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{"verseMap":{"1":[{"id":7408,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Confession","title_en":"Confession","content_ro":"<h3>CONFESSION<\/h3>\n<p>Admission, especially of guilt or sin; also, a statement of religious belief. “To confess” can mean to agree, to promise, or to admit something.<\/p>\n<p>Two types of confession occur in the Bible. First, individuals confess that they have sinned and are therefore guilty before God, often confessing a particular sin (Lv 5:5; 1 Jn 1:9). In such confession one agrees or acknowledges that he or she has broken God’s law (Ps 119:126), that its penalty is justly deserved (Rom 6:23), and that in some specific way God’s standard of holiness has not been met (Lv 19:2; Mt 5:48).<\/p>\n<p>In OT times the high priest would confess the sins of the whole nation (Lv 16:21); the nation of Israel was expected to confess when it had rebelled against the law of God (Lv 26:40; 2 Chr 7:14). Pious Jews were quick to confess; Daniel, Ezra, and Nehemiah confessed their nation’s sins, agreeing with God that his punishment of the people (including themselves) was just, yet praying for God’s mercy and deliverance (Dn 9:20; Ezr 10:1; Neh 1:6).<\/p>\n<p>Second, individuals confess that God is God and that he rules the world (1 Chr 29:10-13), that he is faithful in showing his love and kindness (Ps 118:2-4), and that he has helped his people (Ps 105:1-6). Such confession or agreement, expressed publicly in worship or song (Ps 100:4), is spoken of in the OT as “blessing the Lord.”<\/p>\n<p>The two types of confession are often combined in the Bible, producing many psalms of thanksgiving. In general those psalms contain some or all of the following ideas: (1) I have sinned; (2) I became ill and nearly died; (3) I prayed to God, who delivered me; and (4) now I offer this song of confession, which I promised him (Pss 22; 30; 32; 34; 40; 51; 116). The same Hebrew word means both “praise” and “confession of sin”; the two meanings were part of a single concept. The psalmist began by admitting sin and God’s justice, and he ended by confessing God’s forgiveness and delivering power.<\/p>\n<p>Both those meanings also occur in the NT. Christians confess (that is, they declare as a matter of conviction and allegiance) that Jesus is the Christ and that they belong to him. “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven” (Mt 10:32, <span>kjv<\/span>). Not to confess Christ is the same as denying him (Mt 10:33; Lk 12:8; cf. 2 Tm 2:11-13; Rv 3:5). The Christian life therefore begins with a confession of faith, a public declaration before witnesses (Rom 10:9-10; 1 Tm 6:12). An additional dimension of the Christian’s confession is provided in 1 John 4:2: one must confess that “Jesus Christ has come in the flesh,” that is, acknowledge Jesus’ divinity and preexistence as the Son of God (that he “has come”; see also 1 Jn 4:15) as well as Jesus’ humanity and incarnation (that he has come “in the flesh”). The Greek word “confession” literally means “saying the same thing.” The Christian’s “good confession” is modeled after the pattern of Christ’s confession (1 Tm 6:12-13).<\/p>\n<p>In only a few passages does the NT discuss confession of sin. Those being baptized by John the Baptist publicly admitted their sins and repented (Mk 1:4-5). All Christians, in fact, must agree with God that they are sinners (1 Jn 1:8-10). James presented a fuller picture: when a Christian is ill, the elders are to visit and give the person opportunity to confess any sins. As in the Psalms, forgiveness and healing (the moral and the physical) are tied to confession. Recalling that principle, James urged Christians to confess their sins to one another.<\/p>\n<p><em>See also<\/em> Conversion; Forgiveness; Repentance.<\/p>","content_en":"<h3>CONFESSION<\/h3>\n<p>Admission, especially of guilt or sin; also, a statement of religious belief. “To confess” can mean to agree, to promise, or to admit something.<\/p>\n<p>Two types of confession occur in the Bible. First, individuals confess that they have sinned and are therefore guilty before God, often confessing a particular sin (Lv 5:5; 1 Jn 1:9). In such confession one agrees or acknowledges that he or she has broken God’s law (Ps 119:126), that its penalty is justly deserved (Rom 6:23), and that in some specific way God’s standard of holiness has not been met (Lv 19:2; Mt 5:48).<\/p>\n<p>In OT times the high priest would confess the sins of the whole nation (Lv 16:21); the nation of Israel was expected to confess when it had rebelled against the law of God (Lv 26:40; 2 Chr 7:14). Pious Jews were quick to confess; Daniel, Ezra, and Nehemiah confessed their nation’s sins, agreeing with God that his punishment of the people (including themselves) was just, yet praying for God’s mercy and deliverance (Dn 9:20; Ezr 10:1; Neh 1:6).<\/p>\n<p>Second, individuals confess that God is God and that he rules the world (1 Chr 29:10-13), that he is faithful in showing his love and kindness (Ps 118:2-4), and that he has helped his people (Ps 105:1-6). Such confession or agreement, expressed publicly in worship or song (Ps 100:4), is spoken of in the OT as “blessing the Lord.”<\/p>\n<p>The two types of confession are often combined in the Bible, producing many psalms of thanksgiving. In general those psalms contain some or all of the following ideas: (1) I have sinned; (2) I became ill and nearly died; (3) I prayed to God, who delivered me; and (4) now I offer this song of confession, which I promised him (Pss 22; 30; 32; 34; 40; 51; 116). The same Hebrew word means both “praise” and “confession of sin”; the two meanings were part of a single concept. The psalmist began by admitting sin and God’s justice, and he ended by confessing God’s forgiveness and delivering power.<\/p>\n<p>Both those meanings also occur in the NT. Christians confess (that is, they declare as a matter of conviction and allegiance) that Jesus is the Christ and that they belong to him. “Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven” (Mt 10:32, <span>kjv<\/span>). Not to confess Christ is the same as denying him (Mt 10:33; Lk 12:8; cf. 2 Tm 2:11-13; Rv 3:5). The Christian life therefore begins with a confession of faith, a public declaration before witnesses (Rom 10:9-10; 1 Tm 6:12). An additional dimension of the Christian’s confession is provided in 1 John 4:2: one must confess that “Jesus Christ has come in the flesh,” that is, acknowledge Jesus’ divinity and preexistence as the Son of God (that he “has come”; see also 1 Jn 4:15) as well as Jesus’ humanity and incarnation (that he has come “in the flesh”). The Greek word “confession” literally means “saying the same thing.” The Christian’s “good confession” is modeled after the pattern of Christ’s confession (1 Tm 6:12-13).<\/p>\n<p>In only a few passages does the NT discuss confession of sin. Those being baptized by John the Baptist publicly admitted their sins and repented (Mk 1:4-5). All Christians, in fact, must agree with God that they are sinners (1 Jn 1:8-10). James presented a fuller picture: when a Christian is ill, the elders are to visit and give the person opportunity to confess any sins. As in the Psalms, forgiveness and healing (the moral and the physical) are tied to confession. Recalling that principle, James urged Christians to confess their sins to one another.<\/p>\n<p><em>See also<\/em> Conversion; Forgiveness; Repentance.<\/p>","summary_ro":"CONFESSION Admission, especially of guilt or sin; also, a statement of religious belief. “To confess” can mean to agree, to promise, or to admit something. Two types of confession occur in the Bible. First, individuals confess that they have sinned and are therefore guilty before God, often confessing a particular sin (Lv 5:5; 1 Jn 1:9). In such confession one agrees or acknowledges that he or she has broken God’s law (Ps 119:126), that its penalty is justly deserved (Rom 6:23), and that in s...","summary_en":"CONFESSION Admission, especially of guilt or sin; also, a statement of religious belief. “To confess” can mean to agree, to promise, or to admit something. Two types of confession occur in the Bible. First, individuals confess that they have sinned and are therefore guilty before God, often confessing a particular sin (Lv 5:5; 1 Jn 1:9). In such confession one agrees or acknowledges that he or she has broken God’s law (Ps 119:126), that its penalty is justly deserved (Rom 6:23), and that in s...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":12247,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fellowship","title_en":"Fellowship","content_ro":"<h3>FELLOWSHIP<\/h3>\n<p>Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings.<\/p>\n<p>In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ultimate restoration of sinners through the work of the Redeemer (v 15).<\/p>\n<p>The OT tells how God began to draw a special people into fellowship with himself. Enoch is described as a man who walked with God (Gn 5:22, 24). Noah, likewise, walked in communion with the Lord (6:9). And Abraham, the father of Israel, is called “the friend of God” (Jas 2:23). No OT person had deeper fellowship with God than did Moses during his 40-day encounter with the Lord on Mt Sinai (Ex 24). Later in Israel’s history, David wrote psalms that reflect a heart vitally in tune with the living God (Pss 16, 34, 40, 63).<\/p>\n<p>As a result of Christ’s finished work on the cross, God now makes his permanent abode in each believer’s heart (Jn 14:23). As a result, the fellowship that now prevails under the new covenant is nothing less than the vital, spiritual union of the believer with Christ (vv 20-21). Fellowship with God is the goal of the Christian life (1 Jn 1:3), and this relationship will be perfected forever when we see our Savior “face to face” (1 Cor 13:12), when God dwells with his people in eternity (Rv 21:3).<\/p>\n<p>The gospel restores fellowship not only with God but also among believers. Jesus’ Last Supper with his disciples illustrates the relationship between the vertical and horizontal dimensions of fellowship (Mk 14:22-25). In the upper room, Jesus shared with his disciples a sacred love feast. The hearts of the Lord and his followers were knit together by a deep sense of love and commitment. Later, the disciples discovered that their own hearts were strongly united out of their common loyalty to Jesus. Following the cross and the outpouring of the Spirit, the church was born—that new society of people in fellowship with God and with one another.<\/p>\n<p>The depth of camaraderie among the first Christians is portrayed in the early chapters of Acts. The believers met together in house groups for teaching, fellowship, the Lord’s Supper, and prayer (Acts 2:42, 46). So profound was their sense of togetherness that the Christians pooled their possessions and distributed them to brothers and sisters in need (2:44-45; 4:32-35). Perhaps the dominant characteristic of this early Christian fellowship was the love among the believers (1 Thes 4:9; 1 Pt 1:22).<\/p>\n<p>Motivated by love, Paul organized among the gentile churches a collection for poor believers in Jerusalem. In Romans 15:26, which speaks of the gifts of the churches in Macedonia and Achaia, the word translated “contribution” is the common Greek word for “fellowship.” Similarly, the fellowship that the Philippian church shared with Paul assumed the form of gifts to support the apostle’s ministry (Phil 1:5; 4:14-15).<\/p>\n<p>Scripture uses several images to describe the spirit of togetherness that characterized the early church. The first is “the household of God” (Eph 2:19; 1 Tm 3:15), or “the household of faith” (Gal 6:10). In God’s household, love and hospitality are to be the rule (Heb 13:1-2). Further, the church is depicted as the family of God on earth (Eph 3:15). God is the Father, and believers are his faithful sons and daughters. The life of God’s family is to be governed by love, tenderness, compassion, and humility (Phil 2:1-4). Finally, the Christian fellowship is represented as the “one new man” or the “one body” (Eph 2:15-16). In spite of great natural diversity in the body, the Holy Spirit binds believers together into a single organism (4:4-6). In this fellowship of love, no believer is insignificant. Each member has been endowed with gifts for the spiritual edification of the entire body.<\/p>\n<p>Scripture lays down the basis of fellowship in 1 John 1:7: “If we walk in the light, as he is in the light, we have fellowship with one another” (<span>rsv<\/span>). Jesus Christ, then, is the source and fount of all spiritual communion. Only when rightly related to the Lord do we experience true fellowship with another Christian. Just as light and darkness are incompatible, so a believer can have no real fellowship with an unbeliever. Neither can the Christian be in fellowship with one who walks contrary to the teaching of Christ (2 Jn 1:9-11), or a professing brother who is immoral, idolatrous, a drunkard, or a thief (1 Cor 5:11).<\/p>\n<p>Scripture lays down several guidelines for enhancing the communion of believers in the body: (1) Love one another with the same compassion that Christ displayed to his own (Jn 13:34-35; 15:12). The law of the fellowship should be the rule of love (Heb 13:1). (2) Cultivate that spirit of humility that seeks the other person’s honor (Phil 2:3-5). (3) Lighten fellow believers’ loads by bearing one another’s burdens (Gal 6:2). (4) Share material blessings with brothers and sisters in need (2 Cor 9:13). (5) Tenderly correct a sinner while helping to find solutions to the problems (Gal 6:1). (6) Succor a fellow believer in times of suffering (1 Cor 12:26). (7) Pray for one another in the Spirit without ceasing (Eph 6:18). The Christian will want to seriously regard the saying of an anonymous saint, “You cannot draw nigh to God if you are at a distance from your brother.”<\/p>","content_en":"<h3>FELLOWSHIP<\/h3>\n<p>Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings.<\/p>\n<p>In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ultimate restoration of sinners through the work of the Redeemer (v 15).<\/p>\n<p>The OT tells how God began to draw a special people into fellowship with himself. Enoch is described as a man who walked with God (Gn 5:22, 24). Noah, likewise, walked in communion with the Lord (6:9). And Abraham, the father of Israel, is called “the friend of God” (Jas 2:23). No OT person had deeper fellowship with God than did Moses during his 40-day encounter with the Lord on Mt Sinai (Ex 24). Later in Israel’s history, David wrote psalms that reflect a heart vitally in tune with the living God (Pss 16, 34, 40, 63).<\/p>\n<p>As a result of Christ’s finished work on the cross, God now makes his permanent abode in each believer’s heart (Jn 14:23). As a result, the fellowship that now prevails under the new covenant is nothing less than the vital, spiritual union of the believer with Christ (vv 20-21). Fellowship with God is the goal of the Christian life (1 Jn 1:3), and this relationship will be perfected forever when we see our Savior “face to face” (1 Cor 13:12), when God dwells with his people in eternity (Rv 21:3).<\/p>\n<p>The gospel restores fellowship not only with God but also among believers. Jesus’ Last Supper with his disciples illustrates the relationship between the vertical and horizontal dimensions of fellowship (Mk 14:22-25). In the upper room, Jesus shared with his disciples a sacred love feast. The hearts of the Lord and his followers were knit together by a deep sense of love and commitment. Later, the disciples discovered that their own hearts were strongly united out of their common loyalty to Jesus. Following the cross and the outpouring of the Spirit, the church was born—that new society of people in fellowship with God and with one another.<\/p>\n<p>The depth of camaraderie among the first Christians is portrayed in the early chapters of Acts. The believers met together in house groups for teaching, fellowship, the Lord’s Supper, and prayer (Acts 2:42, 46). So profound was their sense of togetherness that the Christians pooled their possessions and distributed them to brothers and sisters in need (2:44-45; 4:32-35). Perhaps the dominant characteristic of this early Christian fellowship was the love among the believers (1 Thes 4:9; 1 Pt 1:22).<\/p>\n<p>Motivated by love, Paul organized among the gentile churches a collection for poor believers in Jerusalem. In Romans 15:26, which speaks of the gifts of the churches in Macedonia and Achaia, the word translated “contribution” is the common Greek word for “fellowship.” Similarly, the fellowship that the Philippian church shared with Paul assumed the form of gifts to support the apostle’s ministry (Phil 1:5; 4:14-15).<\/p>\n<p>Scripture uses several images to describe the spirit of togetherness that characterized the early church. The first is “the household of God” (Eph 2:19; 1 Tm 3:15), or “the household of faith” (Gal 6:10). In God’s household, love and hospitality are to be the rule (Heb 13:1-2). Further, the church is depicted as the family of God on earth (Eph 3:15). God is the Father, and believers are his faithful sons and daughters. The life of God’s family is to be governed by love, tenderness, compassion, and humility (Phil 2:1-4). Finally, the Christian fellowship is represented as the “one new man” or the “one body” (Eph 2:15-16). In spite of great natural diversity in the body, the Holy Spirit binds believers together into a single organism (4:4-6). In this fellowship of love, no believer is insignificant. Each member has been endowed with gifts for the spiritual edification of the entire body.<\/p>\n<p>Scripture lays down the basis of fellowship in 1 John 1:7: “If we walk in the light, as he is in the light, we have fellowship with one another” (<span>rsv<\/span>). Jesus Christ, then, is the source and fount of all spiritual communion. Only when rightly related to the Lord do we experience true fellowship with another Christian. Just as light and darkness are incompatible, so a believer can have no real fellowship with an unbeliever. Neither can the Christian be in fellowship with one who walks contrary to the teaching of Christ (2 Jn 1:9-11), or a professing brother who is immoral, idolatrous, a drunkard, or a thief (1 Cor 5:11).<\/p>\n<p>Scripture lays down several guidelines for enhancing the communion of believers in the body: (1) Love one another with the same compassion that Christ displayed to his own (Jn 13:34-35; 15:12). The law of the fellowship should be the rule of love (Heb 13:1). (2) Cultivate that spirit of humility that seeks the other person’s honor (Phil 2:3-5). (3) Lighten fellow believers’ loads by bearing one another’s burdens (Gal 6:2). (4) Share material blessings with brothers and sisters in need (2 Cor 9:13). (5) Tenderly correct a sinner while helping to find solutions to the problems (Gal 6:1). (6) Succor a fellow believer in times of suffering (1 Cor 12:26). (7) Pray for one another in the Spirit without ceasing (Eph 6:18). The Christian will want to seriously regard the saying of an anonymous saint, “You cannot draw nigh to God if you are at a distance from your brother.”<\/p>","summary_ro":"FELLOWSHIP Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings. In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ...","summary_en":"FELLOWSHIP Communion with God, which results in common participation with other believers in the Spirit of God and God’s blessings. In the beginning Adam was placed in the Garden to enjoy friendship and communion with God. When Adam and Eve chose to assert their own autonomy rather than live under the Creator’s gracious care, the fellowship was broken. As a result, Adam and Eve hid themselves from the Lord’s presence (Gn 3:8). Yet God immediately sought them out and revealed his plan for the ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":17278,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Psalms*, Imprecatory","title_en":"Psalms*, Imprecatory","content_ro":"<h3>IMPRECATORY PSALMS*<\/h3>\n<p>Psalms that contain curses (imprecations, maledictions) against enemies. These elements do not make up an entire psalm, but verses of this nature appear in approximately 20 psalms (e.g., Pss 5, 17, 28, 35, 40, 55, 59, 70, 71, 74, 79, 80, 94, 109, 129, 137, 139, 140). A number of other psalms express the same ideas as future or accomplished acts of the Lord. Usually these expressions are couched in the form of a prayer or a wish. They voice the desire that evil may come upon an enemy as judgment or retribution.<\/p>\n<p>To the casual reader, such statements may appear to be at variance with much of the rest of Scripture, especially with the teaching of Jesus. The clear injunction of Leviticus 19:17-18 states, “Do not nurse hatred in your heart for any of your relatives. Confront your neighbors directly so you will not be held guilty for their crimes. Never seek revenge or bear a grudge against anyone, but love your neighbor as yourself” (<span>nlt<\/span>). Jesus expanded the concept of neighbor to include even the despised Samaritan (Lk 10:29-37). In the Sermon on the Mount, Jesus declared, “Love your enemies and pray for those who persecute you” (Mt 5:44, <span>rsv<\/span>; cf. vv 38-48). This is in harmony with the teaching of the OT, which instructs one to feed a hungry enemy and give water to a thirsty one (Prv 25:21-22; cf. Rom 12:20).<\/p>\n<p>Psalm 109 is often singled out as contradicting Jesus’ teachings, for it has the greatest imprecatory content, and its statements are stronger than other psalms of this character. Some have suggested that the maledictions of this psalm are unworthy of Scripture and are expressions of wicked human emotions that should not be included in the Bible. However, it needs to be seen that this psalm has been regarded as both prophetic and messianic. This was the view of Chrysostom, Jerome, Augustine, and others. This was also the interpretation of Horne, who in his commentary translates the imperfect tenses of this psalm as futures, not the subjunctives of our English versions. He took his cue for this prophetic interpretation from Peter’s quotation of verse 8 upon the occasion of choosing a successor for Judas (Acts 1:20). The psalm can then fit the experiences of the life and passion of Jesus, which changes its tenor completely and in large measure removes it from being imprecatory and makes it predictive.<\/p>\n<p>Another passage that has been abhorrent to many occurs in Psalm 137:8-9, which speaks of the joy of those who dash Babylonian children on a rock. Horne took this as predictive of what took place when the armies of the Medes and Persians conquered the city of Babylon in 539 <span>BC<\/span>.<\/p>\n<p>If one predicates that the expressions in the psalms are curses or desires for retribution, they are not out of keeping with the rest of Scripture. The prayer of Jeremiah for vengeance on his persecutors (Jer 11:20) received direct affirmative response from the Lord (vv 21-23). The plea of the righteous for justice and vindication will be answered speedily (Lk 18:1-8). In Revelation those who had been slain for the Word of God and for their testimony cry out, “O Sovereign Lord, holy and true, how long will it be before you judge the people who belong to this world for what they have done to us?” (Rv 6:10, <span>nlt<\/span>), and they were heard. David, to whom Psalm 109 is attributed, was given victory and vengeance over his enemies, as he realized that those who were his enemies were also the enemies of God. Evidently the enemies against whom the psalmist prayed had reached the place where they should receive judgment, and the imprecations of the writer coincided with the judgment of God.<\/p>\n<p><em>See also<\/em> Judgment; Psalms, Book of; Wrath of God.<\/p>","content_en":"<h3>IMPRECATORY PSALMS*<\/h3>\n<p>Psalms that contain curses (imprecations, maledictions) against enemies. These elements do not make up an entire psalm, but verses of this nature appear in approximately 20 psalms (e.g., Pss 5, 17, 28, 35, 40, 55, 59, 70, 71, 74, 79, 80, 94, 109, 129, 137, 139, 140). A number of other psalms express the same ideas as future or accomplished acts of the Lord. Usually these expressions are couched in the form of a prayer or a wish. They voice the desire that evil may come upon an enemy as judgment or retribution.<\/p>\n<p>To the casual reader, such statements may appear to be at variance with much of the rest of Scripture, especially with the teaching of Jesus. The clear injunction of Leviticus 19:17-18 states, “Do not nurse hatred in your heart for any of your relatives. Confront your neighbors directly so you will not be held guilty for their crimes. Never seek revenge or bear a grudge against anyone, but love your neighbor as yourself” (<span>nlt<\/span>). Jesus expanded the concept of neighbor to include even the despised Samaritan (Lk 10:29-37). In the Sermon on the Mount, Jesus declared, “Love your enemies and pray for those who persecute you” (Mt 5:44, <span>rsv<\/span>; cf. vv 38-48). This is in harmony with the teaching of the OT, which instructs one to feed a hungry enemy and give water to a thirsty one (Prv 25:21-22; cf. Rom 12:20).<\/p>\n<p>Psalm 109 is often singled out as contradicting Jesus’ teachings, for it has the greatest imprecatory content, and its statements are stronger than other psalms of this character. Some have suggested that the maledictions of this psalm are unworthy of Scripture and are expressions of wicked human emotions that should not be included in the Bible. However, it needs to be seen that this psalm has been regarded as both prophetic and messianic. This was the view of Chrysostom, Jerome, Augustine, and others. This was also the interpretation of Horne, who in his commentary translates the imperfect tenses of this psalm as futures, not the subjunctives of our English versions. He took his cue for this prophetic interpretation from Peter’s quotation of verse 8 upon the occasion of choosing a successor for Judas (Acts 1:20). The psalm can then fit the experiences of the life and passion of Jesus, which changes its tenor completely and in large measure removes it from being imprecatory and makes it predictive.<\/p>\n<p>Another passage that has been abhorrent to many occurs in Psalm 137:8-9, which speaks of the joy of those who dash Babylonian children on a rock. Horne took this as predictive of what took place when the armies of the Medes and Persians conquered the city of Babylon in 539 <span>BC<\/span>.<\/p>\n<p>If one predicates that the expressions in the psalms are curses or desires for retribution, they are not out of keeping with the rest of Scripture. The prayer of Jeremiah for vengeance on his persecutors (Jer 11:20) received direct affirmative response from the Lord (vv 21-23). The plea of the righteous for justice and vindication will be answered speedily (Lk 18:1-8). In Revelation those who had been slain for the Word of God and for their testimony cry out, “O Sovereign Lord, holy and true, how long will it be before you judge the people who belong to this world for what they have done to us?” (Rv 6:10, <span>nlt<\/span>), and they were heard. David, to whom Psalm 109 is attributed, was given victory and vengeance over his enemies, as he realized that those who were his enemies were also the enemies of God. Evidently the enemies against whom the psalmist prayed had reached the place where they should receive judgment, and the imprecations of the writer coincided with the judgment of God.<\/p>\n<p><em>See also<\/em> Judgment; Psalms, Book of; Wrath of God.<\/p>","summary_ro":"IMPRECATORY PSALMS* Psalms that contain curses (imprecations, maledictions) against enemies. These elements do not make up an entire psalm, but verses of this nature appear in approximately 20 psalms (e.g., Pss 5, 17, 28, 35, 40, 55, 59, 70, 71, 74, 79, 80, 94, 109, 129, 137, 139, 140). A number of other psalms express the same ideas as future or accomplished acts of the Lord. Usually these expressions are couched in the form of a prayer or a wish. They voice the desire that evil may come upo...","summary_en":"IMPRECATORY PSALMS* Psalms that contain curses (imprecations, maledictions) against enemies. These elements do not make up an entire psalm, but verses of this nature appear in approximately 20 psalms (e.g., Pss 5, 17, 28, 35, 40, 55, 59, 70, 71, 74, 79, 80, 94, 109, 129, 137, 139, 140). A number of other psalms express the same ideas as future or accomplished acts of the Lord. Usually these expressions are couched in the form of a prayer or a wish. They voice the desire that evil may come upo...","source":"Articles\/I.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25464,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Messiah","title_en":"Messiah","content_ro":"<h3>MESSIAH<\/h3>\n<p>Title derived from the Hebrew, <span class=\"hebrew\" lang=\"he\">mashiach<\/span><em>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, <span class=\"greek\" lang=\"el\">christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root <em>(<\/em><span class=\"hebrew\" lang=\"he\">mashach<\/span><em>)<\/em> conveys this idea as well.<\/p>\n<p>Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\n<p>Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century <span>AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\n<p class=\"h2\" id=\"MessiahintheOldTestament\">Messiah in the Old Testament<\/p>\n<p>Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\n<p>Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate <em>Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (<em>Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\n<p>While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\n<p>While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\n<p>The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since <span class=\"hebrew\" lang=\"he\">zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\n<p>It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate <em>Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as <span>AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\n<p>The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\n<p>Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\n<p>Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\n<p>While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\n<p class=\"h2\" id=\"MessiahintheNewTestament\">Messiah in the New Testament<\/p>\n<p>The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\n<p>The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\n<p>Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\n<p>The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\n<p>The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\n<p><em>See also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","content_en":"<h3>MESSIAH<\/h3>\n<p>Title derived from the Hebrew, <span class=\"hebrew\" lang=\"he\">mashiach<\/span><em>,<\/em> a verbal adjective meaning “anointed one.” Along with its NT equivalent, <span class=\"greek\" lang=\"el\">christos<\/span> (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root <em>(<\/em><span class=\"hebrew\" lang=\"he\">mashach<\/span><em>)<\/em> conveys this idea as well.<\/p>\n<p>Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). While there is evidence for a literal anointing of prophets (1 Kgs 19:16), this does not appear to have been a standard practice. The anointing of Saul and David by Samuel established the act as a significant prerequisite for Hebrew kings before they assumed their positions of royal leadership. The king was especially considered to be the Lord’s anointed and as such was viewed to hold a secure position before men (1 Sm 12:14; 2 Sm 19:21) and God (Pss 2:2; 20:6). Along with numerous messianic prophecies, these proceedings helped inform the Jews of the Anointed One, par excellence, who would eventually come to bring salvation to Israel.<\/p>\n<p>Concluding the 13 articles of Hebraic faith attributed to Moses Maimonides (13th century <span>AD<\/span>) is the statement still found in many Hebrew prayer books: “I believe with a perfect heart that the Messiah will come; and although his coming be delayed, I will still wait patiently for his speedy appearance.”<\/p>\n<p class=\"h2\" id=\"MessiahintheOldTestament\">Messiah in the Old Testament<\/p>\n<p>Jewish hope for the advent of the Messiah developed dynamically from the period of David’s reign, when it was prophesied that his kingdom would endure to the end of time (2 Sm 7:16). Israel was told that, through David’s descendants, his throne would exert a never-ending dominion over all the earth (2 Sm 22:48-51; Jer 33). It is with this aspect of messianic salvation that Jewish minds have traditionally been preoccupied (cf. Acts 1:6).<\/p>\n<p>Among Orthodox rabbis there has never been a lack of conjecture respecting the details of the Messiah’s ministry. At one time the rabbis applied no less than 456 passages of Scripture to his person and salvation. Preoccupation with the Messiah is evident in the tractate <em>Sanhedrin<\/em> (Babylonian Talmud), where passages state that the world was created for him and that all the prophets prophesied of his days (<em>Sanhedrin<\/em> 98b, 99a). By and large, Orthodoxy still retains its time-worn belief in the Messiah’s reign in Jerusalem, the rebuilding of the temple, and the reestablishment of both priesthood and sacrifice.<\/p>\n<p>While later Judaism looked for the Messiah as an eschatological figure who will reign at the end of time, modern Jewish thought has largely jettisoned the traditional notion of a personal Messiah in favor of belief in a messianic age. Prevalent liberal Judaism envisions the world ultimately perfected through the influence of the twin Judaic ideals of justice and compassion. Such conviction, ignoring the plight of fallen humans and the teaching of Scripture, substitutes humanistic thinking for miraculous heavenly intervention.<\/p>\n<p>While the Messiah’s origin is linked firmly to the house of David (2 Sm 7:14; Hos 3:5), the promise for a Messiah was given long before David lived. In fact, the hope for the Messiah is implicit in the first promise of the establishment of the kingdom of God. Addressed to Satan, Genesis 3:15 declares that God will place hostility between the serpent and the woman until, in the fullness of time, the “seed” of the woman inflicts a fatal blow to the head of the serpent.<\/p>\n<p>The nature of messianic prophecy is progressive; each prophecy casts more light on the subject. This occurs, for example, respecting the concept of the “seed”: Messiah is to be born of a woman (Gn 3:15), through the line of Shem (9:26) and specifically through Abraham (22:18). Yet even as late as Genesis 22:18, the “seed” is not clearly presented as a person, since <span class=\"hebrew\" lang=\"he\">zerah<\/span> (seed) may indicate a singular or plural object. Still less apparent in these early stages of messianic prophecy is the nature of the “bruising” that is to occur. Yet the idea of the Messiah being crushed for sin is implicit in the Genesis pronouncement, as is the violence associated with that act. Chief among the messianic prophets, Isaiah gives full range to the axiom that the Anointed One must endure extensive suffering (Is 53:1). Under the figure “the Servant of the Lord,” four “servant songs” delineate the mission of the future deliverer (Is 42:1-7; 49:1-9; 50:4-11; 52:13–53:12). While it is true that Isaiah does not explicitly link the title Messiah with the Servant of the Lord, identifying both figures as one and the same person is justifiable. Both figures are uniquely anointed (61:1); each brings light to the Gentiles (55:4; cf. 49:6); neither is pretentious in his first appearance (7:14-15; 11:1; cf. 42:3; 53:1); and the title of Davidic “branch” rests upon them both (11:1-4). Equally significant are the dual facts of their humiliation and exaltation (49:7; 52:13-15). Jewish scholars of the early Christian era in the Aramaic Targum on the prophets paraphrase Isaiah 42:1, “Behold my Servant Messiah” and begin Isaiah 53, “Behold my Servant Messiah will prosper.” While Cyrus may be spoken of as “anointed,” no final salvific work is attributed to him (45:1-5). Israel, although elect and loved by God (41:8), is ill-equipped as God’s servant to bring his redeeming work to mankind (42:18). The collapse of David’s dynasty points eloquently to Israel’s need for an anointed monarch who will heal the apostasy and disobedience (Ex 33:5; Hos 4:1). More and more, OT history presents Israel’s comprehensive moral failure. Her problem, which she shares with mankind, can only be solved by the making of a covenant whose surety and focal point is both a personal Savior and sovereign Lord (Jer 31:31-34). The advent of such a champion lives in the recorded promise of a shoot from the stump of Jesse’s fallen tree, who will bring the light of life to God’s benighted people (Is 9:2; 11:1).