were carefully preserved.<\/p>\nWords were diligently tested. Foolish words, flattery, deceit, words of enticement, lies, rumor, scandal, and blasphemous speech were all recognized as evil. The oath had to be inviolable in commercial, judicial, and civic affairs. The spoken blessing had power within itself and could not be withdrawn (Gn 27:30-38; Mt 10:12-13); so also the vow (Jgs 11:34-35) and the curse (Gn 27:12-13). Equally powerful was the word of command—of priestly, judicial, or royal authority (Eccl 8:4).<\/p>\nThis estimate of human words lingers in the NT. The word reveals the inner self, and so every careless, hurtful, deceitful word will be judged (Mt 12:34-37; 5:22), as will blasphemy (Lk 12:10). Paul (Eph 4:29; 5:4) and James (Jas 3:1-12) preserve this Hebrew reverence for the spoken word.<\/p>\nThe Words of God<\/p>\nGod’s spoken word has been preserved in Scripture. His word came to and through the prophets (1 Kgs 12:22; 1 Chr 17:3; cf. Lk 3:2), who spoke and acted “by the word of the Lord.” His word also came in the law, which God “spoke” on Sinai (Ex 20:1); hence, “statutes,” “commandments,” and “precepts” are synonyms for God’s “word” (e.g., Ps 119).<\/p>\nPeriods when no such divine communication came constituted “famine” (1 Sm 3:1; Am 8:11). Mingled with warnings and injunctions were divine promises. All God’s words were dependable (Is 31:2), firmly fixed in heaven (Ps 119:89; Is 40:8), and backed up by divine oath (Jer 1:12; Ps 110:4; Ez 12:25, 28). A word, expressing the divine mind, was not threatening or burdensome; it was a delight, hope, joy, and protection against sin (Pss 1; 119; Jer 15:16). Men can live by it (Dt 8:3; Mt 4:4).<\/p>\nGod’s word has power to execute his will. It will not return to him “empty” but accomplish that which he purposes (Is 55:11). By his speech alone, God created the world, and his word upholds it (Gn 1; Ps 33:6; cf. Heb 1:2; 11:3; 2 Pt 3:5). Eventually, this divine revelation was put into writing, which makes the Bible also “the word of God” (Mk 7:13; cf. Lk 16:29-31; Jn 5:39).<\/p>\nJesus spoke the word of God. He was “mighty in word” (Lk 24:19); he taught with authority (Mk 1:22, 27), exercising power over the sea, disease, demons, and death (Mt 8:8, 13). His “word of the kingdom” is the living seed, which, planted in the good soil of receptive hearts, bears fruit for God (Mt 13:19; Mk 4:14). The word that Christ gives to his disciples cleanses them and frees them (Jn 8:31; 12:48; 15:3; 17:14). The word of faith the church preaches (Rom 10:8-9, 17) is variously described as the word of salvation, the word of grace, the word of reconciliation, the word of the gospel, the word of righteousness, and the word of life.<\/p>\n\nThe Word of God<\/p>\nDeliberately recalling Genesis 1, the Gospel writer, John, named the Son of God “the Word.” As the Word, the Son of God fully conveys and communicates God. The Greek term is logos<\/span>;<\/em> it was used in two ways by the Greeks. The word might be thought of as remaining within a person, when it denoted his thought or reason. Or it might refer to the word going forth from a person, when it denoted the expression of his thought, i.e., speech. As a philosophical term, the logos<\/span> denoted the principle of the universe, even the creative energy that generated the universe. In both the Jewish conception and the Greek, the logos<\/span> was associated with the idea of beginnings—the world began through the origination and instrumentality of the Word (Gn 1:3ff., where the expression “God said” is used again and again). John may have had these ideas in mind, but most likely he originated a new term to identify the Son of God as the divine expression in human form (Jn 1:14). He is the image of the invisible God (Col 1:15), the express image of God’s substance (Heb 1:3). In the Godhead, the Son functions as the revealer of God and the reality of God, which is a central theme throughout John’s Gospel. John used a similar title in his first epistle: “the Word of life” (1 Jn 1:1-3). And in Revelation 19:11-16, Jesus is presented as the King of kings and Lord of lords, who has a name on him: “the Word of God.”<\/p>\nSee also<\/em> Bible; John, Gospel of; Logos; Revelation.<\/p>","summary_ro":"WORD, WORD OF GOD, WORDS OF GOD A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son. The Importance of Words In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, ag...","summary_en":"WORD, WORD OF GOD, WORDS OF GOD A “word” is an expression that communicates. On the level of human communication, “words “usually refer to verbal expression. When God “spoke” over the centuries, though, he communicated in various ways (Heb 1:1), culminating in that epitome of all divine expression, Jesus Christ, his Son. The Importance of Words In a mainly nonliterary society the dependability of the spoken word was all-important in law, trade, religion, marriage, and reputation. Receipts, ag...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":59662,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creation","title_en":"The Creation","content_ro":"<h3>The Creation<\/h3>\nThe creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\nThese opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\nGod transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\nThe creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\nSince that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","content_en":"<h3>The Creation<\/h3>\nThe creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\nThese opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\nGod transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\nThe creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\nSince that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","summary_ro":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","summary_en":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65802,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Word","title_en":"The Word","content_ro":"<h3>The Word<\/h3>\nJohn raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos<\/span>,<\/em> John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).<\/p>\nJohn makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13<\/p>","content_en":"<h3>The Word<\/h3>\nJohn raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos<\/span>,<\/em> John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).<\/p>\nJohn makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13<\/p>","summary_ro":"The Word John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes...","summary_en":"The Word John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87288,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creation","title_en":"The Creation","content_ro":"<h3>The Creation<\/h3>\nThe creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\nThese opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\nGod transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\nThe creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\nSince that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","content_en":"<h3>The Creation<\/h3>\nThe creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\nThese opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\nGod transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\nThe creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\nSince that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","summary_ro":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","summary_en":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93428,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Word","title_en":"The Word","content_ro":"<h3>The Word<\/h3>\nJohn raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos<\/span>,<\/em> John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).<\/p>\nJohn makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13<\/p>","content_en":"<h3>The Word<\/h3>\nJohn raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos<\/span>,<\/em> John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).<\/p>\nJohn makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13<\/p>","summary_ro":"The Word John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes...","summary_en":"The Word John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":114914,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creation","title_en":"The Creation","content_ro":"<h3>The Creation<\/h3>\nThe creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\nThese opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\nGod transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\nThe creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\nSince that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","content_en":"<h3>The Creation<\/h3>\nThe creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\nThese opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\nGod transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\nThe creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\nSince that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","summary_ro":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","summary_en":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121054,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Word","title_en":"The Word","content_ro":"<h3>The Word<\/h3>\nJohn raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos<\/span>,<\/em> John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).<\/p>\nJohn makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13<\/p>","content_en":"<h3>The Word<\/h3>\nJohn raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos<\/span>,<\/em> John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).<\/p>\nJohn makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13<\/p>","summary_ro":"The Word John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes...","summary_en":"The Word John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":142540,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creation","title_en":"The Creation","content_ro":"<h3>The Creation<\/h3>\nThe creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\nThese opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\nGod transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\nThe creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\nSince that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","content_en":"<h3>The Creation<\/h3>\nThe creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview.<\/p>\nThese opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surrounded by people who believed in false gods and worshiped created things rather than the Creator. Genesis taught Israel that the one true God created and has absolute authority over all things; he alone is worthy of worship.<\/p>\nGod transformed chaos into the present ordered cosmos. In the first three days, he transformed the formless void into the structured universe—the heavens, the water and sky, and the earth. In the second three days, he populated each realm. The seventh day, God’s day of rest, provides the weekly pattern for human activity and points forward to the rest that God promised to those who live by faith in him (see Heb 3:7–4:11).<\/p>\nThe creation account teaches that as God made the world, it was “very good” (Gen 1:31). In this environment, humans enjoyed unbroken fellowship with their Creator until their rebellion severed that fellowship and implanted evil in human hearts (see Gen 3–6). The world’s evil does not come from some defect in creation; rather, it stems from rebellion to God’s design and purposes.<\/p>\nSince that first rebellion, humans have been alienated from the Creator and are prone to not recognize his presence and authority. This alienation results in shame, fractured relationships with God and other humans, estrangement from the rest of creation, and death (3:7-19). Since that time, God has been working purposefully in history to restore humans to fellowship with him, which he is doing through Jesus Christ. Restored humans are a new creation (see Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:1–2:3; Ps 33:6-9; Prov 3:19; 8:22-31; Isa 40:26-28; 45:11-12, 18-19; Jer 10:11-16; John 1:1-4; Rom 8:18-25; 2 Cor 5:17; Col 1:15-20; Rev 4:11; 21:1-5<\/p>","summary_ro":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","summary_en":"The Creation The creation account is foundational to the message of the entire Bible. Understanding the early chapters of Genesis is thus crucial to forming a biblical worldview. These opening chapters deal with fundamental questions: Who created the world, and for what purpose? Why is the world in its present condition? Genesis answers these questions, dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the Promised Land, the Israelites would again be surro...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148680,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Word","title_en":"The Word","content_ro":"<h3>The Word<\/h3>\nJohn raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos<\/span>,<\/em> John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).<\/p>\nJohn makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13<\/p>","content_en":"<h3>The Word<\/h3>\nJohn raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos<\/span>,<\/em> John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).<\/p>\nJohn makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13<\/p>","summary_ro":"The Word John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes...","summary_en":"The Word John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":5559,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Bottomless Pit","title_en":"Bottomless Pit","content_ro":"<h3>BOTTOMLESS PIT<\/h3>\nPhrase used in the Bible to denote the abode of the dead and of demonic forces. The Hebrew word (literally “the deep”) is translated “abyss” in many versions of the Bible. In the ancient world, the concept referred to anything so deep as to be unfathomable—for example, wells or fountains. It is used in that way in the OT to describe the primeval sea (Gn 1:2) or the ocean depths (Pss 33:7; 77:16). In Near Eastern cultures, the term was used to signify the inverse of the great vault of heaven; hence, it came to be used metaphorically for the grave, synonymous with Sheol (Ps 71:20). In intertestamental times, it came to be used for the abode of evil spirits (Jubilees 5:6; 1 Enoch 10:4, 11).<\/p>\nIn the NT, the term is used in both of these metaphorical ways. The demons pleaded not to be flung into “the abyss” (Lk 8:31), which many connect with later references to a “prison” (2 Pt 2:4; Jude 1:6). The exact meaning of such a prison is difficult to define; recent studies of passages like the above and of 1 Peter 3:19 and 4:6 suggest that the abyss is probably not meant to be synonymous with hades. More likely, it refers to a place where evil spirits are confined. Romans 10:7, on the other hand, uses the term for the grave, contrasting descent into it with ascension into heaven. Paul there freely adapted Deuteronomy 30:12-13.<\/p>\nThe major use of the term comes in the book of Revelation. There the “bottomless pit” is the abode of scorpion-like locusts (Rv 9:1-11); of the prince of the underworld, named “Abaddon” or “Destruction” (9:11); and of the “Beast,” or Antichrist (11:7; 17:8). It is also the place where Satan is confined for 1,000 years (20:1, 3).<\/p>\nSeveral characteristics should be noted in a study of the “bottomless pit” concept in Revelation. First, it is under the absolute control of God. The angel “was given the key of the shaft of the bottomless pit” to unlock it (9:1, rsv<\/span>); the Beast “is to ascend from the bottomless pit and go to perdition” (17:8, rsv<\/span>). Satan is seized, bound, thrown, and locked in it (20:2-3). Second, from the beginning it is meant for eternal destruction. After it was opened, “from the shaft rose smoke like the smoke of a great furnace” (9:2, rsv<\/span>). Although the bottomless pit is not the place of torment (i.e., “the lake of fire” in 20:10-15), it will be replaced by eternal punishment after the End (cf. 17:8). Finally, it is the reverse image of heaven, and from it wickedness gushes forth. This is in keeping with the metaphor and the picture throughout Revelation in which the dragon (12:9) and the Beast attempt to duplicate the power and glory reserved for God alone. Just as heaven is the source of all that is worthwhile, the bottomless pit is the source of all that is evil. See<\/em> Revelation, Book of.<\/p>","content_en":"<h3>BOTTOMLESS PIT<\/h3>\nPhrase used in the Bible to denote the abode of the dead and of demonic forces. The Hebrew word (literally “the deep”) is translated “abyss” in many versions of the Bible. In the ancient world, the concept referred to anything so deep as to be unfathomable—for example, wells or fountains. It is used in that way in the OT to describe the primeval sea (Gn 1:2) or the ocean depths (Pss 33:7; 77:16). In Near Eastern cultures, the term was used to signify the inverse of the great vault of heaven; hence, it came to be used metaphorically for the grave, synonymous with Sheol (Ps 71:20). In intertestamental times, it came to be used for the abode of evil spirits (Jubilees 5:6; 1 Enoch 10:4, 11).<\/p>\nIn the NT, the term is used in both of these metaphorical ways. The demons pleaded not to be flung into “the abyss” (Lk 8:31), which many connect with later references to a “prison” (2 Pt 2:4; Jude 1:6). The exact meaning of such a prison is difficult to define; recent studies of passages like the above and of 1 Peter 3:19 and 4:6 suggest that the abyss is probably not meant to be synonymous with hades. More likely, it refers to a place where evil spirits are confined. Romans 10:7, on the other hand, uses the term for the grave, contrasting descent into it with ascension into heaven. Paul there freely adapted Deuteronomy 30:12-13.<\/p>\nThe major use of the term comes in the book of Revelation. There the “bottomless pit” is the abode of scorpion-like locusts (Rv 9:1-11); of the prince of the underworld, named “Abaddon” or “Destruction” (9:11); and of the “Beast,” or Antichrist (11:7; 17:8). It is also the place where Satan is confined for 1,000 years (20:1, 3).