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{"verseMap":{"1":[{"id":22334,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Korahite, Korathite*","title_en":"Korahite, Korathite*","content_ro":"<h3>KORAHITE, KORATHITE*<\/h3>\n<p>Member of Levi’s tribe, of the division of Kohath (Ex 6:18, 21). Their ancestor, Izhar, was a member of the priestly family and was related to Moses and Aaron. The rebellion led by Korah, Dathan, and Abiram against Moses and Aaron ended with the death of many members of the Korahite family (Nm 16:31-35). Only those who did not participate survived (v 11). They settled around Hebron in the Levitical cities (26:58).<\/p>\n<p>The Korahites were known as temple singers, according to the superscriptions of Psalms 42, 44–49, 84–85, and 87–88. David put them in charge of the musical service in the house of the Lord after the ark was brought to Jerusalem (1 Chr 6:31-33). They also acted as gatekeepers (9:19; 26:19) and bakers of sacrificial cakes (9:31). They are mentioned as singers during the celebration of Jehoshaphat’s victory over Ammon and Moab (2 Chr 20:19).<\/p>\n<p><em>See also<\/em> Korah #3.<\/p>","content_en":"<h3>KORAHITE, KORATHITE*<\/h3>\n<p>Member of Levi’s tribe, of the division of Kohath (Ex 6:18, 21). Their ancestor, Izhar, was a member of the priestly family and was related to Moses and Aaron. The rebellion led by Korah, Dathan, and Abiram against Moses and Aaron ended with the death of many members of the Korahite family (Nm 16:31-35). Only those who did not participate survived (v 11). They settled around Hebron in the Levitical cities (26:58).<\/p>\n<p>The Korahites were known as temple singers, according to the superscriptions of Psalms 42, 44–49, 84–85, and 87–88. David put them in charge of the musical service in the house of the Lord after the ark was brought to Jerusalem (1 Chr 6:31-33). They also acted as gatekeepers (9:19; 26:19) and bakers of sacrificial cakes (9:31). They are mentioned as singers during the celebration of Jehoshaphat’s victory over Ammon and Moab (2 Chr 20:19).<\/p>\n<p><em>See also<\/em> Korah #3.<\/p>","summary_ro":"KORAHITE, KORATHITE* Member of Levi’s tribe, of the division of Kohath (Ex 6:18, 21). Their ancestor, Izhar, was a member of the priestly family and was related to Moses and Aaron. The rebellion led by Korah, Dathan, and Abiram against Moses and Aaron ended with the death of many members of the Korahite family (Nm 16:31-35). Only those who did not participate survived (v 11). They settled around Hebron in the Levitical cities (26:58). The Korahites were known as temple singers, according to t...","summary_en":"KORAHITE, KORATHITE* Member of Levi’s tribe, of the division of Kohath (Ex 6:18, 21). Their ancestor, Izhar, was a member of the priestly family and was related to Moses and Aaron. The rebellion led by Korah, Dathan, and Abiram against Moses and Aaron ended with the death of many members of the Korahite family (Nm 16:31-35). Only those who did not participate survived (v 11). They settled around Hebron in the Levitical cities (26:58). The Korahites were known as temple singers, according to t...","source":"Articles\/K.xml","external_url":null,"has_map":false,"has_picture":false},{"id":27891,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Numbers","title_en":"Book of Numbers","content_ro":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","content_en":"<h3>NUMBERS, Book of<\/h3>\n<p>Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, <em>Numeri.<\/em> The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Background<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p>• Theological Teaching<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>The question of the authorship of Numbers is part of the larger question of the authorship of the Pentateuch. Until the appearance of the higher-critical documentary theories of the 19th century, the Mosaic authorship of the Pentateuch was almost universally held by both Jews and Christians alike. This time-honored tradition is supported by the Pentateuch itself (e.g., Ex 17:14; 24:4; 34:27; Nm 33:2; Dt 31:9, 24), the rest of the OT (e.g., Jos 23:6; Jgs 3:4; Mal 4:4), as well as Jesus’ teaching (e.g., Jn 5:46-47), and the rest of the NT (e.g., Acts 28:23; Rom 10:19; 1 Cor 9:9). Although discrepancies in the Pentateuch were widely and openly acknowledged, nevertheless Moses, the 15th-century <span>BC<\/span> lawgiver, was affirmed as the primary author of the Pentateuchal literature.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<h5>Sinai Peninsula<\/h5>\n<p>The historical background of Numbers begins primarily in the geographical region of the Sinai Peninsula of the mid-second millennium <span>BC<\/span>.<\/p>\n<p>The Sinai Peninsula is in the shape of an inverted triangle with the base on the north. It is approximately 240 miles (386.2 kilometers) long from north to south and 175 miles (281.6 kilometers) wide at the northern base, with an area of approximately 22,000 square miles (56,980 square kilometers). It is bounded on the north by the Mediterranean Sea and the southern border of Canaan, on the west by the Bitter Lakes and the Gulf of Suez, and on the east by the Arabah and the Gulf of Aqaba. Beginning in the north at the Mediterranean coast and moving south, for about 15 miles (24.1 kilometers) the soil is sandy. South of this coastal plain is a high plateau (Et-Tih) of gravel and limestone (about 2,500 feet, or 762 meters, above sea level), stretching south into the peninsula for approximately 150 miles (241.4 kilometers). Rising above the plateau at this point is a granite mountain formation with peaks up to 8,000 feet (2,438.4 meters) above sea level. In this mountainous region at the apex of the peninsular triangle, Jebel Musa (7,363 feet, or 2,244.2 meters, high), the traditional site where Israel camped before Mt Sinai and Moses received the law, rises above the plain.<\/p>\n<p>The peninsula itself is comprised of five wilderness areas. In the north and immediately east of the land of Goshen is the approximately 40-mile- or 64.4-kilometer-wide wilderness of Shur, which runs past the River of Egypt (Wadi el-Arish) to the region of Kadesh-barnea and northeast to Beersheba. East of this region is the wilderness of Zin, extending east from the wilderness of Shur to the southern tip of the Dead Sea. Kadesh-barnea is located on its southern border (Nm 20:1; 33:36). South of the wilderness of Shur is the wilderness of Etham, and east of this wilderness in the east-central region of Sinai is the great wilderness of Paran (Dt 1:19). Kadesh-barnea is on the northern border of this territory (Nm 13:26). In this area the Israelites spent 38 of their 40 years of wandering. Southwest of the wilderness of Paran, on the western slopes of the peninsula, not far from the granite mountains standing in the southern apex of the triangle, is the wilderness of Sin.