<\/p>\n<p>It is difficult to get away from the idea that the concept of servanthood and lowliness belongs within the sphere of royalty (Zec 9:9). The concept of the Messiah filling the complementary offices of priest and king is incontrovertible (Ps 110:1-4); a suffering priest-king is far less obvious. Some among the Talmudic writers apparently recognized the likelihood that the Messiah would have to suffer. In the Babylonian Talmud, tractate <em>Sanhedrin<\/em> 98b, the Messiah is said to bear sicknesses and pain. Among the prayers for the Day of Atonement may be found the words of Eleazar ben Qalir (perhaps as late as <span>AD<\/span> 1000): “Our righteous Messiah has departed from us; we are horror-stricken, and there is none to justify us. Our iniquities and the yoke of our transgressions he carries, and is wounded for our transgressions. He bears on his shoulders our sins to find pardon for our iniquities. May we be healed by his stripes.” In a similar vein Rabbi Eliyya de Vidas writes, “The meaning of ‘He was wounded for our transgressions, bruised for our iniquities,’ is that since the Messiah bears our iniquities, which produce the effect of His being bruised, it follows that whosoever will not admit that the Messiah thus suffers for our iniquities must endure and suffer for them himself.” For all this, it is highly doubtful that anyone imagined the Messiah would accomplish his salvational work by means of his own death (cf. Is 53:12). When rabbinic speculation failed to satisfactorily harmonize the paradoxical facts of humiliation and exaltation, some hypothesized that God would send a Messiah to suffer as well as a Messiah to reign. Biblically, it is evident that the Anointed One’s terrible ordeal of suffering is but the necessary prelude to infinite glory. He is pictured not only as a great king (52:13; 53:12) but also as humble (53:2), humiliated (52:14), rejected (53:3), and bearing the consequences of mankind’s rebellion (vv 5-6). Yet he is raised up to intercede for, and richly bless, his people (v 12). The Messiah, having accomplished that full obedience that Adam and Israel failed to achieve, will bring Israel and the nations back to God (42:18-19; 49:3, 6).<\/p>\n<p>The writings of Daniel contain important messianic data. Daniel is unique in that he boldly speaks of “Messiah the Prince” (Dn 9:25), identifies him as the “Son of Man” (7:13), and says he suffers (“cut off,” 9:26). This statement of the cutting off (i.e., death) of the Messiah makes possible his work of atonement (9:24). The doctrine of a vicarious substitutionary atonement is the only doctrine of atonement found in the Bible (cf. Lv 17:11). Israel understood that to bear sin meant enduring the consequences, or penalty, for sin (cf. Nm 14:33). The same penal substitution is evident in the working principle of the Messiah’s atoning sacrifice. He is the victim’s substitute to whom is transferred the suffering due the sinner. The penalty having been thus borne vicariously, the suppliant is fully pardoned.<\/p>\n<p>Psalm 22:1 records the plaintive cry of the Messiah bearing man’s penalty for sin (cf. Mt 27:46) as he becomes sin on behalf of his people (2 Cor 5:21). Yet his cry, “My God,” indicates an intimate relationship that cannot be radically severed. Once again the motif of messianic humiliation prior to great exaltation is in view (Ps 22:27). In the so-called “royal psalms” (e.g., 2; 72; 110) it is the priestly intercessor who is also ordained to function as monarch and judge.<\/p>\n<p>Jeremiah brings the portrait a step further. The one who will enable humans to enter into a salvational covenant with God conveys God’s imputed righteousness: the Messiah, God’s righteous branch, becomes “the Lord our Righteousness.” Paradoxically, under the law no one could be crucified who was not guilty of sin (Dt 21:22). But it is Christ the righteous one who was crucified, thereby forever undermining any supposed legalistic confidence (Dt 21:23; Gal 3:13). More than forgiven, believers are deemed righteous in him (Jer 23:5-6).<\/p>\n<p>While the birthplace of the Messiah was well established (Mi 5:2), his deity was a hotly contested matter. Although few in ancient Israel disputed the belief in a superhuman Messiah, it is doubtful that anyone imagined him to be “God with us” in the fullest sense of the expression (cf. Heb 1:3).<\/p>\n<p class=\"h2\" id=\"MessiahintheNewTestament\">Messiah in the New Testament<\/p>\n<p>The NT writers present the picture that he who was the child of supernatural origins (Is 7:14; Mi 5:2) carried the full weight of divinity (Is 9:6; Phil 2:6; Col 1:19). He is the Son of God, worthy to receive the worship of all people (Ps 45:6-7; cf. Heb 1:8-9).<\/p>\n<p>The Jews of first-century Palestine knew that the messianic promise would be fulfilled in the coming of one like Moses (Dt 18:18). Parallels between Jesus and Moses are abundant. As mediators, innovators, and propagators of new phases of spiritual life for the people, they are unexcelled. Specifically, both are miraculously spared in infancy (Ex 2; Mt 2:13-23); both renounce a royal court for the sake of serving the people of God (Phil 2:5-8; Heb 11:24-28); both exhibit intense compassion for others (Nm 27:17; Mt 9:36); both commune “face to face” with God (Ex 34:29-30; 2 Cor 3:7); and each mediates a covenant of redemption (Dt 29:1; Heb 8:6-7). But, as Luther observes, “Christ is no Moses.” In the final analysis Moses is but a household servant; the Messiah is the maker and master of all things (Heb 3:3-6; cf. Jn 1:1-2, 18).<\/p>\n<p>Family genealogies are important in Scripture. Rabbis agreed upon the absolute necessity of the Messiah’s Davidic lineage based on Hosea 3:5 and Jeremiah 30:9. The angelic announcement immediately establishes the correct lineage for Jesus (Lk 1:32-33; cf. 2:4), as does Matthew’s (Mt 1:1-17). The Lukan list, like that of Matthew, sets forth the exclusive kingly descent verifying Jesus as Messiah (Lk 3:23-38). Although variations occur between the two genealogies, there is a firm solidarity emphasizing an ancestry within the unique messianic stock. Fully aware of the messianic focus of Scripture (Jn 5:46; 8:56), Jesus acknowledged himself to be the Christ on numerous occasions. He accepted the title from blind Bartimaeus (Mk 10:46-48); from the crowds when he entered Jerusalem (Mt 21:9); from the children at the temple (v 15); and in other contexts as well (Mt 16:16-18; Mk 14:61-62; Lk 4:21; Jn 4:25-26). Nonetheless, he warned his disciples not to broadcast his mighty acts as Messiah prior to his resurrection (Mt 17:9; cf. Lk 9:20-21). Owing to the commonly held (but false) notion that the Messiah’s role was primarily that of a political liberator, Jesus actually avoided use of that term and preferred to identify himself as “the Son of Man.” It was by no means assumed that both designations referred to the same person (cf. Mk 14:61-62). Borrowing essentially from Daniel’s vision of a heavenly conqueror (Dn 7:13-14), Jesus consistently employed this less-known title and filled it with the true character and scope of messianic salvation. Jesus’ teaching in this regard enabled his disciples to correct their erroneous views concerning his mission (Mt 16:21-23). In the fullness of time they would come to see him not only as Messiah but also as the theme of the entire OT (Mt 5:17; Lk 24:27, 44; Jn 5:39; cf. Heb 10:7). When Jesus expounded the Scriptures beginning with the Torah (Lk 24:27), he did so as the living exegesis of God, the Word made flesh (Jn 1:14, 18). Legitimate messianic exposition is found in a host of texts, such as Psalms 2; 16; 22; 40; 110; Isaiah 7:14; 9:6; 11:1; 40:10-11; 50:6; 52:13–53:12; 61:1; 63:1-6; Jeremiah 23:5-6; 33:14-16; Ezekiel 34:23; 37:25; Daniel 9:24-27; Hosea 11:1; Micah 5:2; Zechariah 9:9; 11:13; 12:10; 13:7; Malachi 3:1; 4:2.<\/p>\n<p>The messiahship of Jesus is firmly proclaimed by all four evangelists (Mt 1:1; Mk 1:1; Lk 24:26; Jn 20:31). Peter on Pentecost, Philip before the Ethiopian eunuch, and Apollos in open debate all argue convincingly that Jesus is the Messiah (Acts 2:36; 8:35; 28:28). Peter says he was “made” both Lord and Christ (2:36), signifying that the resurrection rightfully confirms him as such. Similarly, the apostle Paul speaks of Jesus’ resurrection as a patent declaration of his inalienable right to the title (Rom 1:4). For the ex-Pharisee and former persecutor of the church, “Jesus the Christ” is the very heart and soul of Paul’s preaching. Nothing is worthy to be compared to the glory of the Messiah; everything pales by comparison (Phil 3:5-10). The apostle’s all-consuming passion is for others to know the fullness of God in the person of his only Son (Eph 3:14-19).<\/p>\n<p>The Holy Spirit in Scripture speaks of Jesus with wide-ranging appellatives—Holy One, Judge, Righteous One, King, Son of God, and Lord—but these are not exhaustive. In him all the lines of messianic prediction converge; he is the touchstone whereby their validity is firmly established. The Lord Jesus Christ is himself the heart and substance of that covenant through which sinful people may be reconciled to a holy God (Is 42:6; Jn 14:6). That Jesus is the Messiah of Israel, God incarnate, exhaustively fulfills prophecy, type, and symbol—all shadows of his coming. Therefore, all should trust in him, the source of all grace, the only abiding treasure (Mt 12:21; Jn 1:16-17; Col 2:3). Anointed as prophet, he leads us into all truth (Jn 6:14; 7:16); as priest he intercedes for us (Heb 7:21); and as king he reigns over us (Phil 2:9-10).<\/p>\n<p><em>See also<\/em> Atonement; Branch; Christology; Jesus Christ, Life and Teachings of; Redeemer, Redemption; Son of God; Son of Man.<\/p>","summary_ro":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","summary_en":"MESSIAH Title derived from the Hebrew, mashiach, a verbal adjective meaning “anointed one.” Along with its NT equivalent, christos (Christ), it refers to an act of consecration whereby an individual is set apart to serve God and then anointed with oil. The verbal root (mashach) conveys this idea as well. Israel’s practice of ceremonially anointing with oil is present in several contexts. Priests were regularly anointed prior to their divinely given service at the altar of sacrifice (Lv 4:3). ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32091,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Psalms","title_en":"Book of Psalms","content_ro":"<h3>PSALMS, Book of<\/h3>\n<p>Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Canonicity<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<h5>The Evidence of the Titles<\/h5>\n<p>The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Ps 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Pss 72; 127), one to Moses (Ps 90), and one to Ethan (Ps 89), while Heman shares the credit for one psalm with the sons of Korah (Ps 88). The remainder are sometimes called “orphan psalms” because of their anonymity.<\/p>\n<p>The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.<\/p>\n<h5>Historical Allusions in the Titles<\/h5>\n<p>Many of the titles refer to specific events in the life of David (e.g., Pss 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Ps 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Gn 21:32; 26:26).<\/p>\n<p>Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.<\/p>\n<h5>The Case for Davidic Authorship<\/h5>\n<p>Five points can be offered to support David’s authorship of several psalms:<\/p>\n<p>1. The authenticity of David’s lament over Saul and Jonathan (2 Sm 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Sm 23:1-7).<\/p>\n<li>2. David had a reputation as a skillful musician at Saul’s court (1 Sm 16:16-18). Amos comments on his inventiveness as a musician (Am 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chr 6:31; 16:7; Ezr 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.<\/li>\n<li>3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.<\/li>\n<li>4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Sm 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career—shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God.<\/li>\n<li>5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.<\/li>\n<p>In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Sm 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Ps 2).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic.<\/p>\n<p>The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Pss 90–150) lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century <span>BC<\/span>, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Ps 55 title) and flutes (Ps 5 title) are noted. Probably other terms concern musical directions: <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> which occurs 71 times, may indicate a pause or crescendo; <span class=\"hebrew\" lang=\"he\">Higgaion<\/span> (Ps 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Ps 22 title), “Lilies” (Pss 45 title; 80 title) and “The Dove on Far-off Terebinths” (Ps 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as <span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> (Ps 7 title) or <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> (conjecturally a choir of ladies, Ps 46 title), may also be in the realm of musical directions.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Pss 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Pss 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Pss 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century <span>AD<\/span>, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 <span>BC<\/span>.<\/p>\n<p>It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Doctrine of God<\/h5>\n<p>In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding?<\/p>\n<p>The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Pss 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Ps 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Pss 44, 78, 80, 81, 105, 106) and as the sovereign controller of nature (Pss 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness.<\/p>\n<h5>The Human Perspective<\/h5>\n<p>The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Pss 8:3-4; 145:3-4) and the limitations of their earthly life (Ps 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Ps 8:5-8). The relationship with a righteous God is endangered by sin (Ps 106), but God is gracious and long-suffering (Ps 103), faithful and forgiving (Ps 130). While references to the sacrificial system are not lacking (Pss 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Ps 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Pss 15; 24:3-5) and loyalty to the law (Pss 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.<\/p>\n<h5>The Afterlife<\/h5>\n<p>The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Pss 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Ps 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11, 49:15, and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.<\/p>\n<h5>Universal Recognition of God<\/h5>\n<p>Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Pss 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him.<\/p>\n<h5>Lasting Value<\/h5>\n<p>Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction<\/h5>\n<p>It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:<\/p>\n<p>Psalms of praise<\/p>\n<p>Royal, messianic psalms<\/p>\n<p>Passion psalms<\/p>\n<p>Psalms about Zion<\/p>\n<p>Laments<\/p>\n<p>Imprecatory psalms<\/p>\n<p>Penitential psalms<\/p>\n<p>Wisdom psalms and historical psalms<\/p>\n<p>Psalms of trust<\/p>\n<h5>Psalms of Praise<\/h5>\n<p>The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.<\/p>\n<p>1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9, 18, 32, 34, 116, and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries.<\/p>\n<li>2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (vv 1-5, 22b), but the central section (esp. vv 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (vv 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (vv 8-14). The frailty of humanity contrasts with God’s constancy (vv 15-18), and his rule, being universal and absolute (v 19), merits the praise of all things, living and inanimate, in heaven and on earth (vv 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate.<\/li>\n<li>3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Pss 124, 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 <span>BC<\/span> (2 Kgs 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.<\/li>\n<li>4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the <span>Lord<\/span>” (v 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Ps 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (vv 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Ps 102:25-27). Nature’s role is to proclaim the glory of God (Ps 19:1) and to praise him (Ps 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Ps 8).<\/li>\n<li>5. Praise for God’s kingship. A relatively small group of psalms (Pss 47, 93, 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Ps 47:1-5; cf. 99:1-2). “The <span>Lord<\/span> reigns” (Pss 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Ps 99:4-5).<\/li>\n<h5>Royal, Messianic Psalms<\/h5>\n<p>Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 <span>BC<\/span>, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever” (45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms.<\/p>\n<p>Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Lk 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following:<\/p>\n<p>1. Psalm 2 (Acts 13:33; Heb 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry.<\/p>\n<li>2. Psalm 45 (Heb 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Heb 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Ps 97:7; 102:25-27; cf. Heb 1:6, 10-12).<\/li>\n<li>3. Psalm 110 is the most frequently quoted messianic psalm (Mt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Lk 1:19), Christ the Son sits in the place of power and authority (Heb 1:13).<\/li>\n<p>Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Cor 15:27); Psalm 40 (Heb 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30).<\/p>\n\n<h5>Passion Psalms<\/h5>\n<p>The four psalms in this group (Pss 16; 22; 40; 69; some scholars would also include Pss 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Is 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Ps 22:1; cf. Mt 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Ps 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Cor 5:21), who could even pray for his executioners (Lk 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Ps 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Ps 69:25-26; cf. Ps 109:8; Is 53:10; Acts 1:20).<\/p>\n<h5>Psalms about Zion<\/h5>\n<p>This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Pss 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Ps 137:3, <span>niv<\/span>), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Ps 48:11-14) and peculiar affection for the city that housed his temple (Ps 87:1-3). Psalms 48, 76, 84, 87 and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.<\/p>\n<h5>Laments<\/h5>\n<p>These are associated with specific occasions of distress and are of two types:<\/p>\n<p>1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Jgs 20:23, 26; Jer 14:1-12; 36:9; Jl 1:13-14; 2:12-17; Jon 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14, 44, 60, 74, 80, and 83, while Psalms 58, 106, and 125 reflect situations less critical.<\/p>\n<li>2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Ps 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.<\/li>\n<h5>Imprecatory Psalms<\/h5>\n<p>Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations:<\/p>\n<p>The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Ps 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Ps 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth.<\/p>\n<p>The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Neh 4:4-5; Jer 20:14-18; Am 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage.<\/p>\n<p>In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (Jn 13:34), to pray for his enemies and to forgive them (Mt 5:38-48; Col 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (Jn 16:8-11), but there can be no place for purely private vengeance.<\/p>\n<h5>Penitential Psalms<\/h5>\n<p>Psalms 32, 38, 51, and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6, 102, 143, where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Sm 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Ps 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.<\/p>\n<h5>Wisdom Psalms and Historical Psalms<\/h5>\n<p>While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Pss 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Ps 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jer 12:1-4), is taken up in Psalms 37, 49, and 73.<\/p>\n<p>The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in vv 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.<\/p>\n<h5>Psalms of Trust<\/h5>\n<p>While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11, 16, 62, 116, 131, and 138.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.<\/p>\n<p><em>See also<\/em> David; Messiah; Music; Poetry, Biblical; Singers in the Temple; Tabernacle; Temple; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>PSALMS, Book of<\/h3>\n<p>Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Canonicity<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<h5>The Evidence of the Titles<\/h5>\n<p>The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Ps 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Pss 72; 127), one to Moses (Ps 90), and one to Ethan (Ps 89), while Heman shares the credit for one psalm with the sons of Korah (Ps 88). The remainder are sometimes called “orphan psalms” because of their anonymity.<\/p>\n<p>The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.<\/p>\n<h5>Historical Allusions in the Titles<\/h5>\n<p>Many of the titles refer to specific events in the life of David (e.g., Pss 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Ps 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Gn 21:32; 26:26).<\/p>\n<p>Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.<\/p>\n<h5>The Case for Davidic Authorship<\/h5>\n<p>Five points can be offered to support David’s authorship of several psalms:<\/p>\n<p>1. The authenticity of David’s lament over Saul and Jonathan (2 Sm 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Sm 23:1-7).<\/p>\n<li>2. David had a reputation as a skillful musician at Saul’s court (1 Sm 16:16-18). Amos comments on his inventiveness as a musician (Am 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chr 6:31; 16:7; Ezr 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.<\/li>\n<li>3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.<\/li>\n<li>4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Sm 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career—shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God.<\/li>\n<li>5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.<\/li>\n<p>In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Sm 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Ps 2).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic.<\/p>\n<p>The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Pss 90–150) lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century <span>BC<\/span>, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Ps 55 title) and flutes (Ps 5 title) are noted. Probably other terms concern musical directions: <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> which occurs 71 times, may indicate a pause or crescendo; <span class=\"hebrew\" lang=\"he\">Higgaion<\/span> (Ps 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Ps 22 title), “Lilies” (Pss 45 title; 80 title) and “The Dove on Far-off Terebinths” (Ps 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as <span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> (Ps 7 title) or <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> (conjecturally a choir of ladies, Ps 46 title), may also be in the realm of musical directions.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Pss 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Pss 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Pss 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century <span>AD<\/span>, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 <span>BC<\/span>.<\/p>\n<p>It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Doctrine of God<\/h5>\n<p>In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding?<\/p>\n<p>The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Pss 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Ps 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Pss 44, 78, 80, 81, 105, 106) and as the sovereign controller of nature (Pss 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness.<\/p>\n<h5>The Human Perspective<\/h5>\n<p>The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Pss 8:3-4; 145:3-4) and the limitations of their earthly life (Ps 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Ps 8:5-8). The relationship with a righteous God is endangered by sin (Ps 106), but God is gracious and long-suffering (Ps 103), faithful and forgiving (Ps 130). While references to the sacrificial system are not lacking (Pss 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Ps 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Pss 15; 24:3-5) and loyalty to the law (Pss 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.<\/p>\n<h5>The Afterlife<\/h5>\n<p>The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Pss 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Ps 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11, 49:15, and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.<\/p>\n<h5>Universal Recognition of God<\/h5>\n<p>Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Pss 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him.<\/p>\n<h5>Lasting Value<\/h5>\n<p>Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction<\/h5>\n<p>It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:<\/p>\n<p>Psalms of praise<\/p>\n<p>Royal, messianic psalms<\/p>\n<p>Passion psalms<\/p>\n<p>Psalms about Zion<\/p>\n<p>Laments<\/p>\n<p>Imprecatory psalms<\/p>\n<p>Penitential psalms<\/p>\n<p>Wisdom psalms and historical psalms<\/p>\n<p>Psalms of trust<\/p>\n<h5>Psalms of Praise<\/h5>\n<p>The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.<\/p>\n<p>1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9, 18, 32, 34, 116, and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries.<\/p>\n<li>2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (vv 1-5, 22b), but the central section (esp. vv 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (vv 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (vv 8-14). The frailty of humanity contrasts with God’s constancy (vv 15-18), and his rule, being universal and absolute (v 19), merits the praise of all things, living and inanimate, in heaven and on earth (vv 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate.<\/li>\n<li>3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Pss 124, 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 <span>BC<\/span> (2 Kgs 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.<\/li>\n<li>4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the <span>Lord<\/span>” (v 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Ps 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (vv 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Ps 102:25-27). Nature’s role is to proclaim the glory of God (Ps 19:1) and to praise him (Ps 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Ps 8).<\/li>\n<li>5. Praise for God’s kingship. A relatively small group of psalms (Pss 47, 93, 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Ps 47:1-5; cf. 99:1-2). “The <span>Lord<\/span> reigns” (Pss 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Ps 99:4-5).<\/li>\n<h5>Royal, Messianic Psalms<\/h5>\n<p>Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 <span>BC<\/span>, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever” (45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms.<\/p>\n<p>Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Lk 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following:<\/p>\n<p>1. Psalm 2 (Acts 13:33; Heb 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry.<\/p>\n<li>2. Psalm 45 (Heb 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Heb 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Ps 97:7; 102:25-27; cf. Heb 1:6, 10-12).<\/li>\n<li>3. Psalm 110 is the most frequently quoted messianic psalm (Mt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Lk 1:19), Christ the Son sits in the place of power and authority (Heb 1:13).<\/li>\n<p>Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Cor 15:27); Psalm 40 (Heb 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30).<\/p>\n\n<h5>Passion Psalms<\/h5>\n<p>The four psalms in this group (Pss 16; 22; 40; 69; some scholars would also include Pss 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Is 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Ps 22:1; cf. Mt 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Ps 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Cor 5:21), who could even pray for his executioners (Lk 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Ps 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Ps 69:25-26; cf. Ps 109:8; Is 53:10; Acts 1:20).<\/p>\n<h5>Psalms about Zion<\/h5>\n<p>This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Pss 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Ps 137:3, <span>niv<\/span>), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Ps 48:11-14) and peculiar affection for the city that housed his temple (Ps 87:1-3). Psalms 48, 76, 84, 87 and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.<\/p>\n<h5>Laments<\/h5>\n<p>These are associated with specific occasions of distress and are of two types:<\/p>\n<p>1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Jgs 20:23, 26; Jer 14:1-12; 36:9; Jl 1:13-14; 2:12-17; Jon 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14, 44, 60, 74, 80, and 83, while Psalms 58, 106, and 125 reflect situations less critical.<\/p>\n<li>2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Ps 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.<\/li>\n<h5>Imprecatory Psalms<\/h5>\n<p>Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations:<\/p>\n<p>The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Ps 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Ps 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth.<\/p>\n<p>The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Neh 4:4-5; Jer 20:14-18; Am 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage.<\/p>\n<p>In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (Jn 13:34), to pray for his enemies and to forgive them (Mt 5:38-48; Col 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (Jn 16:8-11), but there can be no place for purely private vengeance.<\/p>\n<h5>Penitential Psalms<\/h5>\n<p>Psalms 32, 38, 51, and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6, 102, 143, where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Sm 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Ps 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.<\/p>\n<h5>Wisdom Psalms and Historical Psalms<\/h5>\n<p>While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Pss 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Ps 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jer 12:1-4), is taken up in Psalms 37, 49, and 73.<\/p>\n<p>The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in vv 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.<\/p>\n<h5>Psalms of Trust<\/h5>\n<p>While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11, 16, 62, 116, 131, and 138.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.<\/p>\n<p><em>See also<\/em> David; Messiah; Music; Poetry, Biblical; Singers in the Temple; Tabernacle; Temple; Wisdom; Wisdom Literature.<\/p>","summary_ro":"PSALMS, Book of Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. Preview • Authors • Date • Background • Structure • Canonicity • Purpose and Theology • Content Authors The Evidence of the Titles The Hebrew Bible credits David with 73...","summary_en":"PSALMS, Book of Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. Preview • Authors • Date • Background • Structure • Canonicity • Purpose and Theology • Content Authors The Evidence of the Titles The Hebrew Bible credits David with 73...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49227,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:1","title_en":"Study Note: Psalmi 40:1","content_ro":"<p><strong>Ps 40<\/strong> This psalm includes a thanksgiving song (40:1-10) followed by a lament (40:11-17). The thanksgiving song includes the reason for the thanksgiving (40:1-5), an affirmation of commitment (40:6-8), and a public testimony of God’s character (40:7-10). The lament concerns the psalmist’s troubles because of his sins (40:11-12) and is followed by two prayers for vindication (40:13-15, 17).<\/p>","content_en":"<p><strong>Ps 40<\/strong> This psalm includes a thanksgiving song (40:1-10) followed by a lament (40:11-17). The thanksgiving song includes the reason for the thanksgiving (40:1-5), an affirmation of commitment (40:6-8), and a public testimony of God’s character (40:7-10). The lament concerns the psalmist’s troubles because of his sins (40:11-12) and is followed by two prayers for vindication (40:13-15, 17).<\/p>","summary_ro":"Ps 40 This psalm includes a thanksgiving song (40:1-10) followed by a lament (40:11-17). The thanksgiving song includes the reason for the thanksgiving (40:1-5), an affirmation of commitment (40:6-8), and a public testimony of God’s character (40:7-10). The lament concerns the psalmist’s troubles because of his sins (40:11-12) and is followed by two prayers for vindication (40:13-15, 17).","summary_en":"Ps 40 This psalm includes a thanksgiving song (40:1-10) followed by a lament (40:11-17). The thanksgiving song includes the reason for the thanksgiving (40:1-5), an affirmation of commitment (40:6-8), and a public testimony of God’s character (40:7-10). The lament concerns the psalmist’s troubles because of his sins (40:11-12) and is followed by two prayers for vindication (40:13-15, 17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49228,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:1","title_en":"Study Note: Psalmi 40:1","content_ro":"<p><strong>40:1-5<\/strong> The psalmist thanks the Lord for his rescue and testifies that God can be trusted.<\/p>","content_en":"<p><strong>40:1-5<\/strong> The psalmist thanks the Lord for his rescue and testifies that God can be trusted.<\/p>","summary_ro":"40:1-5 The psalmist thanks the Lord for his rescue and testifies that God can be trusted.","summary_en":"40:1-5 The psalmist thanks the Lord for his rescue and testifies that God can be trusted.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76853,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:1","title_en":"Study Note: Psalmi 40:1","content_ro":"<p><strong>Ps 40<\/strong> This psalm includes a thanksgiving song (40:1-10) followed by a lament (40:11-17). The thanksgiving song includes the reason for the thanksgiving (40:1-5), an affirmation of commitment (40:6-8), and a public testimony of God’s character (40:7-10). The lament concerns the psalmist’s troubles because of his sins (40:11-12) and is followed by two prayers for vindication (40:13-15, 17).<\/p>","content_en":"<p><strong>Ps 40<\/strong> This psalm includes a thanksgiving song (40:1-10) followed by a lament (40:11-17). The thanksgiving song includes the reason for the thanksgiving (40:1-5), an affirmation of commitment (40:6-8), and a public testimony of God’s character (40:7-10). The lament concerns the psalmist’s troubles because of his sins (40:11-12) and is followed by two prayers for vindication (40:13-15, 17).<\/p>","summary_ro":"Ps 40 This psalm includes a thanksgiving song (40:1-10) followed by a lament (40:11-17). The thanksgiving song includes the reason for the thanksgiving (40:1-5), an affirmation of commitment (40:6-8), and a public testimony of God’s character (40:7-10). The lament concerns the psalmist’s troubles because of his sins (40:11-12) and is followed by two prayers for vindication (40:13-15, 17).","summary_en":"Ps 40 This psalm includes a thanksgiving song (40:1-10) followed by a lament (40:11-17). The thanksgiving song includes the reason for the thanksgiving (40:1-5), an affirmation of commitment (40:6-8), and a public testimony of God’s character (40:7-10). The lament concerns the psalmist’s troubles because of his sins (40:11-12) and is followed by two prayers for vindication (40:13-15, 17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76854,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:1","title_en":"Study Note: Psalmi 40:1","content_ro":"<p><strong>40:1-5<\/strong> The psalmist thanks the Lord for his rescue and testifies that God can be trusted.<\/p>","content_en":"<p><strong>40:1-5<\/strong> The psalmist thanks the Lord for his rescue and testifies that God can be trusted.<\/p>","summary_ro":"40:1-5 The psalmist thanks the Lord for his rescue and testifies that God can be trusted.","summary_en":"40:1-5 The psalmist thanks the Lord for his rescue and testifies that God can be trusted.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104479,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:1","title_en":"Study Note: Psalmi 40:1","content_ro":"<p><strong>Ps 40<\/strong> This psalm includes a thanksgiving song (40:1-10) followed by a lament (40:11-17). The thanksgiving song includes the reason for the thanksgiving (40:1-5), an affirmation of commitment (40:6-8), and a public testimony of God’s character (40:7-10). The lament concerns the psalmist’s troubles because of his sins (40:11-12) and is followed by two prayers for vindication (40:13-15, 17).<\/p>","content_en":"<p><strong>Ps 40<\/strong> This psalm includes a thanksgiving song (40:1-10) followed by a lament (40:11-17). The thanksgiving song includes the reason for the thanksgiving (40:1-5), an affirmation of commitment (40:6-8), and a public testimony of God’s character (40:7-10). The lament concerns the psalmist’s troubles because of his sins (40:11-12) and is followed by two prayers for vindication (40:13-15, 17).