<\/p>\nSeveral characteristics should be noted in a study of the “bottomless pit” concept in Revelation. First, it is under the absolute control of God. The angel “was given the key of the shaft of the bottomless pit” to unlock it (9:1, rsv<\/span>); the Beast “is to ascend from the bottomless pit and go to perdition” (17:8, rsv<\/span>). Satan is seized, bound, thrown, and locked in it (20:2-3). Second, from the beginning it is meant for eternal destruction. After it was opened, “from the shaft rose smoke like the smoke of a great furnace” (9:2, rsv<\/span>). Although the bottomless pit is not the place of torment (i.e., “the lake of fire” in 20:10-15), it will be replaced by eternal punishment after the End (cf. 17:8). Finally, it is the reverse image of heaven, and from it wickedness gushes forth. This is in keeping with the metaphor and the picture throughout Revelation in which the dragon (12:9) and the Beast attempt to duplicate the power and glory reserved for God alone. Just as heaven is the source of all that is worthwhile, the bottomless pit is the source of all that is evil. See<\/em> Revelation, Book of.<\/p>","summary_ro":"BOTTOMLESS PIT Phrase used in the Bible to denote the abode of the dead and of demonic forces. The Hebrew word (literally “the deep”) is translated “abyss” in many versions of the Bible. In the ancient world, the concept referred to anything so deep as to be unfathomable—for example, wells or fountains. It is used in that way in the OT to describe the primeval sea (Gn 1:2) or the ocean depths (Pss 33:7; 77:16). In Near Eastern cultures, the term was used to signify the inverse of the great va...","summary_en":"BOTTOMLESS PIT Phrase used in the Bible to denote the abode of the dead and of demonic forces. The Hebrew word (literally “the deep”) is translated “abyss” in many versions of the Bible. In the ancient world, the concept referred to anything so deep as to be unfathomable—for example, wells or fountains. It is used in that way in the OT to describe the primeval sea (Gn 1:2) or the ocean depths (Pss 33:7; 77:16). In Near Eastern cultures, the term was used to signify the inverse of the great va...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34166,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sea","title_en":"Sea","content_ro":"<h3>SEA<\/h3>\nA great body of salty water covering much of the earth.<\/p>\nThe seas are mentioned in the very beginning of the Bible. In Genesis 1:1-2 we read that in the beginning all was shapeless, empty, and dark, “and the Spirit of God was moving over the face of the waters.” Then God spoke and out of the chaos came order. Thus the voice of the Lord is powerful over all the waters of chaos. Psalm 29 celebrates this. From the account of the Creation in Genesis 1, two things stand out: (1) that the sea, like everything else in earth and heaven, was created by God; and (2) that by the word of God division was made between sea and land. These two facts are amplified in the Bible in a number of ways. Psalm 33:7 speaks of how “He made the oceans, pouring them into his vast reservoirs.” Eloquently, God’s ordaining of the limits of sea and land is expressed in the words of the Lord to Job: “Who shut in the sea with doors, when it burst forth from the womb; . . . and prescribed bounds for it, and set bars and doors, and said, ‘Thus far shall you come, and no farther, and here shall your proud waves be stayed’?” (Jb 38:8-11, rsv<\/span>).<\/p>\nGod’s control over the waters of the sea is described when the Bible says that God “trampled the waves of the sea” (Job 9:8). So in his life on earth, Jesus, the God-man, walked on the sea (Mk 6:48). He also stilled the storm, so that the disciples in awe and wonder asked, “Who then is this, that even wind and sea obey him?” (Mk 4:41).<\/p>\nThe Hebrew people had a healthy respect for the sea and its power. Perhaps because of the lack of good natural harbors, and because they did not control the coastline for much of their history, they were not a seafaring people like the Phoenicians. It is only in the time of Solomon that we read of their having a fleet of their own (1 Kgs 9:26). The restless sea was to them a picture of the wicked (Is 57:20). “Breakers rolling upon a beach” (Is 17:13) or “the roaring of the sea” (5:30) made them think of forces able to do incalculable harm to men. In Daniel 7:3 and Revelation 13:1, powers hostile to God are pictured as beasts coming up out of the sea.<\/p>\nYet, as we have seen, God controls the seas. He is able to rescue those who trust in him “out of many waters” (Ps 18:16). He is able to protect those who go out into the seas (107:23-31). It was always remembered that God had made a way in the sea for his people to pass when they came out of Egypt (Ex 15:19). Psalmists (Pss 74:13; 77:16; 78:13; 106:9) and prophets alike (e.g., Is 43:16-17) recalled this. See<\/em> Dead Sea; Mediterranean Sea; Red Sea; Sea of Galilee.<\/p>","content_en":"<h3>SEA<\/h3>\nA great body of salty water covering much of the earth.<\/p>\nThe seas are mentioned in the very beginning of the Bible. In Genesis 1:1-2 we read that in the beginning all was shapeless, empty, and dark, “and the Spirit of God was moving over the face of the waters.” Then God spoke and out of the chaos came order. Thus the voice of the Lord is powerful over all the waters of chaos. Psalm 29 celebrates this. From the account of the Creation in Genesis 1, two things stand out: (1) that the sea, like everything else in earth and heaven, was created by God; and (2) that by the word of God division was made between sea and land. These two facts are amplified in the Bible in a number of ways. Psalm 33:7 speaks of how “He made the oceans, pouring them into his vast reservoirs.” Eloquently, God’s ordaining of the limits of sea and land is expressed in the words of the Lord to Job: “Who shut in the sea with doors, when it burst forth from the womb; . . . and prescribed bounds for it, and set bars and doors, and said, ‘Thus far shall you come, and no farther, and here shall your proud waves be stayed’?” (Jb 38:8-11, rsv<\/span>).<\/p>\nGod’s control over the waters of the sea is described when the Bible says that God “trampled the waves of the sea” (Job 9:8). So in his life on earth, Jesus, the God-man, walked on the sea (Mk 6:48). He also stilled the storm, so that the disciples in awe and wonder asked, “Who then is this, that even wind and sea obey him?” (Mk 4:41).<\/p>\nThe Hebrew people had a healthy respect for the sea and its power. Perhaps because of the lack of good natural harbors, and because they did not control the coastline for much of their history, they were not a seafaring people like the Phoenicians. It is only in the time of Solomon that we read of their having a fleet of their own (1 Kgs 9:26). The restless sea was to them a picture of the wicked (Is 57:20). “Breakers rolling upon a beach” (Is 17:13) or “the roaring of the sea” (5:30) made them think of forces able to do incalculable harm to men. In Daniel 7:3 and Revelation 13:1, powers hostile to God are pictured as beasts coming up out of the sea.<\/p>\nYet, as we have seen, God controls the seas. He is able to rescue those who trust in him “out of many waters” (Ps 18:16). He is able to protect those who go out into the seas (107:23-31). It was always remembered that God had made a way in the sea for his people to pass when they came out of Egypt (Ex 15:19). Psalmists (Pss 74:13; 77:16; 78:13; 106:9) and prophets alike (e.g., Is 43:16-17) recalled this. See<\/em> Dead Sea; Mediterranean Sea; Red Sea; Sea of Galilee.<\/p>","summary_ro":"SEA A great body of salty water covering much of the earth. The seas are mentioned in the very beginning of the Bible. In Genesis 1:1-2 we read that in the beginning all was shapeless, empty, and dark, “and the Spirit of God was moving over the face of the waters.” Then God spoke and out of the chaos came order. Thus the voice of the Lord is powerful over all the waters of chaos. Psalm 29 celebrates this. From the account of the Creation in Genesis 1, two things stand out: (1) that the sea, l...","summary_en":"SEA A great body of salty water covering much of the earth. The seas are mentioned in the very beginning of the Bible. In Genesis 1:1-2 we read that in the beginning all was shapeless, empty, and dark, “and the Spirit of God was moving over the face of the waters.” Then God spoke and out of the chaos came order. Thus the voice of the Lord is powerful over all the waters of chaos. Psalm 29 celebrates this. From the account of the Creation in Genesis 1, two things stand out: (1) that the sea, l...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49130,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:7","title_en":"Study Note: Psalmi 33:7","content_ro":"33:7<\/strong> The nations surrounding Israel thought that the sea<\/em> had divine power, but it is under God’s control, within boundaries<\/em> that he set (see 104:8-10).<\/p>","content_en":"33:7<\/strong> The nations surrounding Israel thought that the sea<\/em> had divine power, but it is under God’s control, within boundaries<\/em> that he set (see 104:8-10).<\/p>","summary_ro":"33:7 The nations surrounding Israel thought that the sea had divine power, but it is under God’s control, within boundaries that he set (see 104:8-10).","summary_en":"33:7 The nations surrounding Israel thought that the sea had divine power, but it is under God’s control, within boundaries that he set (see 104:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76756,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:7","title_en":"Study Note: Psalmi 33:7","content_ro":"33:7<\/strong> The nations surrounding Israel thought that the sea<\/em> had divine power, but it is under God’s control, within boundaries<\/em> that he set (see 104:8-10).<\/p>","content_en":"33:7<\/strong> The nations surrounding Israel thought that the sea<\/em> had divine power, but it is under God’s control, within boundaries<\/em> that he set (see 104:8-10).<\/p>","summary_ro":"33:7 The nations surrounding Israel thought that the sea had divine power, but it is under God’s control, within boundaries that he set (see 104:8-10).","summary_en":"33:7 The nations surrounding Israel thought that the sea had divine power, but it is under God’s control, within boundaries that he set (see 104:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104382,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:7","title_en":"Study Note: Psalmi 33:7","content_ro":"33:7<\/strong> The nations surrounding Israel thought that the sea<\/em> had divine power, but it is under God’s control, within boundaries<\/em> that he set (see 104:8-10).<\/p>","content_en":"33:7<\/strong> The nations surrounding Israel thought that the sea<\/em> had divine power, but it is under God’s control, within boundaries<\/em> that he set (see 104:8-10).<\/p>","summary_ro":"33:7 The nations surrounding Israel thought that the sea had divine power, but it is under God’s control, within boundaries that he set (see 104:8-10).","summary_en":"33:7 The nations surrounding Israel thought that the sea had divine power, but it is under God’s control, within boundaries that he set (see 104:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132008,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:7","title_en":"Study Note: Psalmi 33:7","content_ro":"33:7<\/strong> The nations surrounding Israel thought that the sea<\/em> had divine power, but it is under God’s control, within boundaries<\/em> that he set (see 104:8-10).<\/p>","content_en":"33:7<\/strong> The nations surrounding Israel thought that the sea<\/em> had divine power, but it is under God’s control, within boundaries<\/em> that he set (see 104:8-10).<\/p>","summary_ro":"33:7 The nations surrounding Israel thought that the sea had divine power, but it is under God’s control, within boundaries that he set (see 104:8-10).","summary_en":"33:7 The nations surrounding Israel thought that the sea had divine power, but it is under God’s control, within boundaries that he set (see 104:8-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":49131,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:8","title_en":"Study Note: Psalmi 33:8","content_ro":"33:8-11<\/strong> Fear<\/em> of the Lord begins with awe for God and for his powerful word. His word created everything and continues to order and sustain creation. He frustrates<\/em> the plans of people who oppose his will.<\/p>","content_en":"33:8-11<\/strong> Fear<\/em> of the Lord begins with awe for God and for his powerful word. His word created everything and continues to order and sustain creation. He frustrates<\/em> the plans of people who oppose his will.<\/p>","summary_ro":"33:8-11 Fear of the Lord begins with awe for God and for his powerful word. His word created everything and continues to order and sustain creation. He frustrates the plans of people who oppose his will.","summary_en":"33:8-11 Fear of the Lord begins with awe for God and for his powerful word. His word created everything and continues to order and sustain creation. He frustrates the plans of people who oppose his will.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49132,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:8","title_en":"Study Note: Psalmi 33:8","content_ro":"33:8<\/strong> The power of the Lord extends to all the nations (see 2; 96:1-3).<\/p>","content_en":"33:8<\/strong> The power of the Lord extends to all the nations (see 2; 96:1-3).<\/p>","summary_ro":"33:8 The power of the Lord extends to all the nations (see 2; 96:1-3).","summary_en":"33:8 The power of the Lord extends to all the nations (see 2; 96:1-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76757,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:8","title_en":"Study Note: Psalmi 33:8","content_ro":"33:8-11<\/strong> Fear<\/em> of the Lord begins with awe for God and for his powerful word. His word created everything and continues to order and sustain creation. He frustrates<\/em> the plans of people who oppose his will.<\/p>","content_en":"33:8-11<\/strong> Fear<\/em> of the Lord begins with awe for God and for his powerful word. His word created everything and continues to order and sustain creation. He frustrates<\/em> the plans of people who oppose his will.<\/p>","summary_ro":"33:8-11 Fear of the Lord begins with awe for God and for his powerful word. His word created everything and continues to order and sustain creation. He frustrates the plans of people who oppose his will.","summary_en":"33:8-11 Fear of the Lord begins with awe for God and for his powerful word. His word created everything and continues to order and sustain creation. He frustrates the plans of people who oppose his will.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76758,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:8","title_en":"Study Note: Psalmi 33:8","content_ro":"33:8<\/strong> The power of the Lord extends to all the nations (see 2; 96:1-3).<\/p>","content_en":"33:8<\/strong> The power of the Lord extends to all the nations (see 2; 96:1-3).<\/p>","summary_ro":"33:8 The power of the Lord extends to all the nations (see 2; 96:1-3).","summary_en":"33:8 The power of the Lord extends to all the nations (see 2; 96:1-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104383,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:8","title_en":"Study Note: Psalmi 33:8","content_ro":"33:8-11<\/strong> Fear<\/em> of the Lord begins with awe for God and for his powerful word. His word created everything and continues to order and sustain creation. He frustrates<\/em> the plans of people who oppose his will.<\/p>","content_en":"33:8-11<\/strong> Fear<\/em> of the Lord begins with awe for God and for his powerful word. His word created everything and continues to order and sustain creation. He frustrates<\/em> the plans of people who oppose his will.<\/p>","summary_ro":"33:8-11 Fear of the Lord begins with awe for God and for his powerful word. His word created everything and continues to order and sustain creation. He frustrates the plans of people who oppose his will.","summary_en":"33:8-11 Fear of the Lord begins with awe for God and for his powerful word. His word created everything and continues to order and sustain creation. He frustrates the plans of people who oppose his will.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104384,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:8","title_en":"Study Note: Psalmi 33:8","content_ro":"33:8<\/strong> The power of the Lord extends to all the nations (see 2; 96:1-3).<\/p>","content_en":"33:8<\/strong> The power of the Lord extends to all the nations (see 2; 96:1-3).<\/p>","summary_ro":"33:8 The power of the Lord extends to all the nations (see 2; 96:1-3).","summary_en":"33:8 The power of the Lord extends to all the nations (see 2; 96:1-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132009,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:8","title_en":"Study Note: Psalmi 33:8","content_ro":"33:8-11<\/strong> Fear<\/em> of the Lord begins with awe for God and for his powerful word. His word created everything and continues to order and sustain creation. He frustrates<\/em> the plans of people who oppose his will.<\/p>","content_en":"33:8-11<\/strong> Fear<\/em> of the Lord begins with awe for God and for his powerful word. His word created everything and continues to order and sustain creation. He frustrates<\/em> the plans of people who oppose his will.<\/p>","summary_ro":"33:8-11 Fear of the Lord begins with awe for God and for his powerful word. His word created everything and continues to order and sustain creation. He frustrates the plans of people who oppose his will.","summary_en":"33:8-11 Fear of the Lord begins with awe for God and for his powerful word. His word created everything and continues to order and sustain creation. He frustrates the plans of people who oppose his will.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132010,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:8","title_en":"Study Note: Psalmi 33:8","content_ro":"33:8<\/strong> The power of the Lord extends to all the nations (see 2; 96:1-3).<\/p>","content_en":"33:8<\/strong> The power of the Lord extends to all the nations (see 2; 96:1-3).<\/p>","summary_ro":"33:8 The power of the Lord extends to all the nations (see 2; 96:1-3).","summary_en":"33:8 The power of the Lord extends to all the nations (see 2; 96:1-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":65803,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Word","title_en":"The Word","content_ro":"<h3>The Word<\/h3>\nJohn raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos<\/span>,<\/em> John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).<\/p>\nJohn makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13<\/p>","content_en":"<h3>The Word<\/h3>\nJohn raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos<\/span>,<\/em> John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).<\/p>\nJohn makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13<\/p>","summary_ro":"The Word John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes...","summary_en":"The Word John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93429,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Word","title_en":"The Word","content_ro":"<h3>The Word<\/h3>\nJohn raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos<\/span>,<\/em> John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).