Psalmi 86
1 (O rugăciune a lui David.) Ia aminte, Doamne, şi ascultă-mă! Căci sânt nenorocit şi lipsit.
2 Păzeşte-mi sufletul, căci sânt unul din cei iubiţi de Tine! Scapă, Dumnezeule, pe robul Tău, care se încrede în Tine!
3 Ai milă de mine, Doamne! Căci toată ziua strig către Tine.
4 Înveseleşte sufletul robului Tău, căci la Tine, Doamne, îmi înalţ sufletul.
5 Căci Tu eşti bun, Doamne, gata să ierţi, şi plin de îndurare cu toţi ceice Te cheamă.
6 Pleacă-ţi urechea, Doamne, la rugăciunea mea, ia aminte la glasul cererilor mele!
7 Te chem, în ziua necazului meu, căci m-asculţi.
8 Nimeni nu este ca Tine între dumnezei, Doamne, şi nimic nu seamănă cu lucrările Tale.
9 Toate neamurile, pe cari le-ai făcut, vor veni să se închine înaintea Ta, Doamne, şi să dea slavă Numelui Tău.
10 Căci Tu eşti mare, şi faci minuni, numai Tu eşti Dumnezeu.
11 Învaţă-mă căile Tale, Doamne! Eu voi umbla în adevărul Tău. Fă-mi inima să se teamă de Numele Tău.
12 Te voi lăuda din toată inima mea, Doamne, Dumnezeul meu, şi voi prea mări Numele Tău în veci!
13 Căci mare este bunătatea Ta faţă de mine, şi Tu îmi izbăveşti sufletul din adânca locuinţă a morţilor.
14 Dumnezeule, nişte îngâmfaţi s-au sculat împotriva mea, o ceată de oameni asupritori vor să-mi ia viaţa, şi nu se gândesc la Tine.
15 Dar Tu, Doamne, Tu eşti un Dumnezeu îndurător şi milostiv, îndelung răbdător şi bogat în bunătate şi în credicioşie.
16 Îndreaptă-Ţi privirile spre mine, şi ai milă de mine: dă tărie robului Tău, şi scapă pe fiul roabei Tale!
17 Fă un semn pentru mine, ca să vadă vrăjmaşii mei şi să rămână de ruşine, căci Tu mă ajuţi şi mă mângâi, Doamne!
{"verseMap":{"1":[{"id":41332,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":68958,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":96584,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":124210,"type":"profile","type_label":"Profil","type_icon":"👤","type_color":"#f59e0b","title_ro":"David","title_en":"David","content_ro":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","content_en":"<h3>David<\/h3>\n<p>David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance.<\/p>\n<p>David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use David to complete the conquest of the land.<\/p>\n<p>As a youth, David was a simple shepherd, watching his father’s sheep (1 Sam 16:11; 17:14-15). His life took an unexpected turn when the prophet Samuel came to Jesse and anointed David as the next king of Israel. However, David’s kingship was not initiated by a coup or an assassination. In fact, David became a faithful servant to King Saul. David first entered Saul’s service as a musician, playing songs that soothed Saul’s tormented soul (16:14-23). This service anticipated David’s role as the composer of many of the psalms. The youthful David also helped Saul by famously defeating the Philistine champion Goliath in individual combat (17:32-51). This victory anticipated David’s role as a victorious military leader.<\/p>\n<p>Although David was loyal, Saul grew deeply suspicious of him, and David had to flee. He was able to escape with help from Saul’s own children, Jonathan and Michal. David led a virtual kingdom in exile. He had a standing army of six hundred men. The prophet Gad and the priest Abiathar were also with him, providing direction and guidance from the Lord.<\/p>\n<p>God’s long-suffering patience finally ran out with Saul, and Saul died on the battlefield. Yet it was still not easy for David to establish his rule over all Israel. The tribe of Judah immediately proclaimed him its king, but at first the northern tribes chose Ishbosheth, a son of Saul, to be their leader. Ishbosheth was not a powerful or good leader; he only stayed in power because of the protection of his father’s military leader, Abner. However, Ishbosheth foolishly insulted Abner, so the general helped turn the kingdom over to David.<\/p>\n<p>As king over a united Israel, David proceeded to solidify the kingdom. He and his men captured Jerusalem from the Jebusites and made this central city his capital. He also expelled the remaining Philistines from the land. He then brought the Ark of the Covenant into Jerusalem. David wanted to build a permanent temple to God in Jerusalem to replace the Tabernacle. God denied this wish, but he showed his love for David by entering into a covenant with him that established his descendants as a dynasty (2 Sam 7).<\/p>\n<p>David’s life soon took a turn for the worse, however (see 2 Sam 11–12). At a time when he probably should have been on the battlefield with his army, he was lounging around on the palace roof. He saw a beautiful woman named Bathsheba taking a bath. He wanted her, so, like a Near Eastern despot, he took her. She became pregnant, and his attempt to cover up his adultery failed. In a desperate attempt to keep things secret, he had her husband, Uriah, killed. But not even a great king like David can keep secrets from God, and God sent his prophet Nathan to confront David. David repented (see Pss 32, 51), but the consequences of his actions plagued his family and the rest of his reign.<\/p>\n<p>From that point on, David’s family fell apart. David’s son Amnon raped his half sister Tamar (2 Sam 13:1-14). Her brother Absalom then murdered Amnon (2 Sam 13:20-29). Absalom later created a civil war as he tried to steal the throne from his father (2 Sam 15–18). Another son, Adonijah, tried to take the throne from David by having himself proclaimed king while his father was still alive (1 Kgs 1:5-10). But David was able to muster enough strength to ensure that Solomon would succeed him (1 Kgs 1:28-40). David died, Solomon was proclaimed king, and David’s long dynasty began (as promised in 2 Sam 7).<\/p>\n<p>David’s successors seldom measured up. Only rarely did his descendants lead the nation to worship God faithfully; the united monarchy did not even outlive Solomon. In the centuries that followed, the descendants of David ruled only Judah in the south. Eventually, the kingdom of Judah was destroyed. Never again did a descendant of David reign as king in Israel.<\/p>\n<p>What, then, of the promise to David that “your throne will be secure forever” (2 Sam 7:16)? The New Testament points to Jesus. He was the descendant of David, and God proclaimed him the Christ, or Messiah—the anointed king (see Matt 1:1; 9:27; 12:23; Mark 10:47-48; 11:10; 12:35-37; Luke 18:38-39; 20:41-44; John 7:42; Rev 5:5; 22:16). The life and rule of David foreshadows the messianic reign of Jesus Christ, which will last forever (see Luke 1:32-33; Rev 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Ruth 4:13-22; 1 Sam 16:1–17:58; 18:1–27:12; 29:1–30:31; 2 Sam 1:1–24:25; 1 Kgs 1:1–2:12; 1 Chr 11:1–29:30; Pss 1–32, 34–41, 51–71, 86, 91–110, 122, 124, 131, 133, 138–145; Matt 1:1; 9:27; 22:41-46; Mark 12:35-37; Luke 20:41-44; John 7:40-44; Acts 2:22-37; 13:20-43; Rom 1:3; Rev 22:16<\/p>","summary_ro":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","summary_en":"David David is one of the monumental figures of biblical history. His reign was a high point in God’s plan for Israel, and it had great and lasting significance. David was born in Bethlehem as Jesse’s youngest son; his lineage is traced back to Judah (Ruth 4:18-22; 1 Chr 2:3-15; Matt 1:3-6; Luke 3:31-33). At the time of his birth, Jerusalem was occupied by the Jebusites, and large parts of the Promised Land were still occupied by foreign people, most notably the Philistines. God would use Dav...","source":"Profiles.xml","external_url":null,"has_map":false,"has_picture":false},{"id":25206,"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":26618,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Music","title_en":"Music","content_ro":"<h3>MUSIC<\/h3>\n<p>A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship.<\/p>\n<p>The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human impulse to sing. The injunction “sing to the Lord” was a signal for the people to pour out their praise in song.<\/p>\n<p>The Bible, however, is limited in its treatment of music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the collection of texts, particularly the psalms, and a few enigmatic musical instructions. The biblical writers were writing a history not of their culture but of their relationship with God; hence, their comments about music are not critical. Also, the biblical documents cover a long span of history and are grouped according to category rather than in chronological order, thus making it difficult to order the development of musical style with precision. Finally, there is the problem of understanding the biblical descriptions of music and its performance. Only in this century have scholars been able to interpret the information provided in the Bible in terms of Eastern music systems.<\/p>\n<p>Preview<\/p>\n<p>• Music in the Old Testament<\/p>\n<p>• Music in the Psalms<\/p>\n<p>• Music in the New Testament<\/p>\n<p class=\"h2\" id=\"MusicintheOldTestament\">Music in the Old Testament<\/p>\n<p>The first musician mentioned in the Bible is “Jubal, the first musician—the inventor of the harp and flute” (Gn 4:21, <span>nlt<\/span>). The importance of this description of a musician so early in history lies in the equality Jubal is given with his brothers Jabal, the herdsman, and Tubal-cain, the smith. Music making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to be a derivative from the Hebrew word for “ram.” The ram’s horn <em>(<\/em><span class=\"hebrew\" lang=\"he\">shophar<\/span><em>)<\/em> was an early instrument of the Jewish people and was significant in signaling important events.<\/p>\n<p>For the most part, the music described in early biblical history was of a functional nature. Music gained special significance as it became an important part of temple worship. Many of the descriptions of music making in ancient Israel, before David’s time, are quite utilitarian. There are accounts of music at times of farewell (Gn 31:27), at times of rejoicing and feasting (Ex 32:17-18; Is 5:12; 24:8-9), at military victories (2 Chr 20:27-28), and for work (Nm 21:17, the song of the well diggers; Is 16:10; Jer 48:33). Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy (Jgs 7:17-20). The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” (Ex 32:17-18).<\/p>\n<p>In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy accompanied by percussion instruments is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea (Ex 15); Jephthah’s daughter welcomed her father in his victory (Jgs 11:34); Deborah joined with Barak in singing a song of victory (Jgs 5); and women hailed David after his defeat of the Philistines (1 Sm 18:6-7). There is little mention of women as musicians following the establishment of the temple in Jerusalem, but there are a few allusions to the fact that women did participate in singing and dancing. The account of the return from exile in Babylon includes both male and female singers (Neh 7:67), confirming that women still took part in musical performance.<\/p>\n<p>As Jerusalem became the religious center of the Hebrew people (950–850 <span>BC<\/span>), the role of the professional musician became more important. The women’s songs became insignificant compared to the pomp and ceremony associated with the temple and the royal court. While the Levitical singers took most of the musical responsibility at the temple, the development of antiphonal singing allowed the people to join in on responses in the singing of psalms.<\/p>\n<h5>Musical Style and Use<\/h5>\n<p>The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah gave as tribute to King Sennacherib many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them (cf. Ps 137:3).<\/p>\n<p>Since the OT’s purpose was to narrate the relationship between the Jewish nation and God, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The kinds of songs recorded in the early part of the OT represent a folklike poetry. The song of thanksgiving to the Lord by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Many descriptions of the biblical writers reflect the spirit of bardic song. This would be logical, as these stories were meant to be passed on. Marching songs (2 Chr 20:27-28), and songs of triumph (Jgs 5) also indicate a secular body of music.<\/p>\n<h5>Music in Worship<\/h5>\n<p>The singers and musicians for the temple worship were chosen from the tribe of Levi. King David assembled the Levites for a census, and out of the total of 38,000 men over the age of 30, 4,000 were chosen as musicians. These 4,000 were subsequently given specific jobs. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals. . . . The number of them along with their brethren, who were trained in singing to the <span>Lord<\/span>, all who were skilful, was two hundred and eighty-eight” (1 Chr 25:1, 7, <span>rsv<\/span>). The singers were further divided into 24 groups of 12 singers, who rotated in participating in the weekday, Sabbath, and high holy day services.<\/p>\n<p>According to a later source, there were minimum and maximum numbers of singers and instrumentalists required at each service. The minimum number of singers was twelve, the maximum was unlimited. There had to be in attendance at least two harps but no more than six, at least two flutes but no more than twelve, a minimum of two trumpets with no maximum, and a minimum of nine lyres with no maximum. There was only one player with a pair of cymbals.<\/p>\n<p>A singer was admitted to the Levitical choir at the age of thirty following a five-year apprenticeship (1 Chr 23:3). Five years is a relatively short time considering the amount of material these singers had to memorize (for there was no notation) and the liturgical ritual they had to master; it is speculated that they actually were in training from childhood. The Levites lived in villages outside the city wall and may have been actively involved in the musical education of their children (Neh 12:29). The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night (1 Chr 9:33). Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. A singer served in the choir for 20 years, from age 30 to 50, and the music was of a high quality due to strict discipline and continuous practice and performance.<\/p>\n<p>From the beginning of Jewish formal worship connected with the tabernacle, music and sound was important. In Exodus 28:34-35 the descriptions of Aaron’s robe include bells attached to the lower hem that sounded as he entered the Holy Place. The first liturgical music mentioned in the OT is found in 2 Samuel 6 in the descriptions of the transfer of the ark: David and the Israelites sang, played instruments, and danced to the glory of the Lord. This music bore little resemblance to the stately ceremony described later in Solomon’s temple. In 2 Chronicles 7:6, David is given recognition for inventing the musical instruments used in the temple. In the postexilic era Levitical singers are mentioned as the descendants of Asaph, the “singing master” appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as these, we have a definite indication that liturgical music and organization stemmed from David’s time.<\/p>\n<p>The ceremonies in the Jewish temple were organized around the sacrifice. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice; thus the daily burnt, expiatory, and laudatory offerings and libations had individual liturgies. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signaled by the blowing of the trumpets, on which signal the people would prostrate themselves. This is the only time the trumpets were used together with the other instruments in orchestral fashion on solemn occasions (2 Chr 5:12-13).<\/p>\n<p class=\"h2\" id=\"MusicinthePsalms\">Music in the Psalms<\/p>\n<h5>Musical Psalm Titles<\/h5>\n<p>The collection of 150 lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The Psalter contains not only religious songs but also songs that have their roots in secular or popular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events—for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity.<\/p>\n<p>The psalms were an important part of all the services of the temple; the Psalter became the liturgical hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation, Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Sabbath. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms (Pss 113–118, 120–136, 146–148) were sung during the offering of the paschal lamb at the Passover feast.<\/p>\n<p>While most of the liturgical music was performed by Levites, texts of the psalms suggest that there was also congregational participation. The forms of music found both in synagogal and ecclesiastical chant had their source in the forms of the poetic text of the psalms. The simplest is the plain psalmody sung by one person (e.g., Pss 3–5, 46). In responsorial psalmody the soloist is answered by the choir (e.g., Ps 67:1-2; the soloist sang verse 1 and the choir answered with verse 2). Antiphonal psalmody involves two groups singing alternately (e.g., Ps 103:20-22). The congregation would chant a refrain such as appears in Psalm 80: “Restore us, O God; let thy face shine, that we may be saved!” recurs throughout the psalm (<span>rsv<\/span>).<\/p>\n<p>Even though the synagogue had no altar for sacrifice, psalm singing retained an important place. After the Romans destroyed the temple, the worship heritage of the Jews could have been lost if the customs, including musical customs, had not become an integral part of synagogue worship.<\/p>\n<p>The most enigmatic part of the psalms is the headings that are not part of the poetic text. The first question is whether these should even be considered as superscripts. Greek, Latin, Hebrew, and other ancient languages were written in such a way that the text ran together without any break between chapters or paragraphs. This means that the verses, and even the division of the psalms themselves, were partially determined by copyists, chiefly the Masoretes. There is some question as to which psalms the extrapoetic texts actually belong with; they may actually be subscripts instead of superscripts. Sumerian and Babylonian poetry had information such as the name of the author, the musical instrument used for accompaniment, the tune, the purpose, and such listed at the end of the poem. Hence, some of the headings may actually be endings.<\/p>\n<p>The indications at the beginning of a psalm fall into three categories. They are either musical terms giving direction for the actual performance, musical cues designating the tune to which the psalm would be sung, or comments indicating the function of the psalm. These terms have been interpreted in various ways.<\/p>\n<p>Originally, these headings may have been marginal notes for the choir leaders. Realizing that these terms were not related to the psalm text proper, early biblical scribes may not have been overly careful with their placement in the text, which may explain some of the discrepancies among the early manuscripts—why certain words are left out in some and why terms assigned to only a few psalms may originally have been indicated on more of them.<\/p>\n<p>All but 50 of the psalms contain a proper name in the heading. These names possibly indicate the author; other commentators, interpreting the preposition appearing before the names to mean “for,” think the names are a dedication. Thus the title would be “A Psalm for David,” not “A Psalm of David.” This may be the case with the names of Asaph, Heman, Ethan, and especially the sons of Korah, where it would make better sense for the psalm to be written for rather than by the family. Seventy-three psalms have David’s name in the heading, hence the common reference to the Psalter as the Psalms of David. Twelve include the name of Asaph, eleven the children of Korah, two Solomon, and one each contains Moses, Heman, and Ethan.<\/p>\n<h5>Musical Terms in the Psalm Titles<\/h5>\n<p>Numerous musical terms are included in the superscriptions to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is one of the most controversial terms found in the psalm headings. It appears at the beginning of Psalm 46 and also in 1 Chronicles 15:20. One meaning for the Hebrew word is “maiden,” and musicologists interpret this as an instruction that the psalm should be sung in the range of the female singing voice. The reference in Chronicles is to harps in the range of women’s voices. This interpretation does not seem to fit Psalm 46, but if we look at the preceding psalm and read the term as a subscript, it becomes logical. Psalm 45 is a song of love, actually a nuptial ode; it would be natural for women to sing the second half (vv 10-17). While there is little mention of women singing in the temple, there is speculation that young boys in training may have sung along with the Levitical singers. Also this may be a case where the term appears only once in the modern text but may have been used more often in the original. Another possible meaning for <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Gittith<\/span> is a term found in the superscriptions of Psalms 8, 81, and 84. It may be a musical cue, indicating a mood for the performance of these psalms, but a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath<\/span> has been left in its original Hebrew form by early translators and is found in the headings of Psalms 53 and 88. It may have roots in the Hebrew <span class=\"hebrew\" lang=\"he\">mahaleh<\/span> “sickness” or <span class=\"hebrew\" lang=\"he\">mahot<\/span> “dance,” though neither of these words can be related to the psalm texts. Another explanation is a musical one. <span class=\"hebrew\" lang=\"he\">Mahalath<\/span> may come from the word <span class=\"hebrew\" lang=\"he\">halal<\/span> meaning “to pierce,” implying that the psalm was to be accompanied with pipes.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Maskil<\/span> (<span>kjv<\/span> “Maschil”) appears in the headings of 13 psalms (Pss 32, 42, 44–45, 52–55, 74, 78, 88–89, 142). The term is probably derived from the verb <span class=\"hebrew\" lang=\"he\">sakal<\/span><em>,<\/em> “to have insight or comprehension,” but there is no agreement among commentators. By looking at the psalms themselves, their didactic nature and the structure of stanzas and refrains, musicologists conclude the term represents a song of praise, possibly sung by a soloist with participation by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> appears in the heading of 55 psalms. It appears 52 times in the first three books of Psalms (Pss 1–89), not at all in book four (Pss 90–106), and 3 times in book five (Pss 107–150). The most common modern translations are “to the Choirmaster” (<span>rsv<\/span>), “to the choir director” (<span>nasb<\/span>, <span>nlt<\/span>), “to the director of music” (<span>niv<\/span>), “to the chief Musician” (<span>kjv<\/span>, <span>nkjv<\/span>). The word is derived from the Hebrew verb <span class=\"hebrew\" lang=\"he\">nazzah<\/span><em>,<\/em> appearing in 1 Chronicles 23:4 and Ezra 3:8-9 in the sense of “administering.” In 1 Chronicles 15:21 the word is found in relation to leading or directing song in the temple. <span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> relates to the choirmaster and represents the singer chosen to lead the music who probably was involved in rehearsing and instructing. It is now assumed that <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> indicates the psalm was to be sung partially or entirely by a soloist. This is evidenced by the change in some texts from “I” where the soloist sang, to “we” where the choir or congregation sang. Psalm 5 is an example of a text divided for solo and choral singing: verses 1-3 solo; verses 4-6 choral; verses 7-8 solo; verses 9-10 choral; and verses 11-12 end the psalm with the combined soloist and choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Miktam<\/span> (<span>kjv<\/span> “Michtam”) is another term that has no clear musical meaning, due mainly to the fact that its etymology is unknown. It occurs in Psalms 16 and 56–60, all of which have a character of lamentation or supplication. In a musical sense, it probably meant that a certain well-known tune was to be selected as the melody of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mizmor<\/span> (Hebrew, meaning a song sung to instrumental accompaniment) is found nowhere else in the Bible; it is included in the superscriptions of 57 psalms. It probably indicated a song accompanied by melodic instruments as opposed to a dance song accompanied by rhythmic instruments.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Neginah<\/span> appears in the superscriptions of Psalms 4, 6, 54–55, 61, 67, and 76. The term <span class=\"hebrew\" lang=\"he\">neginah<\/span> and its plural <span class=\"hebrew\" lang=\"he\">neginoth<\/span> are found in Psalm 77:7, Lamentations 5:14, Isaiah 38:20, and Habakkuk 3:19. <span class=\"hebrew\" lang=\"he\">Neginah<\/span><em>,<\/em> from the Hebrew root <span class=\"hebrew\" lang=\"he\">naggen<\/span><em>,<\/em> “to touch the strings,” instructs that stringed instruments accompany the singing.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Nehiloth<\/span> is found only in the introduction to Psalm 5 (<span>kjv<\/span>). The origin of the word is problematic. It could come from the verb <span class=\"hebrew\" lang=\"he\">nahal<\/span><em>,<\/em> “to possess or inherit,” or more feasibly from <span class=\"hebrew\" lang=\"he\">halal<\/span><em>,<\/em> meaning “to pierce.” The latter implies the idea of a pierced instrument (the flute or pipe) to be used for accompaniment.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sheminith<\/span> appears in Psalms 6 and 12 and also in 1 Chronicles 15:21. The Hebrew word means literally “over the eighth.” Some scholars feel it had something to do with an octave, but the Hebrew musical language probably did not include a musical unit divided into eight parts. Other scholars interpret <span class=\"hebrew\" lang=\"he\">sheminith<\/span> as meaning an eight-stringed instrument. A more logical interpretation comes from examining its use in 1 Chronicles. In 15:20 the instructions are for musicians to play the harps according to <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and in verse 21 to play the lyres according to <span class=\"hebrew\" lang=\"he\">sheminith<\/span><em>.<\/em> Here the terms <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and <span class=\"hebrew\" lang=\"he\">sheminith<\/span> seem to be used in opposition. If <span class=\"hebrew\" lang=\"he\">alamoth<\/span> implies a register of the female voice, then <span class=\"hebrew\" lang=\"he\">sheminith<\/span> would imply a lower register. Thus, it may have been an instruction to use a lower pitched instrument for accompaniment.<\/p>\n<h5>Psalm Varieties in the Titles<\/h5>\n<p>Some of the notes in the psalm headings are indications of the type or variety of psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hazkir<\/span> is found in the headings of Psalms 38 and 70. According to the Targum, this is an indication that the psalm was sung at the sacrificial rite called <span class=\"hebrew\" lang=\"he\">askara<\/span> and is translated “for a memorial offering.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Lammed<\/span> appears in the superscription of Psalm 60 in the phrase <span class=\"hebrew\" lang=\"he\">le-lammed<\/span><em>,<\/em> translated “to teach.” According to tradition, this was a psalm, though undoubtedly not the only one, taught to young people as part of their education. This is another example of a term that may have been omitted from other psalms in later versions of the Psalter.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> is in the heading of Psalm 7 and also in Habakkuk 3:1. The word probably comes from the Hebrew verb <span class=\"hebrew\" lang=\"he\">shagah<\/span><em>,<\/em> “to wander,” but may also be connected with the Assyrian liturgical term <span class=\"hebrew\" lang=\"he\">shigu<\/span><em>,<\/em> which represented a plaintive song in several stanzas. Biblical scholars have assumed <span class=\"hebrew\" lang=\"he\">shiggaion<\/span><em>,<\/em> plural <span class=\"hebrew\" lang=\"he\">shigionoth<\/span><em>,<\/em> was a lament or penitential song.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir<\/span> is the simplest word for “song” and was probably used in the headings at an early stage of the Psalter; it is usually found with <span class=\"hebrew\" lang=\"he\">mizmor<\/span> (13 times). Fifteen psalms have this heading. It was probably the term for a specific type of praise song, usually performed by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hamaalot<\/span> and <span class=\"hebrew\" lang=\"he\">Shir Lamaalot<\/span> occur in the headings of Psalms 120–134, which are often referred to as the Psalms of Ascent (<span>kjv<\/span> “Psalms of Degrees”). Most explanations offered relate to the fact that the temple was situated on high ground. Often these 15 psalms are associated with the 15 steps leading from the Court of the Women to the Court of the Israelites. But most contemporary scholars believe the idea of “going up” referred to the pilgrims’ journey to Jerusalem to worship at the temple. These psalms are short, with popular appeal, making them appropriate for singing during the journey.