<\/p>","summary_ro":"Ps 40 This psalm includes a thanksgiving song (40:1-10) followed by a lament (40:11-17). The thanksgiving song includes the reason for the thanksgiving (40:1-5), an affirmation of commitment (40:6-8), and a public testimony of God’s character (40:7-10). The lament concerns the psalmist’s troubles because of his sins (40:11-12) and is followed by two prayers for vindication (40:13-15, 17).","summary_en":"Ps 40 This psalm includes a thanksgiving song (40:1-10) followed by a lament (40:11-17). The thanksgiving song includes the reason for the thanksgiving (40:1-5), an affirmation of commitment (40:6-8), and a public testimony of God’s character (40:7-10). The lament concerns the psalmist’s troubles because of his sins (40:11-12) and is followed by two prayers for vindication (40:13-15, 17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104480,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:1","title_en":"Study Note: Psalmi 40:1","content_ro":"<p><strong>40:1-5<\/strong> The psalmist thanks the Lord for his rescue and testifies that God can be trusted.<\/p>","content_en":"<p><strong>40:1-5<\/strong> The psalmist thanks the Lord for his rescue and testifies that God can be trusted.<\/p>","summary_ro":"40:1-5 The psalmist thanks the Lord for his rescue and testifies that God can be trusted.","summary_en":"40:1-5 The psalmist thanks the Lord for his rescue and testifies that God can be trusted.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132105,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:1","title_en":"Study Note: Psalmi 40:1","content_ro":"<p><strong>Ps 40<\/strong> This psalm includes a thanksgiving song (40:1-10) followed by a lament (40:11-17). The thanksgiving song includes the reason for the thanksgiving (40:1-5), an affirmation of commitment (40:6-8), and a public testimony of God’s character (40:7-10). The lament concerns the psalmist’s troubles because of his sins (40:11-12) and is followed by two prayers for vindication (40:13-15, 17).<\/p>","content_en":"<p><strong>Ps 40<\/strong> This psalm includes a thanksgiving song (40:1-10) followed by a lament (40:11-17). The thanksgiving song includes the reason for the thanksgiving (40:1-5), an affirmation of commitment (40:6-8), and a public testimony of God’s character (40:7-10). The lament concerns the psalmist’s troubles because of his sins (40:11-12) and is followed by two prayers for vindication (40:13-15, 17).<\/p>","summary_ro":"Ps 40 This psalm includes a thanksgiving song (40:1-10) followed by a lament (40:11-17). The thanksgiving song includes the reason for the thanksgiving (40:1-5), an affirmation of commitment (40:6-8), and a public testimony of God’s character (40:7-10). The lament concerns the psalmist’s troubles because of his sins (40:11-12) and is followed by two prayers for vindication (40:13-15, 17).","summary_en":"Ps 40 This psalm includes a thanksgiving song (40:1-10) followed by a lament (40:11-17). The thanksgiving song includes the reason for the thanksgiving (40:1-5), an affirmation of commitment (40:6-8), and a public testimony of God’s character (40:7-10). The lament concerns the psalmist’s troubles because of his sins (40:11-12) and is followed by two prayers for vindication (40:13-15, 17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132106,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:1","title_en":"Study Note: Psalmi 40:1","content_ro":"<p><strong>40:1-5<\/strong> The psalmist thanks the Lord for his rescue and testifies that God can be trusted.<\/p>","content_en":"<p><strong>40:1-5<\/strong> The psalmist thanks the Lord for his rescue and testifies that God can be trusted.<\/p>","summary_ro":"40:1-5 The psalmist thanks the Lord for his rescue and testifies that God can be trusted.","summary_en":"40:1-5 The psalmist thanks the Lord for his rescue and testifies that God can be trusted.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62168,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Works through Prayer","title_en":"God Works through Prayer","content_ro":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","content_en":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","summary_ro":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","summary_en":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62652,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62698,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Psalms of Suffering","title_en":"Psalms of Suffering","content_ro":"<h3>Psalms of Suffering<\/h3>\n<p>The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant.<\/p>\n<p>Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy connections with the crucifixion of Christ (e.g., Ps 22:6-8, 14-18). In fact, Jesus recited part of Psalm 22 when he was on the cross (22:1; see Matt 27:46). The sinless Christ even prayed for his executioners (Luke 23:34).<\/p>\n<p>The other psalms of suffering also came to be associated with Christ. Psalm 16:10 anticipates Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to isolation as resulting from commitment to God’s cause (69:8-9). It also anticipates the part Judas played in what was fundamentally God’s work in Christ (69:25-26; see Ps 109:8; Isa 53:10; Acts 1:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 16; 22; 40; 69; 102; 109; Isa 42:1-9; 52:13–53:12; Matt 27:46; Luke 23:34; Heb 10:5-10<\/p>","content_en":"<h3>Psalms of Suffering<\/h3>\n<p>The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant.<\/p>\n<p>Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy connections with the crucifixion of Christ (e.g., Ps 22:6-8, 14-18). In fact, Jesus recited part of Psalm 22 when he was on the cross (22:1; see Matt 27:46). The sinless Christ even prayed for his executioners (Luke 23:34).<\/p>\n<p>The other psalms of suffering also came to be associated with Christ. Psalm 16:10 anticipates Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to isolation as resulting from commitment to God’s cause (69:8-9). It also anticipates the part Judas played in what was fundamentally God’s work in Christ (69:25-26; see Ps 109:8; Isa 53:10; Acts 1:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 16; 22; 40; 69; 102; 109; Isa 42:1-9; 52:13–53:12; Matt 27:46; Luke 23:34; Heb 10:5-10<\/p>","summary_ro":"Psalms of Suffering The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant. Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy c...","summary_en":"Psalms of Suffering The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant. Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62821,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63027,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89794,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Works through Prayer","title_en":"God Works through Prayer","content_ro":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","content_en":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","summary_ro":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","summary_en":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90278,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90324,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Psalms of Suffering","title_en":"Psalms of Suffering","content_ro":"<h3>Psalms of Suffering<\/h3>\n<p>The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant.<\/p>\n<p>Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy connections with the crucifixion of Christ (e.g., Ps 22:6-8, 14-18). In fact, Jesus recited part of Psalm 22 when he was on the cross (22:1; see Matt 27:46). The sinless Christ even prayed for his executioners (Luke 23:34).<\/p>\n<p>The other psalms of suffering also came to be associated with Christ. Psalm 16:10 anticipates Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to isolation as resulting from commitment to God’s cause (69:8-9). It also anticipates the part Judas played in what was fundamentally God’s work in Christ (69:25-26; see Ps 109:8; Isa 53:10; Acts 1:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 16; 22; 40; 69; 102; 109; Isa 42:1-9; 52:13–53:12; Matt 27:46; Luke 23:34; Heb 10:5-10<\/p>","content_en":"<h3>Psalms of Suffering<\/h3>\n<p>The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant.<\/p>\n<p>Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy connections with the crucifixion of Christ (e.g., Ps 22:6-8, 14-18). In fact, Jesus recited part of Psalm 22 when he was on the cross (22:1; see Matt 27:46). The sinless Christ even prayed for his executioners (Luke 23:34).<\/p>\n<p>The other psalms of suffering also came to be associated with Christ. Psalm 16:10 anticipates Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to isolation as resulting from commitment to God’s cause (69:8-9). It also anticipates the part Judas played in what was fundamentally God’s work in Christ (69:25-26; see Ps 109:8; Isa 53:10; Acts 1:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 16; 22; 40; 69; 102; 109; Isa 42:1-9; 52:13–53:12; Matt 27:46; Luke 23:34; Heb 10:5-10<\/p>","summary_ro":"Psalms of Suffering The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant. Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy c...","summary_en":"Psalms of Suffering The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant. Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90447,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90653,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117420,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Works through Prayer","title_en":"God Works through Prayer","content_ro":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","content_en":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","summary_ro":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","summary_en":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117904,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117950,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Psalms of Suffering","title_en":"Psalms of Suffering","content_ro":"<h3>Psalms of Suffering<\/h3>\n<p>The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant.<\/p>\n<p>Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy connections with the crucifixion of Christ (e.g., Ps 22:6-8, 14-18). In fact, Jesus recited part of Psalm 22 when he was on the cross (22:1; see Matt 27:46). The sinless Christ even prayed for his executioners (Luke 23:34).<\/p>\n<p>The other psalms of suffering also came to be associated with Christ. Psalm 16:10 anticipates Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to isolation as resulting from commitment to God’s cause (69:8-9). It also anticipates the part Judas played in what was fundamentally God’s work in Christ (69:25-26; see Ps 109:8; Isa 53:10; Acts 1:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 16; 22; 40; 69; 102; 109; Isa 42:1-9; 52:13–53:12; Matt 27:46; Luke 23:34; Heb 10:5-10<\/p>","content_en":"<h3>Psalms of Suffering<\/h3>\n<p>The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant.<\/p>\n<p>Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy connections with the crucifixion of Christ (e.g., Ps 22:6-8, 14-18). In fact, Jesus recited part of Psalm 22 when he was on the cross (22:1; see Matt 27:46). The sinless Christ even prayed for his executioners (Luke 23:34).<\/p>\n<p>The other psalms of suffering also came to be associated with Christ. Psalm 16:10 anticipates Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to isolation as resulting from commitment to God’s cause (69:8-9). It also anticipates the part Judas played in what was fundamentally God’s work in Christ (69:25-26; see Ps 109:8; Isa 53:10; Acts 1:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 16; 22; 40; 69; 102; 109; Isa 42:1-9; 52:13–53:12; Matt 27:46; Luke 23:34; Heb 10:5-10<\/p>","summary_ro":"Psalms of Suffering The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant. Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy c...","summary_en":"Psalms of Suffering The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant. Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118073,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118279,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145046,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God Works through Prayer","title_en":"God Works through Prayer","content_ro":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","content_en":"<h3>God Works through Prayer<\/h3>\n<p>Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his.<\/p>\n<p>The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in prayer. In response to Jerusalem’s disgraceful condition, Nehemiah spent four months in intensive intercessory prayer (cp. Neh 1:1; 2:1). His prayers included praising God for his power and covenant love, confessing the nation’s sins, and calling on God to act (1:4-11; cp. Ezra 9:6-15; Dan 9:4-19). Nehemiah based his prayer for Jerusalem on God’s “covenant of unfailing love with those who love him and obey his commands” (1:5). The Israelites had not obeyed the instructions God gave to Moses (1:7), resulting in the exile of the nation as God had warned. However, Nehemiah was firmly convinced that God would keep his promise to restore the nation if the people repented (1:8-9; see Deut 4:25-31; 30:1-5).<\/p>\n<p>When God presented an opening for Nehemiah to approach the Persian king about returning to Jerusalem, Nehemiah immediately prayed for God’s guidance (Neh 2:4). He knew that only God could change the king’s heart. Later, Nehemiah made a practical and balanced response to threats against those building the wall by posting guards and rallying the people, all while praying for God’s protection and strength (4:4-5, 9; 6:9, 14). He needed God’s help and blessing then and in the future as he confronted people who acted improperly.<\/p>\n<p>When Nehemiah returned to Jerusalem after a brief visit to Persia, he found that some Jews were not contributing their tithe (13:10-12), some were not keeping the Sabbath (13:15-16), and some had married unbelievers (13:23-24). When confronting these people about their sin, Nehemiah prayed for God to have compassion on him and remember what he had done (13:14, 22, 31). Nehemiah knew that he had to depend on God’s power to transform people.<\/p>\n<p>Even Jesus, who already had a keen awareness of the Father’s will, bathed his ministry in prayer (see, e.g., Luke 5:16; 6:12-16; 9:18). Following his example, the early Christians spent much time in prayer, operating with a firm belief in its effectiveness (see, e.g., 9:36-41; 12:3-11). God often responds powerfully to his people’s prayers, and believers are encouraged to pray with eager expectation (see Jas 5:16-18).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 24:10-20; Judg 15:18-20; Ezra 9:6-15; Neh 1:4-11; 2:4-5; 4:4-5, 9; Pss 18:1-30; 22:4-5, 24; 30:2-3; 31:22; 34:4; 40:1-2; 81:7; 106:1-48; 107:6-7, 13-14; 116:1; 118:5; Dan 9:4-19; Jon 2:1-10; Acts 4:24-31; Jas 5:16-18<\/p>","summary_ro":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","summary_en":"God Works through Prayer Although God is sovereign over all creation, he desires for his people to bring their concerns to him in prayer. Throughout the Bible, we see examples of God acting in response to the prayers of his people. Prayer is essential for anyone who desires to live a godly life and carry out an effective ministry, as it is the means by which God’s people align their will with his. The brief account relayed in the book of Nehemiah exhibits a man whose life was steeped in praye...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145530,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145576,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Psalms of Suffering","title_en":"Psalms of Suffering","content_ro":"<h3>Psalms of Suffering<\/h3>\n<p>The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant.<\/p>\n<p>Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy connections with the crucifixion of Christ (e.g., Ps 22:6-8, 14-18). In fact, Jesus recited part of Psalm 22 when he was on the cross (22:1; see Matt 27:46). The sinless Christ even prayed for his executioners (Luke 23:34).<\/p>\n<p>The other psalms of suffering also came to be associated with Christ. Psalm 16:10 anticipates Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to isolation as resulting from commitment to God’s cause (69:8-9). It also anticipates the part Judas played in what was fundamentally God’s work in Christ (69:25-26; see Ps 109:8; Isa 53:10; Acts 1:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 16; 22; 40; 69; 102; 109; Isa 42:1-9; 52:13–53:12; Matt 27:46; Luke 23:34; Heb 10:5-10<\/p>","content_en":"<h3>Psalms of Suffering<\/h3>\n<p>The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant.<\/p>\n<p>Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy connections with the crucifixion of Christ (e.g., Ps 22:6-8, 14-18). In fact, Jesus recited part of Psalm 22 when he was on the cross (22:1; see Matt 27:46). The sinless Christ even prayed for his executioners (Luke 23:34).<\/p>\n<p>The other psalms of suffering also came to be associated with Christ. Psalm 16:10 anticipates Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to isolation as resulting from commitment to God’s cause (69:8-9). It also anticipates the part Judas played in what was fundamentally God’s work in Christ (69:25-26; see Ps 109:8; Isa 53:10; Acts 1:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 16; 22; 40; 69; 102; 109; Isa 42:1-9; 52:13–53:12; Matt 27:46; Luke 23:34; Heb 10:5-10<\/p>","summary_ro":"Psalms of Suffering The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant. Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy c...","summary_en":"Psalms of Suffering The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant. Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145699,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145905,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":27400,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"New","title_en":"New","content_ro":"<h3>NEW<\/h3>\n<p>That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new.<\/p>\n<p>That the second part of the Bible is called the <em>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>\n<p class=\"h2\" id=\"TheExpectationoftheNew\">The Expectation of the New<\/p>\n<p>The totality of the expectation of the <em>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>\n<p class=\"h2\" id=\"TheComingoftheNew\">The Coming of the New<\/p>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>The 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 <em>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>\n<p class=\"h2\" id=\"TheRealizationoftheNew\">The Realization of the New<\/p>\n<p>As 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, <span>rsv<\/span>).<\/p>\n<p><em>See 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>\n<p>That which has just been made or come into existence—often replacing that which already existed, thereby turning the old into new.<\/p>\n<p>That the second part of the Bible is called the <em>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>\n<p class=\"h2\" id=\"TheExpectationoftheNew\">The Expectation of the New<\/p>\n<p>The totality of the expectation of the <em>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>\n<p class=\"h2\" id=\"TheComingoftheNew\">The Coming of the New<\/p>\n<p>The 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>\n<p>The 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>\n<p>The 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>\n<p>The 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 <em>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>\n<p class=\"h2\" id=\"TheRealizationoftheNew\">The Realization of the New<\/p>\n<p>As 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, <span>rsv<\/span>).<\/p>\n<p><em>See 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},{"id":62291,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62830,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63033,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89917,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90456,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90659,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117543,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118082,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118285,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145169,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Nehemiah’s Confidence in God","title_en":"Nehemiah’s Confidence in God","content_ro":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","content_en":"<h3>Nehemiah’s Confidence in God<\/h3>\n<p>God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition because they knew that God fights for his people and frustrates the plans of the wicked (4:14-15, 20). When the walls of Jerusalem were finished, Nehemiah recognized that the entire difficult project was completed only because of God’s help (6:16).<\/p>\n<p>The book of Nehemiah vividly demonstrates that God is all-powerful and able to accomplish his will, both in individual lives and in nations. The prayer in Nehemiah 9 focuses on praising God for his sovereign and powerful acts: God created the heavens and earth (9:6), called Abram from Ur, and gave the land to Israel (9:7-8, 22-25). The miraculous signs in Egypt, the parting of the Red Sea, and the provision of guidance, food, and water in the wilderness all demonstrate God’s power over man and nature to provide for his people (9:9-15).<\/p>\n<p>The Lord had sent the Israelites into exile after generations of persistent sin (9:32-37). Now he was fulfilling part of his promise to restore them (1:8-9). Nehemiah had the confidence to pray and lead because he knew that everything that happened was part of God’s sovereign plan. This same confidence in God led Abram to leave Ur and by faith go to an unknown land (Gen 12:1-3; Heb 11:8-10), caused Rahab to trust in God (Josh 2:9-14; Heb 11:31), and prompted Hezekiah not to give in to the demands of the Assyrian king Sennacherib (2 Kgs 18:1–19:37). Confidence comes when people believe that God will keep his promises and complete the work he has started in their lives (Phil 1:6).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-4; Josh 1:10-18; 2:9-14; 2 Kgs 18:1–19:37; Neh 1:8-9, 11; 2:8, 18, 20; 4:4-5, 9, 14-15, 20; 6:16; 9:6-31; Pss 4:5; 9:10; 37:3; 40:3; 44:6-7; 56:3-12; 112:1-9; Prov 3:5-12; 16:20; 28:1, 25; Isa 26:3; Heb 11:8-10, 31; 1 Jn 4:17<\/p>","summary_ro":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","summary_en":"Nehemiah’s Confidence in God God gave Nehemiah favor in the eyes of a mighty Persian king so that the king responded favorably to all of Nehemiah’s requests (Neh 1:11; 2:8, 18). Nehemiah then had the confidence to present his bold plan to rebuild the walls of Jerusalem, and the people of Jerusalem responded positively, believing that God was able to give them success (2:18) and to protect them from their enemies (4:4-5, 9). They confidently continued with their work in spite of opposition bec...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145708,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Wisdom Psalms","title_en":"Wisdom Psalms","content_ro":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","content_en":"<h3>Wisdom Psalms<\/h3>\n<p>Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146).<\/p>\n<p>In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the gods and other people, and carefully observing life, society, and nature. In Israel, wisdom shares these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the center and focus of life, and proper fear of him opens the path of wisdom (111:10). Fear of the Lord is a disposition of absolute submission to and trust in the Lord (115:11; see also 40:3; 112:7), which leads to purity of life (19:9). Psalm 34 connects the fear of the Lord with abundant life.<\/p>\n<p>The way of wisdom is the way of godliness. Psalm 1 invites all readers of the psalms to delight in God, his revelation, and the lifestyle that results from his care for the wise. The lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice godliness from the inside out.<\/p>\n<p>Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s point of view. This search means living in submission and trust under the sovereign King who maintains the order and harmony of creation. Seeking God encourages an orderly and peaceful life and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98-100). The wise imitate God, and their lives are full of joy even when they are suffering hardship. They praise the Lord amid all circumstances of life (see 22:23, 25), and they face life confidently because the Lord is with them (23:4; 27:1, 3; 33:18; 91:1-16).<\/p>\n<p>In contrast to the way of the wise is the way of the fool, or the wicked. Such people perceive themselves as powerful and continually boast of their accomplishments. They do not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be wary of the path of folly, lest God’s judgment overtake them (2:10-11; 94:8-10).<\/p>\n<p>Jesus Christ came into the world as God in the flesh, and he embodies all the qualities of wisdom. Through him, we can walk in the way of wisdom (Col 2:2-3).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139<\/p>","summary_ro":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","summary_en":"Wisdom Psalms Some psalms are called wisdom psalms because they make a case for the primary importance of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see Pss 1; 14; 25; 34; 37; 39; 49; 73; 78; 90; 91; 111; 112; 127; 128; 131; 133; 139). Many other psalms contain elements of wisdom teaching (see Pss 18; 27; 31; 32; 40; 62; 92; 94; 107; 144; 146). In the other nations of the ancient Near East, wisdom had to do with maintaining order, pleasing the...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145911,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":63022,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90648,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118274,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145900,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Trusting God in the Psalms","title_en":"Trusting God in the Psalms","content_ro":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","content_en":"<h3>Trusting God in the Psalms<\/h3>\n<p>The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11).<\/p>\n<p>For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1; 55:23; 57:1; 59:16; 62:8; 78:7). The godly are not afraid of life’s circumstances (56:3-4, 11; 112:7) but grow more confident in the midst of them (112:7; 125:1).<\/p>\n<p>The Lord rescues, cares for, and rewards his people who trust in him (see 7:1; 16:1; 25:20; 26:1; 31:1-2, 4, 19; 34:22; 37:39-40; 86:2). They are blessed (2:12; 22:4-5; 34:8; 40:4; 84:12) as they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:166; 130:5-6). Faith in the Lord gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:1; 9:9; 11:1; 18:30-36; 22:4-5, 8-9; 25:1-3, 20; 26:1; 28:7; 31:1-6; 34:8-10; 37:3-9; 40:1-4; 46:1; 56:3-4, 11; 62:1-12; 64:10; 78:7; 84:12; 86:2; 112:7; 115:9-11; 119:42; 125:1; 130:5-6; 141:8; Prov 3:5; 22:19; Isa 26:4; 40:31; Jer 17:7; Heb 10:35<\/p>","summary_ro":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","summary_en":"Trusting God in the Psalms The Lord’s love leads people to trust in him (13:5; 17:7; 21:7; 32:10; 36:7; 52:8; 143:8). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6, 14; 44:6; 49:6-13; 52:7). Trust in the Lord is a form of wisdom that rejects folly and evil and pursues the Lord’s way (31:19; 37:3, 5; 115:11). For the godly, every adversity in life is an occasion f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":15996,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Letter to the Hebrews","title_en":"Letter to the Hebrews","content_ro":"<h3>HEBREWS, Letter to the<\/h3>\n<p>One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and practical, theological and pastoral. In short, it builds a compelling case for the superiority of Christianity. Hebrews also reflects the impassioned concern of a pastor’s heart. Those who have experienced God’s ultimate work of grace in Christ are urged to hold fast to God’s final word of revelation in his Son.<\/p>\n<p>Unlike most other NT epistles, Hebrews does not begin like a letter. There is no introductory salutation, the writer is not identified, and no mention is made of those to whom the document is addressed. The author characterizes the work as a “word of exhortation” (13:22, <span>rsv<\/span>), which suggests a sermon or oral homily (cf. Acts 13:15). Nonetheless, its conclusion is that of a conventional letter (Heb 13:22-25). Some have detected a gradual transition in the document from an essay to a more specifically epistolary form (cf. 2:1; 4:1; 13:22-25). The evidence thus suggests that the author may have cast the original homiletic “word of exhortation” into letter form when the need to communicate in writing with his Christian friends became urgent.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Who wrote the book is not directly stated in the letter. Since the late second century, various authorities have linked the document with the apostle Paul. Clement of Alexandria (d. 220) theorized that Paul wrote the letter in Hebrew for Jews and that Luke translated it into Greek. However, this suggestion has not been widely received by modern scholars. Clement’s pupil Origen (d. 254) stated more generally that the thoughts of the letter are Pauline but that the style is unlike that of the known writings of the apostle. Other early authorities, such as Jerome (d. 419) and Augustine (d. 430), persuaded that canonicity demanded apostolic authorship, likewise affirmed that Paul was the author.<\/p>\n<p>Yet a number of factors argue against the Pauline authorship of Hebrews. The anonymity of the letter is contrary to the consistent pattern of Paul’s introduction in the opening salutation of his letters. Moreover, Hebrews 2:3 indicates the writer was discipled by eyewitnesses of the Lord. Yet Paul insists that his knowledge of Christ was gained from a firsthand encounter with the risen Christ (cf. Gal 1:12). F. F. Bruce evaluates the authorship of Hebrews as follows: “We may say with certainty that the thought of the epistle is not Paul’s, the language is not Paul’s, and the technique of OT quotations is not Paul’s.”<\/p>\n<p>Early Christian tradition suggests that Barnabas may have written Hebrews. According to Tertullian (d. 220), many early authorities believed that Barnabas was responsible for the letter. Acts 4:36 (<span>asv<\/span>) speaks of him as a “son of exhortation” (cf. Heb 13:22). Furthermore, as a Levite, Barnabas would have been familiar with the Jewish sacrificial ritual so prominent in the letter.<\/p>\n<p>Luther was the first to suggest that Hebrews may have been penned by Apollos, “an excellent man of learning, who had been a disciple of the apostles and learned much from them, and who was very well versed in Scripture.” As a native of Alexandria (Acts 18:24), Apollos would have been familiar with the typological interpretation evident in Hebrews. Clearly Apollos was the sort of man who was qualified to write Hebrews.<\/p>\n<p>Other names have been suggested as possible authors. Calvin surmised that either Luke or Clement of Rome was responsible for the letter. It is noted that the Greek of Hebrews resembles the language and style of the third Gospel and Acts. Others theorize that Hebrews may have been written by Silas, a Jewish Christian from Jerusalem who would have been thoroughly familiar with the Levitical ritual. Silas is described as one of “the church leaders” (Acts 15:22). He was a coworker with Paul in the gentile mission, and apparently was known in Rome as well as in Jerusalem (1 Pt 5:12-13).<\/p>\n<p>In conclusion, it is probable that the author of Hebrews was a second-generation Jewish Christian, a master of classical Greek whose Bible was the Septuagint, conversant with first-century Alexandrian philosophy, and a creative apologist for the Christian faith. As to the identity of that author, we can affirm no more than Origen in the third century: “But as to who actually wrote the Letter, God alone knows.”<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The very early title of the letter, “To Hebrews,” suggests that the book concerns Jewish Christians living in the Dispersion. The letter itself offers a few hints of the historical circumstances surrounding its composition. Not long after becoming Christians, the readers of the letter were exposed to severe persecution (Heb 10:32-36). During their trial, the new believers endured imprisonment, confiscation of personal property, and public ridicule. Yet the persecution had not been fatal; they had not yet been called upon to lay down their lives in martyrdom (12:4). Amid the excitement of their newfound faith in Christ, they had demonstrated practical concern and love by ministering to fellow believers in need (6:10) and comforting others who had been harassed for their faith (10:34).<\/p>\n<p>But since the time of those earlier trials, the readers had made little progress in Christian maturity (5:11-13). Moreover, in the face of a new wave of persecution, and despondent over an apparent delay in the Lord’s coming, the believers had begun to waver and abandon hope. Indeed, they threatened to renounce Jesus Christ and to revert back to the security of the Jewish religion that enjoyed the protection of Roman law.<\/p>\n<p>Thus we read that because of the strange, new teachings of certain Judaizers who sought to draw them back to their former religion (13:9), the wavering believers had neglected to assemble together (10:25) and had lost confidence in their spiritual leaders (13:17). Faced with the possibility that these Jewish Christians might abandon their faith altogether, the writer sternly warns them of the tragic consequences of renouncing the Son (6:4-6; 10:26-31; 13:12-19) and urges them to renew their commitment to Christ, God’s foremost and final revelation.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Lacking firm information as to the author and recipients of the letter, no certainty exists as to the date of the writing. We have noted that the author of Hebrews, and probably his readers as well, had been discipled by those who were personally acquainted with Jesus (2:3). Further evidence in the letter suggests that Paul probably was not alive. Timothy, Paul’s younger associate, was still living (13:23).<\/p>\n<p>The absence of any mention in Hebrews of the destruction of the Jerusalem temple is significant for dating the letter. In terms of his argument that the old covenant had passed away and the legal priesthood had been superseded, the writer would scarcely have omitted mention of the temple’s destruction had he written the letter later than <span>AD<\/span> 70. Hebrews 9:6-10 and 10:1-4, 11-14 plainly suggest that the Jewish sacrifices were still being offered. Hence, it may be supposed with some degree of certainty that the letter was written prior to <span>AD<\/span> 70. If it was written after Paul’s death, that would put it after <span>AD<\/span> 67, the traditional date of his execution. Thus, Hebrews may have been written in the period <span>AD<\/span> 67–70.<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>The place from which Hebrews was written is also uncertain. Some manuscripts of the letter bear the subscription “written from Rome” or “written from Italy.” Such notations are educated deductions drawn from the statement “The Christians from Italy send you their greetings” (13:24). Most probably this indicates that the writer is extending greetings to a church in Italy on behalf of Italian Christians associated with him in another land, possibly Asia. Nevertheless, we cannot locate the point of origin with any certainty.<\/p>\n<p>It has been suggested that the letter was written to a group of Jewish converts to Christianity. Yet the precise community to which it was sent is a matter of debate. Opinions vary from Judea to Spain. Tradition has it that Hebrews was directed to Jewish Christians living in Palestine. But against a Palestinian destination it may be argued: (1) the readers had had no personal contact with Jesus (2:3), an unlikely event for mid-first-century residents of Palestine; (2) the statement in 12:4 that his readers had not yet given their lives could hardly be said of Palestinian Christians of the period; (3) the generosity of the believers (10:34; 13:16) was inconsistent with the poverty of the Jerusalem church; and (4) the general tone of the letter is Hellenistic rather than rabbinical.<\/p>\n<p>Other proposals for the destination of Hebrews include (1) Caesarea, on the supposition of Lukan authorship; (2) Syrian Antioch or Cyprus, assuming Barnabas wrote the letter; (3) Ephesus, in the light of the conversion of many Jews during Paul’s ministry in that city; (4) Colosse, noting certain similarities between the Colossian heresy and the false beliefs of the “Hebrews”; and (5) Alexandria, because of the apparent influence of the philosopher Philo Judaeus in the letter.<\/p>\n<p>The thesis that Hebrews was directed to a group of Jewish Christians in Rome has found favor with a number of scholars. Arguments in support of a Roman destination include the following facts: (1) The letter was first known in Rome no later than <span>AD<\/span> 96. (2) Romans 11:13, 18 suggests that the church at Rome consisted of a Jewish-Christian minority. (3) References to persecution and suffering endured by the readers (Heb 10:32-33; 12:4) are consistent with known repressive measures exacted by the Roman authorities. (4) There is a good possibility that saints who “come from Italy” would convey greetings to their brethren in Rome. (5) The Jewish community in Rome preserved certain features of nonconformist or sectarian Judaism that would explain several notable similarities between the theology and praxis of the Qumran community and that expressed in Hebrews.