<\/p>\nJohn makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13<\/p>","content_en":"<h3>The Word<\/h3>\nJohn raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos<\/span>,<\/em> John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).<\/p>\nJohn makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13<\/p>","summary_ro":"The Word John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes...","summary_en":"The Word John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":121055,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Word","title_en":"The Word","content_ro":"<h3>The Word<\/h3>\nJohn raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos<\/span>,<\/em> John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).<\/p>\nJohn makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13<\/p>","content_en":"<h3>The Word<\/h3>\nJohn raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos<\/span>,<\/em> John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).<\/p>\nJohn makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13<\/p>","summary_ro":"The Word John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes...","summary_en":"The Word John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148681,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Word","title_en":"The Word","content_ro":"<h3>The Word<\/h3>\nJohn raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos<\/span>,<\/em> John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).<\/p>\nJohn makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13<\/p>","content_en":"<h3>The Word<\/h3>\nJohn raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos<\/span>,<\/em> John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes. Jews viewed God’s Word as personifying divine Wisdom. Through Wisdom, God extended himself into the cosmos, creating the world (Prov 8:22-31).<\/p>\nJohn makes it clear that Jesus shares the same essence as God; the Son existed before time, and he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish concept of Wisdom. The divine Wisdom that has existed with God from before time can now be known in Jesus Christ. In perhaps the most striking verse penned by an apostle, John writes that this Logos, this Wisdom, became flesh and lived among us as a human (John 1:14). What God is, the Logos is, and the Logos is Jesus Christ.<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 1:3-28; Ps 33:6, 9; Prov 8:22-31; Isa 40:8; John 1:1-18; 1 Jn 1:1; Rev 19:13<\/p>","summary_ro":"The Word John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes...","summary_en":"The Word John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word” (Greek logos, John 1:1). Both Greek and Jewish listeners in the first century would immediately recognize the profound meaning of this title. Greeks would have thought of the seminal forces that sustain the universe. Jewish minds would have thought back to God creating the world with his word (Gen 1:3-28; Ps 33:6, 9). In Jesus’ day, the Word of God had taken on creative personal attributes...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":7790,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Counselor Counsel","title_en":"Counselor Counsel","content_ro":"<h3>COUNSEL, COUNSELOR<\/h3>\nAdvice; adviser, especially on legal matters (such as a lawyer). In Bible times a counselor in a king’s court was like a U.S. cabinet member today. A counselor might at times have been in line to succeed the king. Ahithophel, counselor to David and Absalom, gave advice as sound as the “oracle of God” (2 Sm 16:23). The elders of Israel counseled King Rehoboam (1 Kgs 12:6), as did the friends with whom Rehoboam had grown up (vv 7-8), although his friends gave poor advice. The Bible mentions official counselors in Egypt (Is 19:11) and Babylon (Dn 3:2-3).<\/p>\nA wise person seeks counsel when making plans: “Plans go wrong for lack of advice; many counselors bring success” (Prv 15:22, nlt<\/span>). One’s counselors may be one’s parents (1:8), older people (Ez 7:26), prophets (2 Chr 25:16), wise men (Jer 18:18), or friends (Prv 27:9, kjv<\/span>). Some counselors are evil, giving deceitful advice (Prv 12:5).<\/p>\nAccording to the Bible, God also counsels. He frustrates the counsel of the nations who oppose him (Ps 33:10), but his own counsel endures for many generations (v 11). No one may counsel the Lord (Is 40:13). His Messiah is called “Wonderful Counselor” (9:6).<\/p>\nAccording to the NT, the Spirit counsels or comforts believers (Jn 14:16-17). Christ sends the Holy Spirit to his people (16:7), and the Spirit, also called the Spirit of truth, bears witness to Christ (15:26). The ascended Jesus Christ is seen as a counselor in God’s heavenly court (1 Jn 2:1, “advocate”).<\/p>\nSee also<\/em> Spirit of God.<\/p>","content_en":"<h3>COUNSEL, COUNSELOR<\/h3>\nAdvice; adviser, especially on legal matters (such as a lawyer). In Bible times a counselor in a king’s court was like a U.S. cabinet member today. A counselor might at times have been in line to succeed the king. Ahithophel, counselor to David and Absalom, gave advice as sound as the “oracle of God” (2 Sm 16:23). The elders of Israel counseled King Rehoboam (1 Kgs 12:6), as did the friends with whom Rehoboam had grown up (vv 7-8), although his friends gave poor advice. The Bible mentions official counselors in Egypt (Is 19:11) and Babylon (Dn 3:2-3).<\/p>\nA wise person seeks counsel when making plans: “Plans go wrong for lack of advice; many counselors bring success” (Prv 15:22, nlt<\/span>). One’s counselors may be one’s parents (1:8), older people (Ez 7:26), prophets (2 Chr 25:16), wise men (Jer 18:18), or friends (Prv 27:9, kjv<\/span>). Some counselors are evil, giving deceitful advice (Prv 12:5).<\/p>\nAccording to the Bible, God also counsels. He frustrates the counsel of the nations who oppose him (Ps 33:10), but his own counsel endures for many generations (v 11). No one may counsel the Lord (Is 40:13). His Messiah is called “Wonderful Counselor” (9:6).<\/p>\nAccording to the NT, the Spirit counsels or comforts believers (Jn 14:16-17). Christ sends the Holy Spirit to his people (16:7), and the Spirit, also called the Spirit of truth, bears witness to Christ (15:26). The ascended Jesus Christ is seen as a counselor in God’s heavenly court (1 Jn 2:1, “advocate”).<\/p>\nSee also<\/em> Spirit of God.<\/p>","summary_ro":"COUNSEL, COUNSELOR Advice; adviser, especially on legal matters (such as a lawyer). In Bible times a counselor in a king’s court was like a U.S. cabinet member today. A counselor might at times have been in line to succeed the king. Ahithophel, counselor to David and Absalom, gave advice as sound as the “oracle of God” (2 Sm 16:23). The elders of Israel counseled King Rehoboam (1 Kgs 12:6), as did the friends with whom Rehoboam had grown up (vv 7-8), although his friends gave poor advice. The...","summary_en":"COUNSEL, COUNSELOR Advice; adviser, especially on legal matters (such as a lawyer). In Bible times a counselor in a king’s court was like a U.S. cabinet member today. A counselor might at times have been in line to succeed the king. Ahithophel, counselor to David and Absalom, gave advice as sound as the “oracle of God” (2 Sm 16:23). The elders of Israel counseled King Rehoboam (1 Kgs 12:6), as did the friends with whom Rehoboam had grown up (vv 7-8), although his friends gave poor advice. The...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49133,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:10","title_en":"Study Note: Psalmi 33:10","content_ro":"33:10<\/strong> The plans<\/em> and schemes<\/em> of the mighty will not prevail, except by God’s will (see Isa 8:9-10).<\/p>","content_en":"33:10<\/strong> The plans<\/em> and schemes<\/em> of the mighty will not prevail, except by God’s will (see Isa 8:9-10).<\/p>","summary_ro":"33:10 The plans and schemes of the mighty will not prevail, except by God’s will (see Isa 8:9-10).","summary_en":"33:10 The plans and schemes of the mighty will not prevail, except by God’s will (see Isa 8:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76759,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:10","title_en":"Study Note: Psalmi 33:10","content_ro":"33:10<\/strong> The plans<\/em> and schemes<\/em> of the mighty will not prevail, except by God’s will (see Isa 8:9-10).<\/p>","content_en":"33:10<\/strong> The plans<\/em> and schemes<\/em> of the mighty will not prevail, except by God’s will (see Isa 8:9-10).<\/p>","summary_ro":"33:10 The plans and schemes of the mighty will not prevail, except by God’s will (see Isa 8:9-10).","summary_en":"33:10 The plans and schemes of the mighty will not prevail, except by God’s will (see Isa 8:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104385,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:10","title_en":"Study Note: Psalmi 33:10","content_ro":"33:10<\/strong> The plans<\/em> and schemes<\/em> of the mighty will not prevail, except by God’s will (see Isa 8:9-10).<\/p>","content_en":"33:10<\/strong> The plans<\/em> and schemes<\/em> of the mighty will not prevail, except by God’s will (see Isa 8:9-10).<\/p>","summary_ro":"33:10 The plans and schemes of the mighty will not prevail, except by God’s will (see Isa 8:9-10).","summary_en":"33:10 The plans and schemes of the mighty will not prevail, except by God’s will (see Isa 8:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132011,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:10","title_en":"Study Note: Psalmi 33:10","content_ro":"33:10<\/strong> The plans<\/em> and schemes<\/em> of the mighty will not prevail, except by God’s will (see Isa 8:9-10).<\/p>","content_en":"33:10<\/strong> The plans<\/em> and schemes<\/em> of the mighty will not prevail, except by God’s will (see Isa 8:9-10).<\/p>","summary_ro":"33:10 The plans and schemes of the mighty will not prevail, except by God’s will (see Isa 8:9-10).","summary_en":"33:10 The plans and schemes of the mighty will not prevail, except by God’s will (see Isa 8:9-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":7791,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Counselor Counsel","title_en":"Counselor Counsel","content_ro":"<h3>COUNSEL, COUNSELOR<\/h3>\nAdvice; adviser, especially on legal matters (such as a lawyer). In Bible times a counselor in a king’s court was like a U.S. cabinet member today. A counselor might at times have been in line to succeed the king. Ahithophel, counselor to David and Absalom, gave advice as sound as the “oracle of God” (2 Sm 16:23). The elders of Israel counseled King Rehoboam (1 Kgs 12:6), as did the friends with whom Rehoboam had grown up (vv 7-8), although his friends gave poor advice. The Bible mentions official counselors in Egypt (Is 19:11) and Babylon (Dn 3:2-3).<\/p>\nA wise person seeks counsel when making plans: “Plans go wrong for lack of advice; many counselors bring success” (Prv 15:22, nlt<\/span>). One’s counselors may be one’s parents (1:8), older people (Ez 7:26), prophets (2 Chr 25:16), wise men (Jer 18:18), or friends (Prv 27:9, kjv<\/span>). Some counselors are evil, giving deceitful advice (Prv 12:5).<\/p>\nAccording to the Bible, God also counsels. He frustrates the counsel of the nations who oppose him (Ps 33:10), but his own counsel endures for many generations (v 11). No one may counsel the Lord (Is 40:13). His Messiah is called “Wonderful Counselor” (9:6).<\/p>\nAccording to the NT, the Spirit counsels or comforts believers (Jn 14:16-17). Christ sends the Holy Spirit to his people (16:7), and the Spirit, also called the Spirit of truth, bears witness to Christ (15:26). The ascended Jesus Christ is seen as a counselor in God’s heavenly court (1 Jn 2:1, “advocate”).<\/p>\nSee also<\/em> Spirit of God.<\/p>","content_en":"<h3>COUNSEL, COUNSELOR<\/h3>\nAdvice; adviser, especially on legal matters (such as a lawyer). In Bible times a counselor in a king’s court was like a U.S. cabinet member today. A counselor might at times have been in line to succeed the king. Ahithophel, counselor to David and Absalom, gave advice as sound as the “oracle of God” (2 Sm 16:23). The elders of Israel counseled King Rehoboam (1 Kgs 12:6), as did the friends with whom Rehoboam had grown up (vv 7-8), although his friends gave poor advice. The Bible mentions official counselors in Egypt (Is 19:11) and Babylon (Dn 3:2-3).<\/p>\nA wise person seeks counsel when making plans: “Plans go wrong for lack of advice; many counselors bring success” (Prv 15:22, nlt<\/span>). One’s counselors may be one’s parents (1:8), older people (Ez 7:26), prophets (2 Chr 25:16), wise men (Jer 18:18), or friends (Prv 27:9, kjv<\/span>). Some counselors are evil, giving deceitful advice (Prv 12:5).<\/p>\nAccording to the Bible, God also counsels. He frustrates the counsel of the nations who oppose him (Ps 33:10), but his own counsel endures for many generations (v 11). No one may counsel the Lord (Is 40:13). His Messiah is called “Wonderful Counselor” (9:6).<\/p>\nAccording to the NT, the Spirit counsels or comforts believers (Jn 14:16-17). Christ sends the Holy Spirit to his people (16:7), and the Spirit, also called the Spirit of truth, bears witness to Christ (15:26). The ascended Jesus Christ is seen as a counselor in God’s heavenly court (1 Jn 2:1, “advocate”).<\/p>\nSee also<\/em> Spirit of God.<\/p>","summary_ro":"COUNSEL, COUNSELOR Advice; adviser, especially on legal matters (such as a lawyer). In Bible times a counselor in a king’s court was like a U.S. cabinet member today. A counselor might at times have been in line to succeed the king. Ahithophel, counselor to David and Absalom, gave advice as sound as the “oracle of God” (2 Sm 16:23). The elders of Israel counseled King Rehoboam (1 Kgs 12:6), as did the friends with whom Rehoboam had grown up (vv 7-8), although his friends gave poor advice. The...","summary_en":"COUNSEL, COUNSELOR Advice; adviser, especially on legal matters (such as a lawyer). In Bible times a counselor in a king’s court was like a U.S. cabinet member today. A counselor might at times have been in line to succeed the king. Ahithophel, counselor to David and Absalom, gave advice as sound as the “oracle of God” (2 Sm 16:23). The elders of Israel counseled King Rehoboam (1 Kgs 12:6), as did the friends with whom Rehoboam had grown up (vv 7-8), although his friends gave poor advice. The...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49134,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:11","title_en":"Study Note: Psalmi 33:11","content_ro":"33:11<\/strong> God’s word still orders creation and will do so forever<\/em>. • God’s intentions<\/em> are marvelous (40:5; 92:5).<\/p>","content_en":"33:11<\/strong> God’s word still orders creation and will do so forever<\/em>. • God’s intentions<\/em> are marvelous (40:5; 92:5).<\/p>","summary_ro":"33:11 God’s word still orders creation and will do so forever. • God’s intentions are marvelous (40:5; 92:5).","summary_en":"33:11 God’s word still orders creation and will do so forever. • God’s intentions are marvelous (40:5; 92:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76760,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:11","title_en":"Study Note: Psalmi 33:11","content_ro":"33:11<\/strong> God’s word still orders creation and will do so forever<\/em>. • God’s intentions<\/em> are marvelous (40:5; 92:5).<\/p>","content_en":"33:11<\/strong> God’s word still orders creation and will do so forever<\/em>. • God’s intentions<\/em> are marvelous (40:5; 92:5).<\/p>","summary_ro":"33:11 God’s word still orders creation and will do so forever. • God’s intentions are marvelous (40:5; 92:5).","summary_en":"33:11 God’s word still orders creation and will do so forever. • God’s intentions are marvelous (40:5; 92:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104386,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:11","title_en":"Study Note: Psalmi 33:11","content_ro":"33:11<\/strong> God’s word still orders creation and will do so forever<\/em>. • God’s intentions<\/em> are marvelous (40:5; 92:5).<\/p>","content_en":"33:11<\/strong> God’s word still orders creation and will do so forever<\/em>. • God’s intentions<\/em> are marvelous (40:5; 92:5).<\/p>","summary_ro":"33:11 God’s word still orders creation and will do so forever. • God’s intentions are marvelous (40:5; 92:5).","summary_en":"33:11 God’s word still orders creation and will do so forever. • God’s intentions are marvelous (40:5; 92:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132012,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:11","title_en":"Study Note: Psalmi 33:11","content_ro":"33:11<\/strong> God’s word still orders creation and will do so forever<\/em>. • God’s intentions<\/em> are marvelous (40:5; 92:5).<\/p>","content_en":"33:11<\/strong> God’s word still orders creation and will do so forever<\/em>. • God’s intentions<\/em> are marvelous (40:5; 92:5).<\/p>","summary_ro":"33:11 God’s word still orders creation and will do so forever. • God’s intentions are marvelous (40:5; 92:5).","summary_en":"33:11 God’s word still orders creation and will do so forever. • God’s intentions are marvelous (40:5; 92:5).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":17538,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Inheritance","title_en":"Inheritance","content_ro":"<h3>INHERITANCE<\/h3>\nLegacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\nLegal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\nWe learn something of early-second-millennium BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\nAccording to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\nAccording to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\nHow highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\nApart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\nIn the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\nIn another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\nTheological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\nThe conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\nThe theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\nSince Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\nIn the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\nThat this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\nIn later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\nWe also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\nDoubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\nPaul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\nIndeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\nWith a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\nIn Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\nSee also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","content_en":"<h3>INHERITANCE<\/h3>\nLegacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times.