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hanukkat Habayit<\/span> is found only in the heading of Psalm 30. This phrase tells that the psalm was to be used for the dedication or rededication of the house of God.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir-yedidot<\/span> appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Tefillah<\/span> is a common term for “prayer” and appears in the headings of Psalms 17, 86, 90, 102, and 142, and also in Habakkuk 3:1. The word probably refers to a specific form of poetic prayer.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Selah<\/span> is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. It occurs in 39 psalms, appearing a total of 71 times in the Psalter—67 times within the text and 4 times at the end of a psalm. It is most frequent in the first three books. In the first book <span class=\"hebrew\" lang=\"he\">selah<\/span> appears in 9 psalms; in the second book, 17 psalms; in the third book, 11 psalms. In the fourth book it is not found at all and in the fifth book in only two psalms. Thirty-one of these psalms also include the term <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> in their superscriptions, which implies that they were sung by a soloist and choir. Most commonly, <span class=\"hebrew\" lang=\"he\">selah<\/span> is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end. The regularity of its appearance within a psalm is not consistent, and in only a few instances do these divisions break the psalm into equal sections. Because of the random placement of the term, some scholars believe that, like the headings, <span class=\"hebrew\" lang=\"he\">selah<\/span> was not always carefully copied into the text. It may have been a note appearing only in the texts of the musicians, which would explain this inconsistency. An explanation of <span class=\"hebrew\" lang=\"he\">selah<\/span> is found in the Talmudic tradition: “Ben Azra clashed the cymbal and the Levites broke forth into singing. When they reached a break in the singing they blew upon the trumpets and the people prostrated themselves; at every break there was a blowing of the trumpet and at every blowing of the trumpet a prostration. This was the rite of the daily whole offering in the service of the House of our God.” <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> then, would be an instruction for the musicians that the singing was to cease and the instrumentalists were to play.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">higgaion selah<\/span> appears once, in Psalm 9:16. The word <span class=\"hebrew\" lang=\"he\">higgaiaon<\/span> comes from the root <span class=\"hebrew\" lang=\"he\">hagah<\/span><em>,<\/em> “to murmur, to growl, to produce a low sound.” This may have been an instruction for the interlude to be more subdued than a normal <span class=\"hebrew\" lang=\"he\">selah<\/span><em>.<\/em><\/p>\n<h5>Ancient Melodies in the Titles<\/h5>\n<p>Many psalms contain headings that are not direct musical references but are cue words to suggest well-known tunes. They probably refer either to names or the first words of popular secular songs <em>(<\/em><span class=\"hebrew\" lang=\"he\">makams<\/span><em>)<\/em> whose melodic patterns were used in singing the psalm. Many biblical scholars have tried to find hidden meaning in these headings, but most musicologists believe these are simply references or introductions to melodies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Aijeleth Shahar<\/span><em>,<\/em> in Psalm 22 (<span>kjv<\/span>), is translated “according to The Hind of the Dawn” (<span>rsv<\/span>), and “To the tune of ‘The Doe of the Morning’ ” (<span>niv<\/span>), “To the tune ‘Doe of the Dawn’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Al-taschith<\/span><em>,<\/em> in Psalms 57–59 and 75 (<span>kjv<\/span>), is translated “To the tune ‘Do Not Destroy!’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Jonath-elem-rechokim<\/span><em>,<\/em> in Psalm 56 (<span>kjv<\/span>), is translated “according to The Dove on Far-off Terebinths” (<span>rsv<\/span>), and “To the tune ‘Dove on Distant Oaks’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath Leannoth<\/span><em>,<\/em> in Psalm 88, is translated “To the tune ‘The Suffering of Affliction’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Muthlabben<\/span><em>,<\/em> in Psalm 9, is translated “To the tune ‘Death of the Son’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim<\/span><em>,<\/em> in Psalms 45 and 69 (<span>kjv<\/span>), is translated “To the tune ‘Lilies’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim-Eduth<\/span><em>,<\/em> in Psalm 80 (<span>kjv<\/span>), is translated “To the tune ‘Lilies of the Covenant’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shushan-eduth<\/span><em>,<\/em> in Psalm 60, is translated “To the tune ‘Lily of the Testimony’ ” (<span>nlt<\/span>).<\/p>\n<p>These melody types appear only in the first three books of the Psalter, and this may imply that these popular <span class=\"hebrew\" lang=\"he\">makams<\/span> had fallen into disuse by the time the final books of the Psalter were written. Other <span class=\"hebrew\" lang=\"he\">makam<\/span>-types had probably become popular, and the authors, realizing the relatively short life of a popular tune, did not include them in the headings of the Psalms but left the choice up to the performer.<\/p>\n<p class=\"h2\" id=\"MusicintheNewTestament\">Music in the New Testament<\/p>\n<h5>First-Century Influences<\/h5>\n<h6>The Synagogue<\/h6>\n<p>By the time of Christ, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the law but gradually became the center of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue as there was no sacrificial rite, and the music could not be exactly reproduced as there were no trained Levitical singers. Scholars do not agree about the amount of continuity between the music of the temple and the music of the synagogue, but there is evidence that certain musical practices did remain constant between the two places of worship.<\/p>\n<p>Information on the customs and rituals of the synagogue come from Talmudic writings. The musical elements of worship in the synagogue were the chanting of Scripture, psalmody, and spiritual songs. The choral singing of the temple was replaced by a single cantor. The cantor was a layman who, according to tradition, had to have the following qualifications: “He had to be well educated, gifted with a sweet voice, of humble personality, recognized by the community, conversant with Scripture and all the prayers; he must not be a rich man, for his prayers should come from his heart.” His most important job was the cantillation of the Law and the Prophets. A series of accents and punctuations, forerunners of actual musical notation, were indications for the cantor in the musical interpretation of the Scripture.<\/p>\n<p>Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early Christian church. Gregorian psalm tones have their roots in Hebrew psalmody.<\/p>\n<h6>Greek and Roman Cultures<\/h6>\n<p>While both the temple and the synagogue were familiar to the early Christians (Acts 2:46-47; 3:1; 5:42; 9:20; 18:4; etc.), the Greek and Roman cultures also played a major part in shaping the young church. Hellenistic influences by the time of Christ had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. Greek philosophers considered music a cathartic force that could lead humans into metaphysical knowledge. This understanding led to the belief that music had a moral substance that could influence people to either good or evil. If this philosophy had totally encompassed Judeo-Christian thought, certainly Paul would have encouraged the use of music in the spread of the gospel. However, Paul’s omission of this theory implies that the Judeo-Christian world at that time had rejected the Greek ideal, at least in part.<\/p>\n<p>While the Jewish rabbis considered music an art form for the praise of God, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. The music of the Roman games was neither religious nor philosophic and, from the accounts of witnesses, it was not technically exceptional. In the Roman Empire musicians were given a lower status and looked on as mere entertainers. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.<\/p>\n<h5>In the New Testament Writings<\/h5>\n<p>One of the few mentions of instruments in the NT is the use of flutes at a wake (Mt 9:23). As in the OT, music is associated with feasting and merrymaking (e.g., the return of the prodigal son, Lk 15:25). Five passages mention music metaphorically (Mt 6:2; 11:17; Lk 7:32; 1 Cor 13:1; 14:7-8). The most well known of these is Paul’s celebration of love in 1 Corinthians 13. The denunciation of the gong and cymbals must be understood in light of the attitude of the early Christians toward the music of the Pharisees. Here the signal instruments of the temple were used to represent pompous display of religious pietism.<\/p>\n\n<p>Most references to music are found in the eschatological visions and prophetic passages scattered throughout the NT—most frequently in the book of Revelation (also Mt 24:31; 1 Cor 15:52; 1 Thes 4:16; Heb 12:19). Many of these descriptions have a direct association with musical references in the OT (e.g., the use of harps and trumpets and the singing of the Hallelujah). But the value of many of the passages in Revelation comes from their literary style. These doxological and psalmlike passages were probably spontaneous “spiritual songs” composed by the young church (e.g., Rv 5:9-10).<\/p>\n<p>The passages that mention religious or liturgical music are often more conceptual than literal. Two parallel passages describing the Last Supper (Mt 26:30; Mk 14:26) mention that Christ and his disciples sang a hymn. This is the only direct account of Jesus singing, but it is probable that when he read in the synagogue he did so in the accepted vocal style (Lk 4:16-20). There is much controversy surrounding the actual events at the Last Supper, but we can assume that the hymn sung was a traditional Jewish hymn, probably associated with the Passover.<\/p>\n<p>From the account in Acts 16:25 we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music making in 1 Corinthians 14:15, 26 in terms of a balance between rationalism and emotion. And, as with all the gifts of the Spirit, Paul asks that singing be done for edification.<\/p>\n<p>In two similar passages (Eph 5:19; Col 3:16) Paul groups together three musical terms—psalms, hymns, and spiritual songs. The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early Christian psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modeled after the psalms, but in praise of Christ. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer, possibly wordless (perhaps related to glossolalia), in a style that was popular in mystical Judaism. These outbursts of song were probably melismatic (sung on one tone) and are perhaps the forerunners of the later Alleluia chant.<\/p>\n<h5>Hymnody in the New Testament<\/h5>\n<p>It can be assumed that the early Christians composed hymns in praise of Christ. Logically, most of the hymns found in the NT are based on Hebrew poetic psalm forms, but there is Greek and Latin influence also. The hymns from the Gospel of Luke have become well-known canticles adopted by the church: the Magnificat (Lk 1:46-55), the Benedictus (1:68-79), the Gloria (2:14) and the Nunc Dimittis (2:29-32). While patterned after the psalms of the OT, these hymns are full of confidence in the salvation of Christ and in his imminent return. Other Christological hymns found in the NT include the prologue to the Gospel of John, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.<\/p>","content_en":"<h3>MUSIC<\/h3>\n<p>A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship.<\/p>\n<p>The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human impulse to sing. The injunction “sing to the Lord” was a signal for the people to pour out their praise in song.<\/p>\n<p>The Bible, however, is limited in its treatment of music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the collection of texts, particularly the psalms, and a few enigmatic musical instructions. The biblical writers were writing a history not of their culture but of their relationship with God; hence, their comments about music are not critical. Also, the biblical documents cover a long span of history and are grouped according to category rather than in chronological order, thus making it difficult to order the development of musical style with precision. Finally, there is the problem of understanding the biblical descriptions of music and its performance. Only in this century have scholars been able to interpret the information provided in the Bible in terms of Eastern music systems.<\/p>\n<p>Preview<\/p>\n<p>• Music in the Old Testament<\/p>\n<p>• Music in the Psalms<\/p>\n<p>• Music in the New Testament<\/p>\n<p class=\"h2\" id=\"MusicintheOldTestament\">Music in the Old Testament<\/p>\n<p>The first musician mentioned in the Bible is “Jubal, the first musician—the inventor of the harp and flute” (Gn 4:21, <span>nlt<\/span>). The importance of this description of a musician so early in history lies in the equality Jubal is given with his brothers Jabal, the herdsman, and Tubal-cain, the smith. Music making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to be a derivative from the Hebrew word for “ram.” The ram’s horn <em>(<\/em><span class=\"hebrew\" lang=\"he\">shophar<\/span><em>)<\/em> was an early instrument of the Jewish people and was significant in signaling important events.<\/p>\n<p>For the most part, the music described in early biblical history was of a functional nature. Music gained special significance as it became an important part of temple worship. Many of the descriptions of music making in ancient Israel, before David’s time, are quite utilitarian. There are accounts of music at times of farewell (Gn 31:27), at times of rejoicing and feasting (Ex 32:17-18; Is 5:12; 24:8-9), at military victories (2 Chr 20:27-28), and for work (Nm 21:17, the song of the well diggers; Is 16:10; Jer 48:33). Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy (Jgs 7:17-20). The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” (Ex 32:17-18).<\/p>\n<p>In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy accompanied by percussion instruments is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea (Ex 15); Jephthah’s daughter welcomed her father in his victory (Jgs 11:34); Deborah joined with Barak in singing a song of victory (Jgs 5); and women hailed David after his defeat of the Philistines (1 Sm 18:6-7). There is little mention of women as musicians following the establishment of the temple in Jerusalem, but there are a few allusions to the fact that women did participate in singing and dancing. The account of the return from exile in Babylon includes both male and female singers (Neh 7:67), confirming that women still took part in musical performance.<\/p>\n<p>As Jerusalem became the religious center of the Hebrew people (950–850 <span>BC<\/span>), the role of the professional musician became more important. The women’s songs became insignificant compared to the pomp and ceremony associated with the temple and the royal court. While the Levitical singers took most of the musical responsibility at the temple, the development of antiphonal singing allowed the people to join in on responses in the singing of psalms.<\/p>\n<h5>Musical Style and Use<\/h5>\n<p>The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah gave as tribute to King Sennacherib many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them (cf. Ps 137:3).<\/p>\n<p>Since the OT’s purpose was to narrate the relationship between the Jewish nation and God, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The kinds of songs recorded in the early part of the OT represent a folklike poetry. The song of thanksgiving to the Lord by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Many descriptions of the biblical writers reflect the spirit of bardic song. This would be logical, as these stories were meant to be passed on. Marching songs (2 Chr 20:27-28), and songs of triumph (Jgs 5) also indicate a secular body of music.<\/p>\n<h5>Music in Worship<\/h5>\n<p>The singers and musicians for the temple worship were chosen from the tribe of Levi. King David assembled the Levites for a census, and out of the total of 38,000 men over the age of 30, 4,000 were chosen as musicians. These 4,000 were subsequently given specific jobs. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals. . . . The number of them along with their brethren, who were trained in singing to the <span>Lord<\/span>, all who were skilful, was two hundred and eighty-eight” (1 Chr 25:1, 7, <span>rsv<\/span>). The singers were further divided into 24 groups of 12 singers, who rotated in participating in the weekday, Sabbath, and high holy day services.<\/p>\n<p>According to a later source, there were minimum and maximum numbers of singers and instrumentalists required at each service. The minimum number of singers was twelve, the maximum was unlimited. There had to be in attendance at least two harps but no more than six, at least two flutes but no more than twelve, a minimum of two trumpets with no maximum, and a minimum of nine lyres with no maximum. There was only one player with a pair of cymbals.<\/p>\n<p>A singer was admitted to the Levitical choir at the age of thirty following a five-year apprenticeship (1 Chr 23:3). Five years is a relatively short time considering the amount of material these singers had to memorize (for there was no notation) and the liturgical ritual they had to master; it is speculated that they actually were in training from childhood. The Levites lived in villages outside the city wall and may have been actively involved in the musical education of their children (Neh 12:29). The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night (1 Chr 9:33). Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. A singer served in the choir for 20 years, from age 30 to 50, and the music was of a high quality due to strict discipline and continuous practice and performance.<\/p>\n<p>From the beginning of Jewish formal worship connected with the tabernacle, music and sound was important. In Exodus 28:34-35 the descriptions of Aaron’s robe include bells attached to the lower hem that sounded as he entered the Holy Place. The first liturgical music mentioned in the OT is found in 2 Samuel 6 in the descriptions of the transfer of the ark: David and the Israelites sang, played instruments, and danced to the glory of the Lord. This music bore little resemblance to the stately ceremony described later in Solomon’s temple. In 2 Chronicles 7:6, David is given recognition for inventing the musical instruments used in the temple. In the postexilic era Levitical singers are mentioned as the descendants of Asaph, the “singing master” appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as these, we have a definite indication that liturgical music and organization stemmed from David’s time.<\/p>\n<p>The ceremonies in the Jewish temple were organized around the sacrifice. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice; thus the daily burnt, expiatory, and laudatory offerings and libations had individual liturgies. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signaled by the blowing of the trumpets, on which signal the people would prostrate themselves. This is the only time the trumpets were used together with the other instruments in orchestral fashion on solemn occasions (2 Chr 5:12-13).<\/p>\n<p class=\"h2\" id=\"MusicinthePsalms\">Music in the Psalms<\/p>\n<h5>Musical Psalm Titles<\/h5>\n<p>The collection of 150 lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The Psalter contains not only religious songs but also songs that have their roots in secular or popular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events—for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity.<\/p>\n<p>The psalms were an important part of all the services of the temple; the Psalter became the liturgical hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation, Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Sabbath. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms (Pss 113–118, 120–136, 146–148) were sung during the offering of the paschal lamb at the Passover feast.<\/p>\n<p>While most of the liturgical music was performed by Levites, texts of the psalms suggest that there was also congregational participation. The forms of music found both in synagogal and ecclesiastical chant had their source in the forms of the poetic text of the psalms. The simplest is the plain psalmody sung by one person (e.g., Pss 3–5, 46). In responsorial psalmody the soloist is answered by the choir (e.g., Ps 67:1-2; the soloist sang verse 1 and the choir answered with verse 2). Antiphonal psalmody involves two groups singing alternately (e.g., Ps 103:20-22). The congregation would chant a refrain such as appears in Psalm 80: “Restore us, O God; let thy face shine, that we may be saved!” recurs throughout the psalm (<span>rsv<\/span>).<\/p>\n<p>Even though the synagogue had no altar for sacrifice, psalm singing retained an important place. After the Romans destroyed the temple, the worship heritage of the Jews could have been lost if the customs, including musical customs, had not become an integral part of synagogue worship.<\/p>\n<p>The most enigmatic part of the psalms is the headings that are not part of the poetic text. The first question is whether these should even be considered as superscripts. Greek, Latin, Hebrew, and other ancient languages were written in such a way that the text ran together without any break between chapters or paragraphs. This means that the verses, and even the division of the psalms themselves, were partially determined by copyists, chiefly the Masoretes. There is some question as to which psalms the extrapoetic texts actually belong with; they may actually be subscripts instead of superscripts. Sumerian and Babylonian poetry had information such as the name of the author, the musical instrument used for accompaniment, the tune, the purpose, and such listed at the end of the poem. Hence, some of the headings may actually be endings.<\/p>\n<p>The indications at the beginning of a psalm fall into three categories. They are either musical terms giving direction for the actual performance, musical cues designating the tune to which the psalm would be sung, or comments indicating the function of the psalm. These terms have been interpreted in various ways.<\/p>\n<p>Originally, these headings may have been marginal notes for the choir leaders. Realizing that these terms were not related to the psalm text proper, early biblical scribes may not have been overly careful with their placement in the text, which may explain some of the discrepancies among the early manuscripts—why certain words are left out in some and why terms assigned to only a few psalms may originally have been indicated on more of them.<\/p>\n<p>All but 50 of the psalms contain a proper name in the heading. These names possibly indicate the author; other commentators, interpreting the preposition appearing before the names to mean “for,” think the names are a dedication. Thus the title would be “A Psalm for David,” not “A Psalm of David.” This may be the case with the names of Asaph, Heman, Ethan, and especially the sons of Korah, where it would make better sense for the psalm to be written for rather than by the family. Seventy-three psalms have David’s name in the heading, hence the common reference to the Psalter as the Psalms of David. Twelve include the name of Asaph, eleven the children of Korah, two Solomon, and one each contains Moses, Heman, and Ethan.<\/p>\n<h5>Musical Terms in the Psalm Titles<\/h5>\n<p>Numerous musical terms are included in the superscriptions to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is one of the most controversial terms found in the psalm headings. It appears at the beginning of Psalm 46 and also in 1 Chronicles 15:20. One meaning for the Hebrew word is “maiden,” and musicologists interpret this as an instruction that the psalm should be sung in the range of the female singing voice. The reference in Chronicles is to harps in the range of women’s voices. This interpretation does not seem to fit Psalm 46, but if we look at the preceding psalm and read the term as a subscript, it becomes logical. Psalm 45 is a song of love, actually a nuptial ode; it would be natural for women to sing the second half (vv 10-17). While there is little mention of women singing in the temple, there is speculation that young boys in training may have sung along with the Levitical singers. Also this may be a case where the term appears only once in the modern text but may have been used more often in the original. Another possible meaning for <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Gittith<\/span> is a term found in the superscriptions of Psalms 8, 81, and 84. It may be a musical cue, indicating a mood for the performance of these psalms, but a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath<\/span> has been left in its original Hebrew form by early translators and is found in the headings of Psalms 53 and 88. It may have roots in the Hebrew <span class=\"hebrew\" lang=\"he\">mahaleh<\/span> “sickness” or <span class=\"hebrew\" lang=\"he\">mahot<\/span> “dance,” though neither of these words can be related to the psalm texts. Another explanation is a musical one. <span class=\"hebrew\" lang=\"he\">Mahalath<\/span> may come from the word <span class=\"hebrew\" lang=\"he\">halal<\/span> meaning “to pierce,” implying that the psalm was to be accompanied with pipes.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Maskil<\/span> (<span>kjv<\/span> “Maschil”) appears in the headings of 13 psalms (Pss 32, 42, 44–45, 52–55, 74, 78, 88–89, 142). The term is probably derived from the verb <span class=\"hebrew\" lang=\"he\">sakal<\/span><em>,<\/em> “to have insight or comprehension,” but there is no agreement among commentators. By looking at the psalms themselves, their didactic nature and the structure of stanzas and refrains, musicologists conclude the term represents a song of praise, possibly sung by a soloist with participation by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> appears in the heading of 55 psalms. It appears 52 times in the first three books of Psalms (Pss 1–89), not at all in book four (Pss 90–106), and 3 times in book five (Pss 107–150). The most common modern translations are “to the Choirmaster” (<span>rsv<\/span>), “to the choir director” (<span>nasb<\/span>, <span>nlt<\/span>), “to the director of music” (<span>niv<\/span>), “to the chief Musician” (<span>kjv<\/span>, <span>nkjv<\/span>). The word is derived from the Hebrew verb <span class=\"hebrew\" lang=\"he\">nazzah<\/span><em>,<\/em> appearing in 1 Chronicles 23:4 and Ezra 3:8-9 in the sense of “administering.” In 1 Chronicles 15:21 the word is found in relation to leading or directing song in the temple. <span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> relates to the choirmaster and represents the singer chosen to lead the music who probably was involved in rehearsing and instructing. It is now assumed that <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> indicates the psalm was to be sung partially or entirely by a soloist. This is evidenced by the change in some texts from “I” where the soloist sang, to “we” where the choir or congregation sang. Psalm 5 is an example of a text divided for solo and choral singing: verses 1-3 solo; verses 4-6 choral; verses 7-8 solo; verses 9-10 choral; and verses 11-12 end the psalm with the combined soloist and choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Miktam<\/span> (<span>kjv<\/span> “Michtam”) is another term that has no clear musical meaning, due mainly to the fact that its etymology is unknown. It occurs in Psalms 16 and 56–60, all of which have a character of lamentation or supplication. In a musical sense, it probably meant that a certain well-known tune was to be selected as the melody of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mizmor<\/span> (Hebrew, meaning a song sung to instrumental accompaniment) is found nowhere else in the Bible; it is included in the superscriptions of 57 psalms. It probably indicated a song accompanied by melodic instruments as opposed to a dance song accompanied by rhythmic instruments.