<\/p>\n<p>While the region is generally desolate and barren, it is not impassable or incapable of sustaining travelers. Wells and springs dot both the western and eastern borders at reasonable distances from each other. The water table is fairly close to ground level, making the digging of wells possible (Nm 20:17; 21:16-18). The limestone rocks are also capable of holding great amounts of water (20:11). Vegetation is sparse except around the more permanent streams where vegetation and date palms flourish. The rainy season in winter is approximately 20 days. Quail (11:31-32) are known to migrate across the peninsula to Europe in the spring.<\/p>\n\n<h5>The Peoples Israel Confronted<\/h5>\n<h6>Amalekites and Canaanites (14:25, 43-45; 24:20)<\/h6>\n<p>The Amalekites were descendants of Amalek, son of Eliphaz and grandson of Esau (Gn 36:12, 16). They were generally a nomadic people. In the Sinai Peninsula they were the first to war against Israel at Rephidim (cf. Nm 24:20), perhaps the Wadi Refayid in southwest Sinai (Ex 17:8-16), before Israel reached Horeb. A year later, the Amalekites settled in the hills and valleys north of Kadesh-barnea. In league with the Canaanites, the inhabitants of Palestine, they blocked the effort of Israel to invade the land of promise from the south (Nm 14:45). Israel’s will to wage war appears to have been completely broken for years to come.<\/p>\n<h6>Edomites (20:14-21; 21:4, 10-11)<\/h6>\n<p>Edom, or Seir (24:18), is the territory south of the Dead Sea occupied by Esau’s descendants. Stretching from its northern border at the Wadi Zered (21:12), which flowed into the Dead Sea at its southern tip, 100 miles (160.9 kilometers) south to the Gulf of Aqaba, it occupied both sides of the Arabah, with Kadesh-barnea again standing on the edge of its western border (20:16), giving it a land area of approximately 4,000 square miles (10,360 square kilometers). It is a rugged mountain region with peaks rising to 3,500 feet (1,066.8 meters). The “king’s highway,” an ancient trade route from Damascus through the Transjordan to the Gulf of Aqaba, passed through its territory and major cities, Bozrah and Leman. While Edom was not fertile, it did have cultivable areas (20:17-19).<\/p>\n<p>During Israel’s march to the Transjordan region, Edom refused to let Israel journey directly east from Kadesh through its territory but forced Israel to move southeast into and up the Arabah (21:4, 11). In spite of this hostility to God’s people, Israel was forbidden to attack (Dt 2:2-8) or to hate the Edomites (23:7), and so Edom was spared from destruction during the conquest of the land. The area was later conquered by David (2 Sm 8:13-14) according to Balaam’s prophecy (Nm 24:18).<\/p>\n<h6>Arad (21:1-3)<\/h6>\n<p>Arad was a south Canaanite settlement in the Negev. Its king, after fighting against Israel and taking some captives, was later defeated at Hormah.<\/p>\n<h6>Moabites (21:11-15; 22:1–24:25)<\/h6>\n<p>Moab, occupied by the descendants of Lot (Gn 19:37), is the territory east of the Dead Sea lying primarily between the Wadi Arnon (Nm 21:13) and the Wadi Zered with a land area of approximately 1,400 square miles (3,626 square kilometers).<\/p>\n<p>In the late middle Bronze Age, the Moabites had overflowed their main plateau and had extended well to the north of the Arnon all the way to the northern end of the Dead Sea (21:20). At the time of the events recorded in Numbers, however, the Amorites occupied the area from Arnon all the way north to the Wadi Jabbok (vv 13, 21-24), having earlier taken this land from Moab (vv 26-30). The Moabite kingdom was highly organized, with agriculture and livestock, splendid buildings, distinctive pottery, and strong fortifications around her borders. Its god was Chemosh (v 29).<\/p>\n<p>Balak, king of Moab during the period of the conquest, in league with Midian, hired Balaam to curse Israel (chs 22–24). When this failed, the two heathen powers sought to neutralize Israel by luring the people of God into the worship of Chemosh and into idolatry (25:1-2). In the war that ensued, Israel defeated Midian (31:1-18), but by God’s express command (Dt 2:9-13) spared Moab. But as Balaam had prophesied earlier (Nm 24:17), David in the 11th century warred against and defeated Moab (2 Sm 8:2, 13-14).<\/p>\n<h6>Amorites (21:21-35)<\/h6>\n<p>The Amorites, the people who had occupied northern Moabite territory (Nm 21:25-30), were descendants of Canaan (Gn 10:16) who had scattered throughout the hill country on both sides of the Jordan River. Heshbon was their capital city. Both Sihon of Heshbon and Og of Bashan were Amorite kings (Dt 3:8).<\/p>\n<p>As for Bashan (Nm 21:33-35; cf. Dt 1:4; 3:1-12), it is the fertile grazing region (Nm 32:1-5) east of the Sea of Kinnereth (Galilee), whose northern border extended to Mt Hermon and whose southern border, while normally the river Yarmuk, in the Mosaic age was the Wadi Jabbok (Jos 12:4-5). Its land area covered approximately 5,000 square miles (12,950 square kilometers). Its major cities were Ashtaroth, Edrei, and Golan. After the conquest of the land, this territory fell to the half-tribe of Manasseh, with Gad occupying southern Gilead, and Reuben the region south to the Wadi Arnon.<\/p>\n<h6>Midianites (25:16-18; 31:1-54)<\/h6>\n<p>The Midianites, descendants of Abraham through the concubine Keturah (Gn 25:2), were desert dwellers in Transjordan from Moab to the region south of Edom. The elders of Moab and Midian cooperated in hiring Balaam to curse Israel (Nm 22:4-7). Later, when that effort proved fruitless, the Midianites, again with Moab, led Israel into idolatry and immorality (25:1-6, 14-15). Cozbi, the Midianite woman who was executed for her wickedness (25:8), was the daughter of Zur, one of the five Midianite kings confederate with the Amorite king Sihon (Jos 13:21) who were later killed in Israel’s holy war against Midian (Nm 31:8). This war with Midian apparently broke the back of any remaining Amorite resistance, for Joshua 13:15-23 clearly intimates that as a result the tribe of Reuben occupied this territory.