<\/p>\nLegal and Historical Aspect<\/p>\n<h5>The Patriarchs<\/h5>\nWe learn something of early-second-millennium BC<\/span> practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. Yet exceptions abound. Ishmael (Gn 16:15; 17:15-21), Esau (25:23), and Reuben (49:3-4) did not receive the birthright. Another item of special interest is Abraham’s suggestion that, in the absence of a son, his servant Eliezer might be regarded as the heir (15:2-5); scholars have found confirmation of this practice in Hurrian legal documents of the second millennium.<\/p>\n<h5>The Hebrew Nation<\/h5>\nAccording to Deuteronomy 21:15-17, Hebrew firstborns were legally entitled to a double portion of the inheritance. Israelite law also made provision for widows through the practice of levirate marriage (Dt 25:5; see Gn 38:8; Ru 4:5).<\/p>\nAccording to Numbers 27:1-11, the daughters of Zelophehad argued that they should receive the inheritance since their father had died without sons. Consequently, God decreed that if a man died without sons, the inheritance should be transferred to his daughter; if he had no daughter, to his brothers; if he had no brothers, to his nearest relatives. This particular incident also illustrates the importance of preserving tribal possessions: the daughters of Zelophehad were not allowed to marry outside the tribe of Manasseh, for this would mean transferral of the property to another tribe (Nm 36).<\/p>\nHow highly the Israelites valued their family’s inherited possessions may be gathered from Leviticus 25:25-28. If an individual sold his land for financial reasons, provision must be made for a relative to redeem it; if he had no near relative, he could still purchase it back at a later time, and even if he could not afford to do so, the land automatically reverted to him in the Year of Jubilee, when all debts were canceled (note also Lv 27:14-25).<\/p>\n<h5>In the New Testament<\/h5>\nApart from the reference to levirate marriage in Matthew 22:23-33 (Mk 12:18-27; Lk 20:27-40), the NT has little to say about principles of property transferral during Roman times.<\/p>\nIn the parable of the prodigal son, the younger son in the family requested his share of the inheritance (Lk 15:12). One should also note that the elder son, who with false piety looked down on his brother’s behavior, had not protested when his brother asked for the inheritance; on the contrary, the elder brother too, without complaining, received his share—presumably a double portion.<\/p>\nIn another significant passage (Gal 4:1-2) Paul, seeking to illustrate a theological point, refers to secular practices. An heir, he tells us, is subject to guardians and managers during his childhood, up to the time he actually inherits. The point Paul wants to establish is clear enough, but the illustration does not coincide with what we know of Roman law and unfortunately scholars have been unable to identify the precise social custom in view. It may be that Paul was making reference, in general rather than strict legal terms, to some practice with which he and the Galatians were familiar.<\/p>\nTheological Aspect<\/p>\n<h5>Canaan as Israel’s Inheritance<\/h5>\nThe conviction that God gave Palestine to the Israelites for their inheritance serves as a bridge between the historical and the theological data. The historical element lies in the obvious fact that the Promised Land, a physical entity, was certainly occupied by the Hebrews and distributed among their tribes. Theologically, however, the Scriptures speak of this occupation as a divine gift; in effect, even the method of distribution was based on the concept that the land belongs to God (Lv 25:23; see Ex 15:17; Jos 22:27; Ez 38:16; Jl 1:6).<\/p>\nThe theme goes back to Genesis 12:1-3. God, in choosing Abraham, instructed him to move to a new country and promised to make him a great and blessed nation (Heb 11:8). The significance of the land in this Abrahamic promise is made more explicit later, when we are told that God promised to give Canaan to Abraham’s descendants after four centuries of Egyptian bondage (Gn 15:12-21; see Acts 7:5).<\/p>\nSince Canaan was occupied by wicked inhabitants, the land was to be taken by force; to inherit the land therefore really means to take possession<\/em> of it. Israel must trust God, whose land it is, to give them the victory (Jos 1:1-9; 21:43-45; Jgs 7:2; Ps 44:1-3; Acts 13:19). Once they conquered the land, it was apportioned among the tribes according to their size (following the instructions in Nm 26:52-54). God further commanded the people to divide the land by lot (vv 55-56). Thus, from the initial promise to Abraham, to the actual apportionment of the land and even with reference to the future (Is 60:21; Ez 45:1-8; 47:13–48:29), the people were made fully aware that their inheritance lay in the hands of a sovereign Lord.<\/p>\n<h5>The Believer’s Inheritance<\/h5>\nIn the OT we find the concept of inheritance transferred from the purely physical to the spiritual. The tribe of Levi, which constituted the priestly clan, received no inheritance, because “the Lord is their inheritance” (Dt 18:1-2; see Nm 18:8-24). The Levites, in other words, received no land apportionment, but in their service to God they could begin to enjoy the fuller blessings to which the land inheritance pointed.<\/p>\nThat this truth could not be restricted to Levites is hinted at in Exodus 19:6, where the whole nation is called “a kingdom of priests” (see 1 Pt 2:9). Psalm 16 makes it clear that no one understood more clearly than David what those words entailed. Even if he were deprived of Israel’s physical inheritance, he had received by lot a more beautiful heritage, the Lord himself, in whose presence he found full joy and everlasting pleasures (Ps 16:5-6, 11; see also Pss 73:25-26; 142:5; Is 58:14; Lam 3:24).<\/p>\nIn later Judaism, during and after the intertestamental period, the figure was extended considerably. For example, the rabbis began to speak of the law as the inheritance of the faithful. Further, they might give the idea a negative turn, as when the wicked are said to inherit hell (cf. Jb 27:13). Neither of these figures is found in the NT.<\/p>\nWe also read in Jewish literature statements about inheriting the age to come, the kingdom, eternal life; these ideas occur frequently in the NT (Mt 19:29; 25:34; Lk 10:25; 18:18; 1 Cor 6:9-10; 15:50; Gal 5:21; Eph 5:5; Ti 3:7; Jas 2:5). Such an inheritance, however, belongs only to those who are sanctified by God’s word (Acts 20:32; 26:18; Col 1:12; note also Jn 17:17; Col 3:23-24). These future blessings do not exclude the physical (Mt 5:5; note Ps 37:11, 29; Is 60:21; Rom 4:13; 2 Pt 3:13), but they certainly exclude human frailty, for God’s inheritance is imperishable (1 Cor 15:50). In short, our heritage is nothing less than full salvation (Heb 1:14; 11:7), which God carefully guards for us in heaven (1 Pt 1:4).<\/p>\nDoubtless, the most significant feature in the NT is its emphasis that, as a result of the work of Christ, his people begin even now<\/em> to receive the promised inheritance. The Gospel of John frequently stresses the present reality of eternal life, as does the Letter to the Hebrews (cf. 6:12-17 with 9:15 and 11:13, 39-40).<\/p>\nPaul treats this whole matter thoroughly in Galatians 3:7–4:7. In response to the Judaizers, who claim that the Abrahamic inheritance is restricted to those who become Jews through circumcision, Paul argues vigorously that Abraham’s true children are those who believe, whether Jew or Gentile (3:7; see Acts 26:16-18; Eph 3:6). They become heirs of God’s promise, for they receive the Spirit (Gal 3:14). The principle of inheritance is promise, not the Law (v 18). Those who believe are brought into union with Christ (vv 27-29); but then they are not merely Abraham’s children but God’s (v 26), for Christ is the Son of God and God has determined to send the Spirit of his Son to believers so that they too may call God Father<\/em> (Gal 4:4-7; see also Rom 8:15-16).<\/p>\nIndeed, Christ himself as the Son is the true heir (Mt 21:38; Mk 12:7; Lk 20:14); he has inherited a name above every name (Phil 2:9; Heb 1:4) and has been appointed heir of all things (Heb 1:2; see Ps 2:7-8; Mt 28:18). But by his grace, all who become his through faith are counted joint heirs with him (Rom 8:17).<\/p>\n<h5>God’s Inheritance<\/h5>\nWith a bold shift in the metaphor, the Scriptures speak of believers as God’s inheritance. In the beautiful “Song of Moses” the author speaks of God as the Israelites’ Father (Dt 32:6), who has taken special interest in their inheritance (v 8). Then we are told why God cares: “For the Lord<\/span>’s portion is his people, Jacob his allotted inheritance” (Dt 32:9, niv<\/span>). This theme becomes very prominent throughout the OT (e.g., Dt 9:26-29; 1 Kgs 8:51-53; Pss 28:9; 33:12; 74:2; Is 19:25; Jer 10:16; Zec 2:12). Elsewhere, Israel is spoken of as God’s special possession (e.g., Ex 19:5; Dt 7:6).<\/p>\nIn Ephesians 1:14 “the redemption of the possession” refers to the final salvation of believers, who are God’s treasure. Further, “we have obtained an inheritance” (Eph 1:11) may well be translated, “we have been made an inheritance,” that is, been “chosen as God’s portion,” a view supported by verse 18. No more fundamental idea than this can be found in Scripture, and its essence is expressed by the words of the One who sits on the throne: “He who conquers shall have this heritage, and I will be his God and he shall be my son” (Rv 21:7, rsv<\/span>; see Lv 26:11-12; 2 Sm 7:14).<\/p>\nSee also<\/em> Adoption; Birthright; Firstborn; Heir.<\/p>","summary_ro":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","summary_en":"INHERITANCE Legacy or bequest. Inheritance plays an unusually significant role in the Scriptures when it is used to convey theological truths. As we might expect, these theological applications reflect legal customs in force during OT and NT times. Legal and Historical Aspect The Patriarchs We learn something of early-second-millennium BC practices from the patriarchal stories in Genesis. For example, the narrative indicates that the firstborn could normally expect to receive the birthright. ...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49135,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:12","title_en":"Study Note: Psalmi 33:12","content_ro":"33:12<\/strong> People who fear God are chosen as his inheritance<\/em> (see 33:13-19); this excludes rebellious people (78:62).<\/p>","content_en":"33:12<\/strong> People who fear God are chosen as his inheritance<\/em> (see 33:13-19); this excludes rebellious people (78:62).<\/p>","summary_ro":"33:12 People who fear God are chosen as his inheritance (see 33:13-19); this excludes rebellious people (78:62).","summary_en":"33:12 People who fear God are chosen as his inheritance (see 33:13-19); this excludes rebellious people (78:62).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76761,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:12","title_en":"Study Note: Psalmi 33:12","content_ro":"33:12<\/strong> People who fear God are chosen as his inheritance<\/em> (see 33:13-19); this excludes rebellious people (78:62).<\/p>","content_en":"33:12<\/strong> People who fear God are chosen as his inheritance<\/em> (see 33:13-19); this excludes rebellious people (78:62).<\/p>","summary_ro":"33:12 People who fear God are chosen as his inheritance (see 33:13-19); this excludes rebellious people (78:62).","summary_en":"33:12 People who fear God are chosen as his inheritance (see 33:13-19); this excludes rebellious people (78:62).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104387,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:12","title_en":"Study Note: Psalmi 33:12","content_ro":"33:12<\/strong> People who fear God are chosen as his inheritance<\/em> (see 33:13-19); this excludes rebellious people (78:62).<\/p>","content_en":"33:12<\/strong> People who fear God are chosen as his inheritance<\/em> (see 33:13-19); this excludes rebellious people (78:62).<\/p>","summary_ro":"33:12 People who fear God are chosen as his inheritance (see 33:13-19); this excludes rebellious people (78:62).","summary_en":"33:12 People who fear God are chosen as his inheritance (see 33:13-19); this excludes rebellious people (78:62).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132013,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:12","title_en":"Study Note: Psalmi 33:12","content_ro":"33:12<\/strong> People who fear God are chosen as his inheritance<\/em> (see 33:13-19); this excludes rebellious people (78:62).<\/p>","content_en":"33:12<\/strong> People who fear God are chosen as his inheritance<\/em> (see 33:13-19); this excludes rebellious people (78:62).<\/p>","summary_ro":"33:12 People who fear God are chosen as his inheritance (see 33:13-19); this excludes rebellious people (78:62).","summary_en":"33:12 People who fear God are chosen as his inheritance (see 33:13-19); this excludes rebellious people (78:62).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61689,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\nGod requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\nThe author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\nBeginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\nSome of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\nWhile the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\nPassages for Further Study<\/strong><\/p>\nDeut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\nGod requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\nThe author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\nBeginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\nSome of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\nWhile the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\nPassages for Further Study<\/strong><\/p>\nDeut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89315,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\nGod requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\nThe author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\nBeginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\nSome of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\nWhile the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\nPassages for Further Study<\/strong><\/p>\nDeut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\nGod requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\nThe author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\nBeginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\nSome of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\nWhile the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\nPassages for Further Study<\/strong><\/p>\nDeut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116941,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\nGod requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\nThe author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\nBeginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\nSome of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\nWhile the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\nPassages for Further Study<\/strong><\/p>\nDeut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\nGod requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\nThe author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\nBeginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\nSome of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\nWhile the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\nPassages for Further Study<\/strong><\/p>\nDeut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144567,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"True Success","title_en":"True Success","content_ro":"<h3>True Success<\/h3>\nGod requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\nThe author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\nBeginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\nSome of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\nWhile the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\nPassages for Further Study<\/strong><\/p>\nDeut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","content_en":"<h3>True Success<\/h3>\nGod requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession of the Promised Land.<\/p>\nThe author of 1–2 Kings introduces each ruler’s reign with a spiritual evaluation, often comparing each king’s devotion to God with the precedent set by David (see 1 Kgs 11:38; 14:8; 15:3-5, 11). The narrative of these books demonstrates that the fate of both Israel and Judah hangs on the spiritual leadership of their kings. The continued success of God’s people in the land of Canaan was predicated on the faithful worship of God (see Deut 12:4-7). Allowing worship at local pagan shrines is repeatedly singled out for disapproval (see, e.g., 3:2-4; 11:7).<\/p>\nBeginning with Jeroboam I, the kings of Israel (the northern kingdom) uniformly practiced apostate religion and were censured for practicing it (12:31-32; 13:33-34; 15:25-26, 33-34; 16:11-13, 25-26). Of these kings, King Ahab was the most wicked (16:30-33; 21:25-26), and his son Ahaziah closely followed his example and is denounced for his idolatrous ways (22:51-53). The kings of the northern kingdom set their people on a course doomed for destruction (2 Kgs 17:21-23). Despite God’s repeated efforts to get his people’s attention (2 Kgs 17:13-15, 23), they failed to respond, so God invoked the penalties for persistent spiritual infidelity (see 1 Kgs 13:33-34).<\/p>\nSome of the kings of Judah (the southern kingdom) receive commendation, but many of them are denounced as well. Rehoboam allowed pagan worship to spread in Judah (14:22-24), and Abijam continued in his father’s sins (15:3). Even the good kings Asa and Jehoshaphat receive criticism for letting popular local worship sites continue (see 15:14; 22:43). Failure to give God his rightful place had disastrous results.<\/p>\nWhile the kings and people of the northern kingdom foolishly pursued their own way, people who instead fear the Lord and live by the standards of God’s word will be blessed and find genuine contentment (Pss 33:12; 119:1-2; 144:15). True success is always found in acknowledging and trusting God to be king of one’s life (Matt 6:33). And as both Jesus and his early followers demonstrate, success is not necessarily characterized by material blessing and wealth. Joy and peace are ultimately found in being at the center of God’s will and in grasping the hope we have in him (see Phil 3:8-14; 1 Pet 4:12-19).