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Neginah<\/span> appears in the superscriptions of Psalms 4, 6, 54–55, 61, 67, and 76. The term <span class=\"hebrew\" lang=\"he\">neginah<\/span> and its plural <span class=\"hebrew\" lang=\"he\">neginoth<\/span> are found in Psalm 77:7, Lamentations 5:14, Isaiah 38:20, and Habakkuk 3:19. <span class=\"hebrew\" lang=\"he\">Neginah<\/span><em>,<\/em> from the Hebrew root <span class=\"hebrew\" lang=\"he\">naggen<\/span><em>,<\/em> “to touch the strings,” instructs that stringed instruments accompany the singing.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Nehiloth<\/span> is found only in the introduction to Psalm 5 (<span>kjv<\/span>). The origin of the word is problematic. It could come from the verb <span class=\"hebrew\" lang=\"he\">nahal<\/span><em>,<\/em> “to possess or inherit,” or more feasibly from <span class=\"hebrew\" lang=\"he\">halal<\/span><em>,<\/em> meaning “to pierce.” The latter implies the idea of a pierced instrument (the flute or pipe) to be used for accompaniment.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sheminith<\/span> appears in Psalms 6 and 12 and also in 1 Chronicles 15:21. The Hebrew word means literally “over the eighth.” Some scholars feel it had something to do with an octave, but the Hebrew musical language probably did not include a musical unit divided into eight parts. Other scholars interpret <span class=\"hebrew\" lang=\"he\">sheminith<\/span> as meaning an eight-stringed instrument. A more logical interpretation comes from examining its use in 1 Chronicles. In 15:20 the instructions are for musicians to play the harps according to <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and in verse 21 to play the lyres according to <span class=\"hebrew\" lang=\"he\">sheminith<\/span><em>.<\/em> Here the terms <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and <span class=\"hebrew\" lang=\"he\">sheminith<\/span> seem to be used in opposition. If <span class=\"hebrew\" lang=\"he\">alamoth<\/span> implies a register of the female voice, then <span class=\"hebrew\" lang=\"he\">sheminith<\/span> would imply a lower register. Thus, it may have been an instruction to use a lower pitched instrument for accompaniment.<\/p>\n<h5>Psalm Varieties in the Titles<\/h5>\n<p>Some of the notes in the psalm headings are indications of the type or variety of psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hazkir<\/span> is found in the headings of Psalms 38 and 70. According to the Targum, this is an indication that the psalm was sung at the sacrificial rite called <span class=\"hebrew\" lang=\"he\">askara<\/span> and is translated “for a memorial offering.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Lammed<\/span> appears in the superscription of Psalm 60 in the phrase <span class=\"hebrew\" lang=\"he\">le-lammed<\/span><em>,<\/em> translated “to teach.” According to tradition, this was a psalm, though undoubtedly not the only one, taught to young people as part of their education. This is another example of a term that may have been omitted from other psalms in later versions of the Psalter.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> is in the heading of Psalm 7 and also in Habakkuk 3:1. The word probably comes from the Hebrew verb <span class=\"hebrew\" lang=\"he\">shagah<\/span><em>,<\/em> “to wander,” but may also be connected with the Assyrian liturgical term <span class=\"hebrew\" lang=\"he\">shigu<\/span><em>,<\/em> which represented a plaintive song in several stanzas. Biblical scholars have assumed <span class=\"hebrew\" lang=\"he\">shiggaion<\/span><em>,<\/em> plural <span class=\"hebrew\" lang=\"he\">shigionoth<\/span><em>,<\/em> was a lament or penitential song.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir<\/span> is the simplest word for “song” and was probably used in the headings at an early stage of the Psalter; it is usually found with <span class=\"hebrew\" lang=\"he\">mizmor<\/span> (13 times). Fifteen psalms have this heading. It was probably the term for a specific type of praise song, usually performed by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hamaalot<\/span> and <span class=\"hebrew\" lang=\"he\">Shir Lamaalot<\/span> occur in the headings of Psalms 120–134, which are often referred to as the Psalms of Ascent (<span>kjv<\/span> “Psalms of Degrees”). Most explanations offered relate to the fact that the temple was situated on high ground. Often these 15 psalms are associated with the 15 steps leading from the Court of the Women to the Court of the Israelites. But most contemporary scholars believe the idea of “going up” referred to the pilgrims’ journey to Jerusalem to worship at the temple. These psalms are short, with popular appeal, making them appropriate for singing during the journey.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hanukkat Habayit<\/span> is found only in the heading of Psalm 30. This phrase tells that the psalm was to be used for the dedication or rededication of the house of God.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir-yedidot<\/span> appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Tefillah<\/span> is a common term for “prayer” and appears in the headings of Psalms 17, 86, 90, 102, and 142, and also in Habakkuk 3:1. The word probably refers to a specific form of poetic prayer.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Selah<\/span> is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. It occurs in 39 psalms, appearing a total of 71 times in the Psalter—67 times within the text and 4 times at the end of a psalm. It is most frequent in the first three books. In the first book <span class=\"hebrew\" lang=\"he\">selah<\/span> appears in 9 psalms; in the second book, 17 psalms; in the third book, 11 psalms. In the fourth book it is not found at all and in the fifth book in only two psalms. Thirty-one of these psalms also include the term <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> in their superscriptions, which implies that they were sung by a soloist and choir. Most commonly, <span class=\"hebrew\" lang=\"he\">selah<\/span> is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end. The regularity of its appearance within a psalm is not consistent, and in only a few instances do these divisions break the psalm into equal sections. Because of the random placement of the term, some scholars believe that, like the headings, <span class=\"hebrew\" lang=\"he\">selah<\/span> was not always carefully copied into the text. It may have been a note appearing only in the texts of the musicians, which would explain this inconsistency. An explanation of <span class=\"hebrew\" lang=\"he\">selah<\/span> is found in the Talmudic tradition: “Ben Azra clashed the cymbal and the Levites broke forth into singing. When they reached a break in the singing they blew upon the trumpets and the people prostrated themselves; at every break there was a blowing of the trumpet and at every blowing of the trumpet a prostration. This was the rite of the daily whole offering in the service of the House of our God.” <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> then, would be an instruction for the musicians that the singing was to cease and the instrumentalists were to play.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">higgaion selah<\/span> appears once, in Psalm 9:16. The word <span class=\"hebrew\" lang=\"he\">higgaiaon<\/span> comes from the root <span class=\"hebrew\" lang=\"he\">hagah<\/span><em>,<\/em> “to murmur, to growl, to produce a low sound.” This may have been an instruction for the interlude to be more subdued than a normal <span class=\"hebrew\" lang=\"he\">selah<\/span><em>.<\/em><\/p>\n<h5>Ancient Melodies in the Titles<\/h5>\n<p>Many psalms contain headings that are not direct musical references but are cue words to suggest well-known tunes. They probably refer either to names or the first words of popular secular songs <em>(<\/em><span class=\"hebrew\" lang=\"he\">makams<\/span><em>)<\/em> whose melodic patterns were used in singing the psalm. Many biblical scholars have tried to find hidden meaning in these headings, but most musicologists believe these are simply references or introductions to melodies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Aijeleth Shahar<\/span><em>,<\/em> in Psalm 22 (<span>kjv<\/span>), is translated “according to The Hind of the Dawn” (<span>rsv<\/span>), and “To the tune of ‘The Doe of the Morning’ ” (<span>niv<\/span>), “To the tune ‘Doe of the Dawn’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Al-taschith<\/span><em>,<\/em> in Psalms 57–59 and 75 (<span>kjv<\/span>), is translated “To the tune ‘Do Not Destroy!’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Jonath-elem-rechokim<\/span><em>,<\/em> in Psalm 56 (<span>kjv<\/span>), is translated “according to The Dove on Far-off Terebinths” (<span>rsv<\/span>), and “To the tune ‘Dove on Distant Oaks’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath Leannoth<\/span><em>,<\/em> in Psalm 88, is translated “To the tune ‘The Suffering of Affliction’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Muthlabben<\/span><em>,<\/em> in Psalm 9, is translated “To the tune ‘Death of the Son’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim<\/span><em>,<\/em> in Psalms 45 and 69 (<span>kjv<\/span>), is translated “To the tune ‘Lilies’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim-Eduth<\/span><em>,<\/em> in Psalm 80 (<span>kjv<\/span>), is translated “To the tune ‘Lilies of the Covenant’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shushan-eduth<\/span><em>,<\/em> in Psalm 60, is translated “To the tune ‘Lily of the Testimony’ ” (<span>nlt<\/span>).<\/p>\n<p>These melody types appear only in the first three books of the Psalter, and this may imply that these popular <span class=\"hebrew\" lang=\"he\">makams<\/span> had fallen into disuse by the time the final books of the Psalter were written. Other <span class=\"hebrew\" lang=\"he\">makam<\/span>-types had probably become popular, and the authors, realizing the relatively short life of a popular tune, did not include them in the headings of the Psalms but left the choice up to the performer.<\/p>\n<p class=\"h2\" id=\"MusicintheNewTestament\">Music in the New Testament<\/p>\n<h5>First-Century Influences<\/h5>\n<h6>The Synagogue<\/h6>\n<p>By the time of Christ, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the law but gradually became the center of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue as there was no sacrificial rite, and the music could not be exactly reproduced as there were no trained Levitical singers. Scholars do not agree about the amount of continuity between the music of the temple and the music of the synagogue, but there is evidence that certain musical practices did remain constant between the two places of worship.<\/p>\n<p>Information on the customs and rituals of the synagogue come from Talmudic writings. The musical elements of worship in the synagogue were the chanting of Scripture, psalmody, and spiritual songs. The choral singing of the temple was replaced by a single cantor. The cantor was a layman who, according to tradition, had to have the following qualifications: “He had to be well educated, gifted with a sweet voice, of humble personality, recognized by the community, conversant with Scripture and all the prayers; he must not be a rich man, for his prayers should come from his heart.” His most important job was the cantillation of the Law and the Prophets. A series of accents and punctuations, forerunners of actual musical notation, were indications for the cantor in the musical interpretation of the Scripture.<\/p>\n<p>Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early Christian church. Gregorian psalm tones have their roots in Hebrew psalmody.<\/p>\n<h6>Greek and Roman Cultures<\/h6>\n<p>While both the temple and the synagogue were familiar to the early Christians (Acts 2:46-47; 3:1; 5:42; 9:20; 18:4; etc.), the Greek and Roman cultures also played a major part in shaping the young church. Hellenistic influences by the time of Christ had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. Greek philosophers considered music a cathartic force that could lead humans into metaphysical knowledge. This understanding led to the belief that music had a moral substance that could influence people to either good or evil. If this philosophy had totally encompassed Judeo-Christian thought, certainly Paul would have encouraged the use of music in the spread of the gospel. However, Paul’s omission of this theory implies that the Judeo-Christian world at that time had rejected the Greek ideal, at least in part.<\/p>\n<p>While the Jewish rabbis considered music an art form for the praise of God, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. The music of the Roman games was neither religious nor philosophic and, from the accounts of witnesses, it was not technically exceptional. In the Roman Empire musicians were given a lower status and looked on as mere entertainers. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.<\/p>\n<h5>In the New Testament Writings<\/h5>\n<p>One of the few mentions of instruments in the NT is the use of flutes at a wake (Mt 9:23). As in the OT, music is associated with feasting and merrymaking (e.g., the return of the prodigal son, Lk 15:25). Five passages mention music metaphorically (Mt 6:2; 11:17; Lk 7:32; 1 Cor 13:1; 14:7-8). The most well known of these is Paul’s celebration of love in 1 Corinthians 13. The denunciation of the gong and cymbals must be understood in light of the attitude of the early Christians toward the music of the Pharisees. Here the signal instruments of the temple were used to represent pompous display of religious pietism.<\/p>\n\n<p>Most references to music are found in the eschatological visions and prophetic passages scattered throughout the NT—most frequently in the book of Revelation (also Mt 24:31; 1 Cor 15:52; 1 Thes 4:16; Heb 12:19). Many of these descriptions have a direct association with musical references in the OT (e.g., the use of harps and trumpets and the singing of the Hallelujah). But the value of many of the passages in Revelation comes from their literary style. These doxological and psalmlike passages were probably spontaneous “spiritual songs” composed by the young church (e.g., Rv 5:9-10).<\/p>\n<p>The passages that mention religious or liturgical music are often more conceptual than literal. Two parallel passages describing the Last Supper (Mt 26:30; Mk 14:26) mention that Christ and his disciples sang a hymn. This is the only direct account of Jesus singing, but it is probable that when he read in the synagogue he did so in the accepted vocal style (Lk 4:16-20). There is much controversy surrounding the actual events at the Last Supper, but we can assume that the hymn sung was a traditional Jewish hymn, probably associated with the Passover.<\/p>\n<p>From the account in Acts 16:25 we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music making in 1 Corinthians 14:15, 26 in terms of a balance between rationalism and emotion. And, as with all the gifts of the Spirit, Paul asks that singing be done for edification.<\/p>\n<p>In two similar passages (Eph 5:19; Col 3:16) Paul groups together three musical terms—psalms, hymns, and spiritual songs. The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early Christian psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modeled after the psalms, but in praise of Christ. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer, possibly wordless (perhaps related to glossolalia), in a style that was popular in mystical Judaism. These outbursts of song were probably melismatic (sung on one tone) and are perhaps the forerunners of the later Alleluia chant.<\/p>\n<h5>Hymnody in the New Testament<\/h5>\n<p>It can be assumed that the early Christians composed hymns in praise of Christ. Logically, most of the hymns found in the NT are based on Hebrew poetic psalm forms, but there is Greek and Latin influence also. The hymns from the Gospel of Luke have become well-known canticles adopted by the church: the Magnificat (Lk 1:46-55), the Benedictus (1:68-79), the Gloria (2:14) and the Nunc Dimittis (2:29-32). While patterned after the psalms of the OT, these hymns are full of confidence in the salvation of Christ and in his imminent return. Other Christological hymns found in the NT include the prologue to the Gospel of John, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.<\/p>","summary_ro":"MUSIC A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship. The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human ...","summary_en":"MUSIC A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship. The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31992,"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":49684,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:1","title_en":"Study Note: Psalmi 86:1","content_ro":"<p><strong>Ps 86<\/strong> The psalmist invokes God’s help and praises his character in a lament prompted by the presence of evil (86:14, 17). All people will worship the gracious and almighty God (86:8-10). To this end, the poet commits himself to a lifestyle of ethical integrity (86:11) and praising the Lord (86:12-13). The last stanza contrasts the qualities of evil people with those of the Lord (86:14-17).<\/p>","content_en":"<p><strong>Ps 86<\/strong> The psalmist invokes God’s help and praises his character in a lament prompted by the presence of evil (86:14, 17). All people will worship the gracious and almighty God (86:8-10). To this end, the poet commits himself to a lifestyle of ethical integrity (86:11) and praising the Lord (86:12-13). The last stanza contrasts the qualities of evil people with those of the Lord (86:14-17).<\/p>","summary_ro":"Ps 86 The psalmist invokes God’s help and praises his character in a lament prompted by the presence of evil (86:14, 17). All people will worship the gracious and almighty God (86:8-10). To this end, the poet commits himself to a lifestyle of ethical integrity (86:11) and praising the Lord (86:12-13). The last stanza contrasts the qualities of evil people with those of the Lord (86:14-17).","summary_en":"Ps 86 The psalmist invokes God’s help and praises his character in a lament prompted by the presence of evil (86:14, 17). All people will worship the gracious and almighty God (86:8-10). To this end, the poet commits himself to a lifestyle of ethical integrity (86:11) and praising the Lord (86:12-13). The last stanza contrasts the qualities of evil people with those of the Lord (86:14-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49685,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:1","title_en":"Study Note: Psalmi 86:1","content_ro":"<p><strong>86:<\/strong><span>title<\/span> This is the only psalm connected with <em>David<\/em> in Book Three.<\/p>","content_en":"<p><strong>86:<\/strong><span>title<\/span> This is the only psalm connected with <em>David<\/em> in Book Three.<\/p>","summary_ro":"86:title This is the only psalm connected with David in Book Three.","summary_en":"86:title This is the only psalm connected with David in Book Three.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49686,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:1","title_en":"Study Note: Psalmi 86:1","content_ro":"<p><strong>86:1-4<\/strong> God’s devoted servant prays for mercy. The psalmist sees himself as a member of the covenant community and as a citizen of the world.<\/p>","content_en":"<p><strong>86:1-4<\/strong> God’s devoted servant prays for mercy. The psalmist sees himself as a member of the covenant community and as a citizen of the world.<\/p>","summary_ro":"86:1-4 God’s devoted servant prays for mercy. The psalmist sees himself as a member of the covenant community and as a citizen of the world.","summary_en":"86:1-4 God’s devoted servant prays for mercy. The psalmist sees himself as a member of the covenant community and as a citizen of the world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77310,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:1","title_en":"Study Note: Psalmi 86:1","content_ro":"<p><strong>Ps 86<\/strong> The psalmist invokes God’s help and praises his character in a lament prompted by the presence of evil (86:14, 17). All people will worship the gracious and almighty God (86:8-10). To this end, the poet commits himself to a lifestyle of ethical integrity (86:11) and praising the Lord (86:12-13). The last stanza contrasts the qualities of evil people with those of the Lord (86:14-17).<\/p>","content_en":"<p><strong>Ps 86<\/strong> The psalmist invokes God’s help and praises his character in a lament prompted by the presence of evil (86:14, 17). All people will worship the gracious and almighty God (86:8-10). To this end, the poet commits himself to a lifestyle of ethical integrity (86:11) and praising the Lord (86:12-13). The last stanza contrasts the qualities of evil people with those of the Lord (86:14-17).<\/p>","summary_ro":"Ps 86 The psalmist invokes God’s help and praises his character in a lament prompted by the presence of evil (86:14, 17). All people will worship the gracious and almighty God (86:8-10). To this end, the poet commits himself to a lifestyle of ethical integrity (86:11) and praising the Lord (86:12-13). The last stanza contrasts the qualities of evil people with those of the Lord (86:14-17).","summary_en":"Ps 86 The psalmist invokes God’s help and praises his character in a lament prompted by the presence of evil (86:14, 17). All people will worship the gracious and almighty God (86:8-10). To this end, the poet commits himself to a lifestyle of ethical integrity (86:11) and praising the Lord (86:12-13). The last stanza contrasts the qualities of evil people with those of the Lord (86:14-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77311,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:1","title_en":"Study Note: Psalmi 86:1","content_ro":"<p><strong>86:<\/strong><span>title<\/span> This is the only psalm connected with <em>David<\/em> in Book Three.<\/p>","content_en":"<p><strong>86:<\/strong><span>title<\/span> This is the only psalm connected with <em>David<\/em> in Book Three.<\/p>","summary_ro":"86:title This is the only psalm connected with David in Book Three.","summary_en":"86:title This is the only psalm connected with David in Book Three.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77312,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:1","title_en":"Study Note: Psalmi 86:1","content_ro":"<p><strong>86:1-4<\/strong> God’s devoted servant prays for mercy. The psalmist sees himself as a member of the covenant community and as a citizen of the world.<\/p>","content_en":"<p><strong>86:1-4<\/strong> God’s devoted servant prays for mercy. The psalmist sees himself as a member of the covenant community and as a citizen of the world.<\/p>","summary_ro":"86:1-4 God’s devoted servant prays for mercy. The psalmist sees himself as a member of the covenant community and as a citizen of the world.","summary_en":"86:1-4 God’s devoted servant prays for mercy. The psalmist sees himself as a member of the covenant community and as a citizen of the world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104936,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:1","title_en":"Study Note: Psalmi 86:1","content_ro":"<p><strong>Ps 86<\/strong> The psalmist invokes God’s help and praises his character in a lament prompted by the presence of evil (86:14, 17). All people will worship the gracious and almighty God (86:8-10). To this end, the poet commits himself to a lifestyle of ethical integrity (86:11) and praising the Lord (86:12-13). The last stanza contrasts the qualities of evil people with those of the Lord (86:14-17).<\/p>","content_en":"<p><strong>Ps 86<\/strong> The psalmist invokes God’s help and praises his character in a lament prompted by the presence of evil (86:14, 17). All people will worship the gracious and almighty God (86:8-10). To this end, the poet commits himself to a lifestyle of ethical integrity (86:11) and praising the Lord (86:12-13). The last stanza contrasts the qualities of evil people with those of the Lord (86:14-17).<\/p>","summary_ro":"Ps 86 The psalmist invokes God’s help and praises his character in a lament prompted by the presence of evil (86:14, 17). All people will worship the gracious and almighty God (86:8-10). To this end, the poet commits himself to a lifestyle of ethical integrity (86:11) and praising the Lord (86:12-13). The last stanza contrasts the qualities of evil people with those of the Lord (86:14-17).","summary_en":"Ps 86 The psalmist invokes God’s help and praises his character in a lament prompted by the presence of evil (86:14, 17). All people will worship the gracious and almighty God (86:8-10). To this end, the poet commits himself to a lifestyle of ethical integrity (86:11) and praising the Lord (86:12-13). The last stanza contrasts the qualities of evil people with those of the Lord (86:14-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104937,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:1","title_en":"Study Note: Psalmi 86:1","content_ro":"<p><strong>86:<\/strong><span>title<\/span> This is the only psalm connected with <em>David<\/em> in Book Three.<\/p>","content_en":"<p><strong>86:<\/strong><span>title<\/span> This is the only psalm connected with <em>David<\/em> in Book Three.<\/p>","summary_ro":"86:title This is the only psalm connected with David in Book Three.","summary_en":"86:title This is the only psalm connected with David in Book Three.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104938,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:1","title_en":"Study Note: Psalmi 86:1","content_ro":"<p><strong>86:1-4<\/strong> God’s devoted servant prays for mercy. The psalmist sees himself as a member of the covenant community and as a citizen of the world.<\/p>","content_en":"<p><strong>86:1-4<\/strong> God’s devoted servant prays for mercy. The psalmist sees himself as a member of the covenant community and as a citizen of the world.<\/p>","summary_ro":"86:1-4 God’s devoted servant prays for mercy. The psalmist sees himself as a member of the covenant community and as a citizen of the world.","summary_en":"86:1-4 God’s devoted servant prays for mercy. The psalmist sees himself as a member of the covenant community and as a citizen of the world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132562,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:1","title_en":"Study Note: Psalmi 86:1","content_ro":"<p><strong>Ps 86<\/strong> The psalmist invokes God’s help and praises his character in a lament prompted by the presence of evil (86:14, 17). All people will worship the gracious and almighty God (86:8-10). To this end, the poet commits himself to a lifestyle of ethical integrity (86:11) and praising the Lord (86:12-13). The last stanza contrasts the qualities of evil people with those of the Lord (86:14-17).<\/p>","content_en":"<p><strong>Ps 86<\/strong> The psalmist invokes God’s help and praises his character in a lament prompted by the presence of evil (86:14, 17). All people will worship the gracious and almighty God (86:8-10). To this end, the poet commits himself to a lifestyle of ethical integrity (86:11) and praising the Lord (86:12-13). The last stanza contrasts the qualities of evil people with those of the Lord (86:14-17).<\/p>","summary_ro":"Ps 86 The psalmist invokes God’s help and praises his character in a lament prompted by the presence of evil (86:14, 17). All people will worship the gracious and almighty God (86:8-10). To this end, the poet commits himself to a lifestyle of ethical integrity (86:11) and praising the Lord (86:12-13). The last stanza contrasts the qualities of evil people with those of the Lord (86:14-17).","summary_en":"Ps 86 The psalmist invokes God’s help and praises his character in a lament prompted by the presence of evil (86:14, 17). All people will worship the gracious and almighty God (86:8-10). To this end, the poet commits himself to a lifestyle of ethical integrity (86:11) and praising the Lord (86:12-13). The last stanza contrasts the qualities of evil people with those of the Lord (86:14-17).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132563,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:1","title_en":"Study Note: Psalmi 86:1","content_ro":"<p><strong>86:<\/strong><span>title<\/span> This is the only psalm connected with <em>David<\/em> in Book Three.<\/p>","content_en":"<p><strong>86:<\/strong><span>title<\/span> This is the only psalm connected with <em>David<\/em> in Book Three.