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<p>Numbers serves a twofold purpose. First, as a historical book, it contains the account of Israel’s fortunes from Mt Sinai to the plains of Moab on the eve of the conquest of Canaan—that almost-40-year period spent in the wilderness of Sinai and in Transjordan (1447–1407 <span>BC<\/span>). While recounting Israel’s many failures and God’s many faithful acts, it depicts Moses, Israel’s leader, in all of his greatness and in all of his weakness. The two army rolls (chs 2 and 26) introduce the “acts” of the main drama of its history: the first in preparation for entering the land, which failed due to Israel’s unbelief; the second, after the death of the entire generation that left Egypt, in preparation for the successful invasion of Canaan under Joshua’s leadership.<\/p>\n<p>Second, in line with Paul’s general belief that “whatever was written in former days was written for our instruction, that by steadfastness and by the encouragement of the scriptures we might have hope” (Rom 15:4, <span>rsv<\/span>), and in keeping with his specific teaching that “these things [that befell Israel in the wilderness] happened to them as a warning, but they were written down for our instruction, upon whom the end of the ages has come” (1 Cor 10:11, <span>rsv<\/span>), Numbers serves a doctrinal, typical, and hortatory purpose (cf. v 12). Historical events are divinely invested with spiritual truths, thereby becoming object lessons for the Christian.<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>Chapter 1<\/h5>\n<p>The Lord commanded Moses to register (Nm 1:18) the men able to go to war (vv 2-3). The total number of soldiers in Israel was 603,550 (v 46). The Levites were not numbered in this roll (vv 47-54), since they were to be set apart for special service pertaining to the tabernacle.<\/p>\n<h5>Chapter 2<\/h5>\n<p>The Lord instructed Moses concerning the arrangement of the tribes while encamped and on the march. With the tabernacle in the center of the camp, Judah, Issachar, and Zebulun, totaling 186,400 (v 9), were to camp on the east; Reuben, Simeon, and Gad, totaling 151,450 (v 16), were to camp on the south; Ephraim, Manasseh, and Benjamin, totaling 108,100 (v 24), were to camp on the west; and Dan, Asher, and Naphtali, totaling 157,600 (v 31), were to camp on the north.<\/p>\n<p>On the march, Judah’s east group (v 9) was to set out first, followed by Reuben’s south group (v 16). The Levites with the tabernacle were to follow (v 17). Then Ephraim’s west group (v 24) was to follow the Levites, with Dan’s north group (v 31) bringing up the rear. This means that the Levites were flanked by two groups, before and behind.<\/p>\n<h5>Chapter 3<\/h5>\n<p>Aaron, the great-grandson of Levi through Kohath (Ex 6:16-20), and his descendants were designated to serve as priests at the tabernacle (Nm 3:2-3). The remaining descendants of Levi, from the families of Gershon, Kohath, and Merari, were to serve the Aaronic line at the tabernacle (vv 5-10). The Gershonites were responsible for the tabernacle coverings, hangings, and screens (vv 25-26); the Kohathites were responsible for the “furniture” in the tabernacle (v 31); and the Merarites were responsible for the frames, bars, and foundations for the tabernacle (vv 36-37).<\/p>\n<p>God instructed Moses to number the three Levitical families. Gershon’s descendants, totaling 7,500 (v 22), were to camp on the west, between the western group of tribes and the tabernacle. Kohath’s descendants, totaling 8,600 (v 28), were to camp on the south, between the southern group of tribes and the tabernacle. Merari’s descendants, totaling 6,200 (v 34), were to camp on the north, between the northern group of tribes and the tabernacle. Moses and the Aaronic family were to camp on the east, between the eastern group of tribes and the tabernacle (v 38). Both in camp and on the march, then, the tabernacle was in the midst of Israel.<\/p>\n<p>The census of Israel’s firstborn males disclosed 273 more male babies than Levites (vv 40-46), and since the Levites were a ransom for Israelite males on a one-to-one basis, the 273 additional male children had to be ransomed by atonement money (vv 46-51).<\/p>\n<h5>Chapter 4<\/h5>\n<p>God instructed Moses that only Levites between the ages of 30 and 50 were to serve at the tabernacle. A census disclosed that there were 2,750 Kohathites (v 36), 2,630 Gershonites (v 40), and 3,200 Merarites (v 44), making a total of 8,580 (v 48) who were eligible to serve the Aaronic priests.<\/p>\n<p>God further ordered the Aaronic priests, when the tabernacle was being dismantled for the march, to cover all the tabernacle “furniture” before the Kohathites even looked at them (v 20) lest the Kohathites, either looking at or touching them (v 15), should die (vv 15, 20).<\/p>\n<h5>Chapter 5<\/h5>\n<p>For ceremonial purposes, God demanded that lepers, those with a bodily discharge, and those who had touched the dead, must be put outside the camp until they were purified (vv 1-4). Furthermore, God instructed those making restitution for a wrongdoing, if the wronged person was no longer alive, to give the restitution price to a priest (vv 5-10).<\/p>\n<p>Finally, if a woman was suspected by her husband of infidelity but there was no evidence of such, the woman was to undergo a trial by water ordeal to relieve the man of his suspicions. The priest was to give her holy water with dust from the floor of the tabernacle in it to drink. If she was guilty, the water by divine direction would cause her pain, make her abdomen swell, and her thigh waste away (vv 11-31).<\/p>\n<h5>Chapter 6<\/h5>\n<p>Laws pertaining to the Nazirite were given next. A Nazirite was a person who determined to take a vow to separate himself wholly to the Lord. To dramatize this separation, the Nazirite was to drink no intoxicating beverage, let the hair grow long, and touch no dead body (vv 3-6). Should he defile himself, he was to follow prescribed rules for ceremonial cleansing (vv 9-12). When his vow had run its course, he was to follow prescribed rules for terminating his vow (vv 13-21). Finally, God instructed the Aaronic priesthood concerning the blessing they were to pronounce upon the Israelite worshiper (vv 22-27).<\/p>\n<h5>Chapter 7<\/h5>\n<p>The leaders in Israel brought six wagons and twelve oxen for use in the transfer of the tabernacle (7:3). Moses gave two wagons and four oxen to the Gershonites (v 7), and four wagons and eight oxen to the Merarites (v 8). (The Kohathites were to carry the “furniture” of the tabernacle on their shoulders, v 9.) For twelve consecutive days, to consecrate the altar after it was anointed (vv 10, 88), the tribal leaders, in the order of march (cf. ch 2), brought similar offerings. God demonstrated his pleasure with this gesture by speaking to Moses from the mercy seat (v 89).