<\/p>\nPassages for Further Study<\/strong><\/p>\nDeut 6:1-8; 12:4-7; Josh 1:7-8; 1 Sam 18:14; 1 Kgs 11:38; 12:26-33; 13:1-3, 33-34; 14:8-11; 2 Kgs 17:13-23; Pss 33:12; 119:1-2; 144:15; Matt 6:33; Luke 10:25-28; 1 Jn 5:21<\/p>","summary_ro":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","summary_en":"True Success God requires complete devotion from his people (Deut 6:4-6; cp. Matt 22:37). True success comes from seeking God and acknowledging him as sovereign (Matt 6:33), to the exclusion of all idols (1 Jn 5:21). For the people of Israel, success was directly tied to their obedience to God’s covenant (see Lev 26:1-46; Deut 28:1-68). The spiritual condition of Israel and its leaders had a dramatic impact on whether or not they would continue to receive God’s favor and maintain possession o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":49136,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:13","title_en":"Study Note: Psalmi 33:13","content_ro":"33:13-19<\/strong> From the heavens, the Lord searches out and cares for anyone who fears him (see 14:2-3).<\/p>","content_en":"33:13-19<\/strong> From the heavens, the Lord searches out and cares for anyone who fears him (see 14:2-3).<\/p>","summary_ro":"33:13-19 From the heavens, the Lord searches out and cares for anyone who fears him (see 14:2-3).","summary_en":"33:13-19 From the heavens, the Lord searches out and cares for anyone who fears him (see 14:2-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76762,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:13","title_en":"Study Note: Psalmi 33:13","content_ro":"33:13-19<\/strong> From the heavens, the Lord searches out and cares for anyone who fears him (see 14:2-3).<\/p>","content_en":"33:13-19<\/strong> From the heavens, the Lord searches out and cares for anyone who fears him (see 14:2-3).<\/p>","summary_ro":"33:13-19 From the heavens, the Lord searches out and cares for anyone who fears him (see 14:2-3).","summary_en":"33:13-19 From the heavens, the Lord searches out and cares for anyone who fears him (see 14:2-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104388,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:13","title_en":"Study Note: Psalmi 33:13","content_ro":"33:13-19<\/strong> From the heavens, the Lord searches out and cares for anyone who fears him (see 14:2-3).<\/p>","content_en":"33:13-19<\/strong> From the heavens, the Lord searches out and cares for anyone who fears him (see 14:2-3).<\/p>","summary_ro":"33:13-19 From the heavens, the Lord searches out and cares for anyone who fears him (see 14:2-3).","summary_en":"33:13-19 From the heavens, the Lord searches out and cares for anyone who fears him (see 14:2-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132014,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:13","title_en":"Study Note: Psalmi 33:13","content_ro":"33:13-19<\/strong> From the heavens, the Lord searches out and cares for anyone who fears him (see 14:2-3).<\/p>","content_en":"33:13-19<\/strong> From the heavens, the Lord searches out and cares for anyone who fears him (see 14:2-3).<\/p>","summary_ro":"33:13-19 From the heavens, the Lord searches out and cares for anyone who fears him (see 14:2-3).","summary_en":"33:13-19 From the heavens, the Lord searches out and cares for anyone who fears him (see 14:2-3).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":49137,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:16","title_en":"Study Note: Psalmi 33:16","content_ro":"33:16-17<\/strong> army . . . great strength . . . warhorse:<\/em> Even military might is under God’s control (see 33:10-11; Eccl 9:11).<\/p>","content_en":"33:16-17<\/strong> army . . . great strength . . . warhorse:<\/em> Even military might is under God’s control (see 33:10-11; Eccl 9:11).<\/p>","summary_ro":"33:16-17 army . . . great strength . . . warhorse: Even military might is under God’s control (see 33:10-11; Eccl 9:11).","summary_en":"33:16-17 army . . . great strength . . . warhorse: Even military might is under God’s control (see 33:10-11; Eccl 9:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76763,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:16","title_en":"Study Note: Psalmi 33:16","content_ro":"33:16-17<\/strong> army . . . great strength . . . warhorse:<\/em> Even military might is under God’s control (see 33:10-11; Eccl 9:11).<\/p>","content_en":"33:16-17<\/strong> army . . . great strength . . . warhorse:<\/em> Even military might is under God’s control (see 33:10-11; Eccl 9:11).<\/p>","summary_ro":"33:16-17 army . . . great strength . . . warhorse: Even military might is under God’s control (see 33:10-11; Eccl 9:11).","summary_en":"33:16-17 army . . . great strength . . . warhorse: Even military might is under God’s control (see 33:10-11; Eccl 9:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104389,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:16","title_en":"Study Note: Psalmi 33:16","content_ro":"33:16-17<\/strong> army . . . great strength . . . warhorse:<\/em> Even military might is under God’s control (see 33:10-11; Eccl 9:11).<\/p>","content_en":"33:16-17<\/strong> army . . . great strength . . . warhorse:<\/em> Even military might is under God’s control (see 33:10-11; Eccl 9:11).<\/p>","summary_ro":"33:16-17 army . . . great strength . . . warhorse: Even military might is under God’s control (see 33:10-11; Eccl 9:11).","summary_en":"33:16-17 army . . . great strength . . . warhorse: Even military might is under God’s control (see 33:10-11; Eccl 9:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132015,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:16","title_en":"Study Note: Psalmi 33:16","content_ro":"33:16-17<\/strong> army . . . great strength . . . warhorse:<\/em> Even military might is under God’s control (see 33:10-11; Eccl 9:11).<\/p>","content_en":"33:16-17<\/strong> army . . . great strength . . . warhorse:<\/em> Even military might is under God’s control (see 33:10-11; Eccl 9:11).<\/p>","summary_ro":"33:16-17 army . . . great strength . . . warhorse: Even military might is under God’s control (see 33:10-11; Eccl 9:11).","summary_en":"33:16-17 army . . . great strength . . . warhorse: Even military might is under God’s control (see 33:10-11; Eccl 9:11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":14254,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Names of God","title_en":"Names of God","content_ro":"<h3>GOD, Names of<\/h3>\nGod’s self-identifications expressing various aspects of his being.<\/p>\nPreview<\/p>\n• The Biblical Idea of Name<\/p>\n• The Names of God in the Old Testament<\/p>\n• The Names of God in the New Testament<\/p>\nThe Biblical Idea of Name<\/p>\nIn the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\nIn the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (<\/em>onoma<\/span>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\nWith regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\nThe Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\nThe name ’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term ’el<\/span> has a number of possible meanings. The root is thought by some to be ’ul<\/span>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is ’alah<\/span>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as ’alah<\/span>,<\/em> as the strong one, is to be feared. Still others suggest the preposition ’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word ’alim<\/span>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. ’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). ’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that ’Elohim<\/span> is the plural form of ’El<\/span>,<\/em> but it seems more likely that it is a plural of ’Eloah<\/span>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\nThe plural form, ’Elohim<\/span>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning ’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name ’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God (<\/em>’Elohim<\/span>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which ’Elohim<\/span> appears 26 times.)<\/p>\nSome scholars point to the use of ’Elohim<\/span> when God spoke to Abraham and said he would be ’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, ’<\/span>Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\nThe name ’<\/span>Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [’<\/span>Eloah<\/span>], but the Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name ’<\/span>Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\nAnother closely related name is ’Elah<\/span>,<\/em> found in Ezra and Daniel. Some think ’Elah<\/span> is a Chaldee or Aramaic form of ’Eloah<\/span>.<\/em> Its root is said to be ’alah<\/span>,<\/em> which means “to fear” or “to be perplexed.” God as ’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\nThree other names of God include the term ’El<\/span>:<\/em><\/p>\n’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads ’Elohim ‘Elyon<\/span>.<\/em> It is believed that the term ‘Elyon<\/span> is derived from the verb ‘alah<\/span>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term ‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term ‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form (<\/em>Shaddai<\/span>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term Shaddai<\/span>.<\/em> Some have begun with shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of shad<\/span> (<\/em>shadah<\/span>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which ’El Shaddai<\/span> appears; nor is shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that Shaddai<\/span> is a composite term of sha<\/span> (“the one who”) and dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that Shaddai<\/span> is derived from the verb shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between shadad<\/span> and Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as ’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates ’El Shaddai<\/span> as Pantokrator<\/span>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term ‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from ‘olam<\/span> (everlasting) to ‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. ‘Olam<\/span>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, ‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of ’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n’El Gibbor<\/span> is a name that speaks of God’s power and might. Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. ’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\nYahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with ’Elohim<\/span>.<\/em> Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as Yah<\/span> and Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\nThe exact meaning of the name Yahweh<\/span> is difficult to determine. Some have sought the root in the verb hayah<\/span> (“to be”) or in an ancient form of that same verb, hawah<\/span>.<\/em> There is no agreement as to whether the qal<\/span> or hiphil<\/span> form of the verb should be considered as the root. Those who opt for the hiphil<\/span> form read Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\nTranslators of the OT have not agreed upon the correct translation of the name Yahweh<\/span>.<\/em> Since it is translated into the Greek as kurios<\/span>,<\/em> which means “Lord,” many have rendered Yahweh<\/span> as “Lord<\/span>.” But ’Adonai<\/span>,<\/em> which is best rendered “Lord,” appears with Yahweh<\/span> in various instances. The kjv<\/span>, for example, translates Yahweh<\/span> as “God,” and ’Adonai<\/span> as “Lord.” Some modern translators have chosen to use Yahweh<\/span> (see jb<\/span> and njb<\/span>). The name Jehovah, as used in the asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either ’Elohim<\/span> or ’Adonai<\/span> for Yahweh<\/span>.<\/em> From this, the practice of adding the vowels of ’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\nThe interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am Yahweh<\/span>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as ’<\/span>El Shaddai<\/span>,<\/em> but by my name Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as Yahweh<\/span>.<\/em> They knew him as ’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as Yahweh<\/span>.<\/em> In other words, God had always been Yahweh<\/span>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\nThis name Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O Yahweh<\/span>” (Gn 49:18).<\/p>\nYahweh<\/span>,<\/em> then, is the name par excellence of Israel’s God. As Yahweh<\/span>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\nIn view of the richness of the name Yahweh<\/span>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\nYahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb saba<\/span>’<\/span>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\nThe compound name Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\nSeveral other compound names occur infrequently:<\/p>\nYahweh-Nissi<\/span> (nissi<\/span>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\nYahweh-Rapha<\/span> (rapha’<\/span>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\nYahweh-Rohi<\/span> (ro‘i<\/span>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\nYahweh-Jireh<\/span> (yir’eh<\/span>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. Yahweh-Shalom<\/span> (shalom<\/span>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\nYahweh<\/span> appears with a few forms of the term tsadaq<\/span>,<\/em> “righteousness.” Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\nThe word ’adan<\/span>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun ’adon<\/span>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. ’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. ’Adonai<\/span>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. ’Adonai<\/span>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\nIn the OT the names of God appear in various combinations. For example ’Elohim-Yahweh<\/span>,<\/em> ’Elohim-Yahweh-’Adonai<\/span>,<\/em> and ’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and ’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\nThe personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\nThe term ’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\nIn the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\nIsaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\nThe term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\nThe messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\nThe name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\nThe Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\nTheos<\/span> is the NT equivalent of the OT names ’El<\/span>and ’Elohim<\/span>;<\/em> ‘Elyon<\/span> appears in the NT as Hupsistos<\/span>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). Pantokrator<\/span> (‘El Shaddai<\/span>) appears with Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with Theos<\/span>.<\/em> The name Theos<\/span> appears over 1,000 times in the NT.<\/p>\nKurios<\/span>,<\/em> “Lord,” is used to express the OT names Yahweh<\/span> and ‘Adonai<\/span> in the Septuagint, and the NT follows it. Kurios<\/span> means “power,” so the meaning is not the same as with Yahweh<\/span>;<\/em> yet the NT does give Kurios<\/span> the full weight of meaning that the OT gave to Yahweh<\/span>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\nDespotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\nIn the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\nSee also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","content_en":"<h3>GOD, Names of<\/h3>\nGod’s self-identifications expressing various aspects of his being.<\/p>\nPreview<\/p>\n• The Biblical Idea of Name<\/p>\n• The Names of God in the Old Testament<\/p>\n• The Names of God in the New Testament<\/p>\nThe Biblical Idea of Name<\/p>\nIn the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\nIn the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (<\/em>onoma<\/span>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\nWith regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\nThe Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\nThe name ’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term ’el<\/span> has a number of possible meanings. The root is thought by some to be ’ul<\/span>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is ’alah<\/span>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as ’alah<\/span>,<\/em> as the strong one, is to be feared. Still others suggest the preposition ’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word ’alim<\/span>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. ’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). ’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that ’Elohim<\/span> is the plural form of ’El<\/span>,<\/em> but it seems more likely that it is a plural of ’Eloah<\/span>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\nThe plural form, ’Elohim<\/span>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning ’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name ’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God (<\/em>’Elohim<\/span>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which ’Elohim<\/span> appears 26 times.)<\/p>\nSome scholars point to the use of ’Elohim<\/span> when God spoke to Abraham and said he would be ’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, ’<\/span>Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\nThe name ’<\/span>Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [’<\/span>Eloah<\/span>], but the Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name ’<\/span>Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\nAnother closely related name is ’Elah<\/span>,<\/em> found in Ezra and Daniel. Some think ’Elah<\/span> is a Chaldee or Aramaic form of ’Eloah<\/span>.<\/em> Its root is said to be ’alah<\/span>,<\/em> which means “to fear” or “to be perplexed.” God as ’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\nThree other names of God include the term ’El<\/span>:<\/em><\/p>\n’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads ’Elohim ‘Elyon<\/span>.<\/em> It is believed that the term ‘Elyon<\/span> is derived from the verb ‘alah<\/span>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term ‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term ‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form (<\/em>Shaddai<\/span>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term Shaddai<\/span>.