<\/p>","summary_ro":"86:title This is the only psalm connected with David in Book Three.","summary_en":"86:title This is the only psalm connected with David in Book Three.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132564,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:1","title_en":"Study Note: Psalmi 86:1","content_ro":"<p><strong>86:1-4<\/strong> God’s devoted servant prays for mercy. The psalmist sees himself as a member of the covenant community and as a citizen of the world.<\/p>","content_en":"<p><strong>86:1-4<\/strong> God’s devoted servant prays for mercy. The psalmist sees himself as a member of the covenant community and as a citizen of the world.<\/p>","summary_ro":"86:1-4 God’s devoted servant prays for mercy. The psalmist sees himself as a member of the covenant community and as a citizen of the world.","summary_en":"86:1-4 God’s devoted servant prays for mercy. The psalmist sees himself as a member of the covenant community and as a citizen of the world.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":63018,"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":90644,"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":118270,"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":145896,"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}],"5":[{"id":12714,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Forgiveness","title_en":"Forgiveness","content_ro":"<h3>FORGIVENESS<\/h3>\n<p>Pardon, involving restoration of broken relationships; ceasing to feel resentment for wrongs and offenses. Primarily, forgiveness is an act of God, releasing sinners from judgment and freeing them from the divine penalty of their sin. Since only God is holy, only God can forgive sin (Mk 2:7; Lk 5:21). Forgiveness is also a human act extended toward one’s neighbor—a manifestation of one’s realization and appropriation of God’s forgiveness. Hence, forgiveness is a uniquely Christian doctrine.<\/p>\n<p>In other religions, forgiveness does not have the same force. In animism, there is no awareness of a personal relationship with God. In Hinduism, all have to pay the inexorable consequences of karma in the wheel of reincarnations. Buddhism likewise knows nothing of a forgiving God. The idea is present in Islam, but there is no personal God and Father. Even in Judaism, forgiveness remains a limited experience, though forgiveness as developed in the NT adds dimension to the teaching of the OT.<\/p>\n<p class=\"h2\" id=\"ExpressionsofForgivenessintheOldTestament\">Expressions of Forgiveness in the Old Testament<\/p>\n<p>The idea of forgiveness is expressed in various metaphors. The command is <span class=\"hebrew\" lang=\"he\">nasa<\/span><em>,<\/em> to “send away,” as the scapegoat was sent away into the wilderness to bear the sins of the Israelites. It is also rendered “to be merciful” (Lv 4:20; 1 Kgs 8:30, 34; Pss 86:5; 103:3). The Hebrew word <span class=\"hebrew\" lang=\"he\">kapar<\/span> is commonly used of atonement, meaning “to cover up,” as the sacrifice was offered to cover the deficiency of the worshiper (Ex 29:36; Dt 21:8; Jer 18:23; Ez 43:20; 45:20). Cognates of <span class=\"hebrew\" lang=\"he\">salah<\/span> always refer to God’s act of forgiveness (Nm 30:5, 8, 12; Pss 86:5; 130:4; Dn 9:9). God lets go of the transgression; he removes it. Another expression is <span class=\"hebrew\" lang=\"he\">maha<\/span><em>,<\/em> to “wipe away” (Ps 51:1, 7; Is 43:25; 44:22).<\/p>\n<p>The OT teaches that God is a forgiving God (Ex 34:6-7; Neh 9:17; Dn 9:9), yet he is just and punishes sin. Many incidents are also given where God refuses to forgive when the proper conditions are not met, or when certain serious offenses are committed (Dt 29:20; 2 Kgs 24:4; Jer 5:7). Forgiveness is rooted in the character of God, but his forgiveness is never indiscriminate, for people must also be penitent. The OT (cited here in the <span>rsv<\/span>) uses vivid imagery to indicate the magnitude of God’s forgiveness. Sin is cast “into the depths of the sea” (Mi 7:19), removed “as far as the east is from the west” (Ps 103:12), hid behind God’s back (Is 38:17), “remembered no more” (Jer 31:34). The stain and soil of sin is bleached white (Is 1:18). Sin, which burdens like a weight, is forever lifted and remitted.<\/p>\n<p>The dynamic of forgiveness in the OT is thus releasing one from the past. The past acts and deeds of sin are not denied, but there is no longer any bondage. Forgiveness brings freedom.<\/p>\n<p class=\"h2\" id=\"ForgivenessintheNewTestament\">Forgiveness in the New Testament<\/p>\n<p>In the NT, the concept of the unmerited forgiveness of God is intensified by the fact that God forgave our sins when Christ died for us. Each human is an insolvent debtor (Mt 18:23-35) who has no hope of repayment. Sinners all, we cannot keep the law or save ourselves (Mk 10:26-27). This highlights the NT teaching that it is in the person of Christ himself that there is forgiveness. He alone has the power to forgive sins (2:5-10). It is his death that is redemptive (Mt 26:28; Mk 10:45) and his blood that is the basis of a new covenant (1 Cor 11:25). It is through him that one can enter into the living experience of forgiveness (Heb 9:15, 22). So forgiveness is inseparable from the proclamation of Jesus Christ (Acts 13:38; Eph 1:7; Col 1:14; 1 Jn 2:12).<\/p>\n\n<p>There are other distinctively NT concepts of forgiveness. The Greek word <span class=\"greek\" lang=\"el\">charizomai<\/span><em>,<\/em> meaning “to forgive sins,” is distinctively developed by Paul in terms of God’s gracious pardon (2 Cor 2:7; 12:13; Eph 4:32; Col 2:13; 3:13). Sin is considered as a debt, and <span class=\"greek\" lang=\"el\">aphesis<\/span> denotes the discharge of a debt (“putting it away”—see Lk 6:37). Forgiveness is also treated as remission, <span class=\"greek\" lang=\"el\">paresis<\/span> (“passing over”). God has not executed the full retribution called for by sin (Acts 14:16; 17:30); instead, he has shown mercy.<\/p>\n<p>Yet the NT speaks of two limitations to forgiveness. One is the unpardonable sin (Mt 12:31-32; Mk 3:28-30; Lk 12:10). In this regard Christ speaks of those who, like the Pharisees, are so warped in their moral judgments that they cannot distinguish between acts of Satan and the good deeds of Christ. There is also “the sin against the Holy Spirit” that is “sin unto death” (1 Jn 5:16). This sin is not specifically defined, but its essence seems to be consistent rejection of the grace of God.<\/p>\n<p>The ethics of forgiveness in the NT insists not only on penitence as a condition for forgiveness (2 Cor 7:10), but also on the need to forgive others (Mt 6:14-15). If in the midst of receiving forgiveness one does not forgive others, it is a clear sign that repentance is not complete. Several times in his parables the Lord insists that the readiness to forgive others is a sign of true repentance (Mt 18:23-35; Lk 6:37). So Christ taught that to forgive is a duty, and no limits can be set on it. It must be granted without reserve, even to 70 times 7 (Mt 18:21-22). Forgiveness is part of the mutual relationship of believers: since all are dependent upon God’s forgiveness, all are required to forgive one another. “As the Lord has forgiven you, so you also must forgive” (Col 3:13).<\/p>\n<p><em>See also<\/em> Confession; Repentance.<\/p>","content_en":"<h3>FORGIVENESS<\/h3>\n<p>Pardon, involving restoration of broken relationships; ceasing to feel resentment for wrongs and offenses. Primarily, forgiveness is an act of God, releasing sinners from judgment and freeing them from the divine penalty of their sin. Since only God is holy, only God can forgive sin (Mk 2:7; Lk 5:21). Forgiveness is also a human act extended toward one’s neighbor—a manifestation of one’s realization and appropriation of God’s forgiveness. Hence, forgiveness is a uniquely Christian doctrine.<\/p>\n<p>In other religions, forgiveness does not have the same force. In animism, there is no awareness of a personal relationship with God. In Hinduism, all have to pay the inexorable consequences of karma in the wheel of reincarnations. Buddhism likewise knows nothing of a forgiving God. The idea is present in Islam, but there is no personal God and Father. Even in Judaism, forgiveness remains a limited experience, though forgiveness as developed in the NT adds dimension to the teaching of the OT.<\/p>\n<p class=\"h2\" id=\"ExpressionsofForgivenessintheOldTestament\">Expressions of Forgiveness in the Old Testament<\/p>\n<p>The idea of forgiveness is expressed in various metaphors. The command is <span class=\"hebrew\" lang=\"he\">nasa<\/span><em>,<\/em> to “send away,” as the scapegoat was sent away into the wilderness to bear the sins of the Israelites. It is also rendered “to be merciful” (Lv 4:20; 1 Kgs 8:30, 34; Pss 86:5; 103:3). The Hebrew word <span class=\"hebrew\" lang=\"he\">kapar<\/span> is commonly used of atonement, meaning “to cover up,” as the sacrifice was offered to cover the deficiency of the worshiper (Ex 29:36; Dt 21:8; Jer 18:23; Ez 43:20; 45:20). Cognates of <span class=\"hebrew\" lang=\"he\">salah<\/span> always refer to God’s act of forgiveness (Nm 30:5, 8, 12; Pss 86:5; 130:4; Dn 9:9). God lets go of the transgression; he removes it. Another expression is <span class=\"hebrew\" lang=\"he\">maha<\/span><em>,<\/em> to “wipe away” (Ps 51:1, 7; Is 43:25; 44:22).<\/p>\n<p>The OT teaches that God is a forgiving God (Ex 34:6-7; Neh 9:17; Dn 9:9), yet he is just and punishes sin. Many incidents are also given where God refuses to forgive when the proper conditions are not met, or when certain serious offenses are committed (Dt 29:20; 2 Kgs 24:4; Jer 5:7). Forgiveness is rooted in the character of God, but his forgiveness is never indiscriminate, for people must also be penitent. The OT (cited here in the <span>rsv<\/span>) uses vivid imagery to indicate the magnitude of God’s forgiveness. Sin is cast “into the depths of the sea” (Mi 7:19), removed “as far as the east is from the west” (Ps 103:12), hid behind God’s back (Is 38:17), “remembered no more” (Jer 31:34). The stain and soil of sin is bleached white (Is 1:18). Sin, which burdens like a weight, is forever lifted and remitted.<\/p>\n<p>The dynamic of forgiveness in the OT is thus releasing one from the past. The past acts and deeds of sin are not denied, but there is no longer any bondage. Forgiveness brings freedom.<\/p>\n<p class=\"h2\" id=\"ForgivenessintheNewTestament\">Forgiveness in the New Testament<\/p>\n<p>In the NT, the concept of the unmerited forgiveness of God is intensified by the fact that God forgave our sins when Christ died for us. Each human is an insolvent debtor (Mt 18:23-35) who has no hope of repayment. Sinners all, we cannot keep the law or save ourselves (Mk 10:26-27). This highlights the NT teaching that it is in the person of Christ himself that there is forgiveness. He alone has the power to forgive sins (2:5-10). It is his death that is redemptive (Mt 26:28; Mk 10:45) and his blood that is the basis of a new covenant (1 Cor 11:25). It is through him that one can enter into the living experience of forgiveness (Heb 9:15, 22). So forgiveness is inseparable from the proclamation of Jesus Christ (Acts 13:38; Eph 1:7; Col 1:14; 1 Jn 2:12).<\/p>\n\n<p>There are other distinctively NT concepts of forgiveness. The Greek word <span class=\"greek\" lang=\"el\">charizomai<\/span><em>,<\/em> meaning “to forgive sins,” is distinctively developed by Paul in terms of God’s gracious pardon (2 Cor 2:7; 12:13; Eph 4:32; Col 2:13; 3:13). Sin is considered as a debt, and <span class=\"greek\" lang=\"el\">aphesis<\/span> denotes the discharge of a debt (“putting it away”—see Lk 6:37). Forgiveness is also treated as remission, <span class=\"greek\" lang=\"el\">paresis<\/span> (“passing over”). God has not executed the full retribution called for by sin (Acts 14:16; 17:30); instead, he has shown mercy.<\/p>\n<p>Yet the NT speaks of two limitations to forgiveness. One is the unpardonable sin (Mt 12:31-32; Mk 3:28-30; Lk 12:10). In this regard Christ speaks of those who, like the Pharisees, are so warped in their moral judgments that they cannot distinguish between acts of Satan and the good deeds of Christ. There is also “the sin against the Holy Spirit” that is “sin unto death” (1 Jn 5:16). This sin is not specifically defined, but its essence seems to be consistent rejection of the grace of God.<\/p>\n<p>The ethics of forgiveness in the NT insists not only on penitence as a condition for forgiveness (2 Cor 7:10), but also on the need to forgive others (Mt 6:14-15). If in the midst of receiving forgiveness one does not forgive others, it is a clear sign that repentance is not complete. Several times in his parables the Lord insists that the readiness to forgive others is a sign of true repentance (Mt 18:23-35; Lk 6:37). So Christ taught that to forgive is a duty, and no limits can be set on it. It must be granted without reserve, even to 70 times 7 (Mt 18:21-22). Forgiveness is part of the mutual relationship of believers: since all are dependent upon God’s forgiveness, all are required to forgive one another. “As the Lord has forgiven you, so you also must forgive” (Col 3:13).<\/p>\n<p><em>See also<\/em> Confession; Repentance.<\/p>","summary_ro":"FORGIVENESS Pardon, involving restoration of broken relationships; ceasing to feel resentment for wrongs and offenses. Primarily, forgiveness is an act of God, releasing sinners from judgment and freeing them from the divine penalty of their sin. Since only God is holy, only God can forgive sin (Mk 2:7; Lk 5:21). Forgiveness is also a human act extended toward one’s neighbor—a manifestation of one’s realization and appropriation of God’s forgiveness. Hence, forgiveness is a uniquely Christian...","summary_en":"FORGIVENESS Pardon, involving restoration of broken relationships; ceasing to feel resentment for wrongs and offenses. Primarily, forgiveness is an act of God, releasing sinners from judgment and freeing them from the divine penalty of their sin. Since only God is holy, only God can forgive sin (Mk 2:7; Lk 5:21). Forgiveness is also a human act extended toward one’s neighbor—a manifestation of one’s realization and appropriation of God’s forgiveness. Hence, forgiveness is a uniquely Christian...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31170,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prayer of Manasseh*","title_en":"Prayer of Manasseh*","content_ro":"<h3>PRAYER OF MANASSEH*<\/h3>\n<p>This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture.<\/p>\n<p>The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (<span>kjv<\/span>, <span>erv<\/span>), is more helpful than the one commonly used today (<span>rsv<\/span>, <span>neb<\/span>) or the Latin one, <em>Oration Manassae.<\/em> The older title alerts the reader to the supposed connection between this prayer and King Manasseh (696–642 <span>BC<\/span>), who was taken captive to Babylon, where “at last he came to his senses and cried out humbly to God for help. And the Lord listened, and answered his plea by returning him to Jerusalem and to his kingdom!” (2 Chr 33:12-13, <span>tlb<\/span>; on the historicity of this account, see Manasseh #3). The writer of 2 Chronicles indicates that this prayer was available to him from national archives and from another work (2 Chr 33:18-19). The prayer was composed by an anonymous author, though the date is uncertain. On internal evidence it has been dated between 250 <span>BC<\/span> and <span>AD<\/span> 50. The oldest surviving Greek biblical manuscript containing it is Codex Alexandrinus (fifth century <span>AD<\/span>), but the earliest evidence for its existence is its inclusion in a Syriac manual of church procedures known as <em>Didascalia<\/em> (third century <span>AD<\/span>), which, in a revised and expanded form, also appeared as a part of the <em>Apostolic Constitutions<\/em> (<span>AD<\/span> 380).<\/p>\n<p>Most scholars believe that the prayer was originally composed in Greek, but for such a short book—about 400 words in English—the problem of determining the original language is difficult. Because the Prayer of Manasseh survives both in Greek and in Syriac, Latin (two forms), Ethiopic, Armenian, and Old Slavonic translation, it was clearly popular in the first three Christian centuries, among both Jews and Christians.<\/p>\n<p>The Prayer of Manasseh is the prayer of a self-confessed sinner to a merciful God. The <span>rsv<\/span> (which is quoted below unless otherwise noted) and <span>neb<\/span> divide the Prayer of Manasseh into 15 verses. KJV and <span>erv<\/span> do not indicate verses, and a rarer system divides the prayer into 19 verses. The prayer uses several descriptions of God drawn from the OT. It begins by identifying God as “Lord Almighty” (Prayer of Manasseh 1:1; cf. 2 Cor 6:18) and “God of our fathers” (Prayer of Manasseh 1:1, cf. 2 Chr 20:6; 33:12) and of their righteous descendants. God is the Creator—glorious and powerful, wrathful yet merciful (Prayer of Manasseh 1:2-7a). He “made heaven and earth” (v 2; cf. Ex 20:11; Neh 9:6; Ps 146:6) “in their manifold array” (Prayer of Manasseh 1:2, <span>neb<\/span>). He “shackled the sea” and “confined the deep” (v 3; cf. Jb 38:8-11). No one can endure his glorious majesty (Prayer of Manasseh 1:5a; contrast 2 Pt 1:16-17). His power makes every creature “shudder, and tremble” (Prayer of Manasseh 1:4), but his goodness is demonstrated in mercy and in salvation (vv 7, 14; cf. Is 63:7 and Rom 2:4), for he is compassionate, patiently long-suffering (forbearing), and very merciful (Prayer of Manasseh 1:7; cf. Ps 86:5, 15). God is “the Lord Most High” (Prayer of Manasseh 1:7; cf. Ps 7:17; 47:2).<\/p>\n<p>Even so, Manasseh confesses that “none can endure thy menacing wrath against sinners” (Prayer of Manasseh 1:5b, <span>neb<\/span>). He recognizes that his idolatry has been evil in God’s eyes all along, even though he has just become aware that he has been “piling sin upon sin” (v 10, <span>neb<\/span>). He also knows now that he finds himself in irons and rejected by God because his idolatry has provoked God’s wrath (v 10; cf. 2 Chr 33:6 and Ps 107:10). God’s mercy is his only hope. It is unmeasurable and unfathomable (Prayer of Manasseh 1:6), boundless (v 7, <span>neb<\/span>), and great (v 14). God’s mercy is also available, because the Lord himself has “appointed repentance for sinners, that they may be saved” (v 7; cf. Acts 5:31), and for him in particular (v 8).<\/p>\n<p>The heart of the prayer (vv 9-13a), in which he confesses his sin and appeals for forgiveness, contains three memorable lines: “My transgressions abound, O Lord, my transgressions abound. . . . Forgive me, O Lord, forgive me!” The turning point in the prayer comes in verse 11, after his confession of sin. The <span>rsv<\/span> preserves the figure of speech: “And now I bend the knee of my heart, beseeching thee for thy kindness.” Despite his unworthiness (vv 9, 14), he pleads with God not to destroy him, nor be eternally angry with him, nor condemn him to the grave, because the Lord is “the God of those who repent” (v 13). Manasseh becomes confident that God, in his goodness and mercy, will save him (v 14), and he shows the appropriate response of a forgiven sinner when he says, “I will praise thee continually all the days of my life” (v 15). A brief doxology about God’s praise and eternal glory concludes the prayer.<\/p>\n<p>Despite its admirable parts, this prayer differs from Christian teaching in one significant way. The author erroneously assumes that there are two categories of people—those who are basically good (the righteous) and those who are basically bad (sinners). The prayer presents Abraham, Isaac, and Jacob as righteous men who did not sin and did not need to repent. This is not true, but it shows Jewish thinking prior to Christian preaching (cf. Mt 9:13). Paul made it quite plain that no person is righteous on his own merit, because every person has sinned (Rom 3:10-12, 21-26). Abraham’s righteousness was not inherent; it came by faith (Rom 4:3; cf. Phil 3:8-9).<\/p>\n<p><em>See also<\/em> Apocrypha.<\/p>","content_en":"<h3>PRAYER OF MANASSEH*<\/h3>\n<p>This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture.<\/p>\n<p>The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (<span>kjv<\/span>, <span>erv<\/span>), is more helpful than the one commonly used today (<span>rsv<\/span>, <span>neb<\/span>) or the Latin one, <em>Oration Manassae.<\/em> The older title alerts the reader to the supposed connection between this prayer and King Manasseh (696–642 <span>BC<\/span>), who was taken captive to Babylon, where “at last he came to his senses and cried out humbly to God for help. And the Lord listened, and answered his plea by returning him to Jerusalem and to his kingdom!” (2 Chr 33:12-13, <span>tlb<\/span>; on the historicity of this account, see Manasseh #3). The writer of 2 Chronicles indicates that this prayer was available to him from national archives and from another work (2 Chr 33:18-19). The prayer was composed by an anonymous author, though the date is uncertain. On internal evidence it has been dated between 250 <span>BC<\/span> and <span>AD<\/span> 50. The oldest surviving Greek biblical manuscript containing it is Codex Alexandrinus (fifth century <span>AD<\/span>), but the earliest evidence for its existence is its inclusion in a Syriac manual of church procedures known as <em>Didascalia<\/em> (third century <span>AD<\/span>), which, in a revised and expanded form, also appeared as a part of the <em>Apostolic Constitutions<\/em> (<span>AD<\/span> 380).<\/p>\n<p>Most scholars believe that the prayer was originally composed in Greek, but for such a short book—about 400 words in English—the problem of determining the original language is difficult. Because the Prayer of Manasseh survives both in Greek and in Syriac, Latin (two forms), Ethiopic, Armenian, and Old Slavonic translation, it was clearly popular in the first three Christian centuries, among both Jews and Christians.<\/p>\n<p>The Prayer of Manasseh is the prayer of a self-confessed sinner to a merciful God. The <span>rsv<\/span> (which is quoted below unless otherwise noted) and <span>neb<\/span> divide the Prayer of Manasseh into 15 verses. KJV and <span>erv<\/span> do not indicate verses, and a rarer system divides the prayer into 19 verses. The prayer uses several descriptions of God drawn from the OT. It begins by identifying God as “Lord Almighty” (Prayer of Manasseh 1:1; cf. 2 Cor 6:18) and “God of our fathers” (Prayer of Manasseh 1:1, cf. 2 Chr 20:6; 33:12) and of their righteous descendants. God is the Creator—glorious and powerful, wrathful yet merciful (Prayer of Manasseh 1:2-7a). He “made heaven and earth” (v 2; cf. Ex 20:11; Neh 9:6; Ps 146:6) “in their manifold array” (Prayer of Manasseh 1:2, <span>neb<\/span>). He “shackled the sea” and “confined the deep” (v 3; cf. Jb 38:8-11). No one can endure his glorious majesty (Prayer of Manasseh 1:5a; contrast 2 Pt 1:16-17). His power makes every creature “shudder, and tremble” (Prayer of Manasseh 1:4), but his goodness is demonstrated in mercy and in salvation (vv 7, 14; cf. Is 63:7 and Rom 2:4), for he is compassionate, patiently long-suffering (forbearing), and very merciful (Prayer of Manasseh 1:7; cf. Ps 86:5, 15). God is “the Lord Most High” (Prayer of Manasseh 1:7; cf. Ps 7:17; 47:2).<\/p>\n<p>Even so, Manasseh confesses that “none can endure thy menacing wrath against sinners” (Prayer of Manasseh 1:5b, <span>neb<\/span>). He recognizes that his idolatry has been evil in God’s eyes all along, even though he has just become aware that he has been “piling sin upon sin” (v 10, <span>neb<\/span>). He also knows now that he finds himself in irons and rejected by God because his idolatry has provoked God’s wrath (v 10; cf. 2 Chr 33:6 and Ps 107:10). God’s mercy is his only hope. It is unmeasurable and unfathomable (Prayer of Manasseh 1:6), boundless (v 7, <span>neb<\/span>), and great (v 14). God’s mercy is also available, because the Lord himself has “appointed repentance for sinners, that they may be saved” (v 7; cf. Acts 5:31), and for him in particular (v 8).<\/p>\n<p>The heart of the prayer (vv 9-13a), in which he confesses his sin and appeals for forgiveness, contains three memorable lines: “My transgressions abound, O Lord, my transgressions abound. . . . Forgive me, O Lord, forgive me!” The turning point in the prayer comes in verse 11, after his confession of sin. The <span>rsv<\/span> preserves the figure of speech: “And now I bend the knee of my heart, beseeching thee for thy kindness.” Despite his unworthiness (vv 9, 14), he pleads with God not to destroy him, nor be eternally angry with him, nor condemn him to the grave, because the Lord is “the God of those who repent” (v 13). Manasseh becomes confident that God, in his goodness and mercy, will save him (v 14), and he shows the appropriate response of a forgiven sinner when he says, “I will praise thee continually all the days of my life” (v 15). A brief doxology about God’s praise and eternal glory concludes the prayer.<\/p>\n<p>Despite its admirable parts, this prayer differs from Christian teaching in one significant way. The author erroneously assumes that there are two categories of people—those who are basically good (the righteous) and those who are basically bad (sinners). The prayer presents Abraham, Isaac, and Jacob as righteous men who did not sin and did not need to repent. This is not true, but it shows Jewish thinking prior to Christian preaching (cf. Mt 9:13). Paul made it quite plain that no person is righteous on his own merit, because every person has sinned (Rom 3:10-12, 21-26). Abraham’s righteousness was not inherent; it came by faith (Rom 4:3; cf. Phil 3:8-9).<\/p>\n<p><em>See also<\/em> Apocrypha.<\/p>","summary_ro":"PRAYER OF MANASSEH* This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture. The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (kjv, erv), is more helpful than the one commonly used today (rsv, neb) or the Latin one,...","summary_en":"PRAYER OF MANASSEH* This short prayer, ascribed to King Manasseh of Judah, is often regarded as the finest composition in the entire English Apocrypha. During the Reformation, Protestants highly valued its piety. However, neither Protestants, Roman Catholics, nor the Eastern Orthodox regard it as Scripture. The older title, The Prayer of Manasses King of Judah When He was Holden [Held] Captive in Babylon (kjv, erv), is more helpful than the one commonly used today (rsv, neb) or the Latin one,...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49687,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:5","title_en":"Study Note: Psalmi 86:5","content_ro":"<p><strong>86:5-7<\/strong> The psalmist appeals to God to remain true to his character, which is the basis for hope.<\/p>","content_en":"<p><strong>86:5-7<\/strong> The psalmist appeals to God to remain true to his character, which is the basis for hope.<\/p>","summary_ro":"86:5-7 The psalmist appeals to God to remain true to his character, which is the basis for hope.","summary_en":"86:5-7 The psalmist appeals to God to remain true to his character, which is the basis for hope.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49688,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:5","title_en":"Study Note: Psalmi 86:5","content_ro":"<p><strong>86:5<\/strong> The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).<\/p>","content_en":"<p><strong>86:5<\/strong> The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).<\/p>","summary_ro":"86:5 The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).","summary_en":"86:5 The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77313,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:5","title_en":"Study Note: Psalmi 86:5","content_ro":"<p><strong>86:5-7<\/strong> The psalmist appeals to God to remain true to his character, which is the basis for hope.<\/p>","content_en":"<p><strong>86:5-7<\/strong> The psalmist appeals to God to remain true to his character, which is the basis for hope.<\/p>","summary_ro":"86:5-7 The psalmist appeals to God to remain true to his character, which is the basis for hope.","summary_en":"86:5-7 The psalmist appeals to God to remain true to his character, which is the basis for hope.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77314,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:5","title_en":"Study Note: Psalmi 86:5","content_ro":"<p><strong>86:5<\/strong> The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).<\/p>","content_en":"<p><strong>86:5<\/strong> The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).