<\/p>\n<p>It is likely that the letter was addressed to a small subgroup within a local church. The exhortation in 5:12 (<span>rsv<\/span>)—“by this time you ought to be teachers”—hardly would have been relevant to an entire congregation. Hebrews 13:7, 24 lends further support to the theory that the letter was sent to a small group, perhaps to a “house church” within a larger assembly.<\/p>\n<p>Tentatively, one might conclude that the addressees were converts from Judaism who dwelt in the Dispersion. Hence they were familiar with OT Judaism and were acquainted with the religious philosophy of the Greek world. Possibly the readers comprised a house fellowship that tended to disassociate itself from the parent group (10:25). The existence of such house churches in Rome is confirmed by Romans 16:5, 14-15.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>In response to the threat that his Jewish-Christian friends might renounce Christianity and revert to Judaism, the writer by a “word of exhortation” (13:22) communicated to them the finality of the Christian revelation. He sought also to inform his despondent, vacillating readers that Christ, the object of God’s final revelation, is vastly superior to the greatest of Judaism’s heroes. The author, in addition, affirmed the heavenly and eternal character of the salvation secured by Christ. Whereas the legal sacrificial system was powerless to effect the remission of sin, Christ the eternal High Priest “is able, once and forever, to save everyone who comes to God through him” (7:25, <span>nlt<\/span>).<\/p>\n<p>In short, the writer commended to his readers the need for patient endurance amid the persecution and sufferings to which the heirs of eternal salvation are inevitably exposed. Just as Jesus, the forerunner of our faith, suffered and patiently endured in anticipation of eternal reward, so ought harassed, oppressed believers “take a new grip with your tired hands and stand firm on your shaky legs” (12:12, <span>nlt<\/span>) in anticipation of their reception in that eternal “kingdom that cannot be destroyed” (12:28, <span>nlt<\/span>).<\/p>\n<p>The author’s final purpose for writing was to proclaim the fearful judgment that awaits those who repudiate Jesus Christ. Since “our God is a consuming fire” (12:29, <span>nlt<\/span>), “what makes us think that we can escape if we are indifferent to this great salvation” (2:3, <span>nlt<\/span>)?<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>Next to Romans, Hebrews is the most doctrinal book in the NT. The writer develops a series of weighty arguments to demonstrate the superiority of the gospel of Christ to the religion of Judaism. Since Jesus is final both as to his person and his work, Christianity is the ultimate and normative faith. The book’s particularism runs counter to the spirit of the modern world.<\/p>\n<h5>The Superiority of the Son to Former Revelation (1:1-4)<\/h5>\n<p>The writer acknowledges that God revealed himself to the prophets of old in many ways—through dreams, visions, audible speech, and mighty acts. But “in these last days” (the advent of the end times, cf. 9:26) God spoke finally and definitively through his own Son (1:2). Central to the argument is the fact that in one way or another the prophets received an eternal word from God. Yet given the intimate relation of the Son to the Father, God’s latest revelation has come forth from the very depths of his own being.<\/p>\n<p>Identification of the Son as the pinnacle of divine revelation leads to a concise but profound statement of Christ’s person and his cosmic work. The Son reflects the glory of God in that the sum of the divine attributes brilliantly shine through his person. Moreover, he bears the very image and stamp of God’s nature (1:3), as the wax bears the impress of the seal. Jesus as God’s final word of revelation is truly the divine and eternal Son of God. Christ’s excellence is further displayed in the fact that he is the mighty agent through whom the universe was created (v 2) and by whom the cosmic order is sustained (v 3). In the moral realm he has wrought the purification of sins and now sits enthroned on God’s right hand (cf. 8:1). God’s pleasure toward the Son is seen in that he has appointed Christ heir and head of all (1:2). His name is surpassed by none save God the Father (v 4).<\/p>\n<h5>The Superiority of the Son to Angels (1:5–2:18)<\/h5>\n<p>Angels enjoyed an exalted status in biblical and postbiblical Judaism. Traditionally the Jews believed that angels praised God upon his throne, mediated God’s revelation to men, attended to God’s will, and gave succor to the people of God. Angels were far superior to men in power and knowledge. According to the Jewish Apocrypha, angels ruled the stars and were responsible for the rise and fall of civilizations. In Qumran thought, angelic beings would engage in a final cosmic struggle with Belial and the forces of evil at the end of the age.<\/p>\n<p>Against this background the writer of Hebrews argues that the Son is vastly superior to the angels. To prove his point, the author assembles a string of well-known OT texts and applies them directly to the Son. God never said of any angel, “Today I have become your Father” (Ps 2:7, <span>nlt<\/span>). Yet just such a claim was made on behalf of the Son (Heb 1:5). When the Son incarnated himself in the world, he received the obedient worship of angels (v 6). His is the sovereignty and the eternality and the majesty at God’s right hand (vv 8, 11-12). By contrast, angels are “only servants” (v 14) that rank below the Son in dignity and might.<\/p>\n<p>In Hebrews 2:1-4 the writer parenthetically warns his wavering congregation of the danger of drifting away from the truth of God. If disobedience to the law mediated by angels resulted in stern punishment, how much more severe would be God’s judgment on those who trampled under foot the revelation delivered by the Son? If God’s saving grace in Christ is neglected, retribution will surely follow (2:3).<\/p>\n<p>The mention of angels turns the writer’s mind to Jesus’ humiliation and exaltation (2:5-18). Psalm 8, a song about the smallness and yet the significance of man, is applied to the experience of Jesus. In assuming human flesh and blood, Jesus was made “for a little while . . . lower than the angels” (Heb 2:7, <span>nlt<\/span>). But subsequent to the completion of his earthly work, he was elevated above the angels and crowned with the glory and honor of heaven (v 9). The theological implications of Christ’s descent and ascent are carefully spelled out: Christ descended to earth (1) to bring many children to glory (v 10), (2) to destroy the devil (v 14), (3) to deliver his people from the bondage of death (v 15), and (4) to make an offering on the cross for the sins of the people (v 17). He ascended to heaven (1) to intercede on our behalf as a faithful High Priest (v 17), and (2) to succor those who are sorely tempted (v 18). The perfect summary of Christ’s person and work is given in Hebrews 2:9: “What we do see is Jesus, who ‘for a little while was made lower than the angels’ and now is ‘crowned with glory and honor’ because he suffered death for us. Yes, by God’s grace, Jesus tasted death for everyone in all the world” (<span>nlt<\/span>).<\/p>\n<h5>The Superiority of the Son to Moses and Joshua (3:1–4:13)<\/h5>\n<p>Jewish Christians contemplating reversion to Judaism surely believed that Moses was one of the greatest figures in Israel’s history. So esteemed was the one who led Israel out of Egypt through the wilderness and who gave them the Law that there was no one in Israel’s history so honored as Moses. Yet the author of Hebrews argues that Moses, though faithful to his calling, was but a servant in the house of God. Jesus, by contrast, was not a servant but a Son; he was not a mere dweller in the house but the very builder of the structure. Jesus, therefore, far transcends the revered figure of Moses.<\/p>\n<p>Practical implications are drawn from Jesus’ superiority to Moses. From Psalm 95:7-11 the writer rehearses the tragic experience of Israel under Moses during the desert wanderings (Heb 3:7-19). Throughout the 40-year wilderness experience the people hardened their hearts and rebelled against God. In turn God was provoked by their stubbornness and swore that those who sinned would never enter the rest he was going to provide (vv 10-11, 18). The writer thus argues that if disobedience to God under Moses had serious consequences, forsaking Christ will be much more perilous. Hence the wavering Christians are urged to watch lest due to an evil, unbelieving heart they should fall away from the living God (v 12). Nothing short of steadfast persistence will lead to the attainment of the heavenly goal (v 14).<\/p>\n<p>Joshua, likewise, was regarded as a great leader of Israel. Yet because of disobedience, the people under Joshua’s leadership failed to enter the rest that God had planned. That rest spoken of corresponds to the Sabbath rest of God (4:3-4), and is a concept closely related to salvation. It is a spiritual reality that is achieved by turning from our own empty works and trusting in the finished work of Christ (v 10). The author reminds the readers that “there is a special rest [a Sabbath rest] still waiting for the people of God” (v 9, <span>nlt<\/span>), one that only Christ can provide. Christians not only benefit from this Sabbath rest in the present age but anticipate its full realization in the age to come. One of the chief means of ensuring entry into the Sabbath rest of salvation is the Word of God (v 12). The living and powerful Word penetrates the innermost depths of the soul, reveals our impoverished condition, and strengthens the trusting heart.<\/p>\n<h5>The Superiority of the Priesthood of the Son (4:14–7:28)<\/h5>\n<p>Almost half of Hebrews is devoted to the priesthood of Jesus Christ. The writer goes to great lengths to demonstrate that the revered Aaronic priestly system has been superseded by the High Priest “in the line of Melchizedek” (5:6; 6:20; 7:11). This central theme had been anticipated earlier when Christ was referred to as “our merciful and faithful High Priest before God” who has made atonement for sins (2:17, <span>nlt<\/span>).<\/p>\n<p>Hebrews makes the claim that Jesus’ priesthood is the ultimate ground of the believers’ confidence (4:14-16). On three counts Jesus surpasses the old legal priestly order. First, he is an <em>exalted<\/em> high priest (v 14). The Jewish high priest climbed the mount to enter the temple sanctuary. But Jesus, our great high priest, has ascended to heaven itself and entered the sanctuary on high. He ministers in no earthly tabernacle but in the very presence of God. Second, Jesus is an <em>empathetic<\/em> high priest (v 15a). Fully God and fully man, Jesus suffers along with his people in their trials and afflictions. From heaven’s perspective he knows fully what his people are called upon to endure. He “feels” our hurts, and he does so perfectly. Finally, Jesus is a <em>sinless<\/em> high priest (v 15b). Day in and day out (7:27), year in and year out, the Levitical priests were required to bring sacrifices for their own sins. Yet Jesus had no sin that needed cleansing, for “he is holy and blameless, unstained by sin” (v 26, <span>nlt<\/span>). In view of Jesus’ priestly perfections, sorely tempted Christians are urged to come to the throne of grace to receive mercy and find grace to help in time of need (4:16).<\/p>\n<p>For those not convinced that Jesus was indeed a legitimate priest, two prerequisites for priesthood are detailed. First, if the high priest is to represent humanity before God, he must be taken from among men (5:1-2). And second, he must be called by God to high priestly office, as was Aaron (v 4). Christ has fully satisfied these qualifications. From Psalms 2:7 and 110:4 it is shown that Jesus did not take this office upon himself but was appointed by God (Heb 5:5-6). Moreover, from the obedience that he had to learn (v 8) and from the agony of the Gethsemane experience (v 7) it is clear that Jesus was in every way a man. Nevertheless, Hebrews makes it perfectly clear that Jesus was not a priest after the order of Aaron but a high priest in the line of Melchizedek (v 10).<\/p>\n<p>After introducing the theme of Christ as a Melchizedekian high priest, the writer recalls that his readers were not ready for such advanced teaching. Although not new converts (5:12), his friends had remained spiritually immature and sluggish. Hence the writer issues the challenge to press on to Christian maturity, to be ready for the solid food of advanced teaching.<\/p>\n<p>In his digression the writer warns not only against spiritual immaturity but also against “apostasy.” The question now arises whether the author’s apostasy teaching in Hebrews 6:4-8 and 10:26-31 contradicts the NT doctrine of the perseverance of the saints. Undoubtedly it does not. Some authorities hold that those addressed were not true Christians, hence the issue is not one of apostasy. It is possible, like Judas Iscariot or Simon Magus (Acts 8:9-24), to possess considerable knowledge of the gospel and fall short of personal commitment. But the writer makes it quite clear that in the case of his addressees he is persuaded otherwise (Heb 6:9). The most reasonable view is that in these two hortatory passages the writer advances a hypothetical argument warning his friends of the utter seriousness of reverting back to Judaism. That is, if a falling away were to occur, renewal would be impossible unless Christ were to die a second time. The writer sums up the point of these difficult passages with the words “It is a terrible thing to fall into the hands of the living God” (10:31, <span>nlt<\/span>). Nevertheless, followers of Christ may confidently lay hold of God’s promises, confirmed by solemn oath, to see them through their trials (6:13-18). God may be trusted to hold the believer fast.<\/p>\n<p>Hebrews 7 contains an intricate argument for the superiority of Christ’s priesthood over the old legal order. Melchizedek, the ancient priest-king of Salem (Gn 14:18-20), is regarded as a primordial type of Christ. He is “king of righteousness” and “king of peace” (Heb 7:2). The solemn priest from Salem has figuratively what Christ possesses actually: neither mother nor father, neither beginning nor end of life (v 3). Melchizedek is shown to be superior to Abraham on three counts: (1) Melchizedek blessed the patriarch (vv 1, 7); (2) he accepted tithes from Abraham (vv 2-6); and (3) Melchizedek lives on since the OT nowhere mentions his death (v 8). It follows that since Levi was in the loins of Abraham as seed (v 10), Melchizedek is superior to the Levitical priests. And inasmuch as Christ is a priest in the likeness of Melchizedek (v 15), it follows that the Son of God is more excellent than the old legal priesthood.<\/p>\n<p>The result is that the old Levitical priesthood has been superseded by the priesthood of Christ. The demise of the old order was inevitable, for its repetitive animal sacrifices could never effect spiritual perfection (7:11). It was a system characterized by weakness and uselessness (v 18). By contrast, Christ’s priesthood is indestructible, eternal, uninterrupted, efficacious, final, and perfect (vv 16, 21, 24-27). Forgiveness and reconciliation is possible only through Christ, our great High Priest.<\/p>\n<h5>The Superiority of the Priestly Work of the Son (8:1–10:39)<\/h5>\n<p>Since Christ’s priestly office far excels the old order, it follows that his priestly ministration is superior to all that has gone before. The theme of Christ as high priest in a better sanctuary is introduced (8:1-5). The writer utilizes Plato’s distinction between the ideal form in heaven and the imperfect copy on earth to argue that the Levitical sanctuary and sacrifices are mere shadows of the heavenly realities: (1) Christ ministers in the true tent that is the heavenly sanctuary (vv 2, 5); (2) he discharges his high priestly service in the very presence of the Father, which results in a far more effective ministry (vv 1, 6); and (3) his oblation on the cross was the ultimate sacrifice (v 3). How unreasonable it is that his Christian readers should go back to the old Jewish priestly system!<\/p>\n<p>Christ is the minister of a new and better covenant (8:6-13). The old covenant established by God with the nation’s fathers was not to be despised; nevertheless, it had become ineffectual and obsolete (v 13). Indeed, the prophet Jeremiah (Jer 31:31-34) foresaw the new covenant that God would inaugurate with his people. This new covenant sealed by Christ involves (1) the immediate work of the Holy Spirit on the mind and heart (Heb 8:10); (2) a personal and intimate knowledge of God (v 11); and (3) the full absolution of sins (v 12). This new and better covenant has been established on the work of Christ, the great High Priest.<\/p>\n<p>Chapter 9 gives a detailed comparison of the efficacy of priestly service under the old and new covenants. The Levitical priests ministered in a material sanctuary on earth (vv 1-5). Features of the tabernacle and its furnishings are described to highlight their obsolescence. More important, however, is the character of the sacrificial ritual conducted in the earthly sanctuary. The Jewish priests in their daily service were not permitted to enter the Holy of Holies, which contained the ark of the covenant and the mercy seat—the place of propitiation of sins (v 6). The high priest alone could enter the Holy of Holies, and then but once a year on the Day of Atonement, and only after sacrificing for his own sins (v 7). The inaccessibility of the Holy of Holies signified that access to the presence of God had not been opened. The presence of the curtain symbolized that the people had no way to the throne of God, the priests had no way, and the high priest had a limited way and only once a year. Moreover, the sacrifices brought by the Jewish priests could not purify the conscience but merely dealt with external ritual cleansing (vv 9-10). A truly effectual sacrifice must await “the time of reformation” (v 10).<\/p>\n<p>Christ’s priestly ministration is shown to be far more efficacious. First, the Christian’s High Priest has brought a better sacrifice (9:11-14), and here we arrive at the heart of the message of Hebrews. Employing the imagery of the tabernacle, the author demonstrates that Christ our High Priest has accomplished what the Jewish priests failed to do. He entered the heavenly Holy of Holies, not repeatedly, but <em>once<\/em> for all, thereby effecting a completed redemption (v 12). Christ brought to the altar, not the blood of bulls and goats, but his own life’s blood. The Lord did not merely lay down a material body, but he presented himself to God through the eternal Spirit (v 14). Christ’s better sacrifice thus goes beyond cleansing of the flesh to the purification of the defiled conscience.<\/p>\n<p>Second, Christ through his death has instituted a better covenant (9:15-23). The teaching of Hebrews 8:6-13 is developed further. The old covenant was sealed with the blood of calves and goats (9:19). But the new covenant was ratified with the blood of Christ, God’s own Son. The new covenant thus could accomplish what the old covenant merely foreshadowed—forgiveness and cleansing of sins (v 22).<\/p>\n<p>Third, Christ ministers in a better tabernacle (9:24-28). Our Lord entered, not into a merely earthly sanctuary, but into the holy place of heaven, there to represent us (v 24). Access to the throne is not limited to one day per year, for he is continually in the presence of the Father. Nor is it necessary that repeated sacrifices be made. Christ’s single sacrifice on the cross has conquered sin once and for all (v 26). In sum, as regards the sanctuary, the covenant, and the sacrifices, the Christian’s High Priest is vastly superior to the old Jewish order.<\/p>\n<p>In order to drive home these crucial points, the writer in chapter 10 expands on the theme of the absolute finality of Christ’s high priestly work. The earlier argument concerning the futile character of the Levitical sacrifices (9:6-14) is repeated for emphasis (10:1-4). The Mosaic ceremonial legislation called for repetitive sacrifices, which could never perfect the worshiper (v 1). Instead of purifying one’s life, they served only as a yearly reminder of sin (v 3) until Christ should come.<\/p>\n<p>The writer discovers in Psalm 40:6-8 a prediction that the eternal Christ would become man for the purpose of offering himself as the ultimate sacrifice for sin (Heb 10:5-10). Once again the sanctifying power of Christ’s single self-oblation is emphasized (v 10). The vivid contrast is again drawn between the ineffective ministry of the Jewish priests who stand during the daily ritual (v 11), and the effectual single sacrifice of Christ, who is now seated at the right hand of God (v 12). Since Jesus “by that one offering . . . perfected forever all those whom he is making holy” (v 14, <span>nlt<\/span>), nothing can be added to what the seated Sovereign has accomplished (v 18).<\/p>\n<p>In view of the manifest superiority of Christ’s priestly office and work, the struggling Christians are exhorted to appropriate the means of grace at their disposal (10:19-39). In the midst of trials and persecution they should remember that Christ has effectively opened the way to God (vv 19-20). They are summoned to come to God in faith with hearts cleansed by Christ’s sacrifice (v 22). Those tempted to revert to legal religion should hold fast and support one another in love (vv 23-24). The means of grace afforded by corporate worship should not be neglected (v 25). In short, the wavering Jewish Christians are summoned to renewed endurance and fidelity to their Lord (vv 26-31). What God has promised to his people he will surely make good.<\/p>\n<h5>The Superiority of the Life of Faith (11:1–12:29)<\/h5>\n<p>The discussion of faith and endurance as the solution to despondency (10:36-38) prompts a fuller consideration of the faith theme. Faith is a prominent concept in the book of Hebrews, as attested by the fact that the word occurs some 35 times in the letter. The Pauline idea of faith as the means of legal justification is adapted to the particular circumstances of the threatened Jewish Christians. The concept of faith is broader in this book than the strictly saving faith discussed by Paul, in that it leads to spiritual salvation (11:39-40). Faith is the power by which heaven’s unseen realities are laid hold of to satisfy the soul. Faith enables the Christian disciple to view the world and interpret the flow of history from the divine perspective. Faith is the means of victory over the world of sin and woe. Through faith the believer approaches the throne of grace (4:16) with the confidence and assurance that God will enable him to overcome.<\/p>\n<p>The victory faith affords is amply illustrated from the history of God’s OT people. Abel, Enoch, and Noah in the primal history; Abraham, the father of faith; Moses, the leader of the young nation; and many valiant prophets and martyrs serve as living memorials to faith’s overcoming power. And yet God has something better in store for his sanctified people, the church (11:40): the reality of the living Christ.<\/p>\n<p>Yet the greatest model of steadfast endurance in suffering is Jesus, “the Originator and Perfecter of our faith” (12:2, <span>nlt<\/span> mg). When surrounded with trials, the Christian needs to recall Christ, who in anticipation of the heavenly crown endured the cross and its shame. The Christian’s trials are trivial compared with what Jesus Christ was called upon to suffer (v 3). Moreover, for the people of God, suffering and persecution prove to be disguised blessings. The rod of discipline confirms our status as children of the living God (vv 5-10). But beyond this, the sovereign God is able to transform the Christian’s suffering into inestimable blessing (v 11). Hence the wavering saints should strive for spiritual wholeness and maturity, taking care lest they be overtaken by bitterness and resentment (v 15).<\/p>\n<h5>Final Exhortations and Benediction (13:1-25)<\/h5>\n<p>The writer in his closing words challenges his Christian friends to be faithful to the tasks that lie at hand. They are to show continued love to the brethren, to extend hospitality to strangers, to uphold the sanctity of marriage, to be content with what they now possess, and to be obedient to their spiritual leaders (13:1-7).<\/p>\n<p>The readers are warned against the trickery of the Judaizers, who would lead them astray from Jesus Christ, the one who remains “the same yesterday, today, and forever” (13:8). Spiritual determination is strengthened by recalling the example of Christ, who “suffered outside the city gates” for their salvation (v 12). As the people of God, they are challenged to follow Christ “outside the camp,” bearing abuse for him (v 13). Patient endurance is possible when the Christian realizes that he has no enduring city here (v 14). His goal is the heavenly Jerusalem, the eternal city of God.<\/p>\n<p>The anonymous letter to the unknown “Hebrews” closes with a glorious benediction. The Christian’s God is described as the great “God of peace” (13:20), and Jesus is “the great Shepherd of the sheep,” who established a new and eternal covenant and then rose triumphant from the dead. And the promise is made to the trusting soul that the triune God would “equip you with all you need for doing his will” (v 21, <span>nlt<\/span>).<\/p>\n<p>The letter to the Hebrews is rich in doctrinal teaching. It discloses more about the historical Jesus than any other NT letter. It alone explains the atoning work of Christ under the rubric of the Melchizedekian priest. The letter’s discussion of repentance, justification, sanctification, and perseverance makes it a mine of salvation teaching. Its explication of old and new covenants, impending judgment, and the world to come make a significant contribution to Christian theology. And the letter’s teaching on faith, endurance, and the practical Christian combine to make Hebrews one of the most important documents God has given to the church.<\/p>","content_en":"<h3>HEBREWS, Letter to the<\/h3>\n<p>One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and practical, theological and pastoral. In short, it builds a compelling case for the superiority of Christianity. Hebrews also reflects the impassioned concern of a pastor’s heart. Those who have experienced God’s ultimate work of grace in Christ are urged to hold fast to God’s final word of revelation in his Son.<\/p>\n<p>Unlike most other NT epistles, Hebrews does not begin like a letter. There is no introductory salutation, the writer is not identified, and no mention is made of those to whom the document is addressed. The author characterizes the work as a “word of exhortation” (13:22, <span>rsv<\/span>), which suggests a sermon or oral homily (cf. Acts 13:15). Nonetheless, its conclusion is that of a conventional letter (Heb 13:22-25). Some have detected a gradual transition in the document from an essay to a more specifically epistolary form (cf. 2:1; 4:1; 13:22-25). The evidence thus suggests that the author may have cast the original homiletic “word of exhortation” into letter form when the need to communicate in writing with his Christian friends became urgent.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Date<\/p>\n<p>• Origin and Destination<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Who wrote the book is not directly stated in the letter. Since the late second century, various authorities have linked the document with the apostle Paul. Clement of Alexandria (d. 220) theorized that Paul wrote the letter in Hebrew for Jews and that Luke translated it into Greek. However, this suggestion has not been widely received by modern scholars. Clement’s pupil Origen (d. 254) stated more generally that the thoughts of the letter are Pauline but that the style is unlike that of the known writings of the apostle. Other early authorities, such as Jerome (d. 419) and Augustine (d. 430), persuaded that canonicity demanded apostolic authorship, likewise affirmed that Paul was the author.<\/p>\n<p>Yet a number of factors argue against the Pauline authorship of Hebrews. The anonymity of the letter is contrary to the consistent pattern of Paul’s introduction in the opening salutation of his letters. Moreover, Hebrews 2:3 indicates the writer was discipled by eyewitnesses of the Lord. Yet Paul insists that his knowledge of Christ was gained from a firsthand encounter with the risen Christ (cf. Gal 1:12). F. F. Bruce evaluates the authorship of Hebrews as follows: “We may say with certainty that the thought of the epistle is not Paul’s, the language is not Paul’s, and the technique of OT quotations is not Paul’s.”<\/p>\n<p>Early Christian tradition suggests that Barnabas may have written Hebrews. According to Tertullian (d. 220), many early authorities believed that Barnabas was responsible for the letter. Acts 4:36 (<span>asv<\/span>) speaks of him as a “son of exhortation” (cf. Heb 13:22). Furthermore, as a Levite, Barnabas would have been familiar with the Jewish sacrificial ritual so prominent in the letter.<\/p>\n<p>Luther was the first to suggest that Hebrews may have been penned by Apollos, “an excellent man of learning, who had been a disciple of the apostles and learned much from them, and who was very well versed in Scripture.” As a native of Alexandria (Acts 18:24), Apollos would have been familiar with the typological interpretation evident in Hebrews. Clearly Apollos was the sort of man who was qualified to write Hebrews.<\/p>\n<p>Other names have been suggested as possible authors. Calvin surmised that either Luke or Clement of Rome was responsible for the letter. It is noted that the Greek of Hebrews resembles the language and style of the third Gospel and Acts. Others theorize that Hebrews may have been written by Silas, a Jewish Christian from Jerusalem who would have been thoroughly familiar with the Levitical ritual. Silas is described as one of “the church leaders” (Acts 15:22). He was a coworker with Paul in the gentile mission, and apparently was known in Rome as well as in Jerusalem (1 Pt 5:12-13).<\/p>\n<p>In conclusion, it is probable that the author of Hebrews was a second-generation Jewish Christian, a master of classical Greek whose Bible was the Septuagint, conversant with first-century Alexandrian philosophy, and a creative apologist for the Christian faith. As to the identity of that author, we can affirm no more than Origen in the third century: “But as to who actually wrote the Letter, God alone knows.”<\/p>\n\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>The very early title of the letter, “To Hebrews,” suggests that the book concerns Jewish Christians living in the Dispersion. The letter itself offers a few hints of the historical circumstances surrounding its composition. Not long after becoming Christians, the readers of the letter were exposed to severe persecution (Heb 10:32-36). During their trial, the new believers endured imprisonment, confiscation of personal property, and public ridicule. Yet the persecution had not been fatal; they had not yet been called upon to lay down their lives in martyrdom (12:4). Amid the excitement of their newfound faith in Christ, they had demonstrated practical concern and love by ministering to fellow believers in need (6:10) and comforting others who had been harassed for their faith (10:34).<\/p>\n<p>But since the time of those earlier trials, the readers had made little progress in Christian maturity (5:11-13). Moreover, in the face of a new wave of persecution, and despondent over an apparent delay in the Lord’s coming, the believers had begun to waver and abandon hope. Indeed, they threatened to renounce Jesus Christ and to revert back to the security of the Jewish religion that enjoyed the protection of Roman law.<\/p>\n<p>Thus we read that because of the strange, new teachings of certain Judaizers who sought to draw them back to their former religion (13:9), the wavering believers had neglected to assemble together (10:25) and had lost confidence in their spiritual leaders (13:17). Faced with the possibility that these Jewish Christians might abandon their faith altogether, the writer sternly warns them of the tragic consequences of renouncing the Son (6:4-6; 10:26-31; 13:12-19) and urges them to renew their commitment to Christ, God’s foremost and final revelation.<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Lacking firm information as to the author and recipients of the letter, no certainty exists as to the date of the writing. We have noted that the author of Hebrews, and probably his readers as well, had been discipled by those who were personally acquainted with Jesus (2:3). Further evidence in the letter suggests that Paul probably was not alive. Timothy, Paul’s younger associate, was still living (13:23).<\/p>\n<p>The absence of any mention in Hebrews of the destruction of the Jerusalem temple is significant for dating the letter. In terms of his argument that the old covenant had passed away and the legal priesthood had been superseded, the writer would scarcely have omitted mention of the temple’s destruction had he written the letter later than <span>AD<\/span> 70. Hebrews 9:6-10 and 10:1-4, 11-14 plainly suggest that the Jewish sacrifices were still being offered. Hence, it may be supposed with some degree of certainty that the letter was written prior to <span>AD<\/span> 70. If it was written after Paul’s death, that would put it after <span>AD<\/span> 67, the traditional date of his execution. Thus, Hebrews may have been written in the period <span>AD<\/span> 67–70.<\/p>\n<p class=\"h2\" id=\"OriginandDestination\">Origin and Destination<\/p>\n<p>The place from which Hebrews was written is also uncertain. Some manuscripts of the letter bear the subscription “written from Rome” or “written from Italy.” Such notations are educated deductions drawn from the statement “The Christians from Italy send you their greetings” (13:24). Most probably this indicates that the writer is extending greetings to a church in Italy on behalf of Italian Christians associated with him in another land, possibly Asia. Nevertheless, we cannot locate the point of origin with any certainty.<\/p>\n<p>It has been suggested that the letter was written to a group of Jewish converts to Christianity. Yet the precise community to which it was sent is a matter of debate. Opinions vary from Judea to Spain. Tradition has it that Hebrews was directed to Jewish Christians living in Palestine. But against a Palestinian destination it may be argued: (1) the readers had had no personal contact with Jesus (2:3), an unlikely event for mid-first-century residents of Palestine; (2) the statement in 12:4 that his readers had not yet given their lives could hardly be said of Palestinian Christians of the period; (3) the generosity of the believers (10:34; 13:16) was inconsistent with the poverty of the Jerusalem church; and (4) the general tone of the letter is Hellenistic rather than rabbinical.<\/p>\n<p>Other proposals for the destination of Hebrews include (1) Caesarea, on the supposition of Lukan authorship; (2) Syrian Antioch or Cyprus, assuming Barnabas wrote the letter; (3) Ephesus, in the light of the conversion of many Jews during Paul’s ministry in that city; (4) Colosse, noting certain similarities between the Colossian heresy and the false beliefs of the “Hebrews”; and (5) Alexandria, because of the apparent influence of the philosopher Philo Judaeus in the letter.<\/p>\n<p>The thesis that Hebrews was directed to a group of Jewish Christians in Rome has found favor with a number of scholars. Arguments in support of a Roman destination include the following facts: (1) The letter was first known in Rome no later than <span>AD<\/span> 96. (2) Romans 11:13, 18 suggests that the church at Rome consisted of a Jewish-Christian minority. (3) References to persecution and suffering endured by the readers (Heb 10:32-33; 12:4) are consistent with known repressive measures exacted by the Roman authorities. (4) There is a good possibility that saints who “come from Italy” would convey greetings to their brethren in Rome. (5) The Jewish community in Rome preserved certain features of nonconformist or sectarian Judaism that would explain several notable similarities between the theology and praxis of the Qumran community and that expressed in Hebrews.<\/p>\n<p>It is likely that the letter was addressed to a small subgroup within a local church. The exhortation in 5:12 (<span>rsv<\/span>)—“by this time you ought to be teachers”—hardly would have been relevant to an entire congregation. Hebrews 13:7, 24 lends further support to the theory that the letter was sent to a small group, perhaps to a “house church” within a larger assembly.<\/p>\n<p>Tentatively, one might conclude that the addressees were converts from Judaism who dwelt in the Dispersion. Hence they were familiar with OT Judaism and were acquainted with the religious philosophy of the Greek world. Possibly the readers comprised a house fellowship that tended to disassociate itself from the parent group (10:25). The existence of such house churches in Rome is confirmed by Romans 16:5, 14-15.