<\/em> Some have begun with shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of shad<\/span> (<\/em>shadah<\/span>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which ’El Shaddai<\/span> appears; nor is shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that Shaddai<\/span> is a composite term of sha<\/span> (“the one who”) and dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that Shaddai<\/span> is derived from the verb shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between shadad<\/span> and Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as ’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates ’El Shaddai<\/span> as Pantokrator<\/span>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term ‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from ‘olam<\/span> (everlasting) to ‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. ‘Olam<\/span>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, ‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of ’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n’El Gibbor<\/span> is a name that speaks of God’s power and might. Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. ’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\nYahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with ’Elohim<\/span>.<\/em> Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as Yah<\/span> and Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\nThe exact meaning of the name Yahweh<\/span> is difficult to determine. Some have sought the root in the verb hayah<\/span> (“to be”) or in an ancient form of that same verb, hawah<\/span>.<\/em> There is no agreement as to whether the qal<\/span> or hiphil<\/span> form of the verb should be considered as the root. Those who opt for the hiphil<\/span> form read Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\nTranslators of the OT have not agreed upon the correct translation of the name Yahweh<\/span>.<\/em> Since it is translated into the Greek as kurios<\/span>,<\/em> which means “Lord,” many have rendered Yahweh<\/span> as “Lord<\/span>.” But ’Adonai<\/span>,<\/em> which is best rendered “Lord,” appears with Yahweh<\/span> in various instances. The kjv<\/span>, for example, translates Yahweh<\/span> as “God,” and ’Adonai<\/span> as “Lord.” Some modern translators have chosen to use Yahweh<\/span> (see jb<\/span> and njb<\/span>). The name Jehovah, as used in the asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either ’Elohim<\/span> or ’Adonai<\/span> for Yahweh<\/span>.<\/em> From this, the practice of adding the vowels of ’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\nThe interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am Yahweh<\/span>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as ’<\/span>El Shaddai<\/span>,<\/em> but by my name Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as Yahweh<\/span>.<\/em> They knew him as ’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as Yahweh<\/span>.<\/em> In other words, God had always been Yahweh<\/span>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\nThis name Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O Yahweh<\/span>” (Gn 49:18).<\/p>\nYahweh<\/span>,<\/em> then, is the name par excellence of Israel’s God. As Yahweh<\/span>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\nIn view of the richness of the name Yahweh<\/span>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\nYahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb saba<\/span>’<\/span>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\nThe compound name Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\nSeveral other compound names occur infrequently:<\/p>\nYahweh-Nissi<\/span> (nissi<\/span>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\nYahweh-Rapha<\/span> (rapha’<\/span>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\nYahweh-Rohi<\/span> (ro‘i<\/span>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\nYahweh-Jireh<\/span> (yir’eh<\/span>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. Yahweh-Shalom<\/span> (shalom<\/span>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\nYahweh<\/span> appears with a few forms of the term tsadaq<\/span>,<\/em> “righteousness.” Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\nThe word ’adan<\/span>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun ’adon<\/span>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. ’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. ’Adonai<\/span>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. ’Adonai<\/span>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\nIn the OT the names of God appear in various combinations. For example ’Elohim-Yahweh<\/span>,<\/em> ’Elohim-Yahweh-’Adonai<\/span>,<\/em> and ’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and ’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\nThe personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\nThe term ’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\nIn the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\nIsaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\nThe term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\nThe messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\nThe name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\nThe Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\nTheos<\/span> is the NT equivalent of the OT names ’El<\/span>and ’Elohim<\/span>;<\/em> ‘Elyon<\/span> appears in the NT as Hupsistos<\/span>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). Pantokrator<\/span> (‘El Shaddai<\/span>) appears with Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with Theos<\/span>.<\/em> The name Theos<\/span> appears over 1,000 times in the NT.<\/p>\nKurios<\/span>,<\/em> “Lord,” is used to express the OT names Yahweh<\/span> and ‘Adonai<\/span> in the Septuagint, and the NT follows it. Kurios<\/span> means “power,” so the meaning is not the same as with Yahweh<\/span>;<\/em> yet the NT does give Kurios<\/span> the full weight of meaning that the OT gave to Yahweh<\/span>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\nDespotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\nIn the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\nSee also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","summary_ro":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","summary_en":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49138,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:18","title_en":"Study Note: Psalmi 33:18","content_ro":"33:18<\/strong> God watches over<\/em> all who live by his counsel (32:8). He protects, rescues, and remains close to them (34:15-22).<\/p>","content_en":"33:18<\/strong> God watches over<\/em> all who live by his counsel (32:8). He protects, rescues, and remains close to them (34:15-22).<\/p>","summary_ro":"33:18 God watches over all who live by his counsel (32:8). He protects, rescues, and remains close to them (34:15-22).","summary_en":"33:18 God watches over all who live by his counsel (32:8). He protects, rescues, and remains close to them (34:15-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76764,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:18","title_en":"Study Note: Psalmi 33:18","content_ro":"33:18<\/strong> God watches over<\/em> all who live by his counsel (32:8). He protects, rescues, and remains close to them (34:15-22).<\/p>","content_en":"33:18<\/strong> God watches over<\/em> all who live by his counsel (32:8). He protects, rescues, and remains close to them (34:15-22).<\/p>","summary_ro":"33:18 God watches over all who live by his counsel (32:8). He protects, rescues, and remains close to them (34:15-22).","summary_en":"33:18 God watches over all who live by his counsel (32:8). He protects, rescues, and remains close to them (34:15-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104390,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:18","title_en":"Study Note: Psalmi 33:18","content_ro":"33:18<\/strong> God watches over<\/em> all who live by his counsel (32:8). He protects, rescues, and remains close to them (34:15-22).<\/p>","content_en":"33:18<\/strong> God watches over<\/em> all who live by his counsel (32:8). He protects, rescues, and remains close to them (34:15-22).<\/p>","summary_ro":"33:18 God watches over all who live by his counsel (32:8). He protects, rescues, and remains close to them (34:15-22).","summary_en":"33:18 God watches over all who live by his counsel (32:8). He protects, rescues, and remains close to them (34:15-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132016,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:18","title_en":"Study Note: Psalmi 33:18","content_ro":"33:18<\/strong> God watches over<\/em> all who live by his counsel (32:8). He protects, rescues, and remains close to them (34:15-22).<\/p>","content_en":"33:18<\/strong> God watches over<\/em> all who live by his counsel (32:8). He protects, rescues, and remains close to them (34:15-22).<\/p>","summary_ro":"33:18 God watches over all who live by his counsel (32:8). He protects, rescues, and remains close to them (34:15-22).","summary_en":"33:18 God watches over all who live by his counsel (32:8). He protects, rescues, and remains close to them (34:15-22).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":60144,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\nFamine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\nFamine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\nFamine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\nJesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\nFamine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\nFamine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\nFamine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\nJesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61997,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting in Human Strength","title_en":"Trusting in Human Strength","content_ro":"<h3>Trusting in Human Strength<\/h3>\nGod had repeatedly displayed his power to his people throughout their history. He took a barren elderly couple and made them the progenitors of a great nation. He rescued this nation from the clutches of the powerful tyrant, Egypt. He performed numerous miracles in preserving them in the wilderness. And he had secured victory over their enemies many times during the conquest, the period of the judges, and the monarchical period. Yet, throughout their history, the people of Israel demonstrated a lack of trust in the Lord, instead opting to trust in human strength.<\/p>\nOn one occasion, Asa, king of Judah, sought help from the king of Aram—a perennial enemy of God’s people—giving him the treasures of the Temple and palace so he would attack Baasha, king of Israel (2 Chr 16:1-6). The prophet Hanani chastised Asa, seeing in Aram a human foe who would continue to be a nemesis to the kingdom of Judah. Previous battles demonstrated that God was the only ally Asa needed (16:8).<\/p>\nAsa’s reliance on the king of Aram revealed a much deeper spiritual problem. Asa forgot that “the eyes of the Lord<\/span> search the whole earth” (16:9; see also Zech 4:10). So when Hanani confronted Asa with the error of his ways, Asa summarily threw the prophet into confinement, and the angry king arbitrarily inflicted cruelties on the people (2 Chr 16:10).<\/p>\nAsa provides a sad example of the human propensity to rely on one’s own tangible resources (see Prov 11:7; Isa 31:1; Jer 17:5-6) and to become angry when corrected. Even those who experience the power of the Lord in a very tangible fashion often have this leaning; this was quite true of the generation of Israelites who had been rescued by God from slavery in Egypt. It is much better to rely on the Lord and welcome his direction (cp. Pss 33:18; 37:7; Isa 50:10; Jer 17:7-8; Acts 13:43). Life is a long lesson in trusting God; we might begin by doing what is good and right (2 Chr 14:1-6), but our legacy is not settled until the last deed is done (see Rom 2:6-11; 1 Cor 4:1-5). Faithfulness to the Kingdom of God must not be compromised by personal ambitions.<\/p>\nPassages for Further Study<\/strong><\/p>\nDeut 13:4; 2 Kgs 6:15-18; 2 Chr 16:1-10; 32:7-8; Pss 20:6-8; 37:3-7; 60:11-12; Prov 11:7-8; 18:10-12; Eccl 3:14; Isa 31:1-5; Jer 17:5-8; Matt 10:26-31; Rom 2:6-11; 1 Cor 4:1-5; Rev 2:8-11<\/p>","content_en":"<h3>Trusting in Human Strength<\/h3>\nGod had repeatedly displayed his power to his people throughout their history. He took a barren elderly couple and made them the progenitors of a great nation. He rescued this nation from the clutches of the powerful tyrant, Egypt. He performed numerous miracles in preserving them in the wilderness. And he had secured victory over their enemies many times during the conquest, the period of the judges, and the monarchical period. Yet, throughout their history, the people of Israel demonstrated a lack of trust in the Lord, instead opting to trust in human strength.<\/p>\nOn one occasion, Asa, king of Judah, sought help from the king of Aram—a perennial enemy of God’s people—giving him the treasures of the Temple and palace so he would attack Baasha, king of Israel (2 Chr 16:1-6). The prophet Hanani chastised Asa, seeing in Aram a human foe who would continue to be a nemesis to the kingdom of Judah. Previous battles demonstrated that God was the only ally Asa needed (16:8).<\/p>\nAsa’s reliance on the king of Aram revealed a much deeper spiritual problem. Asa forgot that “the eyes of the Lord<\/span> search the whole earth” (16:9; see also Zech 4:10). So when Hanani confronted Asa with the error of his ways, Asa summarily threw the prophet into confinement, and the angry king arbitrarily inflicted cruelties on the people (2 Chr 16:10).<\/p>\nAsa provides a sad example of the human propensity to rely on one’s own tangible resources (see Prov 11:7; Isa 31:1; Jer 17:5-6) and to become angry when corrected. Even those who experience the power of the Lord in a very tangible fashion often have this leaning; this was quite true of the generation of Israelites who had been rescued by God from slavery in Egypt. It is much better to rely on the Lord and welcome his direction (cp. Pss 33:18; 37:7; Isa 50:10; Jer 17:7-8; Acts 13:43). Life is a long lesson in trusting God; we might begin by doing what is good and right (2 Chr 14:1-6), but our legacy is not settled until the last deed is done (see Rom 2:6-11; 1 Cor 4:1-5). Faithfulness to the Kingdom of God must not be compromised by personal ambitions.<\/p>\nPassages for Further Study<\/strong><\/p>\nDeut 13:4; 2 Kgs 6:15-18; 2 Chr 16:1-10; 32:7-8; Pss 20:6-8; 37:3-7; 60:11-12; Prov 11:7-8; 18:10-12; Eccl 3:14; Isa 31:1-5; Jer 17:5-8; Matt 10:26-31; Rom 2:6-11; 1 Cor 4:1-5; Rev 2:8-11<\/p>","summary_ro":"Trusting in Human Strength God had repeatedly displayed his power to his people throughout their history. He took a barren elderly couple and made them the progenitors of a great nation. He rescued this nation from the clutches of the powerful tyrant, Egypt. He performed numerous miracles in preserving them in the wilderness. And he had secured victory over their enemies many times during the conquest, the period of the judges, and the monarchical period. Yet, throughout their history, the pe...","summary_en":"Trusting in Human Strength God had repeatedly displayed his power to his people throughout their history. He took a barren elderly couple and made them the progenitors of a great nation. He rescued this nation from the clutches of the powerful tyrant, Egypt. He performed numerous miracles in preserving them in the wilderness. And he had secured victory over their enemies many times during the conquest, the period of the judges, and the monarchical period. Yet, throughout their history, the pe...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62687,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\nThe psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\nThe psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\nGod graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\nThe psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\nSalvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\nThe Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\nThe psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\nThe psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\nGod graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\nThe psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\nSalvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\nThe Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62841,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\nSome psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\nIn the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\nThe way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\nWisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\nIn contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\nJesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\nSome psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\nIn the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\nThe way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\nWisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\nIn contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\nJesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":87770,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\nFamine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\nFamine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\nFamine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\nJesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\nFamine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\nFamine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\nFamine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\nJesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89623,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting in Human Strength","title_en":"Trusting in Human Strength","content_ro":"<h3>Trusting in Human Strength<\/h3>\nGod had repeatedly displayed his power to his people throughout their history. He took a barren elderly couple and made them the progenitors of a great nation. He rescued this nation from the clutches of the powerful tyrant, Egypt. He performed numerous miracles in preserving them in the wilderness. And he had secured victory over their enemies many times during the conquest, the period of the judges, and the monarchical period. Yet, throughout their history, the people of Israel demonstrated a lack of trust in the Lord, instead opting to trust in human strength.<\/p>\nOn one occasion, Asa, king of Judah, sought help from the king of Aram—a perennial enemy of God’s people—giving him the treasures of the Temple and palace so he would attack Baasha, king of Israel (2 Chr 16:1-6). The prophet Hanani chastised Asa, seeing in Aram a human foe who would continue to be a nemesis to the kingdom of Judah. Previous battles demonstrated that God was the only ally Asa needed (16:8).