<\/p>","summary_ro":"86:5 The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).","summary_en":"86:5 The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104939,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:5","title_en":"Study Note: Psalmi 86:5","content_ro":"<p><strong>86:5-7<\/strong> The psalmist appeals to God to remain true to his character, which is the basis for hope.<\/p>","content_en":"<p><strong>86:5-7<\/strong> The psalmist appeals to God to remain true to his character, which is the basis for hope.<\/p>","summary_ro":"86:5-7 The psalmist appeals to God to remain true to his character, which is the basis for hope.","summary_en":"86:5-7 The psalmist appeals to God to remain true to his character, which is the basis for hope.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104940,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:5","title_en":"Study Note: Psalmi 86:5","content_ro":"<p><strong>86:5<\/strong> The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).<\/p>","content_en":"<p><strong>86:5<\/strong> The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).<\/p>","summary_ro":"86:5 The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).","summary_en":"86:5 The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132565,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:5","title_en":"Study Note: Psalmi 86:5","content_ro":"<p><strong>86:5-7<\/strong> The psalmist appeals to God to remain true to his character, which is the basis for hope.<\/p>","content_en":"<p><strong>86:5-7<\/strong> The psalmist appeals to God to remain true to his character, which is the basis for hope.<\/p>","summary_ro":"86:5-7 The psalmist appeals to God to remain true to his character, which is the basis for hope.","summary_en":"86:5-7 The psalmist appeals to God to remain true to his character, which is the basis for hope.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132566,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:5","title_en":"Study Note: Psalmi 86:5","content_ro":"<p><strong>86:5<\/strong> The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).<\/p>","content_en":"<p><strong>86:5<\/strong> The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).<\/p>","summary_ro":"86:5 The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).","summary_en":"86:5 The psalmist recounts the catalog of divine perfections (Exod 34:6-7), especially God’s willingness to forgive sin (see Pss 32:5; 85:2; 145:7-10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":14411,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gods and Goddesses","title_en":"Gods and Goddesses","content_ro":"<h3>GODS AND GODDESSES<\/h3>\n<p>Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopotamia, a center of idol worship, is the longest: Adrammelech and Anammelech (2 Kgs 17:31), Bel (also known as Marduk, Is 46:1; Jer 50:2; 51:44), Kaiwan (Am 5:26), Nebo or Nabu (Is 46:1), Nergal (2 Kgs 17:30), Nisroch (19:37; Is 37:38), Rephan (Acts 7:43), Sakkuth (Am 5:26), Succoth-benoth (2 Kgs 17:30), Tammuz (Ez 8:14), and Tartak (2 Kgs 17:31). The Syrians were devoted to Ashima (v 30) and Rimmon (5:18), who was also worshiped under the compound name Hadad-rimmon (Zec 12:11). Israel’s eastern neighbors, Ammon and Moab, worshiped Milcom or Molech (1 Kgs 11:5-7, 33; 2 Kgs 23:13) and Chemosh, respectively, although the Moabites also worshiped a local manifestation of Baal (Nm 25:3-5). The Philistine gods were Dagon and Baal-zebub (2 Kgs 1:2-3, 6, 16), who is the equivalent of the NT Beelzebul (Mt 12:24; Lk 11:15). One Canaanite god, Baal, and two Canaanite goddesses, Asherah and Ashtoreth, are mentioned frequently in the OT; Ashtoreth was the same as the Mesopotamian Ishtar, also known as the “Queen of Heaven” (Jer 7:18; 44:17-19, 25). The gods of Egypt are represented by only two names in the Bible: Amon (Jer 46:25) and Apis (v 15). Nibhaz (2 Kgs 17:31) was probably an Elamite god.<\/p>\n<p>At least three Greco-Roman deities are mentioned in the NT: the Greek goddess Artemis (Acts 19:24-28, 34-35), known as Diana by the Romans, and the Greek gods Zeus and Hermes (Acts 14:12-13), known as Jupiter and Mercury, respectively, by the Romans.<\/p>\n<p>The Bible clearly teaches that the gods of the nations have no objective reality (Jer 2:11), even though their worshipers sincerely believe that they actually exist (v 28). But the Lord proclaims that “they are no gods,” (Jer 2:11; 16:20) or “gods that are not gods” (5:7, <span>niv<\/span>). The NT further declares of idols that “an idol has no real existence” (1 Cor 8:4) and that “gods made with hands are not gods” (Acts 19:26). It is not surprising, then, that when the Israelites began to encounter other nations in significant ways—that is, as early as the time of the exodus—they were told repeatedly that the Lord is greater than all other gods (Ex 15:11; 18:11; Dt 10:17; 1 Chr 16:25; 2 Chr 2:5; Pss 86:8; 95:3; 96:4-5; 97:7-9; 135:5, 136:2; Dn 2:47; Zep 2:11).<\/p>\n<p>Such so-called gods were not worthy of Israel’s attention or veneration. Since there is only one God, other gods could not claim and did not deserve Israel’s worship (Ex 20:3; Dt 5:7). The Hebrew language did not even have a word for “goddess” and therefore had to use its word for “god” to express that concept (see 1 Kgs 11:5, 33). The Israelites were to make no images (Ex 20:4, 23; Lv 19:4; Dt 5:8) or mention (Ex 23:13; Jos 23:7) of the gods and goddesses of their heathen neighbors.<\/p>\n<p>Yet despite all God’s warnings, idolatry was Israel’s besetting sin from the earliest times. During the patriarchal period, God’s people were attracted to the “household idols” (Gn 31:32) of their relatives, and they continued to worship other gods throughout most of their history (Ex 32:1-4, 8, 23, 31; 34:15; Hos 11:2). Idolatry eventually led to the destruction of the northern kingdom (2 Kgs 17:7-18) in 722 <span>BC<\/span> and of the southern kingdom (2 Kgs 22:17; cf. Dt 29:25-28) in 586 <span>BC<\/span>. During their time of exile in Babylonia, the Jewish people saw idolatry at its worst and turned away from it, but their ancestors could have avoided untold agony if they had simply followed the example of Joshua: “As for me and my house, we will serve the <span>Lord<\/span>” (Jos 24:15).<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Idols, Idolatry; High Place.<\/p>","content_en":"<h3>GODS AND GODDESSES<\/h3>\n<p>Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopotamia, a center of idol worship, is the longest: Adrammelech and Anammelech (2 Kgs 17:31), Bel (also known as Marduk, Is 46:1; Jer 50:2; 51:44), Kaiwan (Am 5:26), Nebo or Nabu (Is 46:1), Nergal (2 Kgs 17:30), Nisroch (19:37; Is 37:38), Rephan (Acts 7:43), Sakkuth (Am 5:26), Succoth-benoth (2 Kgs 17:30), Tammuz (Ez 8:14), and Tartak (2 Kgs 17:31). The Syrians were devoted to Ashima (v 30) and Rimmon (5:18), who was also worshiped under the compound name Hadad-rimmon (Zec 12:11). Israel’s eastern neighbors, Ammon and Moab, worshiped Milcom or Molech (1 Kgs 11:5-7, 33; 2 Kgs 23:13) and Chemosh, respectively, although the Moabites also worshiped a local manifestation of Baal (Nm 25:3-5). The Philistine gods were Dagon and Baal-zebub (2 Kgs 1:2-3, 6, 16), who is the equivalent of the NT Beelzebul (Mt 12:24; Lk 11:15). One Canaanite god, Baal, and two Canaanite goddesses, Asherah and Ashtoreth, are mentioned frequently in the OT; Ashtoreth was the same as the Mesopotamian Ishtar, also known as the “Queen of Heaven” (Jer 7:18; 44:17-19, 25). The gods of Egypt are represented by only two names in the Bible: Amon (Jer 46:25) and Apis (v 15). Nibhaz (2 Kgs 17:31) was probably an Elamite god.<\/p>\n<p>At least three Greco-Roman deities are mentioned in the NT: the Greek goddess Artemis (Acts 19:24-28, 34-35), known as Diana by the Romans, and the Greek gods Zeus and Hermes (Acts 14:12-13), known as Jupiter and Mercury, respectively, by the Romans.<\/p>\n<p>The Bible clearly teaches that the gods of the nations have no objective reality (Jer 2:11), even though their worshipers sincerely believe that they actually exist (v 28). But the Lord proclaims that “they are no gods,” (Jer 2:11; 16:20) or “gods that are not gods” (5:7, <span>niv<\/span>). The NT further declares of idols that “an idol has no real existence” (1 Cor 8:4) and that “gods made with hands are not gods” (Acts 19:26). It is not surprising, then, that when the Israelites began to encounter other nations in significant ways—that is, as early as the time of the exodus—they were told repeatedly that the Lord is greater than all other gods (Ex 15:11; 18:11; Dt 10:17; 1 Chr 16:25; 2 Chr 2:5; Pss 86:8; 95:3; 96:4-5; 97:7-9; 135:5, 136:2; Dn 2:47; Zep 2:11).<\/p>\n<p>Such so-called gods were not worthy of Israel’s attention or veneration. Since there is only one God, other gods could not claim and did not deserve Israel’s worship (Ex 20:3; Dt 5:7). The Hebrew language did not even have a word for “goddess” and therefore had to use its word for “god” to express that concept (see 1 Kgs 11:5, 33). The Israelites were to make no images (Ex 20:4, 23; Lv 19:4; Dt 5:8) or mention (Ex 23:13; Jos 23:7) of the gods and goddesses of their heathen neighbors.<\/p>\n<p>Yet despite all God’s warnings, idolatry was Israel’s besetting sin from the earliest times. During the patriarchal period, God’s people were attracted to the “household idols” (Gn 31:32) of their relatives, and they continued to worship other gods throughout most of their history (Ex 32:1-4, 8, 23, 31; 34:15; Hos 11:2). Idolatry eventually led to the destruction of the northern kingdom (2 Kgs 17:7-18) in 722 <span>BC<\/span> and of the southern kingdom (2 Kgs 22:17; cf. Dt 29:25-28) in 586 <span>BC<\/span>. During their time of exile in Babylonia, the Jewish people saw idolatry at its worst and turned away from it, but their ancestors could have avoided untold agony if they had simply followed the example of Joshua: “As for me and my house, we will serve the <span>Lord<\/span>” (Jos 24:15).<\/p>\n<p><em>See also<\/em> Canaanite Deities and Religion; Idols, Idolatry; High Place.<\/p>","summary_ro":"GODS AND GODDESSES Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopo...","summary_en":"GODS AND GODDESSES Male and female deities worshiped by pagans. Although the Bible teaches that there is only one God (Is 45:18, 21-22; Mk 12:32), heathen people in ancient times quickly developed a belief in large numbers of so-called gods (Jer 10:11) and goddesses. Eventually each nation created and worshiped its own deities, usually more than one. Many of these “foreign gods” (1 Sm 7:3) are named in the Bible, and in most cases we are told to what nation each belonged. The list from Mesopo...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49689,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:8","title_en":"Study Note: Psalmi 86:8","content_ro":"<p><strong>86:8-10<\/strong> <em>All the nations<\/em> must submit themselves to the Lord and worship him (45:17; 117:1; 148:7-11).<\/p>","content_en":"<p><strong>86:8-10<\/strong> <em>All the nations<\/em> must submit themselves to the Lord and worship him (45:17; 117:1; 148:7-11).<\/p>","summary_ro":"86:8-10 All the nations must submit themselves to the Lord and worship him (45:17; 117:1; 148:7-11).","summary_en":"86:8-10 All the nations must submit themselves to the Lord and worship him (45:17; 117:1; 148:7-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77315,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:8","title_en":"Study Note: Psalmi 86:8","content_ro":"<p><strong>86:8-10<\/strong> <em>All the nations<\/em> must submit themselves to the Lord and worship him (45:17; 117:1; 148:7-11).<\/p>","content_en":"<p><strong>86:8-10<\/strong> <em>All the nations<\/em> must submit themselves to the Lord and worship him (45:17; 117:1; 148:7-11).<\/p>","summary_ro":"86:8-10 All the nations must submit themselves to the Lord and worship him (45:17; 117:1; 148:7-11).","summary_en":"86:8-10 All the nations must submit themselves to the Lord and worship him (45:17; 117:1; 148:7-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104941,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:8","title_en":"Study Note: Psalmi 86:8","content_ro":"<p><strong>86:8-10<\/strong> <em>All the nations<\/em> must submit themselves to the Lord and worship him (45:17; 117:1; 148:7-11).<\/p>","content_en":"<p><strong>86:8-10<\/strong> <em>All the nations<\/em> must submit themselves to the Lord and worship him (45:17; 117:1; 148:7-11).<\/p>","summary_ro":"86:8-10 All the nations must submit themselves to the Lord and worship him (45:17; 117:1; 148:7-11).","summary_en":"86:8-10 All the nations must submit themselves to the Lord and worship him (45:17; 117:1; 148:7-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132567,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:8","title_en":"Study Note: Psalmi 86:8","content_ro":"<p><strong>86:8-10<\/strong> <em>All the nations<\/em> must submit themselves to the Lord and worship him (45:17; 117:1; 148:7-11).<\/p>","content_en":"<p><strong>86:8-10<\/strong> <em>All the nations<\/em> must submit themselves to the Lord and worship him (45:17; 117:1; 148:7-11).<\/p>","summary_ro":"86:8-10 All the nations must submit themselves to the Lord and worship him (45:17; 117:1; 148:7-11).","summary_en":"86:8-10 All the nations must submit themselves to the Lord and worship him (45:17; 117:1; 148:7-11).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64156,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Uniqueness","title_en":"God’s Uniqueness","content_ro":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","content_en":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","summary_ro":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","summary_en":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91782,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Uniqueness","title_en":"God’s Uniqueness","content_ro":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","content_en":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","summary_ro":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","summary_en":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119408,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Uniqueness","title_en":"God’s Uniqueness","content_ro":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","content_en":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","summary_ro":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","summary_en":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":147034,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Uniqueness","title_en":"God’s Uniqueness","content_ro":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","content_en":"<h3>God’s Uniqueness<\/h3>\n<p>As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power.<\/p>\n<p>The nations around Israel worshiped numerous gods, who were often identified with elements of the natural world. These nature deities and their images were false, lifeless, and immobile (see Jer 10:1-5). They could not communicate with people or relate to individuals. They could not even move about by their own power, because they had no power. Unfortunately, God’s people often followed the idolatrous practices of their neighbors, leading the prophets to remind the people of God’s uniqueness.<\/p>\n<p>In contrast to lifeless idols, the one, true, living God relates to his specially made humans on a personal basis, despite his otherness. He reaches into the lives of individuals and reveals his will so that each person can understand his desires and respond to him. The Lord, who created all things, strikingly seeks an individual relationship with his people.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Exod 15:11; 20:2-6; Deut 4:32-39; 33:26; Job 38:1–41:34; Pss 86:8; 115:4-7; 139:1-18; Isa 42:8; 44:9-20; Jer 10:1-16; 14:22; Amos 4:13; 5:8-9; Rev 15:3-4<\/p>","summary_ro":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","summary_en":"God’s Uniqueness As Creator, God stands wholly apart from the things he has created. God is not part of nature; he created and rules nature. He has always existed as the living God, the intelligent Designer who decreed that the universe should function according to his laws. He gave life to all living beings. As God, he is present everywhere and knows all things. He is the living God of love, holiness, justice, and power. The nations around Israel worshiped numerous gods, who were often ident...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":15732,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heart","title_en":"Heart","content_ro":"<h3>HEART<\/h3>\n<p>Vital bodily organ; emotional center of one’s being.<\/p>\n<p>In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew <span class=\"hebrew\" lang=\"he\">leb<\/span><em>;<\/em> Greek <span class=\"greek\" lang=\"el\">kardia<\/span>) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great.<\/p>\n<p class=\"h2\" id=\"PhysicalHeart\">Physical Heart<\/p>\n<p>That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see <span>nlt<\/span> mg), despite the delay in Nabal’s death. Physical food and wine affect the heart (Jgs 19:5; Ps 104:15; Acts 14:17), and the heart can “faint” and “tremble.” The heart’s position in the body yields an obvious metaphor for “the center” (Mt 12:40).<\/p>\n<p class=\"h2\" id=\"PyschologicalHeart\">Pyschological Heart<\/p>\n<p>The heart attends intellectually (e.g., Jer 12:11); it also perceives (Jn 12:40), understands (1 Kgs 3:9), debates (Mk 2:6), reflects (Lk 2:19), remembers (Lk 2:51), thinks (Dt 8:17), imagines (Lk 1:51), is wise (Eccl 1:17, <span>kjv<\/span>), has technical skill (Ex 28:3, <span>kjv<\/span>), and much more.<\/p>\n<p>Emotionally, the heart experiences intoxicated merriment (1 Sm 25:36), gladness (Is 30:29), joy (Jn 16:22), sorrow (Neh 2:2), anguish (Rom 9:2), bitterness (Prv 14:10), anxiety (1 Sm 4:13), despair (Eccl 2:20), love (2 Sm 14:1), trust (Ps 112:7), affection (2 Cor 7:3), lust (Mt 5:28), callousness (Mk 3:5), hatred (Lv 19:17), fear (Gn 42:28), jealousy (Jas 3:14), desire (Rom 10:1), discouragement (Nm 32:9), sympathy (Ex 23:9), anger (Dt 19:6, <span>kjv<\/span>), irresolution (2 Chr 13:7, <span>kjv<\/span>), and much more.<\/p>\n<p>Volitionally, the heart can purpose (1 Cor 4:5), incline to (1 Sm 14:7), prompt (2 Kgs 12:4; cf. Prv 4:23), be steadfast (Acts 11:23), be willing (Ex 35:22), contrive evil (Acts 5:4), or follow its “treasure” (Mt 6:21).<\/p>\n<p>Morally, the heart can be gentle, lowly (Mt 11:29), holy (1 Thes 3:13), faithful (Neh 9:8), upright (Ps 97:11), pure, single-minded (Jas 4:8), clean (Acts 15:8), loving toward God (Mk 12:30) and others (1 Pt 1:22), hardened, or sensitive (Ez 11:19). Scripture’s emphasis falls upon the heart’s evil (Gn 6:5 and throughout), as self-deceiving (Jas 1:26), deceitful (Jer 17:9), avaricious (Mt 6:19-21), lustful (Mt 5:28), arrogant (Is 9:9), impious (Acts 7:51), perverse (Ps 101:4), and impenitent (Rom 2:5). Nothing defiles a man worse than his own heart (Mk 7:18-19).<\/p>\n<p>Yet out of the heart can come good (Lk 6:45; 8:15). Even when frustrated by circumstances or by fear, the heart’s good intention remains good; its evil intent, bad (1 Kgs 8:18; Mt 5:28).<\/p>\n<p>Being so complex, a person’s heart is sadly divided, and Scripture often extols a perfect, whole, true (i.e., united) heart (Gn 20:5; Ps 86:11; Acts 8:37). The “heart” signifies the total inner self, a person’s hidden core of being (1 Pt 3:4), with which one communes, which one “pours out” in prayer, words, and deeds (Ps 62:8; Mt 15:18-19). It is the genuine self, distinguished from appearance, public position, and physical presence (1 Sm 16:7; 2 Cor 5:12; 1 Thes 2:17). And this “heart-self” has its own nature, character, and disposition (Dn 4:16; 7:4, <span>kjv<\/span>; cf. Mt 12:33-37).<\/p>\n<p class=\"h2\" id=\"TheSpiritualHeart\">The Spiritual Heart<\/p>\n<p>The heart is especially important in biblical religion. The mystery of the hidden self is fully known to God and to Christ (Jer 17:10; Lk 9:47; Rom 8:27), and the heart is the seat of our knowledge of God (2 Cor 4:6). The state of heart governs the vision of God (Mt 5:8); from the heart one speaks to God (Ps 27:8); the heart is the locus of divine indwelling (2 Cor 1:22; Gal 4:6; Eph 3:17).<\/p>\n<p>On the other hand, moral evil in the heart is seen in biblical perspective as sin against God. Senseless hearts are darkened, often secretly idolatrous, far from God, “not right” before God (Dt 29:18-19; Mt 15:8; Acts 8:21; Rom 1:21). Yet the Lord will not despise a broken, contrite heart (Ps 51:17). When one’s heart is turned toward God, he promises to make it sensitive to divine things, renewed and purified (Dt 4:29; 2 Kgs 23:25; Ps 51:10; Jl 2:13; Ez 36:25-27). God’s law shall then be written on the heart as the inward guide and incentive (Jer 31:33; Heb 8:10; cf. 2 Cor 3:2-3).<\/p>\n<p>In Christian terms, such transformation involves believing the gospel from the “honest and good heart” that provides fruitful soil for the Word of God (Lk 8:15; Rom 10:9). The true heart draws near to God, loves him with all its intellect, feeling, and will (Lk 10:27; Heb 10:22). Then God gives strength, reward, renewal, grace, peace, and joy to the heart (Ps 73:26; Is 57:15; Acts 2:46; Phil 4:7; Heb 13:9). So the ancient ideal becomes possible again, that of being “a man after God’s own heart” (1 Sm 13:14; Acts 13:22).<\/p>","content_en":"<h3>HEART<\/h3>\n<p>Vital bodily organ; emotional center of one’s being.<\/p>\n<p>In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew <span class=\"hebrew\" lang=\"he\">leb<\/span><em>;<\/em> Greek <span class=\"greek\" lang=\"el\">kardia<\/span>) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great.<\/p>\n<p class=\"h2\" id=\"PhysicalHeart\">Physical Heart<\/p>\n<p>That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see <span>nlt<\/span> mg), despite the delay in Nabal’s death. Physical food and wine affect the heart (Jgs 19:5; Ps 104:15; Acts 14:17), and the heart can “faint” and “tremble.” The heart’s position in the body yields an obvious metaphor for “the center” (Mt 12:40).<\/p>\n<p class=\"h2\" id=\"PyschologicalHeart\">Pyschological Heart<\/p>\n<p>The heart attends intellectually (e.g., Jer 12:11); it also perceives (Jn 12:40), understands (1 Kgs 3:9), debates (Mk 2:6), reflects (Lk 2:19), remembers (Lk 2:51), thinks (Dt 8:17), imagines (Lk 1:51), is wise (Eccl 1:17, <span>kjv<\/span>), has technical skill (Ex 28:3, <span>kjv<\/span>), and much more.<\/p>\n<p>Emotionally, the heart experiences intoxicated merriment (1 Sm 25:36), gladness (Is 30:29), joy (Jn 16:22), sorrow (Neh 2:2), anguish (Rom 9:2), bitterness (Prv 14:10), anxiety (1 Sm 4:13), despair (Eccl 2:20), love (2 Sm 14:1), trust (Ps 112:7), affection (2 Cor 7:3), lust (Mt 5:28), callousness (Mk 3:5), hatred (Lv 19:17), fear (Gn 42:28), jealousy (Jas 3:14), desire (Rom 10:1), discouragement (Nm 32:9), sympathy (Ex 23:9), anger (Dt 19:6, <span>kjv<\/span>), irresolution (2 Chr 13:7, <span>kjv<\/span>), and much more.<\/p>\n<p>Volitionally, the heart can purpose (1 Cor 4:5), incline to (1 Sm 14:7), prompt (2 Kgs 12:4; cf. Prv 4:23), be steadfast (Acts 11:23), be willing (Ex 35:22), contrive evil (Acts 5:4), or follow its “treasure” (Mt 6:21).<\/p>\n<p>Morally, the heart can be gentle, lowly (Mt 11:29), holy (1 Thes 3:13), faithful (Neh 9:8), upright (Ps 97:11), pure, single-minded (Jas 4:8), clean (Acts 15:8), loving toward God (Mk 12:30) and others (1 Pt 1:22), hardened, or sensitive (Ez 11:19). Scripture’s emphasis falls upon the heart’s evil (Gn 6:5 and throughout), as self-deceiving (Jas 1:26), deceitful (Jer 17:9), avaricious (Mt 6:19-21), lustful (Mt 5:28), arrogant (Is 9:9), impious (Acts 7:51), perverse (Ps 101:4), and impenitent (Rom 2:5). Nothing defiles a man worse than his own heart (Mk 7:18-19).<\/p>\n<p>Yet out of the heart can come good (Lk 6:45; 8:15). Even when frustrated by circumstances or by fear, the heart’s good intention remains good; its evil intent, bad (1 Kgs 8:18; Mt 5:28).<\/p>\n<p>Being so complex, a person’s heart is sadly divided, and Scripture often extols a perfect, whole, true (i.e., united) heart (Gn 20:5; Ps 86:11; Acts 8:37). The “heart” signifies the total inner self, a person’s hidden core of being (1 Pt 3:4), with which one communes, which one “pours out” in prayer, words, and deeds (Ps 62:8; Mt 15:18-19). It is the genuine self, distinguished from appearance, public position, and physical presence (1 Sm 16:7; 2 Cor 5:12; 1 Thes 2:17). And this “heart-self” has its own nature, character, and disposition (Dn 4:16; 7:4, <span>kjv<\/span>; cf. Mt 12:33-37).<\/p>\n<p class=\"h2\" id=\"TheSpiritualHeart\">The Spiritual Heart<\/p>\n<p>The heart is especially important in biblical religion. The mystery of the hidden self is fully known to God and to Christ (Jer 17:10; Lk 9:47; Rom 8:27), and the heart is the seat of our knowledge of God (2 Cor 4:6). The state of heart governs the vision of God (Mt 5:8); from the heart one speaks to God (Ps 27:8); the heart is the locus of divine indwelling (2 Cor 1:22; Gal 4:6; Eph 3:17).<\/p>\n<p>On the other hand, moral evil in the heart is seen in biblical perspective as sin against God. Senseless hearts are darkened, often secretly idolatrous, far from God, “not right” before God (Dt 29:18-19; Mt 15:8; Acts 8:21; Rom 1:21). Yet the Lord will not despise a broken, contrite heart (Ps 51:17). When one’s heart is turned toward God, he promises to make it sensitive to divine things, renewed and purified (Dt 4:29; 2 Kgs 23:25; Ps 51:10; Jl 2:13; Ez 36:25-27). God’s law shall then be written on the heart as the inward guide and incentive (Jer 31:33; Heb 8:10; cf. 2 Cor 3:2-3).<\/p>\n<p>In Christian terms, such transformation involves believing the gospel from the “honest and good heart” that provides fruitful soil for the Word of God (Lk 8:15; Rom 10:9). The true heart draws near to God, loves him with all its intellect, feeling, and will (Lk 10:27; Heb 10:22). Then God gives strength, reward, renewal, grace, peace, and joy to the heart (Ps 73:26; Is 57:15; Acts 2:46; Phil 4:7; Heb 13:9). So the ancient ideal becomes possible again, that of being “a man after God’s own heart” (1 Sm 13:14; Acts 13:22).<\/p>","summary_ro":"HEART Vital bodily organ; emotional center of one’s being. In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew leb; Greek kardia) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great. Physical Heart That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see nlt mg), despite the delay in Nabal’s death. Physi...","summary_en":"HEART Vital bodily organ; emotional center of one’s being. In Hebrew and Greek, as in modern English, “heart” is used to designate a physical organ as well as the emotional center of one’s being. “Heart” (Hebrew leb; Greek kardia) occurs approximately 1,000 times in the Bible, though it is often disguised in translation. The range of meaning is great. Physical Heart That the beating heart indicates life seems implied in 1 Samuel 25:37-39 (see nlt mg), despite the delay in Nabal’s death. Physi...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36848,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Teacher","title_en":"Teacher","content_ro":"<h3>TEACHER<\/h3>\n<p>Teachers conserved the values and academia of a nation and passed them on to each new generation. In OT times the first teachers were often parents (Dt 6:7, 20-25; 11:19-21). Leaders like Moses and Aaron were charged with teaching the people (Lv 10:11), and later the priests and Levites had a teaching function (Dt 24:8; 33:8-10; 2 Chr 17:7-9; Ez 44:23; Mi 3:11). God himself was thought of as a teacher (Pss 25:8, 12; 27:11; 32:8; 86:11; Is 2:3).<\/p>\n<p>In the NT the Greek noun for “teacher” and the verb “to teach” are widely used. John the Baptist was called a teacher (Lk 3:12). The term is used more than 30 times of Jesus (Mt 4:23; 5:2; 7:29; 9:35; 11:1; Mk 1:21; 2:13; 4:1-2; 6:2, 6, 34; Lk 4:15, 31; 5:3; 6:6; Jn 6:59; 7:14, 28; etc.). People recognized his teaching as authoritative (Mt 7:29; Mk 1:22; Lk 4:32). Even as a boy of 12 he conversed in a profound way with the teachers of the law in the temple (Lk 2:46). These men were often associated with the Pharisees (5:17). Gamaliel was a Pharisee and a teacher of the law (Acts 5:34). The term “rabbi” was often used to denote teacher. The rabbi was held in great honor. In the early church the teacher was widely recognized (Acts 13:1; 1 Cor 12:28-29; Eph 4:11; 2 Tm 1:11; Jas 3:1).<\/p>","content_en":"<h3>TEACHER<\/h3>\n<p>Teachers conserved the values and academia of a nation and passed them on to each new generation. In OT times the first teachers were often parents (Dt 6:7, 20-25; 11:19-21). Leaders like Moses and Aaron were charged with teaching the people (Lv 10:11), and later the priests and Levites had a teaching function (Dt 24:8; 33:8-10; 2 Chr 17:7-9; Ez 44:23; Mi 3:11). God himself was thought of as a teacher (Pss 25:8, 12; 27:11; 32:8; 86:11; Is 2:3).