<\/p>\n<h5>Chapter 8<\/h5>\n<p>God granted the prerogative to light the seven-branched lampstand to the Aaronic priests (vv 1-4). Following divine instructions, Moses and Aaron consecrated the Levites to the service of the tabernacle by means of a purification ceremony (vv 5-22).<\/p>\n<h5>Chapters 9:1–10:10<\/h5>\n<p>For the benefit of the worshiper who was ceremonially unclean or away on a journey at the time of the Passover, God granted permission to observe the Passover a month later (vv 6-12; see also ch 27).<\/p>\n<p>God gave final instructions to the people before their departure from Sinai. They were to prepare for marching when they saw the cloud ascending from the tabernacle, and they were to stop at the place where the cloud settled down (9:15-23). The people were to assemble at the tabernacle if two silver trumpets were blown; only the leaders were to come if one was blown; and at the blast of a military alarm, the several groups of tribes were to prepare for an immediate march (10:1-10).<\/p>\n<h5>Chapters 10:11–14:45<\/h5>\n<p>The next section recounts the march from Sinai to Kadesh-barnea, a period of time approximately one and a half to two months in length (cf. 10:11; 13:20). Almost immediately the people began to complain as they passed through the terrible wilderness of Paran (Dt 1:19), angering the Lord at Taberah (Nm 11:1-3) and at Kibroth-hattaavah (Nm 11:4-35; Pss 78:26-31; 106:13-15). Miriam and Aaron challenged Moses’ sole right to speak for God to the people, which resulted in temporary leprosy as punishment for Miriam (doubtless the leader in the provocation). Through Moses’ intercession, the two were forgiven (Nm 12). Out of this event, however, came the remarkable description of Moses’ relationship to God as a unique means of revelation (vv 6-8).<\/p>\n<p>From Paran (Kadesh-barnea) Moses dispatched the spies to survey the land (ch 13). Deuteronomy 1:22 suggests that the plan to spy out the land originated with the people, with Moses (at God’s behest) acquiescing. At the end of 40 days, they returned. Only Caleb and Joshua urged the people to advance to the conquest; the other 10 spies spoke of foes too formidable for them to defeat. The people, greatly discouraged, attempted to stone Caleb and Joshua (Nm 14:10), and were prevented from doing so only by the sudden appearance of the glory cloud at the tabernacle. God swore in his wrath (Nm 14:21; cf. Heb 3:7–4:10) that, with the exception of Caleb and Joshua, none of that generation would enter the land of promise (Nm 14:21-35). He then struck down the 10 unbelieving spies (v 37). Presumptuously, and in spite of God’s express command to the contrary (Dt 1:42), Israel attempted to advance on the land, leaving Moses and the ark of the covenant in the camp. They were challenged by the Amalekites and Canaanites.<\/p>\n<p>Israel remained in this general area with tribal families fanning out over the wilderness and settling around springs and oases (Dt 1:46). Numbers 15:1–21:20 relates the account of the 38 years of wilderness wandering. Much of this time was probably spent around Kadesh-barnea (Dt 1:46).<\/p>\n<h5>Chapter 15<\/h5>\n<p>Further priestly legislation was given (Nm 15:1-21). Also, the procedure to be followed when an Israelite committed a sin deliberately and defiantly was spelled out in terms of excommunication: there was no atonement for such an attitude (vv 22-31). A Sabbath violator was executed (vv 32-36), perhaps as an illustration of the foregoing legislation. Finally, to assist them in obeying God’s laws, the Israelites were instructed to tie blue tassels to their outer garments as reminders (vv 37-41).<\/p>\n<h5>Chapter 16<\/h5>\n<p>Korah challenged Aaron’s high priesthood, and Dathan, Abiram, and On challenged Moses’ leadership (vv 1-14). God, at Moses’ word, opened up the earth and swallowed the offenders (Nm 16:32; cf. Dt 9:6; Ps 106:16-18). Korah is regarded in the NT (Jude 1:11) as a classic example of a rebellious malcontent.<\/p>\n<p>Numbers 26:11 states that Korah’s young children did not perish with him. Perhaps they became the ancestors of the “sons of Korah,” the sacred musicians of the temple who composed 12 Korahite psalms (Pss 42–49, 84–85, 87–88).<\/p>\n<h5>Chapter 17<\/h5>\n<p>God then instructed the leaders of each tribe to bring rods, 12 in all, to write the names of the tribes upon them (with Aaron’s name on Levi’s rod), and to deposit them in the tabernacle. The following day, Aaron’s rod had sprouted with blossoms and ripe almonds, thus vindicating Aaron’s special high-priestly status.<\/p>\n<h5>Chapters 18–19<\/h5>\n<p>Further priestly legislation was given. In 18:1-7, the full responsibility for the priestly service was given to the Aaronic priests—a very natural consequence of the preceding chapter. The Levites were to assist the Aaronic order (v 6). Since the tribe of Levi received no land inheritance, they were to be supported from the offerings of the people (vv 8-20).<\/p>\n<p>In 19:1-22 instructions concerning ceremonial impurity were given. When an Israelite became ceremonially unclean through contact with death (vv 11-16), God required that he be purified from his sin (vv 9, 17) by the sprinkling of specially prepared water upon him.<\/p>\n<h5>Chapter 20<\/h5>\n<p>With Israel once again at Kadesh on the southern border of the wilderness of Zin in the first month of the 40th year of wandering, Miriam died and was buried (v 1). According to the encampment list in chapter 33, 18 encampments may have occurred for Israel since the nation had last been at this site (cf. 33:18-36).<\/p>\n<p>At this time the nation complained once again because there was little water (20:2). Moses, at God’s instruction, brought forth water from a rock (vv 8-11), but because of a gross infraction by Moses and Aaron on this occasion, God announced that they would not be permitted to lead Israel in the conquest of the land (vv 12, 23-24).<\/p>\n<p>The chapter closes with Edom refusing Israel passage across its territory (vv 14-21) and Aaron dying on Mt Hor on the border of Edom (vv 22-29) in the fifth month of the 40th year (33:38). Eleazar, Aaron’s son, assumed the office of high priest.