<\/p>\nAsa’s reliance on the king of Aram revealed a much deeper spiritual problem. Asa forgot that “the eyes of the Lord<\/span> search the whole earth” (16:9; see also Zech 4:10). So when Hanani confronted Asa with the error of his ways, Asa summarily threw the prophet into confinement, and the angry king arbitrarily inflicted cruelties on the people (2 Chr 16:10).<\/p>\nAsa provides a sad example of the human propensity to rely on one’s own tangible resources (see Prov 11:7; Isa 31:1; Jer 17:5-6) and to become angry when corrected. Even those who experience the power of the Lord in a very tangible fashion often have this leaning; this was quite true of the generation of Israelites who had been rescued by God from slavery in Egypt. It is much better to rely on the Lord and welcome his direction (cp. Pss 33:18; 37:7; Isa 50:10; Jer 17:7-8; Acts 13:43). Life is a long lesson in trusting God; we might begin by doing what is good and right (2 Chr 14:1-6), but our legacy is not settled until the last deed is done (see Rom 2:6-11; 1 Cor 4:1-5). Faithfulness to the Kingdom of God must not be compromised by personal ambitions.<\/p>\nPassages for Further Study<\/strong><\/p>\nDeut 13:4; 2 Kgs 6:15-18; 2 Chr 16:1-10; 32:7-8; Pss 20:6-8; 37:3-7; 60:11-12; Prov 11:7-8; 18:10-12; Eccl 3:14; Isa 31:1-5; Jer 17:5-8; Matt 10:26-31; Rom 2:6-11; 1 Cor 4:1-5; Rev 2:8-11<\/p>","content_en":"<h3>Trusting in Human Strength<\/h3>\nGod had repeatedly displayed his power to his people throughout their history. He took a barren elderly couple and made them the progenitors of a great nation. He rescued this nation from the clutches of the powerful tyrant, Egypt. He performed numerous miracles in preserving them in the wilderness. And he had secured victory over their enemies many times during the conquest, the period of the judges, and the monarchical period. Yet, throughout their history, the people of Israel demonstrated a lack of trust in the Lord, instead opting to trust in human strength.<\/p>\nOn one occasion, Asa, king of Judah, sought help from the king of Aram—a perennial enemy of God’s people—giving him the treasures of the Temple and palace so he would attack Baasha, king of Israel (2 Chr 16:1-6). The prophet Hanani chastised Asa, seeing in Aram a human foe who would continue to be a nemesis to the kingdom of Judah. Previous battles demonstrated that God was the only ally Asa needed (16:8).<\/p>\nAsa’s reliance on the king of Aram revealed a much deeper spiritual problem. Asa forgot that “the eyes of the Lord<\/span> search the whole earth” (16:9; see also Zech 4:10). So when Hanani confronted Asa with the error of his ways, Asa summarily threw the prophet into confinement, and the angry king arbitrarily inflicted cruelties on the people (2 Chr 16:10).<\/p>\nAsa provides a sad example of the human propensity to rely on one’s own tangible resources (see Prov 11:7; Isa 31:1; Jer 17:5-6) and to become angry when corrected. Even those who experience the power of the Lord in a very tangible fashion often have this leaning; this was quite true of the generation of Israelites who had been rescued by God from slavery in Egypt. It is much better to rely on the Lord and welcome his direction (cp. Pss 33:18; 37:7; Isa 50:10; Jer 17:7-8; Acts 13:43). Life is a long lesson in trusting God; we might begin by doing what is good and right (2 Chr 14:1-6), but our legacy is not settled until the last deed is done (see Rom 2:6-11; 1 Cor 4:1-5). Faithfulness to the Kingdom of God must not be compromised by personal ambitions.<\/p>\nPassages for Further Study<\/strong><\/p>\nDeut 13:4; 2 Kgs 6:15-18; 2 Chr 16:1-10; 32:7-8; Pss 20:6-8; 37:3-7; 60:11-12; Prov 11:7-8; 18:10-12; Eccl 3:14; Isa 31:1-5; Jer 17:5-8; Matt 10:26-31; Rom 2:6-11; 1 Cor 4:1-5; Rev 2:8-11<\/p>","summary_ro":"Trusting in Human Strength God had repeatedly displayed his power to his people throughout their history. He took a barren elderly couple and made them the progenitors of a great nation. He rescued this nation from the clutches of the powerful tyrant, Egypt. He performed numerous miracles in preserving them in the wilderness. And he had secured victory over their enemies many times during the conquest, the period of the judges, and the monarchical period. Yet, throughout their history, the pe...","summary_en":"Trusting in Human Strength God had repeatedly displayed his power to his people throughout their history. He took a barren elderly couple and made them the progenitors of a great nation. He rescued this nation from the clutches of the powerful tyrant, Egypt. He performed numerous miracles in preserving them in the wilderness. And he had secured victory over their enemies many times during the conquest, the period of the judges, and the monarchical period. Yet, throughout their history, the pe...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90313,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\nThe psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\nThe psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\nGod graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\nThe psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\nSalvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\nThe Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\nThe psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\nThe psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\nGod graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\nThe psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\nSalvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\nThe Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90467,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\nSome psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\nIn the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\nThe way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\nWisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\nIn contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\nJesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\nSome psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\nIn the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\nThe way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\nWisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\nIn contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\nJesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115396,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\nFamine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\nFamine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\nFamine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\nJesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\nFamine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\nFamine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\nFamine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\nJesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117249,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting in Human Strength","title_en":"Trusting in Human Strength","content_ro":"<h3>Trusting in Human Strength<\/h3>\nGod had repeatedly displayed his power to his people throughout their history. He took a barren elderly couple and made them the progenitors of a great nation. He rescued this nation from the clutches of the powerful tyrant, Egypt. He performed numerous miracles in preserving them in the wilderness. And he had secured victory over their enemies many times during the conquest, the period of the judges, and the monarchical period. Yet, throughout their history, the people of Israel demonstrated a lack of trust in the Lord, instead opting to trust in human strength.<\/p>\nOn one occasion, Asa, king of Judah, sought help from the king of Aram—a perennial enemy of God’s people—giving him the treasures of the Temple and palace so he would attack Baasha, king of Israel (2 Chr 16:1-6). The prophet Hanani chastised Asa, seeing in Aram a human foe who would continue to be a nemesis to the kingdom of Judah. Previous battles demonstrated that God was the only ally Asa needed (16:8).<\/p>\nAsa’s reliance on the king of Aram revealed a much deeper spiritual problem. Asa forgot that “the eyes of the Lord<\/span> search the whole earth” (16:9; see also Zech 4:10). So when Hanani confronted Asa with the error of his ways, Asa summarily threw the prophet into confinement, and the angry king arbitrarily inflicted cruelties on the people (2 Chr 16:10).<\/p>\nAsa provides a sad example of the human propensity to rely on one’s own tangible resources (see Prov 11:7; Isa 31:1; Jer 17:5-6) and to become angry when corrected. Even those who experience the power of the Lord in a very tangible fashion often have this leaning; this was quite true of the generation of Israelites who had been rescued by God from slavery in Egypt. It is much better to rely on the Lord and welcome his direction (cp. Pss 33:18; 37:7; Isa 50:10; Jer 17:7-8; Acts 13:43). Life is a long lesson in trusting God; we might begin by doing what is good and right (2 Chr 14:1-6), but our legacy is not settled until the last deed is done (see Rom 2:6-11; 1 Cor 4:1-5). Faithfulness to the Kingdom of God must not be compromised by personal ambitions.<\/p>\nPassages for Further Study<\/strong><\/p>\nDeut 13:4; 2 Kgs 6:15-18; 2 Chr 16:1-10; 32:7-8; Pss 20:6-8; 37:3-7; 60:11-12; Prov 11:7-8; 18:10-12; Eccl 3:14; Isa 31:1-5; Jer 17:5-8; Matt 10:26-31; Rom 2:6-11; 1 Cor 4:1-5; Rev 2:8-11<\/p>","content_en":"<h3>Trusting in Human Strength<\/h3>\nGod had repeatedly displayed his power to his people throughout their history. He took a barren elderly couple and made them the progenitors of a great nation. He rescued this nation from the clutches of the powerful tyrant, Egypt. He performed numerous miracles in preserving them in the wilderness. And he had secured victory over their enemies many times during the conquest, the period of the judges, and the monarchical period. Yet, throughout their history, the people of Israel demonstrated a lack of trust in the Lord, instead opting to trust in human strength.<\/p>\nOn one occasion, Asa, king of Judah, sought help from the king of Aram—a perennial enemy of God’s people—giving him the treasures of the Temple and palace so he would attack Baasha, king of Israel (2 Chr 16:1-6). The prophet Hanani chastised Asa, seeing in Aram a human foe who would continue to be a nemesis to the kingdom of Judah. Previous battles demonstrated that God was the only ally Asa needed (16:8).<\/p>\nAsa’s reliance on the king of Aram revealed a much deeper spiritual problem. Asa forgot that “the eyes of the Lord<\/span> search the whole earth” (16:9; see also Zech 4:10). So when Hanani confronted Asa with the error of his ways, Asa summarily threw the prophet into confinement, and the angry king arbitrarily inflicted cruelties on the people (2 Chr 16:10).<\/p>\nAsa provides a sad example of the human propensity to rely on one’s own tangible resources (see Prov 11:7; Isa 31:1; Jer 17:5-6) and to become angry when corrected. Even those who experience the power of the Lord in a very tangible fashion often have this leaning; this was quite true of the generation of Israelites who had been rescued by God from slavery in Egypt. It is much better to rely on the Lord and welcome his direction (cp. Pss 33:18; 37:7; Isa 50:10; Jer 17:7-8; Acts 13:43). Life is a long lesson in trusting God; we might begin by doing what is good and right (2 Chr 14:1-6), but our legacy is not settled until the last deed is done (see Rom 2:6-11; 1 Cor 4:1-5). Faithfulness to the Kingdom of God must not be compromised by personal ambitions.<\/p>\nPassages for Further Study<\/strong><\/p>\nDeut 13:4; 2 Kgs 6:15-18; 2 Chr 16:1-10; 32:7-8; Pss 20:6-8; 37:3-7; 60:11-12; Prov 11:7-8; 18:10-12; Eccl 3:14; Isa 31:1-5; Jer 17:5-8; Matt 10:26-31; Rom 2:6-11; 1 Cor 4:1-5; Rev 2:8-11<\/p>","summary_ro":"Trusting in Human Strength God had repeatedly displayed his power to his people throughout their history. He took a barren elderly couple and made them the progenitors of a great nation. He rescued this nation from the clutches of the powerful tyrant, Egypt. He performed numerous miracles in preserving them in the wilderness. And he had secured victory over their enemies many times during the conquest, the period of the judges, and the monarchical period. Yet, throughout their history, the pe...","summary_en":"Trusting in Human Strength God had repeatedly displayed his power to his people throughout their history. He took a barren elderly couple and made them the progenitors of a great nation. He rescued this nation from the clutches of the powerful tyrant, Egypt. He performed numerous miracles in preserving them in the wilderness. And he had secured victory over their enemies many times during the conquest, the period of the judges, and the monarchical period. Yet, throughout their history, the pe...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117939,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\nThe psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\nThe psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\nGod graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\nThe psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\nSalvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\nThe Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\nThe psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\nThe psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\nGod graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\nThe psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\nSalvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\nThe Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118093,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\nSome psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\nIn the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\nThe way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\nWisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\nIn contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\nJesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\nSome psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\nIn the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\nThe way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\nWisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\nIn contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\nJesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143022,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Famine","title_en":"Famine","content_ro":"<h3>Famine<\/h3>\nFamine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\nFamine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\nFamine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\nJesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","content_en":"<h3>Famine<\/h3>\nFamine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28).<\/p>\nFamine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25:1-30), it was often accompanied by disease or war that brought adversity at many levels of society (Jer 14:12), including for animals (Joel 1:20). Dependence on rainfall caused some people to stockpile food against possible famine (Gen 41:33-36; 47:23-24; cp. 1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39). Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural collapse, migration, and even cannibalism (Gen 12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9; Lam 2:20-21; 4:8-10).<\/p>\nFamine was sometimes a divine judgment on the Israelites (Lev 26:14-20; Deut 11:16-17; 28:33; Jer 29:17-18). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29; 36:29-30).<\/p>\nJesus relived Israel’s experience of famine in his own wilderness testing and refused to make bread just for himself (Matt 4:1-4; cp. Deut 8:3). His success showed that scarcity and hunger can develop humility and trust in divine providence. Jesus fed five thousand to draw them to himself as the bread of life, God’s true manna (John 6:32-35), but the crowds followed Jesus more for the food than for who he is (John 6:26-27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21; John 4:34). Eating provides both a context and a metaphor for fellowship (Gen 43:34; Luke 22:15-16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).<\/p>\nPassages for Further Study<\/strong><\/p>\nGen 12:10; 26:1; 41:33-36, 56-57; 45:6-7; Lev 26:19-20; Deut 8:3; 11:16-17; Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; 2 Kgs 8:1-2; Jer 14:11-16; Ezek 34:29-31; 36:28-32; Joel 1:1-20; Amos 8:11-14; Hag 1:1-11; Luke 6:21; John 6:32-35; Acts 11:28-30; Rev 7:16<\/p>","summary_ro":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","summary_en":"Famine Famine occurred early in the lives of Abraham (Gen 12:10) and Isaac (26:1). When famine afflicted Jacob’s family (41:56–42:5), God had already placed Joseph in Egypt to provide for his people through the disaster (45:5, 7). This famine was particularly severe, but famines were not uncommon in the ancient world (see Ruth 1:1; 2 Sam 21:1; 1 Kgs 18:1-2; Hag 1:1-11; Acts 11:28). Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop failure, or siege (2 Kgs 25...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144875,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting in Human Strength","title_en":"Trusting in Human Strength","content_ro":"<h3>Trusting in Human Strength<\/h3>\nGod had repeatedly displayed his power to his people throughout their history. He took a barren elderly couple and made them the progenitors of a great nation. He rescued this nation from the clutches of the powerful tyrant, Egypt. He performed numerous miracles in preserving them in the wilderness. And he had secured victory over their enemies many times during the conquest, the period of the judges, and the monarchical period. Yet, throughout their history, the people of Israel demonstrated a lack of trust in the Lord, instead opting to trust in human strength.<\/p>\nOn one occasion, Asa, king of Judah, sought help from the king of Aram—a perennial enemy of God’s people—giving him the treasures of the Temple and palace so he would attack Baasha, king of Israel (2 Chr 16:1-6). The prophet Hanani chastised Asa, seeing in Aram a human foe who would continue to be a nemesis to the kingdom of Judah. Previous battles demonstrated that God was the only ally Asa needed (16:8).<\/p>\nAsa’s reliance on the king of Aram revealed a much deeper spiritual problem. Asa forgot that “the eyes of the Lord<\/span> search the whole earth” (16:9; see also Zech 4:10). So when Hanani confronted Asa with the error of his ways, Asa summarily threw the prophet into confinement, and the angry king arbitrarily inflicted cruelties on the people (2 Chr 16:10).