<\/p>\n<p>In the NT the Greek noun for “teacher” and the verb “to teach” are widely used. John the Baptist was called a teacher (Lk 3:12). The term is used more than 30 times of Jesus (Mt 4:23; 5:2; 7:29; 9:35; 11:1; Mk 1:21; 2:13; 4:1-2; 6:2, 6, 34; Lk 4:15, 31; 5:3; 6:6; Jn 6:59; 7:14, 28; etc.). People recognized his teaching as authoritative (Mt 7:29; Mk 1:22; Lk 4:32). Even as a boy of 12 he conversed in a profound way with the teachers of the law in the temple (Lk 2:46). These men were often associated with the Pharisees (5:17). Gamaliel was a Pharisee and a teacher of the law (Acts 5:34). The term “rabbi” was often used to denote teacher. The rabbi was held in great honor. In the early church the teacher was widely recognized (Acts 13:1; 1 Cor 12:28-29; Eph 4:11; 2 Tm 1:11; Jas 3:1).<\/p>","summary_ro":"TEACHER Teachers conserved the values and academia of a nation and passed them on to each new generation. In OT times the first teachers were often parents (Dt 6:7, 20-25; 11:19-21). Leaders like Moses and Aaron were charged with teaching the people (Lv 10:11), and later the priests and Levites had a teaching function (Dt 24:8; 33:8-10; 2 Chr 17:7-9; Ez 44:23; Mi 3:11). God himself was thought of as a teacher (Pss 25:8, 12; 27:11; 32:8; 86:11; Is 2:3). In the NT the Greek noun for “teacher” a...","summary_en":"TEACHER Teachers conserved the values and academia of a nation and passed them on to each new generation. In OT times the first teachers were often parents (Dt 6:7, 20-25; 11:19-21). Leaders like Moses and Aaron were charged with teaching the people (Lv 10:11), and later the priests and Levites had a teaching function (Dt 24:8; 33:8-10; 2 Chr 17:7-9; Ez 44:23; Mi 3:11). God himself was thought of as a teacher (Pss 25:8, 12; 27:11; 32:8; 86:11; Is 2:3). In the NT the Greek noun for “teacher” a...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49690,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:11","title_en":"Study Note: Psalmi 86:11","content_ro":"<p><strong>86:11<\/strong> The poet responds to the Lord by seeking faithful instruction in the <em>truth<\/em>. • An individual with <em>purity of heart<\/em> has integrity and wholeness (see 73:1).<\/p>","content_en":"<p><strong>86:11<\/strong> The poet responds to the Lord by seeking faithful instruction in the <em>truth<\/em>. • An individual with <em>purity of heart<\/em> has integrity and wholeness (see 73:1).<\/p>","summary_ro":"86:11 The poet responds to the Lord by seeking faithful instruction in the truth. • An individual with purity of heart has integrity and wholeness (see 73:1).","summary_en":"86:11 The poet responds to the Lord by seeking faithful instruction in the truth. • An individual with purity of heart has integrity and wholeness (see 73:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77316,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:11","title_en":"Study Note: Psalmi 86:11","content_ro":"<p><strong>86:11<\/strong> The poet responds to the Lord by seeking faithful instruction in the <em>truth<\/em>. • An individual with <em>purity of heart<\/em> has integrity and wholeness (see 73:1).<\/p>","content_en":"<p><strong>86:11<\/strong> The poet responds to the Lord by seeking faithful instruction in the <em>truth<\/em>. • An individual with <em>purity of heart<\/em> has integrity and wholeness (see 73:1).<\/p>","summary_ro":"86:11 The poet responds to the Lord by seeking faithful instruction in the truth. • An individual with purity of heart has integrity and wholeness (see 73:1).","summary_en":"86:11 The poet responds to the Lord by seeking faithful instruction in the truth. • An individual with purity of heart has integrity and wholeness (see 73:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104942,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:11","title_en":"Study Note: Psalmi 86:11","content_ro":"<p><strong>86:11<\/strong> The poet responds to the Lord by seeking faithful instruction in the <em>truth<\/em>. • An individual with <em>purity of heart<\/em> has integrity and wholeness (see 73:1).<\/p>","content_en":"<p><strong>86:11<\/strong> The poet responds to the Lord by seeking faithful instruction in the <em>truth<\/em>. • An individual with <em>purity of heart<\/em> has integrity and wholeness (see 73:1).<\/p>","summary_ro":"86:11 The poet responds to the Lord by seeking faithful instruction in the truth. • An individual with purity of heart has integrity and wholeness (see 73:1).","summary_en":"86:11 The poet responds to the Lord by seeking faithful instruction in the truth. • An individual with purity of heart has integrity and wholeness (see 73:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132568,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:11","title_en":"Study Note: Psalmi 86:11","content_ro":"<p><strong>86:11<\/strong> The poet responds to the Lord by seeking faithful instruction in the <em>truth<\/em>. • An individual with <em>purity of heart<\/em> has integrity and wholeness (see 73:1).<\/p>","content_en":"<p><strong>86:11<\/strong> The poet responds to the Lord by seeking faithful instruction in the <em>truth<\/em>. • An individual with <em>purity of heart<\/em> has integrity and wholeness (see 73:1).<\/p>","summary_ro":"86:11 The poet responds to the Lord by seeking faithful instruction in the truth. • An individual with purity of heart has integrity and wholeness (see 73:1).","summary_en":"86:11 The poet responds to the Lord by seeking faithful instruction in the truth. • An individual with purity of heart has integrity and wholeness (see 73:1).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":49691,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:12","title_en":"Study Note: Psalmi 86:12","content_ro":"<p><strong>86:12-13<\/strong> In anticipation of God’s rescue, the psalmist praises him and trusts in his goodness.<\/p>","content_en":"<p><strong>86:12-13<\/strong> In anticipation of God’s rescue, the psalmist praises him and trusts in his goodness.<\/p>","summary_ro":"86:12-13 In anticipation of God’s rescue, the psalmist praises him and trusts in his goodness.","summary_en":"86:12-13 In anticipation of God’s rescue, the psalmist praises him and trusts in his goodness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77317,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:12","title_en":"Study Note: Psalmi 86:12","content_ro":"<p><strong>86:12-13<\/strong> In anticipation of God’s rescue, the psalmist praises him and trusts in his goodness.<\/p>","content_en":"<p><strong>86:12-13<\/strong> In anticipation of God’s rescue, the psalmist praises him and trusts in his goodness.<\/p>","summary_ro":"86:12-13 In anticipation of God’s rescue, the psalmist praises him and trusts in his goodness.","summary_en":"86:12-13 In anticipation of God’s rescue, the psalmist praises him and trusts in his goodness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104943,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:12","title_en":"Study Note: Psalmi 86:12","content_ro":"<p><strong>86:12-13<\/strong> In anticipation of God’s rescue, the psalmist praises him and trusts in his goodness.<\/p>","content_en":"<p><strong>86:12-13<\/strong> In anticipation of God’s rescue, the psalmist praises him and trusts in his goodness.<\/p>","summary_ro":"86:12-13 In anticipation of God’s rescue, the psalmist praises him and trusts in his goodness.","summary_en":"86:12-13 In anticipation of God’s rescue, the psalmist praises him and trusts in his goodness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132569,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:12","title_en":"Study Note: Psalmi 86:12","content_ro":"<p><strong>86:12-13<\/strong> In anticipation of God’s rescue, the psalmist praises him and trusts in his goodness.<\/p>","content_en":"<p><strong>86:12-13<\/strong> In anticipation of God’s rescue, the psalmist praises him and trusts in his goodness.<\/p>","summary_ro":"86:12-13 In anticipation of God’s rescue, the psalmist praises him and trusts in his goodness.","summary_en":"86:12-13 In anticipation of God’s rescue, the psalmist praises him and trusts in his goodness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63398,"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":91024,"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":118650,"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":146276,"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":8944,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Place of the Dead","title_en":"Place of the Dead","content_ro":"<h3>DEAD, Place of the<\/h3>\n<p>Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains meager information about the dead. At death, according to some OT passages, one descends to Sheol (often translated as “grave,” “hell,” “pit,” or simply “the dead”), which at times means merely that one is laid in a grave (Nm 16:30, 33), but more often indicates an underworld. The abode of the dead is pictured as a place beneath the earth to which one “goes down” (Gn 42:38; Prv 15:24; Ez 26:20) and as a place of gloomy darkness (Jb 10:21-22), silence (Pss 94:17; 115:17), and forgetfulness (Ps 88:12). God is not remembered there and his praises are never sung (Pss 6:5; 30:9; 115:17). Even God himself, it was believed, does not remember those who are there (Ps 88:5, 11; Is 38:18). The dead were seen as permanently cut off from contact with the Lord and from participating in his activity in history. Even though the border between life and death was considered fluid (as shown by a resurrection in 2 Kgs 4:32-37 and by Samuel’s ghost in 1 Sm 28:7-25), communication with the dead was forbidden to the Jews (Dt 18:11). (Worshiping the dead was a common practice in the nations surrounding Israel.)<\/p>\n<p>Although one’s fate in the underworld could not properly be called life, it was a kind of existence, perhaps even in the company of one’s countrymen and ancestors (Gn 25:8; Ez 32:17-30). The realm of the dead was not beyond the reach of God’s power (Ps 139:8; Am 9:2; Jon 2:2). Although Sheol was pictured as a hungry monster wolfing down the living (Prv 27:20; 30:16), God’s power could save one from its grasp (Pss 49:15; 86:13). By the end of the OT period, there was even hope that one would finally be delivered from Sheol (Jb 14:13-22; 19:25-27; Pss 49:15; 73:23-28), although only Daniel expressed that hope clearly (Dn 12:1-2). So although the ancient Hebrews never looked forward to death in the same way that the apostle Paul could in the NT (2 Cor 5:1-8; Phil 1:21-23), nevertheless they did come to understand that death was not a hopeless state.<\/p>\n<p class=\"h2\" id=\"IntheIntertestamentalWritings\">In the Intertestamental Writings<\/p>\n<p>Between the exile and the beginning of the NT period (586 <span>BC<\/span>–<span>AD<\/span> 30, overlapping with the end of the OT), contact with the religions of Persia and Greece stimulated the Jews to clarify their ideas about life after death. When the OT was translated into Greek, the Greek name for the underworld, “hades,” was used to translate the Hebrew “Sheol.” In the NT, hades was carried over to become the common name for the abode of the dead.<\/p>\n<p>Along with new names came new ideas. Many different notions circulated about the place of the dead. A common one appears in the pseudepigraphal 1 Enoch 22, where the dead are said to be kept in hollow places in a great mountain waiting for the final judgment. One relatively pleasant section was reserved for the righteous and one full of torments for the wicked. Other writers continued the OT concept of hades or Sheol as a place of separation from God and from happiness (Ecclus 14:12, 16; 17:27-28).<\/p>\n<p>During that period, the Jews also began to use a new term, “Gehenna” (Hebrew “Hinnom”), the name of a valley south of Jerusalem. The valley was noted in the OT period for the abomination of child sacrifices (2 Kgs 16:3; 21:6; 23:10) and in the NT period for its smoldering garbage. Gehenna became a designation for the final place of the wicked dead, a place of fiery torment (1 Enoch 90:20-27; 2 Esd 7:70). Over against that place of punishment stood “paradise” (a Persian name for a pleasure garden), a place where the righteous would enjoy blessedness.<\/p>\n<p>All those concepts—hades, Gehenna, paradise—were molded by NT writers into forms most appropriate to the revelation of Christ.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Although the NT uses a variety of terms for the abode of the dead, it contains surprisingly few references to it—about 35 verses in all. Those passages are concentrated in the Gospels and the book of Revelation. The apostle Paul said a lot about heaven, but only Jesus and John said much about hell.<\/p>\n<p>The word “hades” is attributed to Jesus only once, in the parable of the rich man and Lazarus (Lk 16:23). In that parable hades is a place of torment where the wicked go at death. The torment is described as a “flame” that afflicts a person physically despite bodily death. All comfort is refused to those in agony.<\/p>\n<p>Although the wicked go to hades as soon as they die, their ultimate destination is Gehenna, a place of fire and worms, both indicating corruption (Mt 5:22, 29-30; 18:9; Mk 9:48, quoting from Is 66:24). Jesus also referred to Gehenna as “the outer darkness” where there will be “weeping and gnashing of teeth” (Mt 8:12; 22:13; 25:30). Evidently, after the final judgment, the wicked are sent there at the command of Christ (Jn 5:22, 27; Acts 10:42; 17:31; 2 Tm 4:1). That place of torment picks up the negative side of the OT concept of Sheol as a place of separation from God.<\/p>\n<p>As a preacher of repentance, Jesus stressed the danger of Gehenna. He had much less to say about the place of the righteous when they die. Ultimately, though, the righteous would enter into “the kingdom,” instead of Gehenna, after the last judgment (Mt 25:34). Jesus twice indicated that the righteous enter a blessed state immediately at death. Luke 16:22 refers to the dead Lazarus as being in “Abraham’s bosom,” a place of comfort and peace. Luke 23:43 calls the same place paradise in a promise that the dying thief would join Jesus there at death. Paul’s wording about paradise seems to align it with heaven (2 Cor 12:2-3), and John associates paradise with the new heaven and new earth (Rv 2:7; 21:1-2; 22:1-2).<\/p>\n<p>Paul and other writers of the NT epistles had little to say about the abode of the wicked dead. Paul spoke only in passing of “the abyss”—his term for the pit of Sheol (Rom 10:7). His reference to Christ’s descent to the “lower parts of the earth” (Eph 4:9) is probably only his way of saying that Christ, having died, went to the place of the dead. (“The lowest earth” was a term used by Jewish rabbis for Sheol\/hades\/Gehenna.) Peter spoke of Christ’s going in “spirit” after his death to some “prison” where he “preached to the spirits” (1 Pt 3:18-20). Interpretations of that passage differ. Some think that Christ entered hades and preached to the fallen angels of Noah’s day (“sons of God,” Gn 6:1-4), not that he preached to imprisoned human spirits. In 2 Peter 2:4 the prison for spirits (usually translated “hell”) comes from “Tartarus,” another Greek name for the underworld.<\/p>\n<p>Paul had much to say about the abode of the righteous dead. In his earliest letters he never mentioned their location, only that they would be resurrected (1 Cor 15; 1 Thes 4:13-17). After facing almost certain death himself (2 Cor 1:8-11), he began to discuss where the dead “went.” To die means to be with Christ, Paul said, and thus is better than life (Phil 1:23). To be “away from the body” is to be “at home with the Lord” (2 Cor 5:8). Paul probably meant that the righteous dead went directly to paradise to be with Jesus (cf. 2 Cor 12:2-4, where Paul called paradise “the third heaven”). Death has absolutely no power to separate Christians from Christ (Rom 8:38-39). Instead, it brings them into the presence of God.<\/p>\n<p>The book of Revelation contains much about the abode of the dead, especially the wicked dead. It uses two names for that place: “the abyss,” the home or prison of all evil spirits; and “hades,” the name for the place of the human dead. From the abyss (or bottomless pit) come the demonic forms that torment humanity (Rv 9:1-11) and the satanic “beast,” who kills the two witnesses and carries the “great prostitute” on its back (11:7; 17). There Satan himself will be imprisoned (20:2-3). Jesus described it as a place prepared for the devil and his angels (cf. Mt 25:41). The good news for Christians is that the abyss, or hades, is not an autonomous realm. The book of Revelation begins with Jesus’ announcement that he has the keys to hades (Rv 1:18), and in the end he will force it to give up its dead (20:13). Until then, the key to the abyss is not in the hand of Satan, but hangs on a heavenly key ring to be distributed only to the messengers of God (9:1; 20:1). In the end, hades, death, and the wicked will be cast into the lake of fire (Gehenna), where they will suffer eternal torment (19:20; 20:10, 14-15; 21:8).<\/p>\n<p>John, the writer of the Revelation, agreed with Paul that the righteous will not share the fate of the wicked at death. Instead of going to hades, they go to heaven. The martyrs appear under the altar, calling to God to avenge them (Rv 6:9-11). In another image innumerable Christians appear before the throne of God, praising him (7:9-17). Those believers, shepherded by Christ himself, suffer no hunger, thirst, discomfort, or sorrow.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>In summary, the place of the dead began in the OT as an undifferentiated, hazy idea of a place of separation from life and God. Later writers came to see that instead of one place for all (Sheol), there must be two. According to Christian teaching, the wicked enter the underworld, hades, a place of torment, where they suffer until the time of judgment; ultimately they will be cast into Gehenna, the lake of fire. Christ—not the devil—is in control of hades, as he is of the rest of creation. The righteous do not go to hades, but go directly to paradise (“Abraham’s bosom” or heaven). There they are with Christ; faith has become sight, suffering has become blessedness, and prayer has become praise. Christians believe that death, although fearful as the “last enemy,” has no torment for them. It has no power to separate them from their Lord. Rather, it brings them face-to-face with the One they love.<\/p>\n<p>This meeting may occur as soon as one dies or as soon as one is resurrected—the intervening time is of no consequence, because it is nothing more than just a time of sleep. In other words, the very next experience after death for the believer will be that of meeting Christ.<\/p>\n<p>Both Old and New Testaments speak of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus himself spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:14). At least in some of these references it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in the OT passage Daniel 12:2, it is said that death is a sleep, until the dead rise up—some to everlasting life and some to shame and everlasting contempt.<\/p>\n<p><em>See also<\/em> Gehenna; Hades; Heaven; Hell; Intermediate State; Paradise; Sheol.<\/p>","content_en":"<h3>DEAD, Place of the<\/h3>\n<p>Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>The OT contains meager information about the dead. At death, according to some OT passages, one descends to Sheol (often translated as “grave,” “hell,” “pit,” or simply “the dead”), which at times means merely that one is laid in a grave (Nm 16:30, 33), but more often indicates an underworld. The abode of the dead is pictured as a place beneath the earth to which one “goes down” (Gn 42:38; Prv 15:24; Ez 26:20) and as a place of gloomy darkness (Jb 10:21-22), silence (Pss 94:17; 115:17), and forgetfulness (Ps 88:12). God is not remembered there and his praises are never sung (Pss 6:5; 30:9; 115:17). Even God himself, it was believed, does not remember those who are there (Ps 88:5, 11; Is 38:18). The dead were seen as permanently cut off from contact with the Lord and from participating in his activity in history. Even though the border between life and death was considered fluid (as shown by a resurrection in 2 Kgs 4:32-37 and by Samuel’s ghost in 1 Sm 28:7-25), communication with the dead was forbidden to the Jews (Dt 18:11). (Worshiping the dead was a common practice in the nations surrounding Israel.)<\/p>\n<p>Although one’s fate in the underworld could not properly be called life, it was a kind of existence, perhaps even in the company of one’s countrymen and ancestors (Gn 25:8; Ez 32:17-30). The realm of the dead was not beyond the reach of God’s power (Ps 139:8; Am 9:2; Jon 2:2). Although Sheol was pictured as a hungry monster wolfing down the living (Prv 27:20; 30:16), God’s power could save one from its grasp (Pss 49:15; 86:13). By the end of the OT period, there was even hope that one would finally be delivered from Sheol (Jb 14:13-22; 19:25-27; Pss 49:15; 73:23-28), although only Daniel expressed that hope clearly (Dn 12:1-2). So although the ancient Hebrews never looked forward to death in the same way that the apostle Paul could in the NT (2 Cor 5:1-8; Phil 1:21-23), nevertheless they did come to understand that death was not a hopeless state.<\/p>\n<p class=\"h2\" id=\"IntheIntertestamentalWritings\">In the Intertestamental Writings<\/p>\n<p>Between the exile and the beginning of the NT period (586 <span>BC<\/span>–<span>AD<\/span> 30, overlapping with the end of the OT), contact with the religions of Persia and Greece stimulated the Jews to clarify their ideas about life after death. When the OT was translated into Greek, the Greek name for the underworld, “hades,” was used to translate the Hebrew “Sheol.” In the NT, hades was carried over to become the common name for the abode of the dead.<\/p>\n<p>Along with new names came new ideas. Many different notions circulated about the place of the dead. A common one appears in the pseudepigraphal 1 Enoch 22, where the dead are said to be kept in hollow places in a great mountain waiting for the final judgment. One relatively pleasant section was reserved for the righteous and one full of torments for the wicked. Other writers continued the OT concept of hades or Sheol as a place of separation from God and from happiness (Ecclus 14:12, 16; 17:27-28).<\/p>\n<p>During that period, the Jews also began to use a new term, “Gehenna” (Hebrew “Hinnom”), the name of a valley south of Jerusalem. The valley was noted in the OT period for the abomination of child sacrifices (2 Kgs 16:3; 21:6; 23:10) and in the NT period for its smoldering garbage. Gehenna became a designation for the final place of the wicked dead, a place of fiery torment (1 Enoch 90:20-27; 2 Esd 7:70). Over against that place of punishment stood “paradise” (a Persian name for a pleasure garden), a place where the righteous would enjoy blessedness.<\/p>\n<p>All those concepts—hades, Gehenna, paradise—were molded by NT writers into forms most appropriate to the revelation of Christ.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Although the NT uses a variety of terms for the abode of the dead, it contains surprisingly few references to it—about 35 verses in all. Those passages are concentrated in the Gospels and the book of Revelation. The apostle Paul said a lot about heaven, but only Jesus and John said much about hell.<\/p>\n<p>The word “hades” is attributed to Jesus only once, in the parable of the rich man and Lazarus (Lk 16:23). In that parable hades is a place of torment where the wicked go at death. The torment is described as a “flame” that afflicts a person physically despite bodily death. All comfort is refused to those in agony.<\/p>\n<p>Although the wicked go to hades as soon as they die, their ultimate destination is Gehenna, a place of fire and worms, both indicating corruption (Mt 5:22, 29-30; 18:9; Mk 9:48, quoting from Is 66:24). Jesus also referred to Gehenna as “the outer darkness” where there will be “weeping and gnashing of teeth” (Mt 8:12; 22:13; 25:30). Evidently, after the final judgment, the wicked are sent there at the command of Christ (Jn 5:22, 27; Acts 10:42; 17:31; 2 Tm 4:1). That place of torment picks up the negative side of the OT concept of Sheol as a place of separation from God.<\/p>\n<p>As a preacher of repentance, Jesus stressed the danger of Gehenna. He had much less to say about the place of the righteous when they die. Ultimately, though, the righteous would enter into “the kingdom,” instead of Gehenna, after the last judgment (Mt 25:34). Jesus twice indicated that the righteous enter a blessed state immediately at death. Luke 16:22 refers to the dead Lazarus as being in “Abraham’s bosom,” a place of comfort and peace. Luke 23:43 calls the same place paradise in a promise that the dying thief would join Jesus there at death. Paul’s wording about paradise seems to align it with heaven (2 Cor 12:2-3), and John associates paradise with the new heaven and new earth (Rv 2:7; 21:1-2; 22:1-2).<\/p>\n<p>Paul and other writers of the NT epistles had little to say about the abode of the wicked dead. Paul spoke only in passing of “the abyss”—his term for the pit of Sheol (Rom 10:7). His reference to Christ’s descent to the “lower parts of the earth” (Eph 4:9) is probably only his way of saying that Christ, having died, went to the place of the dead. (“The lowest earth” was a term used by Jewish rabbis for Sheol\/hades\/Gehenna.) Peter spoke of Christ’s going in “spirit” after his death to some “prison” where he “preached to the spirits” (1 Pt 3:18-20). Interpretations of that passage differ. Some think that Christ entered hades and preached to the fallen angels of Noah’s day (“sons of God,” Gn 6:1-4), not that he preached to imprisoned human spirits. In 2 Peter 2:4 the prison for spirits (usually translated “hell”) comes from “Tartarus,” another Greek name for the underworld.<\/p>\n<p>Paul had much to say about the abode of the righteous dead. In his earliest letters he never mentioned their location, only that they would be resurrected (1 Cor 15; 1 Thes 4:13-17). After facing almost certain death himself (2 Cor 1:8-11), he began to discuss where the dead “went.” To die means to be with Christ, Paul said, and thus is better than life (Phil 1:23). To be “away from the body” is to be “at home with the Lord” (2 Cor 5:8). Paul probably meant that the righteous dead went directly to paradise to be with Jesus (cf. 2 Cor 12:2-4, where Paul called paradise “the third heaven”). Death has absolutely no power to separate Christians from Christ (Rom 8:38-39). Instead, it brings them into the presence of God.<\/p>\n<p>The book of Revelation contains much about the abode of the dead, especially the wicked dead. It uses two names for that place: “the abyss,” the home or prison of all evil spirits; and “hades,” the name for the place of the human dead. From the abyss (or bottomless pit) come the demonic forms that torment humanity (Rv 9:1-11) and the satanic “beast,” who kills the two witnesses and carries the “great prostitute” on its back (11:7; 17). There Satan himself will be imprisoned (20:2-3). Jesus described it as a place prepared for the devil and his angels (cf. Mt 25:41). The good news for Christians is that the abyss, or hades, is not an autonomous realm. The book of Revelation begins with Jesus’ announcement that he has the keys to hades (Rv 1:18), and in the end he will force it to give up its dead (20:13). Until then, the key to the abyss is not in the hand of Satan, but hangs on a heavenly key ring to be distributed only to the messengers of God (9:1; 20:1). In the end, hades, death, and the wicked will be cast into the lake of fire (Gehenna), where they will suffer eternal torment (19:20; 20:10, 14-15; 21:8).<\/p>\n<p>John, the writer of the Revelation, agreed with Paul that the righteous will not share the fate of the wicked at death. Instead of going to hades, they go to heaven. The martyrs appear under the altar, calling to God to avenge them (Rv 6:9-11). In another image innumerable Christians appear before the throne of God, praising him (7:9-17). Those believers, shepherded by Christ himself, suffer no hunger, thirst, discomfort, or sorrow.<\/p>\n<p class=\"h2\" id=\"Conclusion\">Conclusion<\/p>\n<p>In summary, the place of the dead began in the OT as an undifferentiated, hazy idea of a place of separation from life and God. Later writers came to see that instead of one place for all (Sheol), there must be two. According to Christian teaching, the wicked enter the underworld, hades, a place of torment, where they suffer until the time of judgment; ultimately they will be cast into Gehenna, the lake of fire. Christ—not the devil—is in control of hades, as he is of the rest of creation. The righteous do not go to hades, but go directly to paradise (“Abraham’s bosom” or heaven). There they are with Christ; faith has become sight, suffering has become blessedness, and prayer has become praise. Christians believe that death, although fearful as the “last enemy,” has no torment for them. It has no power to separate them from their Lord. Rather, it brings them face-to-face with the One they love.