<\/p>\n<h5>Chapter 21<\/h5>\n<p>After a quick victory over Arad (vv 1-3), Israel started south to encircle Edom. Becoming impatient with God and with Moses, the people expressed their disgust with God’s provision of manna. The Lord sent poisonous snakes to the camp, causing many to die. But at God’s command Moses fashioned a snake out of bronze and placed it atop a standard. All who looked to the bronze snake survived (vv 4-10). The bronze snake was preserved and later was destroyed by Hezekiah, the symbol having become by his time an idol (2 Kgs 18:4). Later still, Jesus drew an analogy between these wicked sinners looking to the bronze snake and being delivered and men looking to him by faith and being saved (Jn 3:14-15).<\/p>\n<p>Leaving that fateful place, Israel journeyed into and up the Arabah, crossed the Wadi Zered in an eastern swing around Moab, finally crossing the Arnon into Amorite territory. Journeying north, they camped at Pisgah (Nm 21:10-20).<\/p>\n<p>At this point the conquest of the Transjordan begins. In quick succession Israel defeated Sihon of Heshbon (vv 21-31) and Og of Bashan (vv 33-35) and settled in the plains of Moab (22:1). This encampment was the scene for the remainder of the activities of Numbers, Deuteronomy, and Joshua 1–3. In a real sense, one can say the wilderness wanderings were now over.<\/p>\n<p>Here is the place, then, to summarize the spiritual condition of Israel on the eve of the conquest of Canaan. Numbers makes it quite evident that the entire generation that left Egypt, with the exception of Joshua and Caleb, was to die in the wilderness because of its apostasy (cf. Am 5:25), unbelief, and general failure to keep covenant with God. None of the generation of male children born in the wilderness had been circumcised (Jos 5:2-9). Psalm 90 underscores Israel as the recipient of God’s wrath in the wilderness. It is in this pitiable spiritual condition that Israel arrived on the plains of Moab.<\/p>\n<h5>Chapters 22–24<\/h5>\n<p>Balak, king of Moab, frightened by Israel’s presence, joined with Midian to hire Balaam, the false prophet, to curse Israel. For gain, Balaam agreed (2 Pt 2:15; Jude 1:11), but God prevented him, causing him rather to bless Israel in his four oracular utterances (Nm 23:7-10, 18-24; 24:3-9, 15-19) and to predict the destruction of Moab, Edom, Amalek (24:20), the Kenites (24:21), and Asshur (24:24). With that, Balak and Balaam separated. Balaam, in collusion with Midian, agreed to counsel Israel to commit idolatry and immorality (31:16). And so, where Balak failed to turn the Lord against Israel, Balaam succeeded (ch 25).<\/p>\n<h5>Chapter 25<\/h5>\n<p>Israel sinned against God by idolatrous and immoral acts with the people of Moab (vv 1-3). In carrying out the command of God to destroy the reprobate Israelites, Phinehas killed Zimri and Cozbi, the latter being a daughter of one of the five kings of Midian (vv 4-14). This event provided the occasion for God to declare a holy war against Midian (vv 16-18; cf. ch 31).<\/p>\n<h5>Chapter 26<\/h5>\n<p>The Lord commanded Moses to take a roll of the men of the second generation who were capable of warring against Israel’s enemies. The total number came to 601,730 (v 51), a reduction of 1,820 men from the first count. With a smaller force than the first generation, Israel conquered Canaan, clearly indicating that Israel could have spared itself the years of wandering if only the nation had obeyed God 38 years before Kadesh. The Levites totaled 23,000 males a month old and upward (vv 57-62).<\/p>\n<h5>Chapter 27<\/h5>\n<p>At the request of the daughters of Zelophehad (cf. 26:33) that they be granted the right to inherit their father’s possessions since he had no sons, the Lord agreed that they could, using the occasion to give further laws of inheritance (vv 1-11).<\/p>\n<p>Reminded that he would soon die in Abarim, Moses requested that God appoint his successor. God selected Joshua, and Moses commissioned him (vv 12-23).<\/p>\n<h5>Chapters 28–30<\/h5>\n<p>Further priestly legislation regarding offerings for various occasions was given. God also instructed Moses to inform the people concerning vows. When a man made a vow, it was inviolable (30:2), but if a woman made a vow, the man (father, husband) responsible for her could nullify it if he felt that it was rash (vv 1-16).<\/p>\n<h5>Chapter 31<\/h5>\n<p>The account of the holy war declared against Midian in 25:16-18 is given. With Phinehas accompanying 12,000 warriors, Israel defeated Midian, killing Balaam along with the five kings and many male adults of Midian (31:1-8). The Midianite women and children were taken captive, but Moses commanded that all the male children and the nonvirgin women be killed (vv 9-18). One must not conclude that this war meant the end of Midian as such, for Midian later proved a formidable foe of Israel in the time of the judges (Jgs 6).<\/p>\n<p>After the battle, the warriors were instructed to purify themselves, their clothing, and the booty from the war before coming into the camp (Nm 31:19-24). Furthermore, they were instructed to divide the booty in half and to contribute one-fifth of one percent of their half to the high priest (“the Lord’s tribute”). The other half was divided among the people who had remained in camp, after the Levites received a two percent contribution (vv 25-31).<\/p>\n<p>Verses 32-47 give the tally of the booty after its division into two parts and the amount that was given from each part to Eleazar and the Levites. The tally is said by some to be too high to be authentic, but there is no evidence that disputes the recorded figures.<\/p>\n<p>In thanksgiving to God because no Israelite had been killed in the war (v 49) and to make atonement for themselves (v 50), the army officers brought a special offering of gold trinkets to Moses and Eleazar, which was placed in the tabernacle as a memorial (vv 48-54).<\/p>\n<h5>Chapter 32<\/h5>\n<p>At their request and on the condition that they aid the other tribes in the conquest of Canaan, Reuben, Gad, and the half-tribe of Manasseh were allotted the Transjordan region. Moses earnestly besought the Lord to change his mind about not permitting him to enter the land of promise (Dt 3:23-27). But God would not let him.<\/p>\n<h5>Chapters 33–34<\/h5>\n<p>At God’s command, Moses kept a written record of Israel’s itinerary from Egypt to the plains of Moab. Here is biblical evidence of the Mosaic authorship of Numbers.