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>In response to the threat that his Jewish-Christian friends might renounce Christianity and revert to Judaism, the writer by a “word of exhortation” (13:22) communicated to them the finality of the Christian revelation. He sought also to inform his despondent, vacillating readers that Christ, the object of God’s final revelation, is vastly superior to the greatest of Judaism’s heroes. The author, in addition, affirmed the heavenly and eternal character of the salvation secured by Christ. Whereas the legal sacrificial system was powerless to effect the remission of sin, Christ the eternal High Priest “is able, once and forever, to save everyone who comes to God through him” (7:25, <span>nlt<\/span>).<\/p>\n<p>In short, the writer commended to his readers the need for patient endurance amid the persecution and sufferings to which the heirs of eternal salvation are inevitably exposed. Just as Jesus, the forerunner of our faith, suffered and patiently endured in anticipation of eternal reward, so ought harassed, oppressed believers “take a new grip with your tired hands and stand firm on your shaky legs” (12:12, <span>nlt<\/span>) in anticipation of their reception in that eternal “kingdom that cannot be destroyed” (12:28, <span>nlt<\/span>).<\/p>\n<p>The author’s final purpose for writing was to proclaim the fearful judgment that awaits those who repudiate Jesus Christ. Since “our God is a consuming fire” (12:29, <span>nlt<\/span>), “what makes us think that we can escape if we are indifferent to this great salvation” (2:3, <span>nlt<\/span>)?<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>Next to Romans, Hebrews is the most doctrinal book in the NT. The writer develops a series of weighty arguments to demonstrate the superiority of the gospel of Christ to the religion of Judaism. Since Jesus is final both as to his person and his work, Christianity is the ultimate and normative faith. The book’s particularism runs counter to the spirit of the modern world.<\/p>\n<h5>The Superiority of the Son to Former Revelation (1:1-4)<\/h5>\n<p>The writer acknowledges that God revealed himself to the prophets of old in many ways—through dreams, visions, audible speech, and mighty acts. But “in these last days” (the advent of the end times, cf. 9:26) God spoke finally and definitively through his own Son (1:2). Central to the argument is the fact that in one way or another the prophets received an eternal word from God. Yet given the intimate relation of the Son to the Father, God’s latest revelation has come forth from the very depths of his own being.<\/p>\n<p>Identification of the Son as the pinnacle of divine revelation leads to a concise but profound statement of Christ’s person and his cosmic work. The Son reflects the glory of God in that the sum of the divine attributes brilliantly shine through his person. Moreover, he bears the very image and stamp of God’s nature (1:3), as the wax bears the impress of the seal. Jesus as God’s final word of revelation is truly the divine and eternal Son of God. Christ’s excellence is further displayed in the fact that he is the mighty agent through whom the universe was created (v 2) and by whom the cosmic order is sustained (v 3). In the moral realm he has wrought the purification of sins and now sits enthroned on God’s right hand (cf. 8:1). God’s pleasure toward the Son is seen in that he has appointed Christ heir and head of all (1:2). His name is surpassed by none save God the Father (v 4).<\/p>\n<h5>The Superiority of the Son to Angels (1:5–2:18)<\/h5>\n<p>Angels enjoyed an exalted status in biblical and postbiblical Judaism. Traditionally the Jews believed that angels praised God upon his throne, mediated God’s revelation to men, attended to God’s will, and gave succor to the people of God. Angels were far superior to men in power and knowledge. According to the Jewish Apocrypha, angels ruled the stars and were responsible for the rise and fall of civilizations. In Qumran thought, angelic beings would engage in a final cosmic struggle with Belial and the forces of evil at the end of the age.<\/p>\n<p>Against this background the writer of Hebrews argues that the Son is vastly superior to the angels. To prove his point, the author assembles a string of well-known OT texts and applies them directly to the Son. God never said of any angel, “Today I have become your Father” (Ps 2:7, <span>nlt<\/span>). Yet just such a claim was made on behalf of the Son (Heb 1:5). When the Son incarnated himself in the world, he received the obedient worship of angels (v 6). His is the sovereignty and the eternality and the majesty at God’s right hand (vv 8, 11-12). By contrast, angels are “only servants” (v 14) that rank below the Son in dignity and might.<\/p>\n<p>In Hebrews 2:1-4 the writer parenthetically warns his wavering congregation of the danger of drifting away from the truth of God. If disobedience to the law mediated by angels resulted in stern punishment, how much more severe would be God’s judgment on those who trampled under foot the revelation delivered by the Son? If God’s saving grace in Christ is neglected, retribution will surely follow (2:3).<\/p>\n<p>The mention of angels turns the writer’s mind to Jesus’ humiliation and exaltation (2:5-18). Psalm 8, a song about the smallness and yet the significance of man, is applied to the experience of Jesus. In assuming human flesh and blood, Jesus was made “for a little while . . . lower than the angels” (Heb 2:7, <span>nlt<\/span>). But subsequent to the completion of his earthly work, he was elevated above the angels and crowned with the glory and honor of heaven (v 9). The theological implications of Christ’s descent and ascent are carefully spelled out: Christ descended to earth (1) to bring many children to glory (v 10), (2) to destroy the devil (v 14), (3) to deliver his people from the bondage of death (v 15), and (4) to make an offering on the cross for the sins of the people (v 17). He ascended to heaven (1) to intercede on our behalf as a faithful High Priest (v 17), and (2) to succor those who are sorely tempted (v 18). The perfect summary of Christ’s person and work is given in Hebrews 2:9: “What we do see is Jesus, who ‘for a little while was made lower than the angels’ and now is ‘crowned with glory and honor’ because he suffered death for us. Yes, by God’s grace, Jesus tasted death for everyone in all the world” (<span>nlt<\/span>).<\/p>\n<h5>The Superiority of the Son to Moses and Joshua (3:1–4:13)<\/h5>\n<p>Jewish Christians contemplating reversion to Judaism surely believed that Moses was one of the greatest figures in Israel’s history. So esteemed was the one who led Israel out of Egypt through the wilderness and who gave them the Law that there was no one in Israel’s history so honored as Moses. Yet the author of Hebrews argues that Moses, though faithful to his calling, was but a servant in the house of God. Jesus, by contrast, was not a servant but a Son; he was not a mere dweller in the house but the very builder of the structure. Jesus, therefore, far transcends the revered figure of Moses.<\/p>\n<p>Practical implications are drawn from Jesus’ superiority to Moses. From Psalm 95:7-11 the writer rehearses the tragic experience of Israel under Moses during the desert wanderings (Heb 3:7-19). Throughout the 40-year wilderness experience the people hardened their hearts and rebelled against God. In turn God was provoked by their stubbornness and swore that those who sinned would never enter the rest he was going to provide (vv 10-11, 18). The writer thus argues that if disobedience to God under Moses had serious consequences, forsaking Christ will be much more perilous. Hence the wavering Christians are urged to watch lest due to an evil, unbelieving heart they should fall away from the living God (v 12). Nothing short of steadfast persistence will lead to the attainment of the heavenly goal (v 14).<\/p>\n<p>Joshua, likewise, was regarded as a great leader of Israel. Yet because of disobedience, the people under Joshua’s leadership failed to enter the rest that God had planned. That rest spoken of corresponds to the Sabbath rest of God (4:3-4), and is a concept closely related to salvation. It is a spiritual reality that is achieved by turning from our own empty works and trusting in the finished work of Christ (v 10). The author reminds the readers that “there is a special rest [a Sabbath rest] still waiting for the people of God” (v 9, <span>nlt<\/span>), one that only Christ can provide. Christians not only benefit from this Sabbath rest in the present age but anticipate its full realization in the age to come. One of the chief means of ensuring entry into the Sabbath rest of salvation is the Word of God (v 12). The living and powerful Word penetrates the innermost depths of the soul, reveals our impoverished condition, and strengthens the trusting heart.<\/p>\n<h5>The Superiority of the Priesthood of the Son (4:14–7:28)<\/h5>\n<p>Almost half of Hebrews is devoted to the priesthood of Jesus Christ. The writer goes to great lengths to demonstrate that the revered Aaronic priestly system has been superseded by the High Priest “in the line of Melchizedek” (5:6; 6:20; 7:11). This central theme had been anticipated earlier when Christ was referred to as “our merciful and faithful High Priest before God” who has made atonement for sins (2:17, <span>nlt<\/span>).<\/p>\n<p>Hebrews makes the claim that Jesus’ priesthood is the ultimate ground of the believers’ confidence (4:14-16). On three counts Jesus surpasses the old legal priestly order. First, he is an <em>exalted<\/em> high priest (v 14). The Jewish high priest climbed the mount to enter the temple sanctuary. But Jesus, our great high priest, has ascended to heaven itself and entered the sanctuary on high. He ministers in no earthly tabernacle but in the very presence of God. Second, Jesus is an <em>empathetic<\/em> high priest (v 15a). Fully God and fully man, Jesus suffers along with his people in their trials and afflictions. From heaven’s perspective he knows fully what his people are called upon to endure. He “feels” our hurts, and he does so perfectly. Finally, Jesus is a <em>sinless<\/em> high priest (v 15b). Day in and day out (7:27), year in and year out, the Levitical priests were required to bring sacrifices for their own sins. Yet Jesus had no sin that needed cleansing, for “he is holy and blameless, unstained by sin” (v 26, <span>nlt<\/span>). In view of Jesus’ priestly perfections, sorely tempted Christians are urged to come to the throne of grace to receive mercy and find grace to help in time of need (4:16).<\/p>\n<p>For those not convinced that Jesus was indeed a legitimate priest, two prerequisites for priesthood are detailed. First, if the high priest is to represent humanity before God, he must be taken from among men (5:1-2). And second, he must be called by God to high priestly office, as was Aaron (v 4). Christ has fully satisfied these qualifications. From Psalms 2:7 and 110:4 it is shown that Jesus did not take this office upon himself but was appointed by God (Heb 5:5-6). Moreover, from the obedience that he had to learn (v 8) and from the agony of the Gethsemane experience (v 7) it is clear that Jesus was in every way a man. Nevertheless, Hebrews makes it perfectly clear that Jesus was not a priest after the order of Aaron but a high priest in the line of Melchizedek (v 10).<\/p>\n<p>After introducing the theme of Christ as a Melchizedekian high priest, the writer recalls that his readers were not ready for such advanced teaching. Although not new converts (5:12), his friends had remained spiritually immature and sluggish. Hence the writer issues the challenge to press on to Christian maturity, to be ready for the solid food of advanced teaching.<\/p>\n<p>In his digression the writer warns not only against spiritual immaturity but also against “apostasy.” The question now arises whether the author’s apostasy teaching in Hebrews 6:4-8 and 10:26-31 contradicts the NT doctrine of the perseverance of the saints. Undoubtedly it does not. Some authorities hold that those addressed were not true Christians, hence the issue is not one of apostasy. It is possible, like Judas Iscariot or Simon Magus (Acts 8:9-24), to possess considerable knowledge of the gospel and fall short of personal commitment. But the writer makes it quite clear that in the case of his addressees he is persuaded otherwise (Heb 6:9). The most reasonable view is that in these two hortatory passages the writer advances a hypothetical argument warning his friends of the utter seriousness of reverting back to Judaism. That is, if a falling away were to occur, renewal would be impossible unless Christ were to die a second time. The writer sums up the point of these difficult passages with the words “It is a terrible thing to fall into the hands of the living God” (10:31, <span>nlt<\/span>). Nevertheless, followers of Christ may confidently lay hold of God’s promises, confirmed by solemn oath, to see them through their trials (6:13-18). God may be trusted to hold the believer fast.<\/p>\n<p>Hebrews 7 contains an intricate argument for the superiority of Christ’s priesthood over the old legal order. Melchizedek, the ancient priest-king of Salem (Gn 14:18-20), is regarded as a primordial type of Christ. He is “king of righteousness” and “king of peace” (Heb 7:2). The solemn priest from Salem has figuratively what Christ possesses actually: neither mother nor father, neither beginning nor end of life (v 3). Melchizedek is shown to be superior to Abraham on three counts: (1) Melchizedek blessed the patriarch (vv 1, 7); (2) he accepted tithes from Abraham (vv 2-6); and (3) Melchizedek lives on since the OT nowhere mentions his death (v 8). It follows that since Levi was in the loins of Abraham as seed (v 10), Melchizedek is superior to the Levitical priests. And inasmuch as Christ is a priest in the likeness of Melchizedek (v 15), it follows that the Son of God is more excellent than the old legal priesthood.<\/p>\n<p>The result is that the old Levitical priesthood has been superseded by the priesthood of Christ. The demise of the old order was inevitable, for its repetitive animal sacrifices could never effect spiritual perfection (7:11). It was a system characterized by weakness and uselessness (v 18). By contrast, Christ’s priesthood is indestructible, eternal, uninterrupted, efficacious, final, and perfect (vv 16, 21, 24-27). Forgiveness and reconciliation is possible only through Christ, our great High Priest.<\/p>\n<h5>The Superiority of the Priestly Work of the Son (8:1–10:39)<\/h5>\n<p>Since Christ’s priestly office far excels the old order, it follows that his priestly ministration is superior to all that has gone before. The theme of Christ as high priest in a better sanctuary is introduced (8:1-5). The writer utilizes Plato’s distinction between the ideal form in heaven and the imperfect copy on earth to argue that the Levitical sanctuary and sacrifices are mere shadows of the heavenly realities: (1) Christ ministers in the true tent that is the heavenly sanctuary (vv 2, 5); (2) he discharges his high priestly service in the very presence of the Father, which results in a far more effective ministry (vv 1, 6); and (3) his oblation on the cross was the ultimate sacrifice (v 3). How unreasonable it is that his Christian readers should go back to the old Jewish priestly system!<\/p>\n<p>Christ is the minister of a new and better covenant (8:6-13). The old covenant established by God with the nation’s fathers was not to be despised; nevertheless, it had become ineffectual and obsolete (v 13). Indeed, the prophet Jeremiah (Jer 31:31-34) foresaw the new covenant that God would inaugurate with his people. This new covenant sealed by Christ involves (1) the immediate work of the Holy Spirit on the mind and heart (Heb 8:10); (2) a personal and intimate knowledge of God (v 11); and (3) the full absolution of sins (v 12). This new and better covenant has been established on the work of Christ, the great High Priest.<\/p>\n<p>Chapter 9 gives a detailed comparison of the efficacy of priestly service under the old and new covenants. The Levitical priests ministered in a material sanctuary on earth (vv 1-5). Features of the tabernacle and its furnishings are described to highlight their obsolescence. More important, however, is the character of the sacrificial ritual conducted in the earthly sanctuary. The Jewish priests in their daily service were not permitted to enter the Holy of Holies, which contained the ark of the covenant and the mercy seat—the place of propitiation of sins (v 6). The high priest alone could enter the Holy of Holies, and then but once a year on the Day of Atonement, and only after sacrificing for his own sins (v 7). The inaccessibility of the Holy of Holies signified that access to the presence of God had not been opened. The presence of the curtain symbolized that the people had no way to the throne of God, the priests had no way, and the high priest had a limited way and only once a year. Moreover, the sacrifices brought by the Jewish priests could not purify the conscience but merely dealt with external ritual cleansing (vv 9-10). A truly effectual sacrifice must await “the time of reformation” (v 10).<\/p>\n<p>Christ’s priestly ministration is shown to be far more efficacious. First, the Christian’s High Priest has brought a better sacrifice (9:11-14), and here we arrive at the heart of the message of Hebrews. Employing the imagery of the tabernacle, the author demonstrates that Christ our High Priest has accomplished what the Jewish priests failed to do. He entered the heavenly Holy of Holies, not repeatedly, but <em>once<\/em> for all, thereby effecting a completed redemption (v 12). Christ brought to the altar, not the blood of bulls and goats, but his own life’s blood. The Lord did not merely lay down a material body, but he presented himself to God through the eternal Spirit (v 14). Christ’s better sacrifice thus goes beyond cleansing of the flesh to the purification of the defiled conscience.<\/p>\n<p>Second, Christ through his death has instituted a better covenant (9:15-23). The teaching of Hebrews 8:6-13 is developed further. The old covenant was sealed with the blood of calves and goats (9:19). But the new covenant was ratified with the blood of Christ, God’s own Son. The new covenant thus could accomplish what the old covenant merely foreshadowed—forgiveness and cleansing of sins (v 22).<\/p>\n<p>Third, Christ ministers in a better tabernacle (9:24-28). Our Lord entered, not into a merely earthly sanctuary, but into the holy place of heaven, there to represent us (v 24). Access to the throne is not limited to one day per year, for he is continually in the presence of the Father. Nor is it necessary that repeated sacrifices be made. Christ’s single sacrifice on the cross has conquered sin once and for all (v 26). In sum, as regards the sanctuary, the covenant, and the sacrifices, the Christian’s High Priest is vastly superior to the old Jewish order.<\/p>\n<p>In order to drive home these crucial points, the writer in chapter 10 expands on the theme of the absolute finality of Christ’s high priestly work. The earlier argument concerning the futile character of the Levitical sacrifices (9:6-14) is repeated for emphasis (10:1-4). The Mosaic ceremonial legislation called for repetitive sacrifices, which could never perfect the worshiper (v 1). Instead of purifying one’s life, they served only as a yearly reminder of sin (v 3) until Christ should come.<\/p>\n<p>The writer discovers in Psalm 40:6-8 a prediction that the eternal Christ would become man for the purpose of offering himself as the ultimate sacrifice for sin (Heb 10:5-10). Once again the sanctifying power of Christ’s single self-oblation is emphasized (v 10). The vivid contrast is again drawn between the ineffective ministry of the Jewish priests who stand during the daily ritual (v 11), and the effectual single sacrifice of Christ, who is now seated at the right hand of God (v 12). Since Jesus “by that one offering . . . perfected forever all those whom he is making holy” (v 14, <span>nlt<\/span>), nothing can be added to what the seated Sovereign has accomplished (v 18).<\/p>\n<p>In view of the manifest superiority of Christ’s priestly office and work, the struggling Christians are exhorted to appropriate the means of grace at their disposal (10:19-39). In the midst of trials and persecution they should remember that Christ has effectively opened the way to God (vv 19-20). They are summoned to come to God in faith with hearts cleansed by Christ’s sacrifice (v 22). Those tempted to revert to legal religion should hold fast and support one another in love (vv 23-24). The means of grace afforded by corporate worship should not be neglected (v 25). In short, the wavering Jewish Christians are summoned to renewed endurance and fidelity to their Lord (vv 26-31). What God has promised to his people he will surely make good.<\/p>\n<h5>The Superiority of the Life of Faith (11:1–12:29)<\/h5>\n<p>The discussion of faith and endurance as the solution to despondency (10:36-38) prompts a fuller consideration of the faith theme. Faith is a prominent concept in the book of Hebrews, as attested by the fact that the word occurs some 35 times in the letter. The Pauline idea of faith as the means of legal justification is adapted to the particular circumstances of the threatened Jewish Christians. The concept of faith is broader in this book than the strictly saving faith discussed by Paul, in that it leads to spiritual salvation (11:39-40). Faith is the power by which heaven’s unseen realities are laid hold of to satisfy the soul. Faith enables the Christian disciple to view the world and interpret the flow of history from the divine perspective. Faith is the means of victory over the world of sin and woe. Through faith the believer approaches the throne of grace (4:16) with the confidence and assurance that God will enable him to overcome.<\/p>\n<p>The victory faith affords is amply illustrated from the history of God’s OT people. Abel, Enoch, and Noah in the primal history; Abraham, the father of faith; Moses, the leader of the young nation; and many valiant prophets and martyrs serve as living memorials to faith’s overcoming power. And yet God has something better in store for his sanctified people, the church (11:40): the reality of the living Christ.<\/p>\n<p>Yet the greatest model of steadfast endurance in suffering is Jesus, “the Originator and Perfecter of our faith” (12:2, <span>nlt<\/span> mg). When surrounded with trials, the Christian needs to recall Christ, who in anticipation of the heavenly crown endured the cross and its shame. The Christian’s trials are trivial compared with what Jesus Christ was called upon to suffer (v 3). Moreover, for the people of God, suffering and persecution prove to be disguised blessings. The rod of discipline confirms our status as children of the living God (vv 5-10). But beyond this, the sovereign God is able to transform the Christian’s suffering into inestimable blessing (v 11). Hence the wavering saints should strive for spiritual wholeness and maturity, taking care lest they be overtaken by bitterness and resentment (v 15).<\/p>\n<h5>Final Exhortations and Benediction (13:1-25)<\/h5>\n<p>The writer in his closing words challenges his Christian friends to be faithful to the tasks that lie at hand. They are to show continued love to the brethren, to extend hospitality to strangers, to uphold the sanctity of marriage, to be content with what they now possess, and to be obedient to their spiritual leaders (13:1-7).<\/p>\n<p>The readers are warned against the trickery of the Judaizers, who would lead them astray from Jesus Christ, the one who remains “the same yesterday, today, and forever” (13:8). Spiritual determination is strengthened by recalling the example of Christ, who “suffered outside the city gates” for their salvation (v 12). As the people of God, they are challenged to follow Christ “outside the camp,” bearing abuse for him (v 13). Patient endurance is possible when the Christian realizes that he has no enduring city here (v 14). His goal is the heavenly Jerusalem, the eternal city of God.<\/p>\n<p>The anonymous letter to the unknown “Hebrews” closes with a glorious benediction. The Christian’s God is described as the great “God of peace” (13:20), and Jesus is “the great Shepherd of the sheep,” who established a new and eternal covenant and then rose triumphant from the dead. And the promise is made to the trusting soul that the triune God would “equip you with all you need for doing his will” (v 21, <span>nlt<\/span>).<\/p>\n<p>The letter to the Hebrews is rich in doctrinal teaching. It discloses more about the historical Jesus than any other NT letter. It alone explains the atoning work of Christ under the rubric of the Melchizedekian priest. The letter’s discussion of repentance, justification, sanctification, and perseverance makes it a mine of salvation teaching. Its explication of old and new covenants, impending judgment, and the world to come make a significant contribution to Christian theology. And the letter’s teaching on faith, endurance, and the practical Christian combine to make Hebrews one of the most important documents God has given to the church.<\/p>","summary_ro":"HEBREWS, Letter to the One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and ...","summary_en":"HEBREWS, Letter to the One of the most profound and enigmatic books in the NT. The identity of its author, the time of its writing, and the people and place to which it was sent are all shrouded in mystery. Yet, in spite of the uncertainty, Hebrews remains one of the most timely and relevant books in the Bible. Some 300 years ago John Owen, the English Puritan, appropriately remarked: “No doubt the Epistle next in importance to Romans is this to the Hebrews.” The letter is both doctrinal and ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32023,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Psalms","title_en":"Book of Psalms","content_ro":"<h3>PSALMS, Book of<\/h3>\n<p>Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Canonicity<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<h5>The Evidence of the Titles<\/h5>\n<p>The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Ps 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Pss 72; 127), one to Moses (Ps 90), and one to Ethan (Ps 89), while Heman shares the credit for one psalm with the sons of Korah (Ps 88). The remainder are sometimes called “orphan psalms” because of their anonymity.<\/p>\n<p>The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.<\/p>\n<h5>Historical Allusions in the Titles<\/h5>\n<p>Many of the titles refer to specific events in the life of David (e.g., Pss 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Ps 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Gn 21:32; 26:26).<\/p>\n<p>Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.<\/p>\n<h5>The Case for Davidic Authorship<\/h5>\n<p>Five points can be offered to support David’s authorship of several psalms:<\/p>\n<p>1. The authenticity of David’s lament over Saul and Jonathan (2 Sm 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Sm 23:1-7).<\/p>\n<li>2. David had a reputation as a skillful musician at Saul’s court (1 Sm 16:16-18). Amos comments on his inventiveness as a musician (Am 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chr 6:31; 16:7; Ezr 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.<\/li>\n<li>3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.<\/li>\n<li>4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Sm 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career—shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God.<\/li>\n<li>5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.<\/li>\n<p>In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Sm 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Ps 2).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic.<\/p>\n<p>The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Pss 90–150) lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century <span>BC<\/span>, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Ps 55 title) and flutes (Ps 5 title) are noted. Probably other terms concern musical directions: <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> which occurs 71 times, may indicate a pause or crescendo; <span class=\"hebrew\" lang=\"he\">Higgaion<\/span> (Ps 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Ps 22 title), “Lilies” (Pss 45 title; 80 title) and “The Dove on Far-off Terebinths” (Ps 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as <span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> (Ps 7 title) or <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> (conjecturally a choir of ladies, Ps 46 title), may also be in the realm of musical directions.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Pss 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Pss 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Pss 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century <span>AD<\/span>, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 <span>BC<\/span>.<\/p>\n<p>It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Doctrine of God<\/h5>\n<p>In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding?<\/p>\n<p>The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Pss 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Ps 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Pss 44, 78, 80, 81, 105, 106) and as the sovereign controller of nature (Pss 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness.<\/p>\n<h5>The Human Perspective<\/h5>\n<p>The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Pss 8:3-4; 145:3-4) and the limitations of their earthly life (Ps 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Ps 8:5-8). The relationship with a righteous God is endangered by sin (Ps 106), but God is gracious and long-suffering (Ps 103), faithful and forgiving (Ps 130). While references to the sacrificial system are not lacking (Pss 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Ps 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Pss 15; 24:3-5) and loyalty to the law (Pss 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.<\/p>\n<h5>The Afterlife<\/h5>\n<p>The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Pss 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Ps 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11, 49:15, and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.<\/p>\n<h5>Universal Recognition of God<\/h5>\n<p>Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Pss 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him.<\/p>\n<h5>Lasting Value<\/h5>\n<p>Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction<\/h5>\n<p>It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:<\/p>\n<p>Psalms of praise<\/p>\n<p>Royal, messianic psalms<\/p>\n<p>Passion psalms<\/p>\n<p>Psalms about Zion<\/p>\n<p>Laments<\/p>\n<p>Imprecatory psalms<\/p>\n<p>Penitential psalms<\/p>\n<p>Wisdom psalms and historical psalms<\/p>\n<p>Psalms of trust<\/p>\n<h5>Psalms of Praise<\/h5>\n<p>The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.<\/p>\n<p>1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9, 18, 32, 34, 116, and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries.<\/p>\n<li>2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (vv 1-5, 22b), but the central section (esp. vv 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (vv 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (vv 8-14). The frailty of humanity contrasts with God’s constancy (vv 15-18), and his rule, being universal and absolute (v 19), merits the praise of all things, living and inanimate, in heaven and on earth (vv 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate.<\/li>\n<li>3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Pss 124, 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 <span>BC<\/span> (2 Kgs 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.<\/li>\n<li>4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the <span>Lord<\/span>” (v 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Ps 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (vv 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Ps 102:25-27). Nature’s role is to proclaim the glory of God (Ps 19:1) and to praise him (Ps 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Ps 8).<\/li>\n<li>5. Praise for God’s kingship. A relatively small group of psalms (Pss 47, 93, 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Ps 47:1-5; cf. 99:1-2). “The <span>Lord<\/span> reigns” (Pss 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Ps 99:4-5).<\/li>\n<h5>Royal, Messianic Psalms<\/h5>\n<p>Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 <span>BC<\/span>, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever” (45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms.<\/p>\n<p>Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Lk 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following:<\/p>\n<p>1. Psalm 2 (Acts 13:33; Heb 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry.<\/p>\n<li>2. Psalm 45 (Heb 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Heb 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Ps 97:7; 102:25-27; cf. Heb 1:6, 10-12).<\/li>\n<li>3. Psalm 110 is the most frequently quoted messianic psalm (Mt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Lk 1:19), Christ the Son sits in the place of power and authority (Heb 1:13).<\/li>\n<p>Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Cor 15:27); Psalm 40 (Heb 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30).<\/p>\n\n<h5>Passion Psalms<\/h5>\n<p>The four psalms in this group (Pss 16; 22; 40; 69; some scholars would also include Pss 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Is 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Ps 22:1; cf. Mt 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Ps 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Cor 5:21), who could even pray for his executioners (Lk 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Ps 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Ps 69:25-26; cf. Ps 109:8; Is 53:10; Acts 1:20).<\/p>\n<h5>Psalms about Zion<\/h5>\n<p>This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Pss 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Ps 137:3, <span>niv<\/span>), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Ps 48:11-14) and peculiar affection for the city that housed his temple (Ps 87:1-3). Psalms 48, 76, 84, 87 and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.<\/p>\n<h5>Laments<\/h5>\n<p>These are associated with specific occasions of distress and are of two types:<\/p>\n<p>1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Jgs 20:23, 26; Jer 14:1-12; 36:9; Jl 1:13-14; 2:12-17; Jon 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14, 44, 60, 74, 80, and 83, while Psalms 58, 106, and 125 reflect situations less critical.<\/p>\n<li>2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Ps 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.<\/li>\n<h5>Imprecatory Psalms<\/h5>\n<p>Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations:<\/p>\n<p>The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Ps 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Ps 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth.<\/p>\n<p>The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Neh 4:4-5; Jer 20:14-18; Am 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage.<\/p>\n<p>In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (Jn 13:34), to pray for his enemies and to forgive them (Mt 5:38-48; Col 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (Jn 16:8-11), but there can be no place for purely private vengeance.<\/p>\n<h5>Penitential Psalms<\/h5>\n<p>Psalms 32, 38, 51, and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6, 102, 143, where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Sm 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Ps 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.<\/p>\n<h5>Wisdom Psalms and Historical Psalms<\/h5>\n<p>While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Pss 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Ps 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jer 12:1-4), is taken up in Psalms 37, 49, and 73.<\/p>\n<p>The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in vv 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.<\/p>\n<h5>Psalms of Trust<\/h5>\n<p>While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11, 16, 62, 116, 131, and 138.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.<\/p>\n<p><em>See also<\/em> David; Messiah; Music; Poetry, Biblical; Singers in the Temple; Tabernacle; Temple; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>PSALMS, Book of<\/h3>\n<p>Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Canonicity<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<h5>The Evidence of the Titles<\/h5>\n<p>The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Ps 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Pss 72; 127), one to Moses (Ps 90), and one to Ethan (Ps 89), while Heman shares the credit for one psalm with the sons of Korah (Ps 88). The remainder are sometimes called “orphan psalms” because of their anonymity.<\/p>\n<p>The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.<\/p>\n<h5>Historical Allusions in the Titles<\/h5>\n<p>Many of the titles refer to specific events in the life of David (e.g., Pss 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Ps 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Gn 21:32; 26:26).