<\/p>\n<p>This meeting may occur as soon as one dies or as soon as one is resurrected—the intervening time is of no consequence, because it is nothing more than just a time of sleep. In other words, the very next experience after death for the believer will be that of meeting Christ.<\/p>\n<p>Both Old and New Testaments speak of death as sleep. Commonly in the OT, when a person dies, he is said to go to sleep with his fathers (e.g., Dt 31:16; 2 Sm 7:12). Jesus himself spoke of death as sleep (Mt 9:24; Jn 11:11). So did the apostle Paul (1 Cor 11:30; 15:20, 51; 1 Thes 4:14). At least in some of these references it would seem that it is the temporary nature of death that is the reason why it is spoken of as sleep. Even in the OT passage Daniel 12:2, it is said that death is a sleep, until the dead rise up—some to everlasting life and some to shame and everlasting contempt.<\/p>\n<p><em>See also<\/em> Gehenna; Hades; Heaven; Hell; Intermediate State; Paradise; Sheol.<\/p>","summary_ro":"DEAD, Place of the Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT. In the Old Testament The OT contains meager information about the dead. At death, according to some OT passages, ...","summary_en":"DEAD, Place of the Term covering a number of descriptive biblical images of the whereabouts of those who have died. Those images include Sheol and “the pit” in the OT, plus hades, Gehenna, paradise, and “Abraham’s bosom” in the NT. As their understanding advanced, the Hebrews’ idea of what happens at death changed from rather hazy beginnings to a developed concept found in the NT. In the Old Testament The OT contains meager information about the dead. At death, according to some OT passages, ...","source":"Articles\/D.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62495,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Afterlife","title_en":"The Afterlife","content_ro":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","content_en":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","summary_ro":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","summary_en":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90121,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Afterlife","title_en":"The Afterlife","content_ro":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","content_en":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","summary_ro":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","summary_en":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117747,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Afterlife","title_en":"The Afterlife","content_ro":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","content_en":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","summary_ro":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","summary_en":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145373,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Afterlife","title_en":"The Afterlife","content_ro":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","content_en":"<h3>The Afterlife<\/h3>\n<p>Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18).<\/p>\n<p>In Job, the key images of the realm of the dead are dark and dusty Sheol (Job 11:8; 14:13; 17:13, 16; 24:19; 26:6), a pit fouled with the filth of decomposition (Hebrew <span class=\"hebrew\" lang=\"he\">shakhat<\/span><em>;<\/em> see 9:31; 17:14; 33:18, 22, 24, 28, 30), and the grave (Hebrew <span class=\"hebrew\" lang=\"he\">qeber<\/span><em>;<\/em> see 3:22; 5:26; 10:19; 17:1; 21:32).<\/p>\n<p>The Old Testament does give occasional hints of deliverance from the grave (see 1 Sam 2:6; Pss 16:10-11; 30:3; 49:15; 56:13; 73:24-26; 86:13; 139:7-10; Isa 26:19). Job hopes that Sheol might relieve him of his troubles (Job 3:13-22; 14:13-17) and that a redeemer might justify him even after death (19:25-26). But only the New Testament gives the full promise of redemption from death (1 Cor 15:50-58).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Sam 2:6; 28:11-15; 1 Kgs 17:20-22; 2 Kgs 4:32-35; Job 3:13-22; 7:9; 14:13-17; 17:13-16; 19:25-27; Pss 6:5; 16:10-11; 17:15; 49:15; 86:13; 88:11; 139:8; 141:7; Prov 1:12; 15:11; Isa 26:19; 38:18; Ezek 26:20; Matt 22:31-32; Rom 8:23; 1 Cor 15:50-58; Phil 3:21<\/p>","summary_ro":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","summary_en":"The Afterlife Writers in the Old Testament describe the realm of the dead as a place beneath the earth’s surface to which people descend (Ezek 26:20). Sometimes they are swallowed alive (Num 16:31-33; Ps 55:15), but generally they are dragged down by the cords of death (Ps 18:4-5) to be consumed (Num 16:30; Job 24:19; Pss 49:14; Isa 5:14; 14:11). In the Old Testament, the afterlife is generally regarded as a gloomy, hopeless place of no return (Job 7:9; Isa 38:18). In Job, the key images of t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":49692,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:14","title_en":"Study Note: Psalmi 86:14","content_ro":"<p><strong>86:14-17<\/strong> The arrogant exist both inside and outside the community. The psalmist asks for a vision of God’s character; God is so great that just a glimpse of his goodness will shut the mouths of the wicked.<\/p>","content_en":"<p><strong>86:14-17<\/strong> The arrogant exist both inside and outside the community. The psalmist asks for a vision of God’s character; God is so great that just a glimpse of his goodness will shut the mouths of the wicked.<\/p>","summary_ro":"86:14-17 The arrogant exist both inside and outside the community. The psalmist asks for a vision of God’s character; God is so great that just a glimpse of his goodness will shut the mouths of the wicked.","summary_en":"86:14-17 The arrogant exist both inside and outside the community. The psalmist asks for a vision of God’s character; God is so great that just a glimpse of his goodness will shut the mouths of the wicked.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77318,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:14","title_en":"Study Note: Psalmi 86:14","content_ro":"<p><strong>86:14-17<\/strong> The arrogant exist both inside and outside the community. The psalmist asks for a vision of God’s character; God is so great that just a glimpse of his goodness will shut the mouths of the wicked.<\/p>","content_en":"<p><strong>86:14-17<\/strong> The arrogant exist both inside and outside the community. The psalmist asks for a vision of God’s character; God is so great that just a glimpse of his goodness will shut the mouths of the wicked.<\/p>","summary_ro":"86:14-17 The arrogant exist both inside and outside the community. The psalmist asks for a vision of God’s character; God is so great that just a glimpse of his goodness will shut the mouths of the wicked.","summary_en":"86:14-17 The arrogant exist both inside and outside the community. The psalmist asks for a vision of God’s character; God is so great that just a glimpse of his goodness will shut the mouths of the wicked.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104944,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:14","title_en":"Study Note: Psalmi 86:14","content_ro":"<p><strong>86:14-17<\/strong> The arrogant exist both inside and outside the community. The psalmist asks for a vision of God’s character; God is so great that just a glimpse of his goodness will shut the mouths of the wicked.<\/p>","content_en":"<p><strong>86:14-17<\/strong> The arrogant exist both inside and outside the community. The psalmist asks for a vision of God’s character; God is so great that just a glimpse of his goodness will shut the mouths of the wicked.<\/p>","summary_ro":"86:14-17 The arrogant exist both inside and outside the community. The psalmist asks for a vision of God’s character; God is so great that just a glimpse of his goodness will shut the mouths of the wicked.","summary_en":"86:14-17 The arrogant exist both inside and outside the community. The psalmist asks for a vision of God’s character; God is so great that just a glimpse of his goodness will shut the mouths of the wicked.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132570,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:14","title_en":"Study Note: Psalmi 86:14","content_ro":"<p><strong>86:14-17<\/strong> The arrogant exist both inside and outside the community. The psalmist asks for a vision of God’s character; God is so great that just a glimpse of his goodness will shut the mouths of the wicked.<\/p>","content_en":"<p><strong>86:14-17<\/strong> The arrogant exist both inside and outside the community. The psalmist asks for a vision of God’s character; God is so great that just a glimpse of his goodness will shut the mouths of the wicked.<\/p>","summary_ro":"86:14-17 The arrogant exist both inside and outside the community. The psalmist asks for a vision of God’s character; God is so great that just a glimpse of his goodness will shut the mouths of the wicked.","summary_en":"86:14-17 The arrogant exist both inside and outside the community. The psalmist asks for a vision of God’s character; God is so great that just a glimpse of his goodness will shut the mouths of the wicked.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":23387,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Longsuffering*","title_en":"Longsuffering*","content_ro":"<h3>LONGSUFFERING*<\/h3>\n<p>Word denoting long and patient endurance. This is a word used in the <span>kjv<\/span> four times in the OT (Ex 34:6; Nm 14:18; Ps 86:15; Jer 15:15) and 13 times in the NT. The <span>nlt<\/span> and other modern versions use “forbearance” and “patience” and other synonyms.<\/p>\n<p>Longsuffering is usually applied to God (Rom 2:4). A holy God must punish sin. Yet his loving nature delays that punishment to give the sinner time to repent and turn away from his sin (1 Tm 1:16; 1 Pt 3:20). Longsuffering is also a Christian virtue, a fruit of the Spirit (Gal 5:22). Christians need to exercise this in their relationships with each other.<\/p>","content_en":"<h3>LONGSUFFERING*<\/h3>\n<p>Word denoting long and patient endurance. This is a word used in the <span>kjv<\/span> four times in the OT (Ex 34:6; Nm 14:18; Ps 86:15; Jer 15:15) and 13 times in the NT. The <span>nlt<\/span> and other modern versions use “forbearance” and “patience” and other synonyms.<\/p>\n<p>Longsuffering is usually applied to God (Rom 2:4). A holy God must punish sin. Yet his loving nature delays that punishment to give the sinner time to repent and turn away from his sin (1 Tm 1:16; 1 Pt 3:20). Longsuffering is also a Christian virtue, a fruit of the Spirit (Gal 5:22). Christians need to exercise this in their relationships with each other.<\/p>","summary_ro":"LONGSUFFERING* Word denoting long and patient endurance. This is a word used in the kjv four times in the OT (Ex 34:6; Nm 14:18; Ps 86:15; Jer 15:15) and 13 times in the NT. The nlt and other modern versions use “forbearance” and “patience” and other synonyms. Longsuffering is usually applied to God (Rom 2:4). A holy God must punish sin. Yet his loving nature delays that punishment to give the sinner time to repent and turn away from his sin (1 Tm 1:16; 1 Pt 3:20). Longsuffering is also a Chr...","summary_en":"LONGSUFFERING* Word denoting long and patient endurance. This is a word used in the kjv four times in the OT (Ex 34:6; Nm 14:18; Ps 86:15; Jer 15:15) and 13 times in the NT. The nlt and other modern versions use “forbearance” and “patience” and other synonyms. Longsuffering is usually applied to God (Rom 2:4). A holy God must punish sin. Yet his loving nature delays that punishment to give the sinner time to repent and turn away from his sin (1 Tm 1:16; 1 Pt 3:20). Longsuffering is also a Chr...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":23555,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Love","title_en":"Love","content_ro":"<h3>LOVE<\/h3>\n<p>Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Sexual love <em>(<\/em><span class=\"hebrew\" lang=\"he\">ahabah<\/span> and <span class=\"hebrew\" lang=\"he\">dod<\/span><em>)<\/em> is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word <span class=\"hebrew\" lang=\"he\">hesed<\/span><em>,<\/em> which is sometimes rendered “loyalty” (2 Sm 22:26, <span>rsv<\/span>), but more often “steadfast love” or “loving-kindness.”<\/p>\n<p>The connotation of this significant word is clear in Hosea 2:19-20: “I will make you my wife forever, showing you righteousness and justice, unfailing love and compassion. I will be faithful to you and make you mine, and you will finally know me as <span>Lord<\/span>” (<span>nlt<\/span>); in Job 6:14-15, where kindness is compared with treachery; and in 1 Samuel 20:8, which speaks of covenanted kindness. This unshakable, steadfast love of God is contrasted with the unpredictable, capricious moods of heathen deities. <span class=\"hebrew\" lang=\"he\">Hesed<\/span> is not an emotional response to beauty, merit, or kindness but rather a moral attitude dedicated to another’s good, whether or not that other is lovable, worthy, or responsive (see Dt 7:7-9).<\/p>\n<p>This enduring loyalty, rooted in an unswerving purpose of good, could be stern, determined to discipline a wayward people, as several prophets warned. But God’s love does not change. Through exile and failure it persisted with infinite patience, neither condoning evil nor abandoning the evildoers. It has within it kindness, tenderness, and compassion (Pss 86:15; 103:1-18; 136; Hos 11:1-4), but its chief characteristic is an accepted moral obligation for another’s welfare.<\/p>\n<p>Nevertheless, response was expected. The Law enjoined wholehearted love and gratitude for God’s choosing and redeeming of Israel (Dt 6:20-25). This was to be shown in worship and especially in humane treatment of the poor, the defenseless, the resident alien, slaves, widows, and all suffering oppression and cruelty. Hosea similarly expected steadfast love among people to result from the steadfast love of God toward people (Hos 6:6; 7:1-7; 10:12-13).<\/p>\n<p>Love for God and for “your neighbor as yourself” (Lv 19:18) are thus linked in Israel’s law and prophecy. While much love of another kind lies within the OT, these are the major points: God’s loving initiative, the moral quality of love, and the close relationship between love for God with loving others.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Of the Greek words available to describe love, <span class=\"greek\" lang=\"el\">eros<\/span> (sexual love) does not occur in the NT. <span class=\"greek\" lang=\"el\">Phileo<\/span><em>,<\/em> connoting natural affection, occurs some 25 times, with <span class=\"greek\" lang=\"el\">philadelphia<\/span> (brotherly love) five times, and <span class=\"greek\" lang=\"el\">philia<\/span> (friendship) only in James 4:4. <span class=\"greek\" lang=\"el\">Storge<\/span><em>,<\/em> connoting natural affection between relatives, appears occasionally in compounds. By far the most frequent word is <span class=\"greek\" lang=\"el\">agape<\/span><em>,<\/em> generally assumed to mean moral goodwill that proceeds from esteem, principle, or duty rather than attraction of charm. <span class=\"greek\" lang=\"el\">Agape<\/span> is very similar in meaning to <span class=\"hebrew\" lang=\"he\">hesed<\/span> in that both denote dedication. <span class=\"greek\" lang=\"el\">Agape<\/span> specifically means to love the undeserving, despite disappointment and rejection. The difference between <span class=\"greek\" lang=\"el\">agapao<\/span> and <span class=\"greek\" lang=\"el\">phileo<\/span> is difficult to sustain in all passages. <span class=\"greek\" lang=\"el\">Agape<\/span> is especially appropriate for divine love. <span class=\"greek\" lang=\"el\">Agape<\/span> was long believed to be a Christian coinage, but pagan occurrences have recently been claimed. The verb <span class=\"greek\" lang=\"el\">agapao<\/span> was frequent in the Greek OT. Though <span class=\"greek\" lang=\"el\">agape<\/span> has more to do with moral principle than with inclination or liking, it never means the cold religious kindness shown from duty alone, as scriptural examples abundantly prove.<\/p>\n<h5>In the Synoptic Gospels<\/h5>\n<p>In a sinful and suffering world, Jesus’ divine love showed itself supremely in compassion and healing for the distressed and in redemptive concern for the alienated and the self-despairing. Hence, the kingdom Christ proclaimed offered good news to the poor, captives, blind, and oppressed (Mt 11:2-5; Lk 4:18), while the attitude of Jesus toward those ostracized, despised, or grieving over sin in some far country of the soul assured them of forgiveness and a welcome return to the Father’s house (Lk 15). Such forgiveness was free, its only precondition being readiness to receive it in repentance and faith.<\/p>\n<p>Moreover, the good news of divine love does impose its own obligation: to love God and to love others as God does (Mt 5:44-48). The first and greatest commandment in God’s law is “You shall love the Lord your God. . . . And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets” (Mt 22:35-40, <span>rsv<\/span>; cf. Lv 19:18; Dt 6:5).<\/p>\n<p>The first commandment is not identical with, lost in, or only fulfilled through the second; it is separate and primary. What Jesus meant by loving God is indicated by his own habits of public worship, private prayer, and absolute obedience. Love for one’s neighbor is nowhere defined but everywhere illustrated. In the parable of the good Samaritan, “neighbor” is shown to mean anyone near enough to help, and love involves whatever service the neighbor’s situation demands. The parable of the sheep and goats shows love feeding the hungry, clothing the naked, visiting the sick and the imprisoned. In the untiring example of Jesus, love heals, teaches, adapts instruction to the hearers by parable and symbolic language, defends those criticized or despised, pronounces forgiveness, comforts the bereaved, befriends the lonely. We are to love others as he has loved us and as we love ourselves. Such imaginative transfer of self-love does good without expecting return, never returns ill treatment, ensures unfailing courtesy even to the lowliest, sustains thoughtful understanding that tempers judgment.<\/p>\n<p>To Jesus, the outstanding sin was lovelessness, the willful omission of any possible good, passing by on the other side while others suffer, ignoring the destitute at one’s gate, withholding forgiveness. Lovelessness was made worse by self-righteousness, censoriousness, the religious insensitivity that ignores another’s distress to preserve some petty ritual regulation. In the end, obedience to or neglect of the law of love will determine everyone’s eternal destiny (Mt 25:31-46).<\/p>\n<h5>In the Writings of Paul<\/h5>\n<p>The apostolic church quickly grasped the revolutionary principle that love is enough. Paul’s declaration that love fulfills the whole law is almost a quotation from Jesus. His exposition of various commandments against adultery, killing, stealing, and coveting is summarized in loving, because love can do no wrong to a neighbor (Rom 13:8-10). Ephesians 4:25–5:2 makes the same point another way: all bitterness, anger, lying, stealing, slander, and malice are to be replaced by tenderness, forgiveness, and kindness.<\/p>\n<p>Love is, for Paul, “the law of Christ,” supreme and sufficient (Gal 5:14; 6:2), and Paul neatly defines what alone “avails” in Christianity as “faith working through love” (5:6). He insists that the supreme manifestation of the Spirit that Christians should covet is “the more excellent way” of love (1 Cor 12:27–13:13; cf. Rom 5:5; Gal 5:22). Here, too, he contrasts love with five other expressions of religious zeal much prized at Corinth in order to show that each is profitless without love (1 Cor 13:1-3). He ends the chapter by comparing love with faith and hope, the other enduring elements of religious experience, and declares love to be the greatest.<\/p>\n<p>Paul’s description of love in action includes liberality, acts of mercy, and hospitality; avoidance of revenge; sympathy; rejoicing with others; sharing of weakness, shame, or need; restoring, supporting, and edifying others, giving them all honor, kindness, forgiveness, encouragement; restraining criticism, even of the divisive, overscrupulous “weaker brother”—the list is almost endless. More generally, love is revealed as a quality of activity, of thinking, and of suffering (1 Cor 13:4-8). In brief, love does no harm and omits no good; it is God’s law.<\/p>\n<p>According to Paul, God showed his love for us in that Christ died for us. Because of his great love, he made us alive in Christ; in that love we live, by it we conquer, and from it nothing shall separate us (Rom 5:8; 8:32-39; 2 Cor 13:14; Eph 2:4; 2 Thes 2:16; Ti 3:4-5). Our love reflects the love first “poured into our hearts” (Rom 5:5), and it is directed toward Christ (1 Cor 7; 16:22; Eph 6:24) and toward others, whom we love for his sake.<\/p>\n<h5>In the Writings of John<\/h5>\n<p>What John later recalled, and reflected upon, forms the crown of biblical teaching about love. For John, love was the foundation of all that had happened—“God so loved the world” (Jn 3:16; 16:27; 17:23). This is how we know love at all: Christ laid down his life for us (1 Jn 3:16). The mutual love of Father, Son, and disciples must be the fundamental fact in Christianity because God himself is love (4:8, 16).<\/p>\n<p>We know this by the Incarnation and by the cross (1 Jn 4:9-10). Thus we know and believe the love God has for us, and that love itself is divine (“of God”). It follows that “he who loves is born of God.” “He who does not love does not know God.” Such a person “is in the darkness,” “is not of God,” and “remains in death.” No one has ever seen God; nevertheless “if we love, . . . God abides in us” and we in God.<\/p>\n<p>God’s love is thus prior and original; if we love at all, it is “because he first loved.” Our love is directed first toward God, and John is exceedingly searching in his tests of that Godward love. It demands that we “love not the world,” that we “keep his word [and] his commandments,” and that we love our Christian brothers and sisters. This commandment we received from Christ, “that he who loves God should love his brother also,” for “if God so loved us, we also ought to love one another.” Twelve times John stressed the duty of mutual loyalty and love. Indeed, if one closes his heart against his brother or sister, “how does God’s love abide in him?”<\/p>\n<p>This emphasis upon the mutual love of Christians has been held a serious limitation of the love Jesus required. “Your brother” appears to have supplanted “your neighbor.” In this respect the commandment given in the upper room (Jn 13:34) is “new” compared with that in Matthew 22:39 (citing Lv 19:18), and the circumstances explain why. The night on which Jesus was betrayed was shadowed by the surrounding world’s hostility, the imminent crucifixion, and the defection of Judas. All the future depended upon the mutual loyalty of the 11 disciples, standing together under social pressure. By the time of John’s letter, new defections had rent the church. A perversion of the gospel called Gnosticism, essentially intellectualist, proud, “giving no heed to love” (Ignatius), had drawn away leaders and adherents (1 Jn 2:19, 26). Once again mutual loyalty was all-important, and John wrote expressly to consolidate and maintain the apostolic fellowship (1 Jn 1:3).<\/p>\n<p>However, love for one’s fellow Christians does not exclude, but instead leads on to, a wider love (cf. 2 Pt 1:7). John insists that God loved the whole world (Jn 3:16; 1 Jn 2:2; 4:14). Moreover, if love fails within the Christian fellowship, it certainly will not flourish beyond it but evaporate in mere words (1 Jn 3:18).<\/p>\n<p>In countering the loveless conceit of Gnostic Christianity, John’s concern was with the basic commandment of love to God and people as at once the criterion and the consummation of true Christian life. He does not, therefore, detail the many-sided expressions of love. For description of love in action, his mind recalls Christ’s words about “keeping commandments” and “laying down life” in sacrifice (Jn 15:10, 13; 1 Jn 3:16), and he mentioned especially love’s noticing a brother’s need, and so sharing this world’s goods (v 17). Terse as these expressions are, they contain the heart of Christian love. John’s forthright realism in testing all religious claims ensures that for him love could be no vague sentimentalism.<\/p>\n<p>The Christian ideal can only be socially fulfilled within a disciple band, a divine kingdom, the Father’s family, the Christian fellowship. In Scripture, love is no abstract idea, conceived to provide a self-explanatory, self-motivating “norm” to resolve the problem in every moral situation. It is rooted in the divine nature, expressed in the coming and death of Christ, experienced in salvation, and so kindled within the saved. Thus it is central, essential, and indispensable to Christianity. For God is love.<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Mercy; Wrath of God.<\/p>","content_en":"<h3>LOVE<\/h3>\n<p>Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Sexual love <em>(<\/em><span class=\"hebrew\" lang=\"he\">ahabah<\/span> and <span class=\"hebrew\" lang=\"he\">dod<\/span><em>)<\/em> is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word <span class=\"hebrew\" lang=\"he\">hesed<\/span><em>,<\/em> which is sometimes rendered “loyalty” (2 Sm 22:26, <span>rsv<\/span>), but more often “steadfast love” or “loving-kindness.”<\/p>\n<p>The connotation of this significant word is clear in Hosea 2:19-20: “I will make you my wife forever, showing you righteousness and justice, unfailing love and compassion. I will be faithful to you and make you mine, and you will finally know me as <span>Lord<\/span>” (<span>nlt<\/span>); in Job 6:14-15, where kindness is compared with treachery; and in 1 Samuel 20:8, which speaks of covenanted kindness. This unshakable, steadfast love of God is contrasted with the unpredictable, capricious moods of heathen deities. <span class=\"hebrew\" lang=\"he\">Hesed<\/span> is not an emotional response to beauty, merit, or kindness but rather a moral attitude dedicated to another’s good, whether or not that other is lovable, worthy, or responsive (see Dt 7:7-9).<\/p>\n<p>This enduring loyalty, rooted in an unswerving purpose of good, could be stern, determined to discipline a wayward people, as several prophets warned. But God’s love does not change. Through exile and failure it persisted with infinite patience, neither condoning evil nor abandoning the evildoers. It has within it kindness, tenderness, and compassion (Pss 86:15; 103:1-18; 136; Hos 11:1-4), but its chief characteristic is an accepted moral obligation for another’s welfare.<\/p>\n<p>Nevertheless, response was expected. The Law enjoined wholehearted love and gratitude for God’s choosing and redeeming of Israel (Dt 6:20-25). This was to be shown in worship and especially in humane treatment of the poor, the defenseless, the resident alien, slaves, widows, and all suffering oppression and cruelty. Hosea similarly expected steadfast love among people to result from the steadfast love of God toward people (Hos 6:6; 7:1-7; 10:12-13).<\/p>\n<p>Love for God and for “your neighbor as yourself” (Lv 19:18) are thus linked in Israel’s law and prophecy. While much love of another kind lies within the OT, these are the major points: God’s loving initiative, the moral quality of love, and the close relationship between love for God with loving others.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>Of the Greek words available to describe love, <span class=\"greek\" lang=\"el\">eros<\/span> (sexual love) does not occur in the NT. <span class=\"greek\" lang=\"el\">Phileo<\/span><em>,<\/em> connoting natural affection, occurs some 25 times, with <span class=\"greek\" lang=\"el\">philadelphia<\/span> (brotherly love) five times, and <span class=\"greek\" lang=\"el\">philia<\/span> (friendship) only in James 4:4. <span class=\"greek\" lang=\"el\">Storge<\/span><em>,<\/em> connoting natural affection between relatives, appears occasionally in compounds. By far the most frequent word is <span class=\"greek\" lang=\"el\">agape<\/span><em>,<\/em> generally assumed to mean moral goodwill that proceeds from esteem, principle, or duty rather than attraction of charm. <span class=\"greek\" lang=\"el\">Agape<\/span> is very similar in meaning to <span class=\"hebrew\" lang=\"he\">hesed<\/span> in that both denote dedication. <span class=\"greek\" lang=\"el\">Agape<\/span> specifically means to love the undeserving, despite disappointment and rejection. The difference between <span class=\"greek\" lang=\"el\">agapao<\/span> and <span class=\"greek\" lang=\"el\">phileo<\/span> is difficult to sustain in all passages. <span class=\"greek\" lang=\"el\">Agape<\/span> is especially appropriate for divine love. <span class=\"greek\" lang=\"el\">Agape<\/span> was long believed to be a Christian coinage, but pagan occurrences have recently been claimed. The verb <span class=\"greek\" lang=\"el\">agapao<\/span> was frequent in the Greek OT. Though <span class=\"greek\" lang=\"el\">agape<\/span> has more to do with moral principle than with inclination or liking, it never means the cold religious kindness shown from duty alone, as scriptural examples abundantly prove.