<\/p>\n<p>The boundaries of the Promised Land were now given. The southern boundary would run from the southern tip of the Dead Sea, south of Kadesh-barnea up to the River of Egypt (Wadi el-Arish), and on to the Mediterranean Sea (34:3-5). The western boundary would be the coastline of the Mediterranean Sea itself (v 6). The northern boundary, not realized until the times of David and Solomon (2 Sm 8:3-12; 1 Kgs 8:65), was to extend from the Mediterranean Sea east to Hamath, at the head of the Orontes River (Nm 34:7-9). The eastern boundary was to be practically on a vertical line, with the Jordan Valley running north to the northern boundary (vv 10-12). The nine and a half tribes were to divide this area among themselves (vv 13-15).<\/p>\n<p>The Lord then selected the men who were to bear the responsibility of dividing the land of Canaan among the western tribes after the conquest (vv 16-29).<\/p>\n<h5>Chapter 35<\/h5>\n<p>God instructed Israel to give 48 cities throughout the land on both sides of the Jordan to the Levites for a permanent possession (vv 1-8), since that tribe was not included in the land allotments to the other tribes. The number of cities each tribe was to give was to be determined by its size (v 8). Six of the Levitical cities, three on each side of the Jordan, were to be designated “cities of refuge” for the manslayer (v 6; cf. Jos 20).<\/p>\n<p>Legislation concerning the manslayer follows (vv 9-34). If the slayer committed murder, the kinsman avenger had the right to fulfill his role as executioner (vv 16-21). If, however, the killing was unintentional, the manslayer was to flee to the nearest city of refuge for a trial. If found innocent of murder, he was assigned to remain within the city of refuge until the death of the high priest. If he left the city before then, the kinsman avenger was permitted to execute him (vv 22-34).<\/p>\n<h5>Chapter 36<\/h5>\n<p>Basing their question on the earlier law established in chapter 27, the leaders from Manasseh asked whether an heiress should be allowed to marry outside her tribe, with the accompanying transfer of property from one tribe to another that would ensue. God directed that an heiress would have to marry within her tribe (vv 1-12).<\/p>\n<p>The last verse of the book refers to all the laws given in the plains of Moab (26:1–36:12; cf. Lv 27:34).<\/p>\n<p class=\"h2\" id=\"TheologicalTeaching\">Theological Teaching<\/p>\n<p>In the book of Numbers God is revealed as the unchangingly faithful God of the covenant (Nm 23:19). This faithfulness to his covenant required that he both guide and care for his people and punish their sins against him. But no impediment was so great that God’s design to bring his people to the land of promise was thwarted (11:23).<\/p>\n<p>Both by his wrathful reaction to Israel’s sin and by the numerous priestly laws, God highlights his awesome holiness. The legislation expressly teaches that the person who approaches God must be clean. Even to look with unholy eyes upon the holiness of God meant death (4:20).<\/p>\n<p>His sovereignty over all of life is evident from the attention he displays over even the minutest aspects of life. The phrase “And the Lord said unto Moses” occurs over 50 times, and the words that follow in each case deal with all kinds of matters.<\/p>\n<p>As the God of the covenant, God’s “christological” character is also apparent. God’s blessing and faithfulness reflect the christological motif. Finally, Moses’ prophetic leadership (Acts 7:37-38) and intercessory ministry (e.g., Nm 11:2; 12:13; 14:19), in the Aaronic priesthood (e.g., ch 16), in the animal sacrifices (cf. 19:9; Heb 9:13), and in the symbols (the manna, the water, the bronze snake) foreshadow the future Christ.<\/p>\n<p>In Israel’s responses to God, the people depict all of human sinfulness and faithlessness. Israel’s wanderings illustrate the results of unbelief. The punishments of Israel prove the maxim of Numbers 32:23: “But if you fail to keep your word, then you will have sinned against the <span>Lord<\/span>, and you may be sure that your sin will find you out” (<span>nlt<\/span>). Numbers forcefully teaches that safety and blessing are to be found only in trust in the Lord. Only he is capable of bringing men and women to the place of rest (Heb 4:9).<\/p>\n<p><em>See also<\/em> Deuteronomy, Book of; Exodus, Book of; Genesis, Book of; Leviticus, Book of; Moses; Wilderness Wanderings.<\/p>","summary_ro":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","summary_en":"NUMBERS, Book of Fourth book of the English Bible. Its title is the English translation of the Latin Vulgate title, Numeri. The book takes this name from the fact that several rosters of various kinds are recorded in the book, specifically, the two army musters in chapters 1 and 26, the tribal camp and march arrangements in chapter 2, and the Levitical censuses in chapters 3 and 4. Preview • Author • Background • Purpose • Content • Theological Teaching Author The question of the authorship o...","source":"Articles\/N.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32116,"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":39424,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","content_en":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","summary_ro":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","summary_en":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49694,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 87:1","title_en":"Study Note: Psalmi 87:1","content_ro":"<p><strong>Ps 87<\/strong> This psalm envisions Jerusalem as the city of God where all the nations are citizens.<\/p>","content_en":"<p><strong>Ps 87<\/strong> This psalm envisions Jerusalem as the city of God where all the nations are citizens.<\/p>","summary_ro":"Ps 87 This psalm envisions Jerusalem as the city of God where all the nations are citizens.","summary_en":"Ps 87 This psalm envisions Jerusalem as the city of God where all the nations are citizens.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49695,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 87:1","title_en":"Study Note: Psalmi 87:1","content_ro":"<p><strong>87:1<\/strong> Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).<\/p>","content_en":"<p><strong>87:1<\/strong> Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).<\/p>","summary_ro":"87:1 Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).","summary_en":"87:1 Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77320,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 87:1","title_en":"Study Note: Psalmi 87:1","content_ro":"<p><strong>Ps 87<\/strong> This psalm envisions Jerusalem as the city of God where all the nations are citizens.<\/p>","content_en":"<p><strong>Ps 87<\/strong> This psalm envisions Jerusalem as the city of God where all the nations are citizens.