<\/p>\nAsa provides a sad example of the human propensity to rely on one’s own tangible resources (see Prov 11:7; Isa 31:1; Jer 17:5-6) and to become angry when corrected. Even those who experience the power of the Lord in a very tangible fashion often have this leaning; this was quite true of the generation of Israelites who had been rescued by God from slavery in Egypt. It is much better to rely on the Lord and welcome his direction (cp. Pss 33:18; 37:7; Isa 50:10; Jer 17:7-8; Acts 13:43). Life is a long lesson in trusting God; we might begin by doing what is good and right (2 Chr 14:1-6), but our legacy is not settled until the last deed is done (see Rom 2:6-11; 1 Cor 4:1-5). Faithfulness to the Kingdom of God must not be compromised by personal ambitions.<\/p>\nPassages for Further Study<\/strong><\/p>\nDeut 13:4; 2 Kgs 6:15-18; 2 Chr 16:1-10; 32:7-8; Pss 20:6-8; 37:3-7; 60:11-12; Prov 11:7-8; 18:10-12; Eccl 3:14; Isa 31:1-5; Jer 17:5-8; Matt 10:26-31; Rom 2:6-11; 1 Cor 4:1-5; Rev 2:8-11<\/p>","content_en":"<h3>Trusting in Human Strength<\/h3>\nGod had repeatedly displayed his power to his people throughout their history. He took a barren elderly couple and made them the progenitors of a great nation. He rescued this nation from the clutches of the powerful tyrant, Egypt. He performed numerous miracles in preserving them in the wilderness. And he had secured victory over their enemies many times during the conquest, the period of the judges, and the monarchical period. Yet, throughout their history, the people of Israel demonstrated a lack of trust in the Lord, instead opting to trust in human strength.<\/p>\nOn one occasion, Asa, king of Judah, sought help from the king of Aram—a perennial enemy of God’s people—giving him the treasures of the Temple and palace so he would attack Baasha, king of Israel (2 Chr 16:1-6). The prophet Hanani chastised Asa, seeing in Aram a human foe who would continue to be a nemesis to the kingdom of Judah. Previous battles demonstrated that God was the only ally Asa needed (16:8).<\/p>\nAsa’s reliance on the king of Aram revealed a much deeper spiritual problem. Asa forgot that “the eyes of the Lord<\/span> search the whole earth” (16:9; see also Zech 4:10). So when Hanani confronted Asa with the error of his ways, Asa summarily threw the prophet into confinement, and the angry king arbitrarily inflicted cruelties on the people (2 Chr 16:10).<\/p>\nAsa provides a sad example of the human propensity to rely on one’s own tangible resources (see Prov 11:7; Isa 31:1; Jer 17:5-6) and to become angry when corrected. Even those who experience the power of the Lord in a very tangible fashion often have this leaning; this was quite true of the generation of Israelites who had been rescued by God from slavery in Egypt. It is much better to rely on the Lord and welcome his direction (cp. Pss 33:18; 37:7; Isa 50:10; Jer 17:7-8; Acts 13:43). Life is a long lesson in trusting God; we might begin by doing what is good and right (2 Chr 14:1-6), but our legacy is not settled until the last deed is done (see Rom 2:6-11; 1 Cor 4:1-5). Faithfulness to the Kingdom of God must not be compromised by personal ambitions.<\/p>\nPassages for Further Study<\/strong><\/p>\nDeut 13:4; 2 Kgs 6:15-18; 2 Chr 16:1-10; 32:7-8; Pss 20:6-8; 37:3-7; 60:11-12; Prov 11:7-8; 18:10-12; Eccl 3:14; Isa 31:1-5; Jer 17:5-8; Matt 10:26-31; Rom 2:6-11; 1 Cor 4:1-5; Rev 2:8-11<\/p>","summary_ro":"Trusting in Human Strength God had repeatedly displayed his power to his people throughout their history. He took a barren elderly couple and made them the progenitors of a great nation. He rescued this nation from the clutches of the powerful tyrant, Egypt. He performed numerous miracles in preserving them in the wilderness. And he had secured victory over their enemies many times during the conquest, the period of the judges, and the monarchical period. Yet, throughout their history, the pe...","summary_en":"Trusting in Human Strength God had repeatedly displayed his power to his people throughout their history. He took a barren elderly couple and made them the progenitors of a great nation. He rescued this nation from the clutches of the powerful tyrant, Egypt. He performed numerous miracles in preserving them in the wilderness. And he had secured victory over their enemies many times during the conquest, the period of the judges, and the monarchical period. Yet, throughout their history, the pe...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145565,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\nThe psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\nThe psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\nGod graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\nThe psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\nSalvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\nThe Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\nThe psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\nThe psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\nGod graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\nThe psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\nSalvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\nThe Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145719,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\nSome psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\nIn the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\nThe way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\nWisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\nIn contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\nJesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\nSome psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\nIn the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\nThe way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\nWisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\nIn contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\nJesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":49139,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:20","title_en":"Study Note: Psalmi 33:20","content_ro":"33:20-22<\/strong> The godly respond to this magnificent vision of God’s power in creation and in the affairs of the world with an affirmation of trust, commitment, joy, and hope as they pray and wait for God’s rescue.<\/p>","content_en":"33:20-22<\/strong> The godly respond to this magnificent vision of God’s power in creation and in the affairs of the world with an affirmation of trust, commitment, joy, and hope as they pray and wait for God’s rescue.<\/p>","summary_ro":"33:20-22 The godly respond to this magnificent vision of God’s power in creation and in the affairs of the world with an affirmation of trust, commitment, joy, and hope as they pray and wait for God’s rescue.","summary_en":"33:20-22 The godly respond to this magnificent vision of God’s power in creation and in the affairs of the world with an affirmation of trust, commitment, joy, and hope as they pray and wait for God’s rescue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76765,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:20","title_en":"Study Note: Psalmi 33:20","content_ro":"33:20-22<\/strong> The godly respond to this magnificent vision of God’s power in creation and in the affairs of the world with an affirmation of trust, commitment, joy, and hope as they pray and wait for God’s rescue.<\/p>","content_en":"33:20-22<\/strong> The godly respond to this magnificent vision of God’s power in creation and in the affairs of the world with an affirmation of trust, commitment, joy, and hope as they pray and wait for God’s rescue.<\/p>","summary_ro":"33:20-22 The godly respond to this magnificent vision of God’s power in creation and in the affairs of the world with an affirmation of trust, commitment, joy, and hope as they pray and wait for God’s rescue.","summary_en":"33:20-22 The godly respond to this magnificent vision of God’s power in creation and in the affairs of the world with an affirmation of trust, commitment, joy, and hope as they pray and wait for God’s rescue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104391,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:20","title_en":"Study Note: Psalmi 33:20","content_ro":"33:20-22<\/strong> The godly respond to this magnificent vision of God’s power in creation and in the affairs of the world with an affirmation of trust, commitment, joy, and hope as they pray and wait for God’s rescue.<\/p>","content_en":"33:20-22<\/strong> The godly respond to this magnificent vision of God’s power in creation and in the affairs of the world with an affirmation of trust, commitment, joy, and hope as they pray and wait for God’s rescue.<\/p>","summary_ro":"33:20-22 The godly respond to this magnificent vision of God’s power in creation and in the affairs of the world with an affirmation of trust, commitment, joy, and hope as they pray and wait for God’s rescue.","summary_en":"33:20-22 The godly respond to this magnificent vision of God’s power in creation and in the affairs of the world with an affirmation of trust, commitment, joy, and hope as they pray and wait for God’s rescue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132017,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:20","title_en":"Study Note: Psalmi 33:20","content_ro":"33:20-22<\/strong> The godly respond to this magnificent vision of God’s power in creation and in the affairs of the world with an affirmation of trust, commitment, joy, and hope as they pray and wait for God’s rescue.<\/p>","content_en":"33:20-22<\/strong> The godly respond to this magnificent vision of God’s power in creation and in the affairs of the world with an affirmation of trust, commitment, joy, and hope as they pray and wait for God’s rescue.<\/p>","summary_ro":"33:20-22 The godly respond to this magnificent vision of God’s power in creation and in the affairs of the world with an affirmation of trust, commitment, joy, and hope as they pray and wait for God’s rescue.","summary_en":"33:20-22 The godly respond to this magnificent vision of God’s power in creation and in the affairs of the world with an affirmation of trust, commitment, joy, and hope as they pray and wait for God’s rescue.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"21":[{"id":62988,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\nThe Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\nFor the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\nThe Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\nThe Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\nFor the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\nThe Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63397,"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>\nThe Hebrew words leb<\/span> and 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>\nThe 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>\nMeanwhile, 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>\nPassages for Further Study<\/strong><\/p>\nPss 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>\nThe Hebrew words leb<\/span> and 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>\nThe 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>\nMeanwhile, 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>\nPassages for Further Study<\/strong><\/p>\nPss 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":90614,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\nThe Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\nFor the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\nThe Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\nThe Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\nFor the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\nThe Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91023,"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>\nThe Hebrew words leb<\/span> and 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>\nThe 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>\nMeanwhile, 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>\nPassages for Further Study<\/strong><\/p>\nPss 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>\nThe Hebrew words leb<\/span> and 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>\nThe 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>\nMeanwhile, 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>\nPassages for Further Study<\/strong><\/p>\nPss 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":118240,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\nThe Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\nFor the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\nThe Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\nThe Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\nFor the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\nThe Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118649,"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>\nThe Hebrew words leb<\/span> and 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>\nThe 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>\nMeanwhile, 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>\nPassages for Further Study<\/strong><\/p>\nPss 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>\nThe Hebrew words leb<\/span> and 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>\nThe 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>\nMeanwhile, 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>\nPassages for Further Study<\/strong><\/p>\nPss 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":145866,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\nThe Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\nFor the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\nThe Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\nThe Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\nFor the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\nThe Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\nPassages for Further Study<\/strong><\/p>\nPss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146275,"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>\nThe Hebrew words leb<\/span> and 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>\nThe 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>\nMeanwhile, 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>\nPassages for Further Study<\/strong><\/p>\nPss 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>\nThe Hebrew words leb<\/span> and 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>\nThe 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>\nMeanwhile, 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>\nPassages for Further Study<\/strong><\/p>\nPss 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}],"22":[{"id":49140,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:22","title_en":"Study Note: Psalmi 33:22","content_ro":"33:22<\/strong> Using a play on words, the psalmist contrasts his people’s sure hope<\/em> (Hebrew yakhal<\/span>) in the Lord with the supposed strength (33:17; Hebrew khayil<\/span>) of the horses of the wicked.<\/p>","content_en":"33:22<\/strong> Using a play on words, the psalmist contrasts his people’s sure hope<\/em> (Hebrew yakhal<\/span>) in the Lord with the supposed strength (33:17; Hebrew khayil<\/span>) of the horses of the wicked.<\/p>","summary_ro":"33:22 Using a play on words, the psalmist contrasts his people’s sure hope (Hebrew yakhal) in the Lord with the supposed strength (33:17; Hebrew khayil) of the horses of the wicked.","summary_en":"33:22 Using a play on words, the psalmist contrasts his people’s sure hope (Hebrew yakhal) in the Lord with the supposed strength (33:17; Hebrew khayil) of the horses of the wicked.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76766,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:22","title_en":"Study Note: Psalmi 33:22","content_ro":"33:22<\/strong> Using a play on words, the psalmist contrasts his people’s sure hope<\/em> (Hebrew yakhal<\/span>) in the Lord with the supposed strength (33:17; Hebrew khayil<\/span>) of the horses of the wicked.<\/p>","content_en":"33:22<\/strong> Using a play on words, the psalmist contrasts his people’s sure hope<\/em> (Hebrew yakhal<\/span>) in the Lord with the supposed strength (33:17; Hebrew khayil<\/span>) of the horses of the wicked.<\/p>","summary_ro":"33:22 Using a play on words, the psalmist contrasts his people’s sure hope (Hebrew yakhal) in the Lord with the supposed strength (33:17; Hebrew khayil) of the horses of the wicked.","summary_en":"33:22 Using a play on words, the psalmist contrasts his people’s sure hope (Hebrew yakhal) in the Lord with the supposed strength (33:17; Hebrew khayil) of the horses of the wicked.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104392,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:22","title_en":"Study Note: Psalmi 33:22","content_ro":"33:22<\/strong> Using a play on words, the psalmist contrasts his people’s sure hope<\/em> (Hebrew yakhal<\/span>) in the Lord with the supposed strength (33:17; Hebrew khayil<\/span>) of the horses of the wicked.<\/p>","content_en":"33:22<\/strong> Using a play on words, the psalmist contrasts his people’s sure hope<\/em> (Hebrew yakhal<\/span>) in the Lord with the supposed strength (33:17; Hebrew khayil<\/span>) of the horses of the wicked.<\/p>","summary_ro":"33:22 Using a play on words, the psalmist contrasts his people’s sure hope (Hebrew yakhal) in the Lord with the supposed strength (33:17; Hebrew khayil) of the horses of the wicked.","summary_en":"33:22 Using a play on words, the psalmist contrasts his people’s sure hope (Hebrew yakhal) in the Lord with the supposed strength (33:17; Hebrew khayil) of the horses of the wicked.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132018,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 33:22","title_en":"Study Note: Psalmi 33:22","content_ro":"33:22<\/strong> Using a play on words, the psalmist contrasts his people’s sure hope<\/em> (Hebrew yakhal<\/span>) in the Lord with the supposed strength (33:17; Hebrew khayil<\/span>) of the horses of the wicked.<\/p>","content_en":"33:22<\/strong> Using a play on words, the psalmist contrasts his people’s sure hope<\/em> (Hebrew yakhal<\/span>) in the Lord with the supposed strength (33:17; Hebrew khayil<\/span>) of the horses of the wicked.<\/p>","summary_ro":"33:22 Using a play on words, the psalmist contrasts his people’s sure hope (Hebrew yakhal) in the Lord with the supposed strength (33:17; Hebrew khayil) of the horses of the wicked.","summary_en":"33:22 Using a play on words, the psalmist contrasts his people’s sure hope (Hebrew yakhal) in the Lord with the supposed strength (33:17; Hebrew khayil) of the horses of the wicked.","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"}}

Psalmi 33

Citește Biblia

Psalmi 33

Niciun rezultat

Redare audio

Bine ai venit! 👋