<\/p>\n<h5>In the Synoptic Gospels<\/h5>\n<p>In a sinful and suffering world, Jesus’ divine love showed itself supremely in compassion and healing for the distressed and in redemptive concern for the alienated and the self-despairing. Hence, the kingdom Christ proclaimed offered good news to the poor, captives, blind, and oppressed (Mt 11:2-5; Lk 4:18), while the attitude of Jesus toward those ostracized, despised, or grieving over sin in some far country of the soul assured them of forgiveness and a welcome return to the Father’s house (Lk 15). Such forgiveness was free, its only precondition being readiness to receive it in repentance and faith.<\/p>\n<p>Moreover, the good news of divine love does impose its own obligation: to love God and to love others as God does (Mt 5:44-48). The first and greatest commandment in God’s law is “You shall love the Lord your God. . . . And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets” (Mt 22:35-40, <span>rsv<\/span>; cf. Lv 19:18; Dt 6:5).<\/p>\n<p>The first commandment is not identical with, lost in, or only fulfilled through the second; it is separate and primary. What Jesus meant by loving God is indicated by his own habits of public worship, private prayer, and absolute obedience. Love for one’s neighbor is nowhere defined but everywhere illustrated. In the parable of the good Samaritan, “neighbor” is shown to mean anyone near enough to help, and love involves whatever service the neighbor’s situation demands. The parable of the sheep and goats shows love feeding the hungry, clothing the naked, visiting the sick and the imprisoned. In the untiring example of Jesus, love heals, teaches, adapts instruction to the hearers by parable and symbolic language, defends those criticized or despised, pronounces forgiveness, comforts the bereaved, befriends the lonely. We are to love others as he has loved us and as we love ourselves. Such imaginative transfer of self-love does good without expecting return, never returns ill treatment, ensures unfailing courtesy even to the lowliest, sustains thoughtful understanding that tempers judgment.<\/p>\n<p>To Jesus, the outstanding sin was lovelessness, the willful omission of any possible good, passing by on the other side while others suffer, ignoring the destitute at one’s gate, withholding forgiveness. Lovelessness was made worse by self-righteousness, censoriousness, the religious insensitivity that ignores another’s distress to preserve some petty ritual regulation. In the end, obedience to or neglect of the law of love will determine everyone’s eternal destiny (Mt 25:31-46).<\/p>\n<h5>In the Writings of Paul<\/h5>\n<p>The apostolic church quickly grasped the revolutionary principle that love is enough. Paul’s declaration that love fulfills the whole law is almost a quotation from Jesus. His exposition of various commandments against adultery, killing, stealing, and coveting is summarized in loving, because love can do no wrong to a neighbor (Rom 13:8-10). Ephesians 4:25–5:2 makes the same point another way: all bitterness, anger, lying, stealing, slander, and malice are to be replaced by tenderness, forgiveness, and kindness.<\/p>\n<p>Love is, for Paul, “the law of Christ,” supreme and sufficient (Gal 5:14; 6:2), and Paul neatly defines what alone “avails” in Christianity as “faith working through love” (5:6). He insists that the supreme manifestation of the Spirit that Christians should covet is “the more excellent way” of love (1 Cor 12:27–13:13; cf. Rom 5:5; Gal 5:22). Here, too, he contrasts love with five other expressions of religious zeal much prized at Corinth in order to show that each is profitless without love (1 Cor 13:1-3). He ends the chapter by comparing love with faith and hope, the other enduring elements of religious experience, and declares love to be the greatest.<\/p>\n<p>Paul’s description of love in action includes liberality, acts of mercy, and hospitality; avoidance of revenge; sympathy; rejoicing with others; sharing of weakness, shame, or need; restoring, supporting, and edifying others, giving them all honor, kindness, forgiveness, encouragement; restraining criticism, even of the divisive, overscrupulous “weaker brother”—the list is almost endless. More generally, love is revealed as a quality of activity, of thinking, and of suffering (1 Cor 13:4-8). In brief, love does no harm and omits no good; it is God’s law.<\/p>\n<p>According to Paul, God showed his love for us in that Christ died for us. Because of his great love, he made us alive in Christ; in that love we live, by it we conquer, and from it nothing shall separate us (Rom 5:8; 8:32-39; 2 Cor 13:14; Eph 2:4; 2 Thes 2:16; Ti 3:4-5). Our love reflects the love first “poured into our hearts” (Rom 5:5), and it is directed toward Christ (1 Cor 7; 16:22; Eph 6:24) and toward others, whom we love for his sake.<\/p>\n<h5>In the Writings of John<\/h5>\n<p>What John later recalled, and reflected upon, forms the crown of biblical teaching about love. For John, love was the foundation of all that had happened—“God so loved the world” (Jn 3:16; 16:27; 17:23). This is how we know love at all: Christ laid down his life for us (1 Jn 3:16). The mutual love of Father, Son, and disciples must be the fundamental fact in Christianity because God himself is love (4:8, 16).<\/p>\n<p>We know this by the Incarnation and by the cross (1 Jn 4:9-10). Thus we know and believe the love God has for us, and that love itself is divine (“of God”). It follows that “he who loves is born of God.” “He who does not love does not know God.” Such a person “is in the darkness,” “is not of God,” and “remains in death.” No one has ever seen God; nevertheless “if we love, . . . God abides in us” and we in God.<\/p>\n<p>God’s love is thus prior and original; if we love at all, it is “because he first loved.” Our love is directed first toward God, and John is exceedingly searching in his tests of that Godward love. It demands that we “love not the world,” that we “keep his word [and] his commandments,” and that we love our Christian brothers and sisters. This commandment we received from Christ, “that he who loves God should love his brother also,” for “if God so loved us, we also ought to love one another.” Twelve times John stressed the duty of mutual loyalty and love. Indeed, if one closes his heart against his brother or sister, “how does God’s love abide in him?”<\/p>\n<p>This emphasis upon the mutual love of Christians has been held a serious limitation of the love Jesus required. “Your brother” appears to have supplanted “your neighbor.” In this respect the commandment given in the upper room (Jn 13:34) is “new” compared with that in Matthew 22:39 (citing Lv 19:18), and the circumstances explain why. The night on which Jesus was betrayed was shadowed by the surrounding world’s hostility, the imminent crucifixion, and the defection of Judas. All the future depended upon the mutual loyalty of the 11 disciples, standing together under social pressure. By the time of John’s letter, new defections had rent the church. A perversion of the gospel called Gnosticism, essentially intellectualist, proud, “giving no heed to love” (Ignatius), had drawn away leaders and adherents (1 Jn 2:19, 26). Once again mutual loyalty was all-important, and John wrote expressly to consolidate and maintain the apostolic fellowship (1 Jn 1:3).<\/p>\n<p>However, love for one’s fellow Christians does not exclude, but instead leads on to, a wider love (cf. 2 Pt 1:7). John insists that God loved the whole world (Jn 3:16; 1 Jn 2:2; 4:14). Moreover, if love fails within the Christian fellowship, it certainly will not flourish beyond it but evaporate in mere words (1 Jn 3:18).<\/p>\n<p>In countering the loveless conceit of Gnostic Christianity, John’s concern was with the basic commandment of love to God and people as at once the criterion and the consummation of true Christian life. He does not, therefore, detail the many-sided expressions of love. For description of love in action, his mind recalls Christ’s words about “keeping commandments” and “laying down life” in sacrifice (Jn 15:10, 13; 1 Jn 3:16), and he mentioned especially love’s noticing a brother’s need, and so sharing this world’s goods (v 17). Terse as these expressions are, they contain the heart of Christian love. John’s forthright realism in testing all religious claims ensures that for him love could be no vague sentimentalism.<\/p>\n<p>The Christian ideal can only be socially fulfilled within a disciple band, a divine kingdom, the Father’s family, the Christian fellowship. In Scripture, love is no abstract idea, conceived to provide a self-explanatory, self-motivating “norm” to resolve the problem in every moral situation. It is rooted in the divine nature, expressed in the coming and death of Christ, experienced in salvation, and so kindled within the saved. Thus it is central, essential, and indispensable to Christianity. For God is love.<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Grace; Mercy; Wrath of God.<\/p>","summary_ro":"LOVE Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term. In the Old Testament Sexual love (ahabah and dod) is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word hesed, which is sometimes rendered “loyalty” (2 Sm 22:26, rsv), but more often “steadfast love” or “lovin...","summary_en":"LOVE Prominent virtue in Christian theology and ethics. It is therefore important to understand clearly this exceedingly important term. In the Old Testament Sexual love (ahabah and dod) is spoken of in the stories of Adam and Eve and of Jacob and Rachel, as well as in the Song of Songs. A higher form of love, involving loyalty, steadfastness, and kindness, is expressed by the Hebrew word hesed, which is sometimes rendered “loyalty” (2 Sm 22:26, rsv), but more often “steadfast love” or “lovin...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29015,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Patience","title_en":"Patience","content_ro":"<h3>PATIENCE<\/h3>\n<p>Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity.<\/p>\n<p>The usual Hebrew expression for patience is related to the verb “to be long” and involves the idea of being long to get riled or slow to become angry. Two different Greek words were translated by the <span>kjv<\/span> translators with the word “patience.” One of the words has the idea of “remaining firm under” tests and trials and is better translated “endurance” or “steadfastness.” The other Greek word is related to the above Hebrew meaning and refers to patience as “long-spiritedness” or “calmness of spirit” even though under severe provocation to lose one’s temper.<\/p>\n<p>The great biblical illustration of patience in operation is God himself. Several passages speak of him, in conjunction with other gracious attributes, as “slow to anger.” In a context that stresses Israel’s rebellion and provocation of God, he is contrasted as a God who is forgiving, gracious, compassionate, slow to anger, and abounding in lovingkindness (Neh 9:17). The psalmist declares, “Thou, O Lord, art a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness” (Ps 86:15, <span>rsv<\/span>; see also Ex 34:6; Nm 14:18; Ps 103:8; Jl 2:13; Jon 4:2). In addition, the virtue of a patient spirit on the part of mankind is extolled in the OT, especially in Proverbs (Prv 14:29; 15:18; 16:32; 25:15; see also Eccl 7:8).<\/p>\n<p>The NT also stresses the patience of the Lord. It is God’s kindness, forbearance, and patience that lead people to repentance (Rom 2:4). God was patient in holding off the Flood for the sinners of Noah’s day while the ark was being built, thereby giving more time for repentance (1 Pt 3:20). Probably the greatest of the NT references to God’s patience is in 2 Peter 3:9. The delay in Christ’s return is not an indication of slowness on God’s part, says Peter, but of his long-suffering, not being willing that anyone should perish. A specific reference to Jesus Christ’s patience is made by Paul, who claimed that, in his case, Jesus was able to demonstrate perfect patience (1 Tm 1:16).<\/p>\n<p>Patience, which is an attribute of our God and of our Lord Jesus Christ, is also to characterize each Christian. Paul’s prayer for the Colossians is that they might demonstrate this quality (Col 1:11). It is one of the fruits of the Spirit (Gal 5:22), an attribute of love (1 Cor 13:4), and a virtue (Col 3:12; see also 2 Tm 3:10). In addition, Christians are exhorted to be patient (1 Thes 5:14). If we are not, we will be treated as the slave in a parable that Jesus told. This slave pleaded with his lord, to whom he owed a great sum, for patience, promising to pay all. The lord was patient and forgave all the debt, until he found out that the slave had refused to show the same patience to a fellow servant who owed him a pittance in comparison (Mt 18:26-29).<\/p>\n<p>In some contexts, the word “patience” takes on the more general meaning of waiting long and expectantly for something. The farmer waits patiently for the crop to come (Jas 5:7b). Abraham waited patiently for God’s promise to give him the land of Canaan to be fulfilled and died without seeing what was promised, although still believing (Heb 6:15; 11:39). Finally, all Christians are commanded to be long-suffering until the coming of the Lord (Jas 5:7a).<\/p>","content_en":"<h3>PATIENCE<\/h3>\n<p>Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity.<\/p>\n<p>The usual Hebrew expression for patience is related to the verb “to be long” and involves the idea of being long to get riled or slow to become angry. Two different Greek words were translated by the <span>kjv<\/span> translators with the word “patience.” One of the words has the idea of “remaining firm under” tests and trials and is better translated “endurance” or “steadfastness.” The other Greek word is related to the above Hebrew meaning and refers to patience as “long-spiritedness” or “calmness of spirit” even though under severe provocation to lose one’s temper.<\/p>\n<p>The great biblical illustration of patience in operation is God himself. Several passages speak of him, in conjunction with other gracious attributes, as “slow to anger.” In a context that stresses Israel’s rebellion and provocation of God, he is contrasted as a God who is forgiving, gracious, compassionate, slow to anger, and abounding in lovingkindness (Neh 9:17). The psalmist declares, “Thou, O Lord, art a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness” (Ps 86:15, <span>rsv<\/span>; see also Ex 34:6; Nm 14:18; Ps 103:8; Jl 2:13; Jon 4:2). In addition, the virtue of a patient spirit on the part of mankind is extolled in the OT, especially in Proverbs (Prv 14:29; 15:18; 16:32; 25:15; see also Eccl 7:8).<\/p>\n<p>The NT also stresses the patience of the Lord. It is God’s kindness, forbearance, and patience that lead people to repentance (Rom 2:4). God was patient in holding off the Flood for the sinners of Noah’s day while the ark was being built, thereby giving more time for repentance (1 Pt 3:20). Probably the greatest of the NT references to God’s patience is in 2 Peter 3:9. The delay in Christ’s return is not an indication of slowness on God’s part, says Peter, but of his long-suffering, not being willing that anyone should perish. A specific reference to Jesus Christ’s patience is made by Paul, who claimed that, in his case, Jesus was able to demonstrate perfect patience (1 Tm 1:16).<\/p>\n<p>Patience, which is an attribute of our God and of our Lord Jesus Christ, is also to characterize each Christian. Paul’s prayer for the Colossians is that they might demonstrate this quality (Col 1:11). It is one of the fruits of the Spirit (Gal 5:22), an attribute of love (1 Cor 13:4), and a virtue (Col 3:12; see also 2 Tm 3:10). In addition, Christians are exhorted to be patient (1 Thes 5:14). If we are not, we will be treated as the slave in a parable that Jesus told. This slave pleaded with his lord, to whom he owed a great sum, for patience, promising to pay all. The lord was patient and forgave all the debt, until he found out that the slave had refused to show the same patience to a fellow servant who owed him a pittance in comparison (Mt 18:26-29).<\/p>\n<p>In some contexts, the word “patience” takes on the more general meaning of waiting long and expectantly for something. The farmer waits patiently for the crop to come (Jas 5:7b). Abraham waited patiently for God’s promise to give him the land of Canaan to be fulfilled and died without seeing what was promised, although still believing (Heb 6:15; 11:39). Finally, all Christians are commanded to be long-suffering until the coming of the Lord (Jas 5:7a).<\/p>","summary_ro":"PATIENCE Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity. The usual Hebrew expression for patience is related to the verb “to be long” and involves the ide...","summary_en":"PATIENCE Ability to take a great deal of punishment from evil people or circumstances without losing one’s temper, without becoming irritated and angry, or without taking vengeance. It includes the capacity to bear pain or trials without complaint, the ability to forbear under severe provocation, and the self-control that keeps one from acting rashly even though suffering opposition or adversity. The usual Hebrew expression for patience is related to the verb “to be long” and involves the ide...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49693,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:15","title_en":"Study Note: Psalmi 86:15","content_ro":"<p><strong>86:15<\/strong> God has <em>mercy<\/em> on his people (51:1); he is gracious (25:6), <em>slow to get angry<\/em> (103:8; 145:8), and <em>filled with unfailing love and faithfulness<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span> and <span class=\"hebrew\" lang=\"he\">’emeth<\/span>; 143:1). This verse repeats a theme first expressed in Exod 34:7; Num 14:18 (cp. Pss 103:8; 145:8; Neh 9:17; Joel 2:13; Jon 4:2).<\/p>","content_en":"<p><strong>86:15<\/strong> God has <em>mercy<\/em> on his people (51:1); he is gracious (25:6), <em>slow to get angry<\/em> (103:8; 145:8), and <em>filled with unfailing love and faithfulness<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span> and <span class=\"hebrew\" lang=\"he\">’emeth<\/span>; 143:1). This verse repeats a theme first expressed in Exod 34:7; Num 14:18 (cp. Pss 103:8; 145:8; Neh 9:17; Joel 2:13; Jon 4:2).<\/p>","summary_ro":"86:15 God has mercy on his people (51:1); he is gracious (25:6), slow to get angry (103:8; 145:8), and filled with unfailing love and faithfulness (Hebrew khesed and ’emeth; 143:1). This verse repeats a theme first expressed in Exod 34:7; Num 14:18 (cp. Pss 103:8; 145:8; Neh 9:17; Joel 2:13; Jon 4:2).","summary_en":"86:15 God has mercy on his people (51:1); he is gracious (25:6), slow to get angry (103:8; 145:8), and filled with unfailing love and faithfulness (Hebrew khesed and ’emeth; 143:1). This verse repeats a theme first expressed in Exod 34:7; Num 14:18 (cp. Pss 103:8; 145:8; Neh 9:17; Joel 2:13; Jon 4:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77319,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:15","title_en":"Study Note: Psalmi 86:15","content_ro":"<p><strong>86:15<\/strong> God has <em>mercy<\/em> on his people (51:1); he is gracious (25:6), <em>slow to get angry<\/em> (103:8; 145:8), and <em>filled with unfailing love and faithfulness<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span> and <span class=\"hebrew\" lang=\"he\">’emeth<\/span>; 143:1). This verse repeats a theme first expressed in Exod 34:7; Num 14:18 (cp. Pss 103:8; 145:8; Neh 9:17; Joel 2:13; Jon 4:2).<\/p>","content_en":"<p><strong>86:15<\/strong> God has <em>mercy<\/em> on his people (51:1); he is gracious (25:6), <em>slow to get angry<\/em> (103:8; 145:8), and <em>filled with unfailing love and faithfulness<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span> and <span class=\"hebrew\" lang=\"he\">’emeth<\/span>; 143:1). This verse repeats a theme first expressed in Exod 34:7; Num 14:18 (cp. Pss 103:8; 145:8; Neh 9:17; Joel 2:13; Jon 4:2).<\/p>","summary_ro":"86:15 God has mercy on his people (51:1); he is gracious (25:6), slow to get angry (103:8; 145:8), and filled with unfailing love and faithfulness (Hebrew khesed and ’emeth; 143:1). This verse repeats a theme first expressed in Exod 34:7; Num 14:18 (cp. Pss 103:8; 145:8; Neh 9:17; Joel 2:13; Jon 4:2).","summary_en":"86:15 God has mercy on his people (51:1); he is gracious (25:6), slow to get angry (103:8; 145:8), and filled with unfailing love and faithfulness (Hebrew khesed and ’emeth; 143:1). This verse repeats a theme first expressed in Exod 34:7; Num 14:18 (cp. Pss 103:8; 145:8; Neh 9:17; Joel 2:13; Jon 4:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104945,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:15","title_en":"Study Note: Psalmi 86:15","content_ro":"<p><strong>86:15<\/strong> God has <em>mercy<\/em> on his people (51:1); he is gracious (25:6), <em>slow to get angry<\/em> (103:8; 145:8), and <em>filled with unfailing love and faithfulness<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span> and <span class=\"hebrew\" lang=\"he\">’emeth<\/span>; 143:1). This verse repeats a theme first expressed in Exod 34:7; Num 14:18 (cp. Pss 103:8; 145:8; Neh 9:17; Joel 2:13; Jon 4:2).<\/p>","content_en":"<p><strong>86:15<\/strong> God has <em>mercy<\/em> on his people (51:1); he is gracious (25:6), <em>slow to get angry<\/em> (103:8; 145:8), and <em>filled with unfailing love and faithfulness<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span> and <span class=\"hebrew\" lang=\"he\">’emeth<\/span>; 143:1). This verse repeats a theme first expressed in Exod 34:7; Num 14:18 (cp. Pss 103:8; 145:8; Neh 9:17; Joel 2:13; Jon 4:2).<\/p>","summary_ro":"86:15 God has mercy on his people (51:1); he is gracious (25:6), slow to get angry (103:8; 145:8), and filled with unfailing love and faithfulness (Hebrew khesed and ’emeth; 143:1). This verse repeats a theme first expressed in Exod 34:7; Num 14:18 (cp. Pss 103:8; 145:8; Neh 9:17; Joel 2:13; Jon 4:2).","summary_en":"86:15 God has mercy on his people (51:1); he is gracious (25:6), slow to get angry (103:8; 145:8), and filled with unfailing love and faithfulness (Hebrew khesed and ’emeth; 143:1). This verse repeats a theme first expressed in Exod 34:7; Num 14:18 (cp. Pss 103:8; 145:8; Neh 9:17; Joel 2:13; Jon 4:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132571,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 86:15","title_en":"Study Note: Psalmi 86:15","content_ro":"<p><strong>86:15<\/strong> God has <em>mercy<\/em> on his people (51:1); he is gracious (25:6), <em>slow to get angry<\/em> (103:8; 145:8), and <em>filled with unfailing love and faithfulness<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span> and <span class=\"hebrew\" lang=\"he\">’emeth<\/span>; 143:1). This verse repeats a theme first expressed in Exod 34:7; Num 14:18 (cp. Pss 103:8; 145:8; Neh 9:17; Joel 2:13; Jon 4:2).<\/p>","content_en":"<p><strong>86:15<\/strong> God has <em>mercy<\/em> on his people (51:1); he is gracious (25:6), <em>slow to get angry<\/em> (103:8; 145:8), and <em>filled with unfailing love and faithfulness<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">khesed<\/span> and <span class=\"hebrew\" lang=\"he\">’emeth<\/span>; 143:1). This verse repeats a theme first expressed in Exod 34:7; Num 14:18 (cp. Pss 103:8; 145:8; Neh 9:17; Joel 2:13; Jon 4:2).<\/p>","summary_ro":"86:15 God has mercy on his people (51:1); he is gracious (25:6), slow to get angry (103:8; 145:8), and filled with unfailing love and faithfulness (Hebrew khesed and ’emeth; 143:1). This verse repeats a theme first expressed in Exod 34:7; Num 14:18 (cp. Pss 103:8; 145:8; Neh 9:17; Joel 2:13; Jon 4:2).","summary_en":"86:15 God has mercy on his people (51:1); he is gracious (25:6), slow to get angry (103:8; 145:8), and filled with unfailing love and faithfulness (Hebrew khesed and ’emeth; 143:1). This verse repeats a theme first expressed in Exod 34:7; Num 14:18 (cp. Pss 103:8; 145:8; Neh 9:17; Joel 2:13; Jon 4:2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63072,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Anger","title_en":"God’s Anger","content_ro":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","content_en":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","summary_ro":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","summary_en":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90698,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Anger","title_en":"God’s Anger","content_ro":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","content_en":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","summary_ro":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","summary_en":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118324,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Anger","title_en":"God’s Anger","content_ro":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","content_en":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","summary_ro":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","summary_en":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145950,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Anger","title_en":"God’s Anger","content_ro":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","content_en":"<h3>God’s Anger<\/h3>\n<p>The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked.<\/p>\n<p>The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians while sparing his people (Ps 78:49-50). But Israel itself became the object of God’s anger during the wilderness journey, when the people provoked the Lord through their rebelliousness (78:31; 106:29, 32). As a result, God took an oath: That rebellious generation would not enter his place of rest (95:8-11). So they died in the wilderness. But he restrained his anger and did not destroy Israel as they deserved (78:38). Similarly, throughout the period of the judges and the monarchy, God’s people were marked by disobedience and evil; subsequently, in his wrath, God allowed them to be controlled by foreign powers, who sent them into exile (2 Kgs 17:5-23; 24:20–25:21). But again, God did not allow his people to be completely destroyed.<\/p>\n<p>When God’s people sin and experience his anger, it can precipitate repentance, in which case the experience, though painful, can lead to great joy in God’s mercy and goodness (Ps 30:5; see also Heb 12:5-11).<\/p>\n<p>The New Testament makes clear that all of humanity was subject to God’s wrath on account of sin (Eph 2:1-3). But in his love, God sent his son, Jesus Christ, to atone for our sins and reconcile us to God (Rom 5:6-11; Eph 2:4-5). Those who turn to God in faith will thus escape the punishment that is coming at the future judgment of the world. In the end, Jesus will serve as the agent of God’s anger against the wicked (Pss 2:5-9; Rev 6:15-17; 19:11-16), who—along with God’s ultimate enemy, the devil—will be dealt with decisively (Rev 20:7-15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:5-9, 12; 6:1; 7:6, 11-13; 21:9; 27:9; 30:5; 38:1-10; 74:1; 78:18-64; 79:5-6; 80:4; 85:2-7; 86:15; 90:9-11; 95:8-11; 102:10-11; 103:8-9; 106:21-43; 110:5-7; 145:8; Isa 64:9-12; Lam 5:19-22; Rom 2:5-11; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16<\/p>","summary_ro":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","summary_en":"God’s Anger The Lord is just and righteous in his judgment (Ps 7:11), and he experiences anger at sin and injustice. The wicked stir up his anger and deserve his judgment (see 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). And while he is patient and slow to anger (86:15; 103:8; 145:8), he ultimately will not allow evil to remain unchecked. The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger. God expressed his anger against the Egyptians whi...","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"}}
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Psalmi 86
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