<\/p>\n<p>Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.<\/p>\n<h5>The Case for Davidic Authorship<\/h5>\n<p>Five points can be offered to support David’s authorship of several psalms:<\/p>\n<p>1. The authenticity of David’s lament over Saul and Jonathan (2 Sm 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Sm 23:1-7).<\/p>\n<li>2. David had a reputation as a skillful musician at Saul’s court (1 Sm 16:16-18). Amos comments on his inventiveness as a musician (Am 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chr 6:31; 16:7; Ezr 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.<\/li>\n<li>3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.<\/li>\n<li>4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Sm 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career—shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God.<\/li>\n<li>5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.<\/li>\n<p>In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Sm 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Ps 2).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic.<\/p>\n<p>The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Pss 90–150) lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century <span>BC<\/span>, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Ps 55 title) and flutes (Ps 5 title) are noted. Probably other terms concern musical directions: <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> which occurs 71 times, may indicate a pause or crescendo; <span class=\"hebrew\" lang=\"he\">Higgaion<\/span> (Ps 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Ps 22 title), “Lilies” (Pss 45 title; 80 title) and “The Dove on Far-off Terebinths” (Ps 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as <span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> (Ps 7 title) or <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> (conjecturally a choir of ladies, Ps 46 title), may also be in the realm of musical directions.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Pss 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Pss 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Pss 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century <span>AD<\/span>, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 <span>BC<\/span>.<\/p>\n<p>It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Doctrine of God<\/h5>\n<p>In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding?<\/p>\n<p>The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Pss 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Ps 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Pss 44, 78, 80, 81, 105, 106) and as the sovereign controller of nature (Pss 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness.<\/p>\n<h5>The Human Perspective<\/h5>\n<p>The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Pss 8:3-4; 145:3-4) and the limitations of their earthly life (Ps 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Ps 8:5-8). The relationship with a righteous God is endangered by sin (Ps 106), but God is gracious and long-suffering (Ps 103), faithful and forgiving (Ps 130). While references to the sacrificial system are not lacking (Pss 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Ps 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Pss 15; 24:3-5) and loyalty to the law (Pss 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.<\/p>\n<h5>The Afterlife<\/h5>\n<p>The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Pss 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Ps 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11, 49:15, and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.<\/p>\n<h5>Universal Recognition of God<\/h5>\n<p>Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Pss 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him.<\/p>\n<h5>Lasting Value<\/h5>\n<p>Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction<\/h5>\n<p>It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:<\/p>\n<p>Psalms of praise<\/p>\n<p>Royal, messianic psalms<\/p>\n<p>Passion psalms<\/p>\n<p>Psalms about Zion<\/p>\n<p>Laments<\/p>\n<p>Imprecatory psalms<\/p>\n<p>Penitential psalms<\/p>\n<p>Wisdom psalms and historical psalms<\/p>\n<p>Psalms of trust<\/p>\n<h5>Psalms of Praise<\/h5>\n<p>The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.<\/p>\n<p>1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9, 18, 32, 34, 116, and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries.<\/p>\n<li>2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (vv 1-5, 22b), but the central section (esp. vv 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (vv 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (vv 8-14). The frailty of humanity contrasts with God’s constancy (vv 15-18), and his rule, being universal and absolute (v 19), merits the praise of all things, living and inanimate, in heaven and on earth (vv 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate.<\/li>\n<li>3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Pss 124, 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 <span>BC<\/span> (2 Kgs 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.<\/li>\n<li>4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the <span>Lord<\/span>” (v 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Ps 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (vv 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Ps 102:25-27). Nature’s role is to proclaim the glory of God (Ps 19:1) and to praise him (Ps 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Ps 8).<\/li>\n<li>5. Praise for God’s kingship. A relatively small group of psalms (Pss 47, 93, 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Ps 47:1-5; cf. 99:1-2). “The <span>Lord<\/span> reigns” (Pss 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Ps 99:4-5).<\/li>\n<h5>Royal, Messianic Psalms<\/h5>\n<p>Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 <span>BC<\/span>, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever” (45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms.<\/p>\n<p>Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Lk 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following:<\/p>\n<p>1. Psalm 2 (Acts 13:33; Heb 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry.<\/p>\n<li>2. Psalm 45 (Heb 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Heb 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Ps 97:7; 102:25-27; cf. Heb 1:6, 10-12).<\/li>\n<li>3. Psalm 110 is the most frequently quoted messianic psalm (Mt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Lk 1:19), Christ the Son sits in the place of power and authority (Heb 1:13).<\/li>\n<p>Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Cor 15:27); Psalm 40 (Heb 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30).<\/p>\n\n<h5>Passion Psalms<\/h5>\n<p>The four psalms in this group (Pss 16; 22; 40; 69; some scholars would also include Pss 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Is 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Ps 22:1; cf. Mt 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Ps 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Cor 5:21), who could even pray for his executioners (Lk 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Ps 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Ps 69:25-26; cf. Ps 109:8; Is 53:10; Acts 1:20).<\/p>\n<h5>Psalms about Zion<\/h5>\n<p>This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Pss 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Ps 137:3, <span>niv<\/span>), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Ps 48:11-14) and peculiar affection for the city that housed his temple (Ps 87:1-3). Psalms 48, 76, 84, 87 and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.<\/p>\n<h5>Laments<\/h5>\n<p>These are associated with specific occasions of distress and are of two types:<\/p>\n<p>1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Jgs 20:23, 26; Jer 14:1-12; 36:9; Jl 1:13-14; 2:12-17; Jon 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14, 44, 60, 74, 80, and 83, while Psalms 58, 106, and 125 reflect situations less critical.<\/p>\n<li>2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Ps 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.<\/li>\n<h5>Imprecatory Psalms<\/h5>\n<p>Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations:<\/p>\n<p>The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Ps 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Ps 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth.<\/p>\n<p>The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Neh 4:4-5; Jer 20:14-18; Am 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage.<\/p>\n<p>In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (Jn 13:34), to pray for his enemies and to forgive them (Mt 5:38-48; Col 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (Jn 16:8-11), but there can be no place for purely private vengeance.<\/p>\n<h5>Penitential Psalms<\/h5>\n<p>Psalms 32, 38, 51, and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6, 102, 143, where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Sm 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Ps 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.<\/p>\n<h5>Wisdom Psalms and Historical Psalms<\/h5>\n<p>While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Pss 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Ps 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jer 12:1-4), is taken up in Psalms 37, 49, and 73.<\/p>\n<p>The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in vv 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.<\/p>\n<h5>Psalms of Trust<\/h5>\n<p>While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11, 16, 62, 116, 131, and 138.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.<\/p>\n<p><em>See also<\/em> David; Messiah; Music; Poetry, Biblical; Singers in the Temple; Tabernacle; Temple; Wisdom; Wisdom Literature.<\/p>","summary_ro":"PSALMS, Book of Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. Preview • Authors • Date • Background • Structure • Canonicity • Purpose and Theology • Content Authors The Evidence of the Titles The Hebrew Bible credits David with 73...","summary_en":"PSALMS, Book of Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. Preview • Authors • Date • Background • Structure • Canonicity • Purpose and Theology • Content Authors The Evidence of the Titles The Hebrew Bible credits David with 73...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49229,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:6","title_en":"Study Note: Psalmi 40:6","content_ro":"<p><strong>40:6<\/strong> The Lord delights in the attitude and character of the person making an offering more than in the offering itself. • <em>Now that you have made me listen, I finally understand:<\/em> Greek text reads <em>You have given me a body.<\/em> In Heb 10:5-7, the writer quotes from the Greek version of Ps 40:6-8. He casts the words as something Jesus said as he left heaven and came into the world.<\/p>","content_en":"<p><strong>40:6<\/strong> The Lord delights in the attitude and character of the person making an offering more than in the offering itself. • <em>Now that you have made me listen, I finally understand:<\/em> Greek text reads <em>You have given me a body.<\/em> In Heb 10:5-7, the writer quotes from the Greek version of Ps 40:6-8. He casts the words as something Jesus said as he left heaven and came into the world.<\/p>","summary_ro":"40:6 The Lord delights in the attitude and character of the person making an offering more than in the offering itself. • Now that you have made me listen, I finally understand: Greek text reads You have given me a body. In Heb 10:5-7, the writer quotes from the Greek version of Ps 40:6-8. He casts the words as something Jesus said as he left heaven and came into the world.","summary_en":"40:6 The Lord delights in the attitude and character of the person making an offering more than in the offering itself. • Now that you have made me listen, I finally understand: Greek text reads You have given me a body. In Heb 10:5-7, the writer quotes from the Greek version of Ps 40:6-8. He casts the words as something Jesus said as he left heaven and came into the world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76855,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:6","title_en":"Study Note: Psalmi 40:6","content_ro":"<p><strong>40:6<\/strong> The Lord delights in the attitude and character of the person making an offering more than in the offering itself. • <em>Now that you have made me listen, I finally understand:<\/em> Greek text reads <em>You have given me a body.<\/em> In Heb 10:5-7, the writer quotes from the Greek version of Ps 40:6-8. He casts the words as something Jesus said as he left heaven and came into the world.<\/p>","content_en":"<p><strong>40:6<\/strong> The Lord delights in the attitude and character of the person making an offering more than in the offering itself. • <em>Now that you have made me listen, I finally understand:<\/em> Greek text reads <em>You have given me a body.<\/em> In Heb 10:5-7, the writer quotes from the Greek version of Ps 40:6-8. He casts the words as something Jesus said as he left heaven and came into the world.<\/p>","summary_ro":"40:6 The Lord delights in the attitude and character of the person making an offering more than in the offering itself. • Now that you have made me listen, I finally understand: Greek text reads You have given me a body. In Heb 10:5-7, the writer quotes from the Greek version of Ps 40:6-8. He casts the words as something Jesus said as he left heaven and came into the world.","summary_en":"40:6 The Lord delights in the attitude and character of the person making an offering more than in the offering itself. • Now that you have made me listen, I finally understand: Greek text reads You have given me a body. In Heb 10:5-7, the writer quotes from the Greek version of Ps 40:6-8. He casts the words as something Jesus said as he left heaven and came into the world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104481,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:6","title_en":"Study Note: Psalmi 40:6","content_ro":"<p><strong>40:6<\/strong> The Lord delights in the attitude and character of the person making an offering more than in the offering itself. • <em>Now that you have made me listen, I finally understand:<\/em> Greek text reads <em>You have given me a body.<\/em> In Heb 10:5-7, the writer quotes from the Greek version of Ps 40:6-8. He casts the words as something Jesus said as he left heaven and came into the world.<\/p>","content_en":"<p><strong>40:6<\/strong> The Lord delights in the attitude and character of the person making an offering more than in the offering itself. • <em>Now that you have made me listen, I finally understand:<\/em> Greek text reads <em>You have given me a body.<\/em> In Heb 10:5-7, the writer quotes from the Greek version of Ps 40:6-8. He casts the words as something Jesus said as he left heaven and came into the world.<\/p>","summary_ro":"40:6 The Lord delights in the attitude and character of the person making an offering more than in the offering itself. • Now that you have made me listen, I finally understand: Greek text reads You have given me a body. In Heb 10:5-7, the writer quotes from the Greek version of Ps 40:6-8. He casts the words as something Jesus said as he left heaven and came into the world.","summary_en":"40:6 The Lord delights in the attitude and character of the person making an offering more than in the offering itself. • Now that you have made me listen, I finally understand: Greek text reads You have given me a body. In Heb 10:5-7, the writer quotes from the Greek version of Ps 40:6-8. He casts the words as something Jesus said as he left heaven and came into the world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132107,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:6","title_en":"Study Note: Psalmi 40:6","content_ro":"<p><strong>40:6<\/strong> The Lord delights in the attitude and character of the person making an offering more than in the offering itself. • <em>Now that you have made me listen, I finally understand:<\/em> Greek text reads <em>You have given me a body.<\/em> In Heb 10:5-7, the writer quotes from the Greek version of Ps 40:6-8. He casts the words as something Jesus said as he left heaven and came into the world.<\/p>","content_en":"<p><strong>40:6<\/strong> The Lord delights in the attitude and character of the person making an offering more than in the offering itself. • <em>Now that you have made me listen, I finally understand:<\/em> Greek text reads <em>You have given me a body.<\/em> In Heb 10:5-7, the writer quotes from the Greek version of Ps 40:6-8. He casts the words as something Jesus said as he left heaven and came into the world.<\/p>","summary_ro":"40:6 The Lord delights in the attitude and character of the person making an offering more than in the offering itself. • Now that you have made me listen, I finally understand: Greek text reads You have given me a body. In Heb 10:5-7, the writer quotes from the Greek version of Ps 40:6-8. He casts the words as something Jesus said as he left heaven and came into the world.","summary_en":"40:6 The Lord delights in the attitude and character of the person making an offering more than in the offering itself. • Now that you have made me listen, I finally understand: Greek text reads You have given me a body. In Heb 10:5-7, the writer quotes from the Greek version of Ps 40:6-8. He casts the words as something Jesus said as he left heaven and came into the world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62707,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Psalms of Suffering","title_en":"Psalms of Suffering","content_ro":"<h3>Psalms of Suffering<\/h3>\n<p>The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant.<\/p>\n<p>Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy connections with the crucifixion of Christ (e.g., Ps 22:6-8, 14-18). In fact, Jesus recited part of Psalm 22 when he was on the cross (22:1; see Matt 27:46). The sinless Christ even prayed for his executioners (Luke 23:34).<\/p>\n<p>The other psalms of suffering also came to be associated with Christ. Psalm 16:10 anticipates Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to isolation as resulting from commitment to God’s cause (69:8-9). It also anticipates the part Judas played in what was fundamentally God’s work in Christ (69:25-26; see Ps 109:8; Isa 53:10; Acts 1:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 16; 22; 40; 69; 102; 109; Isa 42:1-9; 52:13–53:12; Matt 27:46; Luke 23:34; Heb 10:5-10<\/p>","content_en":"<h3>Psalms of Suffering<\/h3>\n<p>The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant.<\/p>\n<p>Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy connections with the crucifixion of Christ (e.g., Ps 22:6-8, 14-18). In fact, Jesus recited part of Psalm 22 when he was on the cross (22:1; see Matt 27:46). The sinless Christ even prayed for his executioners (Luke 23:34).<\/p>\n<p>The other psalms of suffering also came to be associated with Christ. Psalm 16:10 anticipates Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to isolation as resulting from commitment to God’s cause (69:8-9). It also anticipates the part Judas played in what was fundamentally God’s work in Christ (69:25-26; see Ps 109:8; Isa 53:10; Acts 1:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 16; 22; 40; 69; 102; 109; Isa 42:1-9; 52:13–53:12; Matt 27:46; Luke 23:34; Heb 10:5-10<\/p>","summary_ro":"Psalms of Suffering The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant. Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy c...","summary_en":"Psalms of Suffering The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant. Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90333,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Psalms of Suffering","title_en":"Psalms of Suffering","content_ro":"<h3>Psalms of Suffering<\/h3>\n<p>The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant.<\/p>\n<p>Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy connections with the crucifixion of Christ (e.g., Ps 22:6-8, 14-18). In fact, Jesus recited part of Psalm 22 when he was on the cross (22:1; see Matt 27:46). The sinless Christ even prayed for his executioners (Luke 23:34).<\/p>\n<p>The other psalms of suffering also came to be associated with Christ. Psalm 16:10 anticipates Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to isolation as resulting from commitment to God’s cause (69:8-9). It also anticipates the part Judas played in what was fundamentally God’s work in Christ (69:25-26; see Ps 109:8; Isa 53:10; Acts 1:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 16; 22; 40; 69; 102; 109; Isa 42:1-9; 52:13–53:12; Matt 27:46; Luke 23:34; Heb 10:5-10<\/p>","content_en":"<h3>Psalms of Suffering<\/h3>\n<p>The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant.<\/p>\n<p>Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy connections with the crucifixion of Christ (e.g., Ps 22:6-8, 14-18). In fact, Jesus recited part of Psalm 22 when he was on the cross (22:1; see Matt 27:46). The sinless Christ even prayed for his executioners (Luke 23:34).<\/p>\n<p>The other psalms of suffering also came to be associated with Christ. Psalm 16:10 anticipates Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to isolation as resulting from commitment to God’s cause (69:8-9). It also anticipates the part Judas played in what was fundamentally God’s work in Christ (69:25-26; see Ps 109:8; Isa 53:10; Acts 1:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 16; 22; 40; 69; 102; 109; Isa 42:1-9; 52:13–53:12; Matt 27:46; Luke 23:34; Heb 10:5-10<\/p>","summary_ro":"Psalms of Suffering The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant. Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy c...","summary_en":"Psalms of Suffering The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant. Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117959,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Psalms of Suffering","title_en":"Psalms of Suffering","content_ro":"<h3>Psalms of Suffering<\/h3>\n<p>The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant.<\/p>\n<p>Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy connections with the crucifixion of Christ (e.g., Ps 22:6-8, 14-18). In fact, Jesus recited part of Psalm 22 when he was on the cross (22:1; see Matt 27:46). The sinless Christ even prayed for his executioners (Luke 23:34).<\/p>\n<p>The other psalms of suffering also came to be associated with Christ. Psalm 16:10 anticipates Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to isolation as resulting from commitment to God’s cause (69:8-9). It also anticipates the part Judas played in what was fundamentally God’s work in Christ (69:25-26; see Ps 109:8; Isa 53:10; Acts 1:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 16; 22; 40; 69; 102; 109; Isa 42:1-9; 52:13–53:12; Matt 27:46; Luke 23:34; Heb 10:5-10<\/p>","content_en":"<h3>Psalms of Suffering<\/h3>\n<p>The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant.<\/p>\n<p>Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy connections with the crucifixion of Christ (e.g., Ps 22:6-8, 14-18). In fact, Jesus recited part of Psalm 22 when he was on the cross (22:1; see Matt 27:46). The sinless Christ even prayed for his executioners (Luke 23:34).<\/p>\n<p>The other psalms of suffering also came to be associated with Christ. Psalm 16:10 anticipates Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to isolation as resulting from commitment to God’s cause (69:8-9). It also anticipates the part Judas played in what was fundamentally God’s work in Christ (69:25-26; see Ps 109:8; Isa 53:10; Acts 1:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 16; 22; 40; 69; 102; 109; Isa 42:1-9; 52:13–53:12; Matt 27:46; Luke 23:34; Heb 10:5-10<\/p>","summary_ro":"Psalms of Suffering The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant. Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy c...","summary_en":"Psalms of Suffering The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant. Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145585,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Psalms of Suffering","title_en":"Psalms of Suffering","content_ro":"<h3>Psalms of Suffering<\/h3>\n<p>The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant.<\/p>\n<p>Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy connections with the crucifixion of Christ (e.g., Ps 22:6-8, 14-18). In fact, Jesus recited part of Psalm 22 when he was on the cross (22:1; see Matt 27:46). The sinless Christ even prayed for his executioners (Luke 23:34).<\/p>\n<p>The other psalms of suffering also came to be associated with Christ. Psalm 16:10 anticipates Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to isolation as resulting from commitment to God’s cause (69:8-9). It also anticipates the part Judas played in what was fundamentally God’s work in Christ (69:25-26; see Ps 109:8; Isa 53:10; Acts 1:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 16; 22; 40; 69; 102; 109; Isa 42:1-9; 52:13–53:12; Matt 27:46; Luke 23:34; Heb 10:5-10<\/p>","content_en":"<h3>Psalms of Suffering<\/h3>\n<p>The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant.<\/p>\n<p>Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy connections with the crucifixion of Christ (e.g., Ps 22:6-8, 14-18). In fact, Jesus recited part of Psalm 22 when he was on the cross (22:1; see Matt 27:46). The sinless Christ even prayed for his executioners (Luke 23:34).<\/p>\n<p>The other psalms of suffering also came to be associated with Christ. Psalm 16:10 anticipates Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to isolation as resulting from commitment to God’s cause (69:8-9). It also anticipates the part Judas played in what was fundamentally God’s work in Christ (69:25-26; see Ps 109:8; Isa 53:10; Acts 1:20).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 16; 22; 40; 69; 102; 109; Isa 42:1-9; 52:13–53:12; Matt 27:46; Luke 23:34; Heb 10:5-10<\/p>","summary_ro":"Psalms of Suffering The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant. Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy c...","summary_en":"Psalms of Suffering The four psalms of suffering (also called “Passion Psalms”; Pss 16; 22; 40; 69) address the deep distress experienced by God’s servant. Psalm 22 has perhaps the most remarkable language of the psalms of suffering. In this psalm, God’s servant suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering appears completely unjustified. Despite bitter persecution, there is no prayer for vengeance (see Ps 137). This psalm has some noteworthy c...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":22873,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Leather","title_en":"Leather","content_ro":"<h3>LEATHER<\/h3>\n<p>Prepared animal hide, used extensively in Bible times for a wide variety of purposes. It was used as clothing in early times (Gn 3:21). At the beginning of the period of the prophets, their raiment, made from animal skins, became a means of identifying them (2 Kgs 1:8; Zec 13:4). Elijah’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14) is described in the Greek OT as sheepskin. Animal skins were also used to make shoes (Ez 16:10), girdles (Mt 3:4), and other articles of clothing (Lv 13:48).<\/p>\n<p>Some household utensils were made of leather. The most common was the container for holding liquids, such as milk (Jgs 4:19), wine (Mk 2:22), and water (Gn 21:14). Oil, extracted from olives, then purified and refined, was also stored in skins, until required for cooking, toiletry, or medicinal purposes, or as fuel for lamps. In all probability leather was used for beds, chairs, and other household articles. There is no reference to leather being used to make tents, but animal skins were employed in the construction of the tabernacle (Ex 25:5; Nm 4:8). Clearly, the references are to tanned skins. Their use would ensure that the roof was waterproof.<\/p>\n<p>The Bible is silent concerning the use of leather for making armor or weapons; however, it would be a natural choice for helmets and shields for defense, slings for offense, and quivers to hold arrows. Rubbing oil into the surface of shields, presumably to keep them from becoming brittle and therefore useless, is referred to in 2 Samuel 1:21 and Isaiah 21:5 and points to their being made of leather. A painting in the tomb of an Egyptian nobleman from about 1900 <span>BC<\/span> supplements the meager knowledge that the Bible provides concerning the use of leather in OT times. In the painting the men wear sandals and the women boots. A leather water bottle is strapped to one man’s back. Another, an archer, carries a quiver on his back. The asses are carrying objects that have been identified as two pairs of goatskin bellows.<\/p>\n<p>Leather was used extensively as writing material, but early on almost wholly in Egypt. There, parchment, also derived from animal hides, has a very ancient history. The difference between leather and parchment is that the former is tanned, whereas the latter is produced by treating the skins with solutions of lime, salt, or dyes, scraping off the hair on one side and the flesh on the other, stretching and drying them in a frame, then rubbing them with a pumice stone to produce smooth surfaces on both sides. The use of prepared skins for writing material was known before 2000 <span>BC<\/span> in Egypt, but according to Pliny, the term “parchment” did not come into use until about 160 <span>BC<\/span> in other areas.<\/p>\n<p>No leather documents have been recovered from Assyria or Babylonia, probably because leather was used much less extensively there than elsewhere in the ancient East. Middle East literary allusions point to its having come into use there at a later period. The term “parchment” is not found before the Persian period, and the phrase “written on parchment” does not occur before the early years of the Seleucids (312–64 <span>BC<\/span>). Even then papyrus was the chief writing material.<\/p>\n<p>Another leather product, vellum, is fine parchment made from calf, kid, lamb, or antelope skins. In Rome, from the first century <span>BC<\/span> through the second century <span>AD<\/span>, vellum was in restricted use. Not until the third and fourth centuries did vellum prevail. It was at this time that the celebrated Codex Vaticanus and the Codex Sinaiticus were produced. The whole Bible now could be gathered into a single codex, which was in the form of a modern book with folded sheets, whereas previously a set of from 30 to 40 rolls of papyrus would be required for the Bible. Vellum also allowed for the palimpsest, from which the original writing could be erased and written upon again.<\/p>\n<p>In the OT leather or skins are not mentioned in connection with writing. Books in roll form are mentioned in Psalm 40:7, Jeremiah 36, and Ezekiel 2:9–3:3, but these were probably papyrus. Before the discovery of the Dead Sea Scrolls, the earliest reference to Jews using parchment or leather as writing material is found in Josephus, toward the end of the first century <span>AD<\/span>. However, we now know that around 100 <span>BC<\/span> parchment was used by Jews. The Talmud requires the Law to be written on skins of clean animals, a regulation that still stands for books to be used in the synagogue, but it is not certain that this points to an ancient tradition.<\/p>\n<p>Some of the Dead Sea Scrolls were written on leather. For example, the great scroll of Isaiah, written about 100 <span>BC<\/span>, consists of 17 sheets sewn together into a length of almost 23 feet (7 meters). The autographs of the NT were probably written on papyrus. Certainly John wrote his second letter on papyrus (2 Jn 1:12) within the last quarter of the first century.<\/p>\n<p>Tanning is not mentioned in the OT, but it is implied in Exodus 25:5 and Leviticus 13:48. The possible use of skins of unclean animals and the constant contact with dead bodies made tanning an unclean trade, and it was forbidden in the city. However, the preparation of skins for parchment was considered an honorable calling.<\/p>\n<p><em>See also<\/em> Letter Writing, Ancient; Writing.<\/p>","content_en":"<h3>LEATHER<\/h3>\n<p>Prepared animal hide, used extensively in Bible times for a wide variety of purposes. It was used as clothing in early times (Gn 3:21). At the beginning of the period of the prophets, their raiment, made from animal skins, became a means of identifying them (2 Kgs 1:8; Zec 13:4). Elijah’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14) is described in the Greek OT as sheepskin. Animal skins were also used to make shoes (Ez 16:10), girdles (Mt 3:4), and other articles of clothing (Lv 13:48).<\/p>\n<p>Some household utensils were made of leather. The most common was the container for holding liquids, such as milk (Jgs 4:19), wine (Mk 2:22), and water (Gn 21:14). Oil, extracted from olives, then purified and refined, was also stored in skins, until required for cooking, toiletry, or medicinal purposes, or as fuel for lamps. In all probability leather was used for beds, chairs, and other household articles. There is no reference to leather being used to make tents, but animal skins were employed in the construction of the tabernacle (Ex 25:5; Nm 4:8). Clearly, the references are to tanned skins. Their use would ensure that the roof was waterproof.<\/p>\n<p>The Bible is silent concerning the use of leather for making armor or weapons; however, it would be a natural choice for helmets and shields for defense, slings for offense, and quivers to hold arrows. Rubbing oil into the surface of shields, presumably to keep them from becoming brittle and therefore useless, is referred to in 2 Samuel 1:21 and Isaiah 21:5 and points to their being made of leather. A painting in the tomb of an Egyptian nobleman from about 1900 <span>BC<\/span> supplements the meager knowledge that the Bible provides concerning the use of leather in OT times. In the painting the men wear sandals and the women boots. A leather water bottle is strapped to one man’s back. Another, an archer, carries a quiver on his back. The asses are carrying objects that have been identified as two pairs of goatskin bellows.<\/p>\n<p>Leather was used extensively as writing material, but early on almost wholly in Egypt. There, parchment, also derived from animal hides, has a very ancient history. The difference between leather and parchment is that the former is tanned, whereas the latter is produced by treating the skins with solutions of lime, salt, or dyes, scraping off the hair on one side and the flesh on the other, stretching and drying them in a frame, then rubbing them with a pumice stone to produce smooth surfaces on both sides. The use of prepared skins for writing material was known before 2000 <span>BC<\/span> in Egypt, but according to Pliny, the term “parchment” did not come into use until about 160 <span>BC<\/span> in other areas.<\/p>\n<p>No leather documents have been recovered from Assyria or Babylonia, probably because leather was used much less extensively there than elsewhere in the ancient East. Middle East literary allusions point to its having come into use there at a later period. The term “parchment” is not found before the Persian period, and the phrase “written on parchment” does not occur before the early years of the Seleucids (312–64 <span>BC<\/span>). Even then papyrus was the chief writing material.<\/p>\n<p>Another leather product, vellum, is fine parchment made from calf, kid, lamb, or antelope skins. In Rome, from the first century <span>BC<\/span> through the second century <span>AD<\/span>, vellum was in restricted use. Not until the third and fourth centuries did vellum prevail. It was at this time that the celebrated Codex Vaticanus and the Codex Sinaiticus were produced. The whole Bible now could be gathered into a single codex, which was in the form of a modern book with folded sheets, whereas previously a set of from 30 to 40 rolls of papyrus would be required for the Bible. Vellum also allowed for the palimpsest, from which the original writing could be erased and written upon again.<\/p>\n<p>In the OT leather or skins are not mentioned in connection with writing. Books in roll form are mentioned in Psalm 40:7, Jeremiah 36, and Ezekiel 2:9–3:3, but these were probably papyrus. Before the discovery of the Dead Sea Scrolls, the earliest reference to Jews using parchment or leather as writing material is found in Josephus, toward the end of the first century <span>AD<\/span>. However, we now know that around 100 <span>BC<\/span> parchment was used by Jews. The Talmud requires the Law to be written on skins of clean animals, a regulation that still stands for books to be used in the synagogue, but it is not certain that this points to an ancient tradition.<\/p>\n<p>Some of the Dead Sea Scrolls were written on leather. For example, the great scroll of Isaiah, written about 100 <span>BC<\/span>, consists of 17 sheets sewn together into a length of almost 23 feet (7 meters). The autographs of the NT were probably written on papyrus. Certainly John wrote his second letter on papyrus (2 Jn 1:12) within the last quarter of the first century.<\/p>\n<p>Tanning is not mentioned in the OT, but it is implied in Exodus 25:5 and Leviticus 13:48. The possible use of skins of unclean animals and the constant contact with dead bodies made tanning an unclean trade, and it was forbidden in the city. However, the preparation of skins for parchment was considered an honorable calling.