<\/p>","summary_ro":"Ps 87 This psalm envisions Jerusalem as the city of God where all the nations are citizens.","summary_en":"Ps 87 This psalm envisions Jerusalem as the city of God where all the nations are citizens.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77321,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 87:1","title_en":"Study Note: Psalmi 87:1","content_ro":"<p><strong>87:1<\/strong> Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).<\/p>","content_en":"<p><strong>87:1<\/strong> Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).<\/p>","summary_ro":"87:1 Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).","summary_en":"87:1 Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104946,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 87:1","title_en":"Study Note: Psalmi 87:1","content_ro":"<p><strong>Ps 87<\/strong> This psalm envisions Jerusalem as the city of God where all the nations are citizens.<\/p>","content_en":"<p><strong>Ps 87<\/strong> This psalm envisions Jerusalem as the city of God where all the nations are citizens.<\/p>","summary_ro":"Ps 87 This psalm envisions Jerusalem as the city of God where all the nations are citizens.","summary_en":"Ps 87 This psalm envisions Jerusalem as the city of God where all the nations are citizens.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104947,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 87:1","title_en":"Study Note: Psalmi 87:1","content_ro":"<p><strong>87:1<\/strong> Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).<\/p>","content_en":"<p><strong>87:1<\/strong> Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).<\/p>","summary_ro":"87:1 Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).","summary_en":"87:1 Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132572,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 87:1","title_en":"Study Note: Psalmi 87:1","content_ro":"<p><strong>Ps 87<\/strong> This psalm envisions Jerusalem as the city of God where all the nations are citizens.<\/p>","content_en":"<p><strong>Ps 87<\/strong> This psalm envisions Jerusalem as the city of God where all the nations are citizens.<\/p>","summary_ro":"Ps 87 This psalm envisions Jerusalem as the city of God where all the nations are citizens.","summary_en":"Ps 87 This psalm envisions Jerusalem as the city of God where all the nations are citizens.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132573,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 87:1","title_en":"Study Note: Psalmi 87:1","content_ro":"<p><strong>87:1<\/strong> Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).<\/p>","content_en":"<p><strong>87:1<\/strong> Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).<\/p>","summary_ro":"87:1 Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).","summary_en":"87:1 Jerusalem was Israel’s capital and the location of the Temple, God’s earthly palace (see Ps 84).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":62896,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90522,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118148,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145774,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"4":[{"id":11261,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ethiopia","title_en":"Ethiopia","content_ro":"<h3>ETHIOPIA<\/h3>\n<p>In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, <span>kjv<\/span>), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32).<\/p>\n<p class=\"h2\" id=\"Location\">Location<\/p>\n<p>The Hebrew name <span class=\"hebrew\" lang=\"he\">Cush<\/span> is actually an old Egyptian loanword that came into use in the early Middle Kingdom period. At that time it was used of a small area between the second and third cataracts of the Nile. Later on, in the New Kingdom period (c. 1570–1160 <span>BC<\/span>), it was applied to a larger area that extended some distance to the south. This broader designation corresponds geographically to the modern lands of Nubia and northern Sudan. It is misleading to think that the Ethiopia of Scripture is the same territory as the Ethiopia of modern times, which in an earlier period was called Abyssinia. The name Ethiopia was of Greek origin, and according to some interpreters means “burnt-faced” (cf. Acts 8:27). This tradition has been perpetuated by the Arabic name Beled es Sudan, or “land of the blacks,” from which the designation Sudan comes.<\/p>\n<p>The use of Cush by the OT writers seems to have paralleled the Egyptian geographical terminology in naming an arid land stretching south to Aswan, the Syene of Ezekiel 29:10. The borders of Ethiopia were never clearly defined, even by the Egyptians, so the territory may be regarded as extending to some indeterminate point in the Sudan beyond Meroé.<\/p>\n<p>Ethiopia consisted predominantly of desert lying east of the Nile, and the topography of the region made travel hazardous. Even the river itself presented obstacles to navigation in the form of cataracts. Outcroppings of hard stone forced the Nile down narrow channels and produced rough water that swamped boats easily. Such forbidding natural obstacles protected Egypt against invasion from the south but also gave an inhospitable character to Ethiopia. Almost all the land suitable for farming in Egyptian Nubia and part of northern Sudan was inundated, and the Nubians were compelled to move below Aswan to Kom Ombo.<\/p>\n<p>Since the area covered by Nubia is predominantly desert, it is hardly surprising that the rainfall is minimal, except for the upstream areas. The territory around Meroé, which was the capital during the Meroitic period, experiences seasonal rains; an area bordered on the west and north by the Nile and the Atbara, the so-called “island of Meroé,” was apparently quite fertile in antiquity and may have been heavily forested.<\/p>\n<p class=\"h2\" id=\"BiblicalReferences\">Biblical References<\/p>\n<p>In Esther 1:1 and 8:9, Ethiopia is described as the most distant southwesterly province in the Persian Empire. Its “rivers” were presumably the Nile and the Atbara (cf. Is 18:1; Zep 3:10). The products of Cush were referred to in Job 28:19 and Isaiah 45:14, which according to Egyptian lists included semiprecious stones, animals, and agricultural products. Some prophets expected exiled Jews in Ethiopia to return (Ps 87:4; Is 11:11), while others foresaw divine judgment coming upon the land (Is 20:3; Ez 30:4; Zep 2:12). But since Cush was under God’s sovereignty, it could hope for divine blessing as well as punishment—hence, the expectation in Psalm 68:31, Isaiah 45:14, and Zephaniah 3:10 that its peoples would be converted to the Hebrew faith. The Ethiopia of Acts 8:27 was the kingdom of Candace (“queen”), who ruled from Meroé, where the capital of Cush had been moved about 300 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Cush (Place).