<\/p>\n<p><em>See also<\/em> Letter Writing, Ancient; Writing.<\/p>","summary_ro":"LEATHER Prepared animal hide, used extensively in Bible times for a wide variety of purposes. It was used as clothing in early times (Gn 3:21). At the beginning of the period of the prophets, their raiment, made from animal skins, became a means of identifying them (2 Kgs 1:8; Zec 13:4). Elijah’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14) is described in the Greek OT as sheepskin. Animal skins were also used to make shoes (Ez 16:10), girdles (Mt 3:4), and other articles of clothing (Lv 13:48)...","summary_en":"LEATHER Prepared animal hide, used extensively in Bible times for a wide variety of purposes. It was used as clothing in early times (Gn 3:21). At the beginning of the period of the prophets, their raiment, made from animal skins, became a means of identifying them (2 Kgs 1:8; Zec 13:4). Elijah’s mantle (1 Kgs 19:13, 19; 2 Kgs 2:8, 13-14) is described in the Greek OT as sheepskin. Animal skins were also used to make shoes (Ez 16:10), girdles (Mt 3:4), and other articles of clothing (Lv 13:48)...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49230,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:7","title_en":"Study Note: Psalmi 40:7","content_ro":"<p><strong>40:7<\/strong> <em>As is written about me in the Scriptures:<\/em> Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.<\/p>","content_en":"<p><strong>40:7<\/strong> <em>As is written about me in the Scriptures:<\/em> Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.<\/p>","summary_ro":"40:7 As is written about me in the Scriptures: Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.","summary_en":"40:7 As is written about me in the Scriptures: Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76856,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:7","title_en":"Study Note: Psalmi 40:7","content_ro":"<p><strong>40:7<\/strong> <em>As is written about me in the Scriptures:<\/em> Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.<\/p>","content_en":"<p><strong>40:7<\/strong> <em>As is written about me in the Scriptures:<\/em> Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.<\/p>","summary_ro":"40:7 As is written about me in the Scriptures: Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.","summary_en":"40:7 As is written about me in the Scriptures: Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104482,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:7","title_en":"Study Note: Psalmi 40:7","content_ro":"<p><strong>40:7<\/strong> <em>As is written about me in the Scriptures:<\/em> Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.<\/p>","content_en":"<p><strong>40:7<\/strong> <em>As is written about me in the Scriptures:<\/em> Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.<\/p>","summary_ro":"40:7 As is written about me in the Scriptures: Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.","summary_en":"40:7 As is written about me in the Scriptures: Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132108,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:7","title_en":"Study Note: Psalmi 40:7","content_ro":"<p><strong>40:7<\/strong> <em>As is written about me in the Scriptures:<\/em> Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.<\/p>","content_en":"<p><strong>40:7<\/strong> <em>As is written about me in the Scriptures:<\/em> Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.<\/p>","summary_ro":"40:7 As is written about me in the Scriptures: Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.","summary_en":"40:7 As is written about me in the Scriptures: Moses had recorded God’s requirements for Israel’s kings in Deut 17:14-15.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":60381,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Instructions","title_en":"God’s Instructions","content_ro":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","content_en":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","summary_ro":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","summary_en":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88007,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Instructions","title_en":"God’s Instructions","content_ro":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","content_en":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","summary_ro":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","summary_en":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115633,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Instructions","title_en":"God’s Instructions","content_ro":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","content_en":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","summary_ro":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","summary_en":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143259,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Instructions","title_en":"God’s Instructions","content_ro":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","content_en":"<h3>God’s Instructions<\/h3>\n<p>The common Hebrew word <span class=\"hebrew\" lang=\"he\">torah<\/span> is translated “law” in most English versions. This translation comes from the use of the Greek word <span class=\"greek\" lang=\"el\">nomos<\/span> (which means “law”) to translate <span class=\"hebrew\" lang=\"he\">torah<\/span> in the Septuagint (the Greek Old Testament). However, <span class=\"hebrew\" lang=\"he\">torah<\/span> is better understood as “teaching,” “instruction,” or “doctrine.”<\/p>\n<p>The term <em>law<\/em> often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The <span class=\"hebrew\" lang=\"he\">torah<\/span> of Moses, however, is instructional. It might embody law, but it also included stories (Lev 10:1-3), poetry (Deut 32:1-43), genealogies (Exod 6:14-25), and a number of other literary forms.<\/p>\n<p>There are other words properly translated “law,” and these are included within the body of instruction given to the Israelites. For example, <span class=\"hebrew\" lang=\"he\">khoq<\/span><em>,<\/em> meaning “statute,” refers to a law as it was given by the lawgiver—in this case, by God himself (e.g., Lev 6:22). It states a general principle, leaving its application open to interpretation by context or the courts. In Leviticus 18:4-5 and 19:37, <span class=\"hebrew\" lang=\"he\">khuqqah<\/span> (“decrees”) is paired with <span class=\"hebrew\" lang=\"he\">mishpatim<\/span> (“regulations”), a term indicating case laws. It would be impossible to write laws that cover every situation. A case law, therefore, refers to a court’s previous interpretation of a statute in certain cases; the court’s decisions in the past give guidance for deciding on similar cases in the present.<\/p>\n<p>Law is necessary, for there will always be people who need its restraint. And much of the content in the Torah can properly be described as “law.” But in a more general sense, the Torah allows God’s people to be instructed in who he is and who they are to be in light of that. Similarly, instruction in doctrine and godly living are an integral part of the church and its life-giving message to the world (Col 3:16).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 26:5; Exod 16:4; Lev 6:9, 14; Deut 17:8-13, 18-20; 2 Kgs 10:30-31; 22:8-20; Job 22:21-23; Pss 40:8; 78:9-12; Prov 6:20-23; 13:14; 28:9; Isa 8:20; Col 3:16; 2 Tim 3:14-17<\/p>","summary_ro":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","summary_en":"God’s Instructions The common Hebrew word torah is translated “law” in most English versions. This translation comes from the use of the Greek word nomos (which means “law”) to translate torah in the Septuagint (the Greek Old Testament). However, torah is better understood as “teaching,” “instruction,” or “doctrine.” The term law often brings to mind an authority imposed by an external force (such as a government) and is often perceived as harsh and unbending. The torah of Moses, however, is ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":25191,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mercy","title_en":"Mercy","content_ro":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","content_en":"<h3>MERCY<\/h3>\n<p>A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4).<\/p>\n<p>The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meaning involved, such as “kindness,” “lovingkindness,” “goodness,” “grace,” “favor,” “pity,” “compassion,” and “steadfast love.” Prominent in the concept of mercy is the compassionate disposition to forgive offenders or adversaries and to help or spare them in their sorry plight.<\/p>\n<p class=\"h2\" id=\"TheologicalSignificance\">Theological Significance<\/p>\n<p>At the heart of the concept of mercy is the love of God, which is freely manifested in his gracious saving acts on behalf of those to whom he has pledged himself in covenant relationship. In the OT it was his chosen people Israel whom he elected to be his own and to whom he showed mercy (Ex 33:19; Is 54:10; 63:9). God persistently puts up with his disobedient and wayward people and continuously seeks them out to draw them back to himself. The psalmist describes God as a father who pities his children who revere and trust him (Ps 103:13). Hosea pictures God as a loving father who looks down from heaven with a yearning heart of compassion upon his rebellious and wayward people (Hos 11; cf. Jer 31:20). He also regards Israel as an unfaithful and adulterous wife whom God loves as a faithful husband in spite of her apostate and sinful condition (Hos 1–3; cf. Is 54:4-8). Isaiah depicts God as a mother who has compassion on the son of her womb (Is 49:15). These pictures reveal God’s mercy in rich and different ways. Other dimensions include forgiveness and restoration to favor (2 Kgs 13:23; Is 54:8; Jl 2:18-32; Mi 7:18-20), and deliverance from distress and perils (Neh 9:19-21; Pss 40:11-17; 69:16-36; 79:8-9; Is 49:10).<\/p>\n<p>Because of what Israel as a covenant nation had learned about the steadfast love and faithfulness of God, devout Jews instinctively lifted their voices in petition for divine mercy and forgiveness in times of need, eloquently expressed in the penitential psalms (Pss 6; 32; 38; 51; 102; 130; 143), as well as other OT passages (Ex 34:6; Neh 9:17; Pss 57; 79; 86; 123; Is 33:1-6; Dn 9:3-19; Jl 2:13). It is the remembrance of God’s mercy that gives the repentant person the hope and assurance of divine favor and of reconciliation with the offended Lord.<\/p>\n<p>In the NT a very descriptive Greek word is used for Jesus’ mercy toward the needy (Mt 9:36; 14:14; 20:34). It expresses his pity and compassion by means of an intense verb literally translated “to be moved in one’s bowels.” The Hebrews regarded the bowels as the center of the affections, especially that of the most tender kindness. Jesus was described as being deeply moved in his inner feeling of benevolence toward the needy and spontaneously acting to relieve their suffering—to heal (Mt 20:34; Mk 1:41), to raise the dead (Lk 7:13), and to feed the hungry (Mt 15:32).<\/p>\n<p>The OT concept of God’s mercy expressed in his faithfulness to the covenant people is found also in the NT (Lk 1:50, 54, 72, 78; Eph 2:4; 1 Tm 1:2; 1 Pt 1:3; 2:10). The most characteristic use of mercy in the NT is that of God’s provision of salvation for mankind in Jesus Christ (Rom 11:30-32; Eph 2:4). God is “the Father of mercies” (2 Cor 1:3), which he bestows on those who believe in his Son. It is because he is “so rich in mercy” that he saved those who are spiritually dead and doomed by their sins (Eph 2:4-6). It is out of God’s mercy that one is forgiven and granted eternal life (1 Tm 1:13-16).<\/p>\n<p class=\"h2\" id=\"PeoplesResponsibilitytoShowMercytoOthers\">People’s Responsibility to Show Mercy to Others<\/p>\n<p>Because God has freely extended his mercy irrespective of worthiness or faithfulness, people are to respond by showing mercy to others, even though they do not deserve it or seek it. Indeed, people are commanded to be merciful, especially to the poor, the needy, widows, and orphans (Prv 14:31; 19:17; Mi 6:8; Zec 7:9-10; Col 3:12). God regards mercy more than the ritual sacrifice (Mt 9:13). God’s mercy in Christ actually puts people under obligation to act toward others as God himself has acted toward them. The Lord made mercy a foundation for his teaching (Mt 5:7; 9:13; 12:7; 23:23; Lk 6:36; 10:37; Jas 3:17). His coming was anticipated and announced in the context of the mercy that would characterize his mission (Lk 1:50, 54, 72, 78).<\/p>\n<p>Members of the Christian church are to show compassion and practical concern for each other. They are to give aid and relief, love and comfort to one another, as Christ freely gave to them in their need. The apostle James teaches the essential nature of such good works as being of the very essence of genuine faith (Jas 2:14-26). It was the mercy that the good Samaritan had toward the man who was beaten and robbed that was singled out by the Lord for special commendation (Lk 10:36-37). To be full of mercy is a distinguishing virtue of the citizens of the kingdom of heaven (Mt 5:7).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Love.<\/p>","summary_ro":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","summary_en":"MERCY A divine quality by which God faithfully keeps his promises and maintains his covenant relationship with his chosen people despite their unworthiness and unfaithfulness (Dt 30:1-6; Is 14:1; Ez 39:25-29; Rom 9:15-16, 23; 11:32; Eph 2:4). The biblical meaning of mercy is exceedingly rich and complex, as evidenced by the fact that several Hebrew and Greek words were used to express the concept. Consequently, there are many synonyms employed in translation to express the dimensions of meani...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49231,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:11","title_en":"Study Note: Psalmi 40:11","content_ro":"<p><strong>40:11<\/strong> The psalmist prays that the Lord will be true to his character when answering this plea for mercy.<\/p>","content_en":"<p><strong>40:11<\/strong> The psalmist prays that the Lord will be true to his character when answering this plea for mercy.<\/p>","summary_ro":"40:11 The psalmist prays that the Lord will be true to his character when answering this plea for mercy.","summary_en":"40:11 The psalmist prays that the Lord will be true to his character when answering this plea for mercy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76857,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:11","title_en":"Study Note: Psalmi 40:11","content_ro":"<p><strong>40:11<\/strong> The psalmist prays that the Lord will be true to his character when answering this plea for mercy.<\/p>","content_en":"<p><strong>40:11<\/strong> The psalmist prays that the Lord will be true to his character when answering this plea for mercy.<\/p>","summary_ro":"40:11 The psalmist prays that the Lord will be true to his character when answering this plea for mercy.","summary_en":"40:11 The psalmist prays that the Lord will be true to his character when answering this plea for mercy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104483,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:11","title_en":"Study Note: Psalmi 40:11","content_ro":"<p><strong>40:11<\/strong> The psalmist prays that the Lord will be true to his character when answering this plea for mercy.<\/p>","content_en":"<p><strong>40:11<\/strong> The psalmist prays that the Lord will be true to his character when answering this plea for mercy.<\/p>","summary_ro":"40:11 The psalmist prays that the Lord will be true to his character when answering this plea for mercy.","summary_en":"40:11 The psalmist prays that the Lord will be true to his character when answering this plea for mercy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132109,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:11","title_en":"Study Note: Psalmi 40:11","content_ro":"<p><strong>40:11<\/strong> The psalmist prays that the Lord will be true to his character when answering this plea for mercy.<\/p>","content_en":"<p><strong>40:11<\/strong> The psalmist prays that the Lord will be true to his character when answering this plea for mercy.<\/p>","summary_ro":"40:11 The psalmist prays that the Lord will be true to his character when answering this plea for mercy.","summary_en":"40:11 The psalmist prays that the Lord will be true to his character when answering this plea for mercy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":49232,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:12","title_en":"Study Note: Psalmi 40:12","content_ro":"<p><strong>40:12-17<\/strong> The psalmist is troubled by both his adversities and his own <em>sins<\/em> and prays for rescue. • This passage is repeated almost verbatim as Ps 70.<\/p>","content_en":"<p><strong>40:12-17<\/strong> The psalmist is troubled by both his adversities and his own <em>sins<\/em> and prays for rescue. • This passage is repeated almost verbatim as Ps 70.<\/p>","summary_ro":"40:12-17 The psalmist is troubled by both his adversities and his own sins and prays for rescue. • This passage is repeated almost verbatim as Ps 70.","summary_en":"40:12-17 The psalmist is troubled by both his adversities and his own sins and prays for rescue. • This passage is repeated almost verbatim as Ps 70.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":76858,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:12","title_en":"Study Note: Psalmi 40:12","content_ro":"<p><strong>40:12-17<\/strong> The psalmist is troubled by both his adversities and his own <em>sins<\/em> and prays for rescue. • This passage is repeated almost verbatim as Ps 70.<\/p>","content_en":"<p><strong>40:12-17<\/strong> The psalmist is troubled by both his adversities and his own <em>sins<\/em> and prays for rescue. • This passage is repeated almost verbatim as Ps 70.<\/p>","summary_ro":"40:12-17 The psalmist is troubled by both his adversities and his own sins and prays for rescue. • This passage is repeated almost verbatim as Ps 70.","summary_en":"40:12-17 The psalmist is troubled by both his adversities and his own sins and prays for rescue. • This passage is repeated almost verbatim as Ps 70.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104484,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:12","title_en":"Study Note: Psalmi 40:12","content_ro":"<p><strong>40:12-17<\/strong> The psalmist is troubled by both his adversities and his own <em>sins<\/em> and prays for rescue. • This passage is repeated almost verbatim as Ps 70.<\/p>","content_en":"<p><strong>40:12-17<\/strong> The psalmist is troubled by both his adversities and his own <em>sins<\/em> and prays for rescue. • This passage is repeated almost verbatim as Ps 70.<\/p>","summary_ro":"40:12-17 The psalmist is troubled by both his adversities and his own sins and prays for rescue. • This passage is repeated almost verbatim as Ps 70.","summary_en":"40:12-17 The psalmist is troubled by both his adversities and his own sins and prays for rescue. • This passage is repeated almost verbatim as Ps 70.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132110,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 40:12","title_en":"Study Note: Psalmi 40:12","content_ro":"<p><strong>40:12-17<\/strong> The psalmist is troubled by both his adversities and his own <em>sins<\/em> and prays for rescue. • This passage is repeated almost verbatim as Ps 70.<\/p>","content_en":"<p><strong>40:12-17<\/strong> The psalmist is troubled by both his adversities and his own <em>sins<\/em> and prays for rescue. • This passage is repeated almost verbatim as Ps 70.<\/p>","summary_ro":"40:12-17 The psalmist is troubled by both his adversities and his own sins and prays for rescue. • This passage is repeated almost verbatim as Ps 70.","summary_en":"40:12-17 The psalmist is troubled by both his adversities and his own sins and prays for rescue. • This passage is repeated almost verbatim as Ps 70.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63353,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90979,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118605,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146231,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":31997,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Psalms","title_en":"Book of Psalms","content_ro":"<h3>PSALMS, Book of<\/h3>\n<p>Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Canonicity<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<h5>The Evidence of the Titles<\/h5>\n<p>The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Ps 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Pss 72; 127), one to Moses (Ps 90), and one to Ethan (Ps 89), while Heman shares the credit for one psalm with the sons of Korah (Ps 88). The remainder are sometimes called “orphan psalms” because of their anonymity.<\/p>\n<p>The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.<\/p>\n<h5>Historical Allusions in the Titles<\/h5>\n<p>Many of the titles refer to specific events in the life of David (e.g., Pss 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Ps 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Gn 21:32; 26:26).<\/p>\n<p>Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.<\/p>\n<h5>The Case for Davidic Authorship<\/h5>\n<p>Five points can be offered to support David’s authorship of several psalms:<\/p>\n<p>1. The authenticity of David’s lament over Saul and Jonathan (2 Sm 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Sm 23:1-7).<\/p>\n<li>2. David had a reputation as a skillful musician at Saul’s court (1 Sm 16:16-18). Amos comments on his inventiveness as a musician (Am 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chr 6:31; 16:7; Ezr 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.<\/li>\n<li>3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.<\/li>\n<li>4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Sm 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career—shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God.<\/li>\n<li>5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.<\/li>\n<p>In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Sm 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Ps 2).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic.<\/p>\n<p>The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Pss 90–150) lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century <span>BC<\/span>, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Ps 55 title) and flutes (Ps 5 title) are noted. Probably other terms concern musical directions: <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> which occurs 71 times, may indicate a pause or crescendo; <span class=\"hebrew\" lang=\"he\">Higgaion<\/span> (Ps 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Ps 22 title), “Lilies” (Pss 45 title; 80 title) and “The Dove on Far-off Terebinths” (Ps 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as <span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> (Ps 7 title) or <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> (conjecturally a choir of ladies, Ps 46 title), may also be in the realm of musical directions.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Pss 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Pss 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Pss 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century <span>AD<\/span>, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 <span>BC<\/span>.<\/p>\n<p>It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Doctrine of God<\/h5>\n<p>In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding?<\/p>\n<p>The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Pss 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Ps 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Pss 44, 78, 80, 81, 105, 106) and as the sovereign controller of nature (Pss 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness.<\/p>\n<h5>The Human Perspective<\/h5>\n<p>The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Pss 8:3-4; 145:3-4) and the limitations of their earthly life (Ps 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Ps 8:5-8). The relationship with a righteous God is endangered by sin (Ps 106), but God is gracious and long-suffering (Ps 103), faithful and forgiving (Ps 130). While references to the sacrificial system are not lacking (Pss 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Ps 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Pss 15; 24:3-5) and loyalty to the law (Pss 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.<\/p>\n<h5>The Afterlife<\/h5>\n<p>The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Pss 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Ps 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11, 49:15, and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.<\/p>\n<h5>Universal Recognition of God<\/h5>\n<p>Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Pss 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him.<\/p>\n<h5>Lasting Value<\/h5>\n<p>Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction<\/h5>\n<p>It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:<\/p>\n<p>Psalms of praise<\/p>\n<p>Royal, messianic psalms<\/p>\n<p>Passion psalms<\/p>\n<p>Psalms about Zion<\/p>\n<p>Laments<\/p>\n<p>Imprecatory psalms<\/p>\n<p>Penitential psalms<\/p>\n<p>Wisdom psalms and historical psalms<\/p>\n<p>Psalms of trust<\/p>\n<h5>Psalms of Praise<\/h5>\n<p>The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.<\/p>\n<p>1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9, 18, 32, 34, 116, and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries.<\/p>\n<li>2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (vv 1-5, 22b), but the central section (esp. vv 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (vv 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (vv 8-14). The frailty of humanity contrasts with God’s constancy (vv 15-18), and his rule, being universal and absolute (v 19), merits the praise of all things, living and inanimate, in heaven and on earth (vv 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate.<\/li>\n<li>3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Pss 124, 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 <span>BC<\/span> (2 Kgs 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.<\/li>\n<li>4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the <span>Lord<\/span>” (v 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Ps 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (vv 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Ps 102:25-27). Nature’s role is to proclaim the glory of God (Ps 19:1) and to praise him (Ps 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Ps 8).<\/li>\n<li>5. Praise for God’s kingship. A relatively small group of psalms (Pss 47, 93, 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Ps 47:1-5; cf. 99:1-2). “The <span>Lord<\/span> reigns” (Pss 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Ps 99:4-5).<\/li>\n<h5>Royal, Messianic Psalms<\/h5>\n<p>Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 <span>BC<\/span>, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever” (45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms.<\/p>\n<p>Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Lk 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following:<\/p>\n<p>1. Psalm 2 (Acts 13:33; Heb 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry.<\/p>\n<li>2. Psalm 45 (Heb 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Heb 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Ps 97:7; 102:25-27; cf. Heb 1:6, 10-12).<\/li>\n<li>3. Psalm 110 is the most frequently quoted messianic psalm (Mt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Lk 1:19), Christ the Son sits in the place of power and authority (Heb 1:13).<\/li>\n<p>Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Cor 15:27); Psalm 40 (Heb 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30).<\/p>\n\n<h5>Passion Psalms<\/h5>\n<p>The four psalms in this group (Pss 16; 22; 40; 69; some scholars would also include Pss 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Is 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Ps 22:1; cf. Mt 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Ps 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Cor 5:21), who could even pray for his executioners (Lk 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Ps 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Ps 69:25-26; cf. Ps 109:8; Is 53:10; Acts 1:20).<\/p>\n<h5>Psalms about Zion<\/h5>\n<p>This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Pss 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Ps 137:3, <span>niv<\/span>), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Ps 48:11-14) and peculiar affection for the city that housed his temple (Ps 87:1-3). Psalms 48, 76, 84, 87 and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.<\/p>\n<h5>Laments<\/h5>\n<p>These are associated with specific occasions of distress and are of two types:<\/p>\n<p>1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Jgs 20:23, 26; Jer 14:1-12; 36:9; Jl 1:13-14; 2:12-17; Jon 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14, 44, 60, 74, 80, and 83, while Psalms 58, 106, and 125 reflect situations less critical.<\/p>\n<li>2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Ps 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.<\/li>\n<h5>Imprecatory Psalms<\/h5>\n<p>Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations:<\/p>\n<p>The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Ps 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Ps 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth.<\/p>\n<p>The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Neh 4:4-5; Jer 20:14-18; Am 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage.<\/p>\n<p>In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (Jn 13:34), to pray for his enemies and to forgive them (Mt 5:38-48; Col 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (Jn 16:8-11), but there can be no place for purely private vengeance.<\/p>\n<h5>Penitential Psalms<\/h5>\n<p>Psalms 32, 38, 51, and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6, 102, 143, where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Sm 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Ps 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.<\/p>\n<h5>Wisdom Psalms and Historical Psalms<\/h5>\n<p>While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Pss 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Ps 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jer 12:1-4), is taken up in Psalms 37, 49, and 73.<\/p>\n<p>The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in vv 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.<\/p>\n<h5>Psalms of Trust<\/h5>\n<p>While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11, 16, 62, 116, 131, and 138.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.<\/p>\n<p><em>See also<\/em> David; Messiah; Music; Poetry, Biblical; Singers in the Temple; Tabernacle; Temple; Wisdom; Wisdom Literature.<\/p>","content_en":"<h3>PSALMS, Book of<\/h3>\n<p>Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content.<\/p>\n<p>Preview<\/p>\n<p>• Authors<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Structure<\/p>\n<p>• Canonicity<\/p>\n<p>• Purpose and Theology<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Authors\">Authors<\/p>\n<h5>The Evidence of the Titles<\/h5>\n<p>The Hebrew Bible credits David with 73 psalms, compared with 84 in the Septuagint and 85 in the Latin Vulgate. Korah and Asaph, the leaders of the Levitical singing groups, are connected with 11 and 12 psalms, respectively (although Ps 43 is almost certainly to be attributed to Korah also). Two psalms are ascribed to Solomon (Pss 72; 127), one to Moses (Ps 90), and one to Ethan (Ps 89), while Heman shares the credit for one psalm with the sons of Korah (Ps 88). The remainder are sometimes called “orphan psalms” because of their anonymity.<\/p>\n<p>The preposition “of” found in the titles (for example, “A Psalm of David”) usually indicates authorship. But in the case of groups, such as the sons of Asaph or Korah, it may simply indicate that the psalms were included in their repertoire. Less plausible is the idea that it may also be rendered “for the use of.” For example, some of the “Psalms of David” might be “for the use of” the Davidic king on some occasion.<\/p>\n<h5>Historical Allusions in the Titles<\/h5>\n<p>Many of the titles refer to specific events in the life of David (e.g., Pss 3; 7; 18; 30; 34; 51). There is evidence that the titles were added at an early date. When the psalms were translated into Greek, there appears to have been some difficulty in translating the titles, possibly because of their antiquity. If the historical references were added at a late date, there is no reason why plausible backgrounds could not have been supplied for all the Davidic psalms, instead of only a few. Moreover, the apparent disparity between the title and the actual content of some psalms (e.g., Ps 30) indicates that the titles were supplied by those who knew about a connection unknown to a later editor. Admittedly, there are minor discrepancies between the titles and the references in the historical books. For example, in Psalm 34 David acts the madman before Abimelech, whereas in 1 Samuel it is before Achish. But probably Abimelech was the general name (like Pharaoh for the kings of Egypt) for all the Philistine kings (e.g., Gn 21:32; 26:26).<\/p>\n<p>Evidence of authorship and historical background in the titles, therefore, may be taken as a reasonably reliable guide. But the internal difficulties, together with the freedom exercised by successive translators into Greek, Syriac, and Latin, indicates that they were not regarded as inspired.<\/p>\n<h5>The Case for Davidic Authorship<\/h5>\n<p>Five points can be offered to support David’s authorship of several psalms:<\/p>\n<p>1. The authenticity of David’s lament over Saul and Jonathan (2 Sm 1:19-27) is generally accepted. This indicates a deeply poetic spirit and a generous temperament that prepares us to accept those psalms ascribed to David that evidence similar characteristics. “The last words of David” is another Davidic poem in the historical books (2 Sm 23:1-7).<\/p>\n<li>2. David had a reputation as a skillful musician at Saul’s court (1 Sm 16:16-18). Amos comments on his inventiveness as a musician (Am 6:5), while the Chronicler repeatedly stresses his contribution to the musical aspect of temple worship (e.g., 1 Chr 6:31; 16:7; Ezr 3:10). The Jewish historian Josephus said that David composed songs and hymns to God in varied meters. The probability is that David, as well as amassing materials and preparing the plans for Solomon’s temple, also gave attention to the temple worship. This is his place in Jewish tradition.<\/li>\n<li>3. The early monarchy, with a freshly secured independence, national prestige, and a new prosperity, would most likely be a time of artistic creativity. David was at the heart of this movement.<\/li>\n<li>4. There is a close correspondence between David’s life as described in the historical books and certain psalms, for example, his sin concerning Bathsheba and Uriah (2 Sm 11:2–12:25) and Psalm 51, as witnessed in the title. David’s lapses and genuine repentance, as well as the varied aspects of his career—shepherd, fugitive, warrior, and so on—find expression in many of the psalms attributed to him. The correspondence between the David of the psalms and the David of the historical books is close, especially in the display of strong faith in God.<\/li>\n<li>5. Although some scholars believe that when “David” is mentioned in the NT, it is simply a reference to the book of Psalms and not an ascription of authorship, a straightforward interpretation of the NT text strengthens the case for Davidic authorship. David is specifically named as the author of various psalms in Matthew 22:41-45; Acts 1:16; 2:25, 34; Romans 4:6; 11:9.<\/li>\n<p>In conclusion, there is strong support for the view that the substantial nucleus of the Psalter is Davidic. Moreover, it is probable that some of the anonymous psalms were the work of the “sweet psalmist of Israel” (2 Sm 23:1). Hebrews 4:7 refers one of these, Psalm 95, to David (see also Acts 4:25 and Ps 2).<\/p>\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>Once David’s authorship of several psalms is established, then it must follow that these psalms are dated during David’s life. Thus, most of the psalms formed the hymnbook of Israel in the period of the monarchy. Other psalms were written later. For example, Psalm 137 is clearly exilic, and Psalms 107:2-3 and 126:1 allude to the return from captivity. Psalms 44 and 79 are probably, but not conclusively, postexilic.<\/p>\n<p>The book of Psalms was probably the product of a considerable period of growth. The incidence of Davidic psalms in the first section indicates that it was completed early, possibly toward the end of David’s reign. The remainder of the process of compilation is difficult to reconstruct, but the fact that the titles, with their allusions to authors, events, and musical directions, become less frequent in the two final collections (Pss 90–150) lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century <span>BC<\/span>, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Ps 55 title) and flutes (Ps 5 title) are noted. Probably other terms concern musical directions: <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> which occurs 71 times, may indicate a pause or crescendo; <span class=\"hebrew\" lang=\"he\">Higgaion<\/span> (Ps 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Ps 22 title), “Lilies” (Pss 45 title; 80 title) and “The Dove on Far-off Terebinths” (Ps 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as <span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> (Ps 7 title) or <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> (conjecturally a choir of ladies, Ps 46 title), may also be in the realm of musical directions.<\/p>\n<p class=\"h2\" id=\"Structure\">Structure<\/p>\n<p>The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Pss 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Pss 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Pss 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second.<\/p>\n<p class=\"h2\" id=\"Canonicity\">Canonicity<\/p>\n<p>In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century <span>AD<\/span>, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 <span>BC<\/span>.<\/p>\n<p>It must not be inferred that all the psalms had their origin in the cultic life of the community, but the sanctuary was the focal point of Israel’s worship for the greater part of the OT period. Prayer was possible elsewhere, but whenever practicable, it was customary for the worshiper to present his petitions at the main sanctuary. And thanksgiving in ancient Israel was almost invariably connected with a thank offering, vow offering, or freewill offering. The psalms could have been composed by individuals, like David, who had the requisite technical ability. And it must be appreciated that poetry, an unfamiliar medium to most Western civilizations, was the natural way for the ancient Easterner to express his emotions. Or the individual could have engaged a member of the Levitical guilds of musicians to frame either his supplication or his thanksgiving. Gradually, a comprehensive collection of psalms would be available for the use of individuals, the congregation, and even the entire nation in any conceivable situation. Once finalized, this collection served not only the subsequent needs of Israel but the devotional requirements of successive generations of Christians as well. Whatever the origin of an individual psalm, each has finally been incorporated in a cultic setting, and it may be assumed that the best of Israel’s psalmody has thus been preserved.<\/p>\n<p class=\"h2\" id=\"PurposeandTheology\">Purpose and Theology<\/p>\n<h5>The Doctrine of God<\/h5>\n<p>In both adversity and prosperity, the psalmists indicate a strong faith in God and a clear conception of his attributes. Understandably, anthropomorphisms (ascribing human characteristics to nonhuman things) abound, with references to God’s voice, words, ears, eyes, face, or hands and fingers. No exception needs to be taken to this. Anthropomorphisms of this kind are, in fact, widely used by present-day Christians. Their great value is that they make God real to the worshiper. How else could humans describe God, except in terms of their own understanding?<\/p>\n<p>The monotheism of the psalms emerges clearly in Psalms 115:3-8; 135:15-18; 139. God is viewed as the Creator (Pss 8:3; 89:11; 95:3-5), with references to the creation mythology of surrounding nations (e.g., Ps 89:10) serving merely as illustrations of his almighty creative power. He is proclaimed as the Lord of history (Pss 44, 78, 80, 81, 105, 106) and as the sovereign controller of nature (Pss 18:7; 19:1-6; 65:8-13; 105:26-42; 135:5-7). The psalmists never tired of celebrating God’s absolute greatness.<\/p>\n<h5>The Human Perspective<\/h5>\n<p>The Psalter is a God-centered book, but humanity has a worthy place, in spite of the vast gulf between them and their Creator (Pss 8:3-4; 145:3-4) and the limitations of their earthly life (Ps 90:9-10). By the will of God, humans occupy a responsible, mediating position between God and all other created beings (Ps 8:5-8). The relationship with a righteous God is endangered by sin (Ps 106), but God is gracious and long-suffering (Ps 103), faithful and forgiving (Ps 130). While references to the sacrificial system are not lacking (Pss 20:3; 50:8-9), the emphasis is upon a personal piety that demands obedience and a surrendered heart (Ps 40:6-8). Psalm 51 indicates a depth of sin with which the sacrificial system was totally inadequate to cope; the psalmist could only cast himself, in total penitence, upon God’s mercy. Man’s moral obligations (Pss 15; 24:3-5) and loyalty to the law (Pss 19:7-11; 119) are fully accepted. Throughout, there is the revelation of a strong personal relationship that encourages prayer and praise and invites trust.<\/p>\n<h5>The Afterlife<\/h5>\n<p>The Psalms maintain the traditional Hebrew view of Sheol as the abode of the departed, without distinction between the good and evil, where all but mere existence has perished. The chief complaint of the devout man was that, in Sheol, all meaningful relationship with God ceased (Pss 6:5; 88:10-12). However, it was recognized that, since God was almighty, even Sheol was not exempt from his reach (Ps 139:8). Added to this was the preciousness and strength of fellowship with God, which could not be terminated even by death. Psalms 16:9-11, 49:15, and 73:23-26 well illustrate this insight. The Psalter, therefore, witnesses to an important transitional phase in Israel’s belief.<\/p>\n<h5>Universal Recognition of God<\/h5>\n<p>Passages like Psalms 9:11; 47:1-2, 7-9; 66:8; 67; and 117:1 call upon all nations to acknowledge and praise God and show an awareness of his sovereignty over all nations. But this universalism does not appear to involve any desire to convert the heathen nations and, indeed, it is balanced by strong particularistic elements. God’s covenant relationship with his people and his mighty deeds on their behalf are the chief items for which the praise of all nations is summoned (Pss 47:3-4; 66:8-9; 126:2). As elsewhere in the OT, the role of Israel is passive; her continued existence witnesses to God’s faithfulness and brings glory to him.<\/p>\n<h5>Lasting Value<\/h5>\n<p>Whatever the emotion of the psalmists, be it bitter complaint, anguished lament, or joyous exultation, all the psalms reflect one or other of the many aspects of communion with God. The reader may look “into the heart of all the saints” (so said Luther) as they faced life’s experiences in the awareness of a God who was all-seeing, all-knowing, and all-powerful. The strength of that personal relationship with God that typified OT worship at its best is exemplified here, and the many echoes of the psalms elsewhere in Israel’s literature show the powerful influence of these testimonies on the faithful. The fact that, almost invariably, little specific detail is given of the psalmists’ actual conditions has made it easier for the Psalter to become the universal hymnbook and devotional treasury of God’s people, in both public and private worship, until and including the present day. Modern life, materially, is vastly different from that of ancient Israel, but God remains unchanged and so do the basic needs of the human heart. The Holy Spirit, therefore, can still use this spiritual treasury as a means of revelation and communication between God and man. Few books in the Bible have exercised so profound an influence or been so widely used.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Introduction<\/h5>\n<p>It is more helpful to describe the psalms in categories than to explain them one by one in canonical order. The psalms can be categorized as follows:<\/p>\n<p>Psalms of praise<\/p>\n<p>Royal, messianic psalms<\/p>\n<p>Passion psalms<\/p>\n<p>Psalms about Zion<\/p>\n<p>Laments<\/p>\n<p>Imprecatory psalms<\/p>\n<p>Penitential psalms<\/p>\n<p>Wisdom psalms and historical psalms<\/p>\n<p>Psalms of trust<\/p>\n<h5>Psalms of Praise<\/h5>\n<p>The Hebrew title, “Praises,” defines accurately a large part of the contents of the book. Each of the first four sections concludes with a doxology, while the fifth section concludes with five psalms, each of which begins and ends with one or two “Hallelujahs.” The last of these, Psalm 150, sounds the call to total praise. God is to be praised for his being, for his great acts in creation, nature, and history on both the individual and the communal level.<\/p>\n<p>1. Individual praise. In comparison with the number of individual laments, there are relatively few psalms in this category. Those normally included are Psalms 9, 18, 32, 34, 116, and 138. This may, in part, be due to the universal tendency to complain rather than to express thanks. But a number of the laments do, in fact, include the note of thanksgiving for the anticipated deliverance, and the normal round of congregational thanksgiving would allow the individual to express his personal praise. However, it was customary in temple worship to give a verbal act of thanksgiving before the whole assembly whenever a vow offering or a thank offering was made. Such public testimony, and the communal meal associated with this type of sacrifice, is indicated in Psalms 22:22-26; 66:13-20; 116:17-19. The inclusion of such opportunities for personal praise and testimony must have added warmth and significance to worship. Each act of deliverance and every experience of God’s mercy became part of salvation history, which was a cumulative, ongoing concept, not simply a recital of God’s deeds in earlier centuries.<\/p>\n<li>2. General communal praise. This is sometimes entitled “hymns” or “descriptive praise,” its main feature being linked to a particular act of deliverance. God is usually referred to in the third person, not directly. Psalm 103 may be taken as representative of this group. It begins and ends with individual references (vv 1-5, 22b), but the central section (esp. vv 6-14) shows that the psalmist was part of a worshiping community. There is first of all the imperative call to praise God for the full range of his mercy to each individual, including physical and spiritual deliverance and his sustaining and satisfying grace. Then the focus changes to his great works in history (vv 6-7). This forms a natural basis for the recital of those gracious qualities revealed so consistently during the course of the national history, especially his tender, fatherly care (vv 8-14). The frailty of humanity contrasts with God’s constancy (vv 15-18), and his rule, being universal and absolute (v 19), merits the praise of all things, living and inanimate, in heaven and on earth (vv 19-22). There is, however, a great number of possible variations in the way in which God is celebrated, as Psalms 113 and 136, which come within this class, illustrate.<\/li>\n<li>3. Specific communal praise. Occasionally termed “declarative praise,” this type of psalm connects with a particular outstanding evidence of God’s mercy and would most naturally follow soon after the event itself. Deliverance from an enemy provides the occasion for most of the psalms in this category (e.g., Pss 124, 129). Psalm 66:8-12, now the nucleus of an expanded recital of God’s goodness, was possibly once complete in itself. Psalms 46–48 may form a trilogy connected with the remarkable deliverance of Jerusalem from Sennacherib’s Assyrians in 701 <span>BC<\/span> (2 Kgs 18:17–19:37). Psalm 67 was probably composed in gratitude for a particular harvest. It is easy to see how psalms of this type could, in the process of time, acquire a more general usage.<\/li>\n<li>4. Praise for the God of nature. The first part of Psalm 19 pictures the praise of God sounding from the heavens; Psalm 29 celebrates him as the God of the thunderstorm, which, sweeping in from the Mediterranean near Lebanon, pursues its awe-inspiring path southward into the wilderness of Kadesh, with the result that “in his temple” (the created world?) all are praising, “Glory, glory to the <span>Lord<\/span>” (v 9). His sovereignty and self-sufficiency in this world are celebrated in Psalm 50:10-12; he is the God of growth and harvest (Ps 65:9-13); in Psalm 104, often called the “Hymn of Creation,” he sustains and supplies everything on the earth and in the seas and is the absolute Lord of all life (vv 29-30). There is no confusion between God and his creation; even the seemingly permanent heaven and earth will perish, but “you go on forever” (Ps 102:25-27). Nature’s role is to proclaim the glory of God (Ps 19:1) and to praise him (Ps 148). People see themselves as insignificant when set against those forces of nature, which are themselves dwarfed by God—hence, the awareness of the immeasurable gulf between God and people that God has bridged by his grace (Ps 8).<\/li>\n<li>5. Praise for God’s kingship. A relatively small group of psalms (Pss 47, 93, 96–99) celebrate the kingship of God in a way that goes beyond the ascription of praise noted in the foregoing groups. They are marked by acclamation, by both shouting and clapping when God “ascends.” Presumably, the reference is to his throne (Ps 47:1-5; cf. 99:1-2). “The <span>Lord<\/span> reigns” (Pss 93:1; 97:1; 99:1) is the frequent cry, and the nature of his reign is extolled (Ps 99:4-5).<\/li>\n<h5>Royal, Messianic Psalms<\/h5>\n<p>Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually included as the royal psalms. They do not form a literary category, since psalms of various types are included, but they all have some reference to the king, the nature of his rule, and his relationship to God. Since the Davidic monarchy was terminated in 586 <span>BC<\/span>, these psalms, almost certainly, were composed before that date. The language in these psalms often shows the king as being God’s vice-regent. For example, Psalm 45, a royal marriage psalm, contains the assertion “Your throne, O God, endures for ever and ever” (45:6). But this is best understood in terms of the throne being regarded as the Lord’s, occupied by the king as his representative. Similarly, the wording in Psalm 110:1, “Sit at my right hand,” indicates the privileges and prerogatives that the king enjoys as God’s vice-regent. The balance of the OT evidence concerning the king shows that the monarchy in Israel was qualified by the nature of God’s covenantal relationship with his people; the king did not enjoy the absolutism claimed by most of the rulers of surrounding kingdoms.<\/p>\n<p>Most of the royal psalms can also be called messianic psalms. They were interpreted as such in the early Christian church, as witnessed in Jesus Christ’s general statement that the psalmists wrote of him (Lk 24:44) and by particular NT quotations. The main psalms concerned, and the NT references, are the following:<\/p>\n<p>1. Psalm 2 (Acts 13:33; Heb 1:5; 5:5), while linked with the Davidic king, nevertheless speaks of a universal vindication and rule, which far transcended even David’s rule. Further, the picture of the Davidic king, anointed to rule on the earth as the representative of God, who is enthroned in heaven, strongly suggests Christ’s mediating, incarnate ministry.<\/p>\n<li>2. Psalm 45 (Heb 1:8-9), a marriage psalm for one of the Davidic kings, possibly Solomon, speaks not only of love and marriage but also a permanence and quality of rule. In the most obvious translation of verse 6, the writer addresses God, “Your divine throne endures for ever and ever.” The writer to the Hebrews clearly accepted this interpretation (Heb 1:8-9) and used it in contrast to the exalted status of even the angels, reinforcing it with two other quotations from the psalms that originally applied to God (Ps 97:7; 102:25-27; cf. Heb 1:6, 10-12).<\/li>\n<li>3. Psalm 110 is the most frequently quoted messianic psalm (Mt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). The language, speaking of the privileges, universal victory and continuing priesthood of David and his successors, would be considered hyperbolic and possibly misleading except for its fulfillment in “great David’s greater Son.” In contrast to the angels, who are privileged to stand in God’s presence (Lk 1:19), Christ the Son sits in the place of power and authority (Heb 1:13).<\/li>\n<p>Other psalms that could also be designated messianic but are not specifically included among the royal psalms are Psalm 8 (1 Cor 15:27); Psalm 40 (Heb 10:5-10); Psalm 72, with its idealized picture of the nature, consequences, and extent of the rule of God’s representative; Psalm 118:22-23; and Psalm 132 (Acts 2:30).<\/p>\n\n<h5>Passion Psalms<\/h5>\n<p>The four psalms in this group (Pss 16; 22; 40; 69; some scholars would also include Pss 102; 109) may also be regarded as messianic. They connect with that line of OT prophecy that interprets the Messiah’s ministry in terms of the Suffering Servant who features prominently in Isaiah (e.g., Is 42:1-9; 52:13–53:12). Of these four, Psalm 22 is the most remarkable. Jesus recited part of it when he was on the cross (Ps 22:1; cf. Mt 27:46), and other connections with the crucifixion scene are noteworthy (e.g., Ps 22:6-8, 14-18). Some further considerations are even more significant: there is no suggestion of any awareness of sin; the suffering of the psalmist appears completely unjustified; there is no imprecatory element, even in the face of bitter persecution. This connects with the sinless Christ (2 Cor 5:21), who could even pray for his executioners (Lk 23:34). Psalm 16:10 anticipates the triumph of the incorruptible Christ over the grave (cf. Acts 2:24-31). Psalm 40:6-8 foreshadows the Incarnation and self-giving redemptive work of Christ (Heb 10:5-10). Psalm 69 refers to the isolation resulting from a commitment to God’s cause (Ps 69:8-9) and anticipates the part played by Judas in what was fundamentally God’s work in Christ (Ps 69:25-26; cf. Ps 109:8; Is 53:10; Acts 1:20).<\/p>\n<h5>Psalms about Zion<\/h5>\n<p>This group could have been classified as a subsection of communal praise, but due to the close historical connection between God’s choice of the house of David and Jerusalem (Pss 78:68-72; 132:11-13), and their subsequent interrelated fortunes, we consider them at this point. There was a biting satire in the request of the Babylonians to the refugees of a shattered city to “Sing us one of the songs of Zion!” (Ps 137:3, <span>niv<\/span>), but it witnesses to the existence of such a collection. Praise of Zion was, in fact, almost synonymous with the praise of the Lord who dwelt there. Jerusalem’s continued survival, in spite of its difficulties, was ample demonstration of God’s enduring greatness (Ps 48:11-14) and peculiar affection for the city that housed his temple (Ps 87:1-3). Psalms 48, 76, 84, 87 and 122 are the main psalms in this category, but the theme itself appears widely throughout the psalms (e.g., 102:16; 125:1; 126:1-3; 133:3; 147:2). The basis of the NT concept of a heavenly Jerusalem, the spiritual home of the regenerate of all nations, finds its origin in this concept, especially in Psalm 87.<\/p>\n<h5>Laments<\/h5>\n<p>These are associated with specific occasions of distress and are of two types:<\/p>\n<p>1. National. The prophetic and historical books give several examples of the kind of occasion, such as drought, locust infestation, or enemy attack, that could prompt national laments, and also the inward and outward attitudes that accompanied them (e.g., Jgs 20:23, 26; Jer 14:1-12; 36:9; Jl 1:13-14; 2:12-17; Jon 3:5). There is a regular structure in the psalms of this class: the distressing situation is first described; God is petitioned to come to the aid of his people, often with the reminder of his past mercies for Israel; finally, there is often an expression of confidence that God would heed their cry. Israel’s adversaries are clearly in mind in Psalms 14, 44, 60, 74, 80, and 83, while Psalms 58, 106, and 125 reflect situations less critical.<\/p>\n<li>2. Individual. There are so many of this type (approximately 50) that it is frequently described as the backbone of the Psalter. Their most obvious features are the sharpness of complaint and the bitterness of attack upon those responsible. As in the national laments, there is often complaint against God, especially for his lack of attention or his tardiness in intervening. The basic components of this type are almost identical to the national laments, except that they often conclude with the avowal to praise God in anticipation of deliverance (e.g., Ps 13:5-6). Frequently, the lament is accompanied by thanksgiving for the deliverance sought and experienced, as illustrated in the two sections of Psalms 22:1-21 and 28:1-9.<\/li>\n<h5>Imprecatory Psalms<\/h5>\n<p>Approximately 20 psalms contain passionate pleas for the overthrow of the wicked, in language that is often shocking. Any instant condemnation of this attitude must, however, be tempered by certain relevant considerations:<\/p>\n<p>The cry for vengeance was not purely personal; it was firmly believed that God’s honor was at stake (e.g., Ps 109:21). In an age where there was a less developed view of an afterlife, it was axiomatic that rewards and punishments resulting from obedience or disobedience to God, must be observable within this lifetime. Whenever this was not apparent, it would seem that no righteous God existed, and the name of God was dishonored (e.g., Ps 74:10). This burning desire for the eradication of evil and evil men sprang from a consciousness of a moral God and virtually demanded the triumph of truth.<\/p>\n<p>The poetic language is also prone to hyperbole—a feature not confined to the psalms (e.g., Neh 4:4-5; Jer 20:14-18; Am 7:17). Such language is startling; indeed, part of its function was probably to startle—to express and promote a sense of outrage.<\/p>\n<p>In the pre-Christian period, therefore, such outbursts were not completely unjustifiable. But in the light of the fuller revelation in the NT, such an attitude cannot be condoned. The Christian is to love as Christ loved (Jn 13:34), to pray for his enemies and to forgive them (Mt 5:38-48; Col 3:13). The theme of judgment continues into the NT and is indeed heightened there, since Christ’s coming has left people without excuse to live in sin (Jn 16:8-11), but there can be no place for purely private vengeance.<\/p>\n<h5>Penitential Psalms<\/h5>\n<p>Psalms 32, 38, 51, and 130 are the clearest examples of penitential psalms, although traditionally the church has also included Psalms 6, 102, 143, where there is no explicit confession of sin. In an age when adversity in its various forms was seen as God’s judgment for wrongdoing, the admission of distress was tantamount to a confession of guilt. In the four main examples there is an intensity of feeling and a deep sense of the enormity of sin in God’s sight, although, as elsewhere, there is no indication of specific sin, even in Psalm 51, which is surely to be connected with David’s sin against Bathsheba (2 Sm 11–12). Significantly, David bypasses the sacrificial system, which was totally inefficacious in his case, casting himself entirely on the mercy of God (Ps 51:1, 16). The burden of unconfessed sin is clearly revealed in Psalm 32, and sin’s searing and corrupting effect in Psalm 38.<\/p>\n<h5>Wisdom Psalms and Historical Psalms<\/h5>\n<p>While it is accepted that prophets, priests, and wise men all functioned at the major sanctuaries, some overlap in their modes of expression is to be expected. Proverbial forms are not infrequently found in the psalms (Pss 37:5, 8, 16, 21-22; 111:10; 127:1-5). Psalm 1, probably an introduction to the whole Psalter, contrasts the diverging paths of the righteous and ungodly (cf. Ps 112), while Psalms 127 and 128 concentrate on the blessings given to the godly. Psalm 133 is written in praise of unity. The problem of explaining the sufferings of a righteous person and the apparent prosperity of evil people, dealt with in the Wisdom Literature in the book of Job and in the prophets also (e.g., Jer 12:1-4), is taken up in Psalms 37, 49, and 73.<\/p>\n<p>The historical psalms should be included in this category, since they underscore the lessons arising from the favored nation’s often bitter experience. It is apparent that Israel delighted in the recital of salvation history. The main psalms, and the periods covered are Psalm 78, from the exodus to the establishment of the Davidic monarchy (note the declared intention to teach in vv 1-4); Psalm 105, from Abraham to the conquest of Canaan; Psalm 106, from Egypt to the judges; and Psalm 136, from the Creation to the Promised Land.<\/p>\n<h5>Psalms of Trust<\/h5>\n<p>While some of these may also be classified as laments, the dominant feature of this group is the serene trust in God revealed, which makes them particularly suitable for devotional use. Many of these psalms begin with an affirmation of gratitude to and affection for God. Psalms 23 and 27 are the outstanding examples of this type, which could also include Psalms 11, 16, 62, 116, 131, and 138.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>The difficulties in any precise categorization of psalms are obvious; many do not neatly fall into one group—hence, the occasional overlap. What is clearly evident is a pulsating, vital devotional life that has found its clearest expression in the book of Psalms. To say that it expresses the worship and devotion of the ordinary person is a simplification; kings and priests, wise men and prophets all contributed to this remarkable collection. Yet there remains the truth that, in God’s sight, all people, regardless of human achievement or privilege, are “ordinary,” for all are sinners in need of God’s grace and goodness. So the worshiping community of ancient Israel, and the saints of every succeeding generation, in the vastness of their diversity, have found the expression of their own hearts’ condition, desires, and devotion in this unique treasury—the Psalms.<\/p>\n<p><em>See also<\/em> David; Messiah; Music; Poetry, Biblical; Singers in the Temple; Tabernacle; Temple; Wisdom; Wisdom Literature.<\/p>","summary_ro":"PSALMS, Book of Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. Preview • Authors • Date • Background • Structure • Canonicity • Purpose and Theology • Content Authors The Evidence of the Titles The Hebrew Bible credits David with 73...","summary_en":"PSALMS, Book of Poems sung to musical accompaniment, originally the harp. The alternative title, the Psalter, refers to a collection of songs sung to harp accompaniment. The English title, therefore, broadly defines the form employed, whereas the Hebrew title of the book, “Praises,” or “Book of Praises,” suggests the content. Preview • Authors • Date • Background • Structure • Canonicity • Purpose and Theology • Content Authors The Evidence of the Titles The Hebrew Bible credits David with 73...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":62689,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90315,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117941,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145567,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Salvation in the Psalms","title_en":"Salvation in the Psalms","content_ro":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","content_en":"<h3>Salvation in the Psalms<\/h3>\n<p>The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11).<\/p>\n<p>The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was with them, keeping guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10; 31:2; 62:6-7; 144:2).<\/p>\n<p>God graciously rescues his needy servants and answers their prayers (20:6; 28:8; 34:6, 18; 40:1-2; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in Scripture so that his people will praise him for what he has done and trust him to rescue them.<\/p>\n<p>The psalms encourage the godly to identify themselves with these stories of salvation. For example, in Psalm 18 the psalmist describes his anguish, his lament, and the Lord’s salvation (18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in hope (see 72:12). The Lord has rescued his people throughout history, and the Lord will save his people again.<\/p>\n<p>Salvation excludes the wicked (69:27; 119:155), who ridicule those who hope in the Lord’s rescue (22:8). The wicked may call to the Lord in their hour of judgment, but he will not rescue them (18:27; 50:22). Hope in God’s salvation requires a life of faith (119:123) and love of the Lord (60:5; 108:6). Such faith casts out fear (34:4), knowing that the Lord does what is right (71:2).<\/p>\n<p>The Lord Jesus came to save sinners. He ministered to the needy and the marginalized, bringing physical deliverance to many; and he died under oppression, bringing spiritual deliverance to the world. He rescues people from themselves, from Satan, from death, and from adversity. He has the power to vindicate the faithful, judge sinners, and completely save all of God’s children. He will renew all things, while excluding the wicked from his everlasting salvation.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 3:7-8; 6:4; 7:10; 14:7; 16:9-11; 17:7; 18:1-50; 20:6; 22:4-5; 25:4-14; 27:1; 31:1-2, 15-16; 32:1-5; 33:18-19; 34:6-7, 17-19; 40:16-17; 43:5; 46:1-11; 62:1-8; 70:4-5; 72:12-14; 80:1-19; 91:1-16; 98:1-3; 107:1-43; 121:1-8; 149:4<\/p>","summary_ro":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","summary_en":"Salvation in the Psalms The psalmists experienced God’s salvation as rescue from evil in the world. They were well acquainted with grief, and in times of affliction, it seemed to them that God had abandoned them. Meanwhile, the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:10-11). The psalmists cried out for rescue, knowing that they were completely dependent on the Lord (31:15; 35:17; 69:13). While waiting for rescue, the psalmists had faith that the Lord was...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":9233,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Deliverer Deliverance","title_en":"Deliverer Deliverance","content_ro":"<h3>DELIVERANCE, DELIVERER<\/h3>\n<p>Rescue or redemption and the agent of such a rescue. Scripture teaches that God’s ultimate goal in history is to rescue people from the curse of sin, death, Satan, and hell. The OT depicts God as delivering his chosen people from Egyptian slavery, from Babylonian captivity, and from oppression at the hands of various Palestinian tribes. To Christians those deliverances foreshadow the coming of Jesus Christ as supreme deliverer.<\/p>\n<p>The noun “deliverer” occurs a number of times in the OT. Three times the word refers to a human being. Othniel delivered Israel from subjugation to Cushan-rishathaim, king of Mesopotamia (Jgs 3:8-10). Ehud delivered Israel from Eglon, king of Moab (vv 15, 30). Judges 18:27-29 states that “there was no deliverer” to protect Laish from conquest by Dan’s tribe. Other uses of “deliverer” refer to God himself as personal deliverer of his people (2 Sm 22:2; Pss 18:2; 40:17; 70:5; 144:2).<\/p>\n<p>The basic OT concept of deliverer is expressed in a Hebrew word for “next of kin.” A close relative was responsible to aid an individual in distress and to redeem him or her from slavery. God sent deliverance when his people were in danger, or God himself acted as deliverer, uniquely and forcefully in the exodus from Egypt (Ex 3:7-8).<\/p>\n<p>In the NT, Jesus quoted a messianic passage (Is 61:1-2) as describing his own mission to proclaim release (or, deliverance) to the captives (Lk 4:18). In Acts 7:35 Moses is called a “deliverer” of Israel. In Romans 11:26 the apostle Paul paraphrased Isaiah 59:20, saying “A Deliverer will come from Jerusalem”—referring to Jesus Christ.<\/p>\n<p><em>See also<\/em> Messiah; Redeemer, Redemption.<\/p>","content_en":"<h3>DELIVERANCE, DELIVERER<\/h3>\n<p>Rescue or redemption and the agent of such a rescue. Scripture teaches that God’s ultimate goal in history is to rescue people from the curse of sin, death, Satan, and hell. The OT depicts God as delivering his chosen people from Egyptian slavery, from Babylonian captivity, and from oppression at the hands of various Palestinian tribes. To Christians those deliverances foreshadow the coming of Jesus Christ as supreme deliverer.<\/p>\n<p>The noun “deliverer” occurs a number of times in the OT. Three times the word refers to a human being. Othniel delivered Israel from subjugation to Cushan-rishathaim, king of Mesopotamia (Jgs 3:8-10). Ehud delivered Israel from Eglon, king of Moab (vv 15, 30). Judges 18:27-29 states that “there was no deliverer” to protect Laish from conquest by Dan’s tribe. Other uses of “deliverer” refer to God himself as personal deliverer of his people (2 Sm 22:2; Pss 18:2; 40:17; 70:5; 144:2).<\/p>\n<p>The basic OT concept of deliverer is expressed in a Hebrew word for “next of kin.” A close relative was responsible to aid an individual in distress and to redeem him or her from slavery. God sent deliverance when his people were in danger, or God himself acted as deliverer, uniquely and forcefully in the exodus from Egypt (Ex 3:7-8).<\/p>\n<p>In the NT, Jesus quoted a messianic passage (Is 61:1-2) as describing his own mission to proclaim release (or, deliverance) to the captives (Lk 4:18). In Acts 7:35 Moses is called a “deliverer” of Israel. In Romans 11:26 the apostle Paul paraphrased Isaiah 59:20, saying “A Deliverer will come from Jerusalem”—referring to Jesus Christ.<\/p>\n<p><em>See also<\/em> Messiah; Redeemer, Redemption.<\/p>","summary_ro":"DELIVERANCE, DELIVERER Rescue or redemption and the agent of such a rescue. Scripture teaches that God’s ultimate goal in history is to rescue people from the curse of sin, death, Satan, and hell. The OT depicts God as delivering his chosen people from Egyptian slavery, from Babylonian captivity, and from oppression at the hands of various Palestinian tribes. To Christians those deliverances foreshadow the coming of Jesus Christ as supreme deliverer. The noun “deliverer” occurs a number of ti...","summary_en":"DELIVERANCE, DELIVERER Rescue or redemption and the agent of such a rescue. Scripture teaches that God’s ultimate goal in history is to rescue people from the curse of sin, death, Satan, and hell. The OT depicts God as delivering his chosen people from Egyptian slavery, from Babylonian captivity, and from oppression at the hands of various Palestinian tribes. To Christians those deliverances foreshadow the coming of Jesus Christ as supreme deliverer. The noun “deliverer” occurs a number of ti...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62625,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Poor and Needy in the Psalms","title_en":"The Poor and Needy in the Psalms","content_ro":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","content_en":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","summary_ro":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","summary_en":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90251,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Poor and Needy in the Psalms","title_en":"The Poor and Needy in the Psalms","content_ro":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","content_en":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","summary_ro":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","summary_en":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117877,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Poor and Needy in the Psalms","title_en":"The Poor and Needy in the Psalms","content_ro":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","content_en":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","summary_ro":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","summary_en":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145503,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Poor and Needy in the Psalms","title_en":"The Poor and Needy in the Psalms","content_ro":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","content_en":"<h3>The Poor and Needy in the Psalms<\/h3>\n<p>Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he has promised to care for them. They can have faith in him and wait hopefully for him to appear and bring justice (18:1-50; 70:5).<\/p>\n<p>Much of life might be lived in anguish (88:13-15; 90:15; see 102:1-28). And affliction might be a form of discipline that gives training in righteousness (119:71, 75). Regardless of the duration, severity, and cause of the suffering, the Lord hears the cry of the poor, as many psalms testify (10:17-18; 12:5; 22:24; 35:10; 109:31; 113:5-7; 140:12). In the end, the poor will be satisfied (see 22:26; 132:15) and the godly will rejoice (see 34:1-2; 69:32).<\/p>\n<p>While the Davidic kings were to bring justice to God’s afflicted people (72:2, 4, 12), they ultimately failed to do so. The messianic king, Jesus, who has identified with our human situation (Isa 53:4, 7), has come bringing relief to the poor and downtrodden (Luke 4:17-21; see Isa 61:1-3). He is the hope of those who recognize their need for him and who hunger and thirst for righteousness (see Matt 5:3-12).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 9:18; 10:1-18; 12:5; 22:1-31; 34:1-22; 35:10; 37:14; 40:17; 41:1; 49:2; 68:10; 69:33; 70:5; 72:2-4, 12-13; 74:21; 82:3-4; 107:41; 109:16, 22, 31; 132:15; 140:12<\/p>","summary_ro":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","summary_en":"The Poor and Needy in the Psalms Throughout Scripture, God advocates for the poor and needy, who often experience oppression and persecution at the hands of societal structures or the rapacious people around them. The book of Psalms makes numerous references both to the plights of the oppressed and to God’s concern for those experiencing oppression. In their distress, the poor and needy can take refuge in the Lord (see Ps 76:9; 107:4-9) and cry out to him (see 25:16-18; 70:1-5; 74:19), for he...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}