<\/p>","content_en":"<h3>ETHIOPIA<\/h3>\n<p>In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, <span>kjv<\/span>), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32).<\/p>\n<p class=\"h2\" id=\"Location\">Location<\/p>\n<p>The Hebrew name <span class=\"hebrew\" lang=\"he\">Cush<\/span> is actually an old Egyptian loanword that came into use in the early Middle Kingdom period. At that time it was used of a small area between the second and third cataracts of the Nile. Later on, in the New Kingdom period (c. 1570–1160 <span>BC<\/span>), it was applied to a larger area that extended some distance to the south. This broader designation corresponds geographically to the modern lands of Nubia and northern Sudan. It is misleading to think that the Ethiopia of Scripture is the same territory as the Ethiopia of modern times, which in an earlier period was called Abyssinia. The name Ethiopia was of Greek origin, and according to some interpreters means “burnt-faced” (cf. Acts 8:27). This tradition has been perpetuated by the Arabic name Beled es Sudan, or “land of the blacks,” from which the designation Sudan comes.<\/p>\n<p>The use of Cush by the OT writers seems to have paralleled the Egyptian geographical terminology in naming an arid land stretching south to Aswan, the Syene of Ezekiel 29:10. The borders of Ethiopia were never clearly defined, even by the Egyptians, so the territory may be regarded as extending to some indeterminate point in the Sudan beyond Meroé.<\/p>\n<p>Ethiopia consisted predominantly of desert lying east of the Nile, and the topography of the region made travel hazardous. Even the river itself presented obstacles to navigation in the form of cataracts. Outcroppings of hard stone forced the Nile down narrow channels and produced rough water that swamped boats easily. Such forbidding natural obstacles protected Egypt against invasion from the south but also gave an inhospitable character to Ethiopia. Almost all the land suitable for farming in Egyptian Nubia and part of northern Sudan was inundated, and the Nubians were compelled to move below Aswan to Kom Ombo.<\/p>\n<p>Since the area covered by Nubia is predominantly desert, it is hardly surprising that the rainfall is minimal, except for the upstream areas. The territory around Meroé, which was the capital during the Meroitic period, experiences seasonal rains; an area bordered on the west and north by the Nile and the Atbara, the so-called “island of Meroé,” was apparently quite fertile in antiquity and may have been heavily forested.<\/p>\n<p class=\"h2\" id=\"BiblicalReferences\">Biblical References<\/p>\n<p>In Esther 1:1 and 8:9, Ethiopia is described as the most distant southwesterly province in the Persian Empire. Its “rivers” were presumably the Nile and the Atbara (cf. Is 18:1; Zep 3:10). The products of Cush were referred to in Job 28:19 and Isaiah 45:14, which according to Egyptian lists included semiprecious stones, animals, and agricultural products. Some prophets expected exiled Jews in Ethiopia to return (Ps 87:4; Is 11:11), while others foresaw divine judgment coming upon the land (Is 20:3; Ez 30:4; Zep 2:12). But since Cush was under God’s sovereignty, it could hope for divine blessing as well as punishment—hence, the expectation in Psalm 68:31, Isaiah 45:14, and Zephaniah 3:10 that its peoples would be converted to the Hebrew faith. The Ethiopia of Acts 8:27 was the kingdom of Candace (“queen”), who ruled from Meroé, where the capital of Cush had been moved about 300 <span>BC<\/span>.<\/p>\n<p><em>See also<\/em> Cush (Place).<\/p>","summary_ro":"ETHIOPIA In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, kjv), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32). L...","summary_en":"ETHIOPIA In the OT, Ethiopia was generally referred to as Cush (Gn 10:6; 1 Chr 1:8; Is 11:11, kjv), which is a transliteration of the only Hebrew word used to describe the land lying to the south of Egypt. The Greek version, however, spoke of this territory as Ethiopia and kept the name Cush for the lists of peoples in Genesis 10:6-8 and 1 Chronicles 1:8-10. English translations have generally followed the Greek, except in cases where Cushi appears as a personal name (2 Sm 18:21-23, 31-32). L...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32318,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Rahab* (Monster)","title_en":"Rahab* (Monster)","content_ro":"<h3>RAHAB* (Monster)<\/h3>\n<p>Mythological sea monster that poetically represented Egypt (Ps 87:4). “For Egypt’s help is worthless and empty, therefore I have called her ‘Rahab who sits still’ ” (Is 30:7, <span>rsv<\/span>). The biblical writers, with Israel’s crossing of the Red Sea and the Egyptian army’s subsequent drowning (cf. Is 51:10), portray God as waging war against this monster and cruelly defeating it (Job 26:12; Ps 89:10; Is 51:9).<\/p>\n<p><em>See also<\/em> Egypt, Egyptian.<\/p>","content_en":"<h3>RAHAB* (Monster)<\/h3>\n<p>Mythological sea monster that poetically represented Egypt (Ps 87:4). “For Egypt’s help is worthless and empty, therefore I have called her ‘Rahab who sits still’ ” (Is 30:7, <span>rsv<\/span>). The biblical writers, with Israel’s crossing of the Red Sea and the Egyptian army’s subsequent drowning (cf. Is 51:10), portray God as waging war against this monster and cruelly defeating it (Job 26:12; Ps 89:10; Is 51:9).<\/p>\n<p><em>See also<\/em> Egypt, Egyptian.<\/p>","summary_ro":"RAHAB* (Monster) Mythological sea monster that poetically represented Egypt (Ps 87:4). “For Egypt’s help is worthless and empty, therefore I have called her ‘Rahab who sits still’ ” (Is 30:7, rsv). The biblical writers, with Israel’s crossing of the Red Sea and the Egyptian army’s subsequent drowning (cf. Is 51:10), portray God as waging war against this monster and cruelly defeating it (Job 26:12; Ps 89:10; Is 51:9). See also Egypt, Egyptian.","summary_en":"RAHAB* (Monster) Mythological sea monster that poetically represented Egypt (Ps 87:4). “For Egypt’s help is worthless and empty, therefore I have called her ‘Rahab who sits still’ ” (Is 30:7, rsv). The biblical writers, with Israel’s crossing of the Red Sea and the Egyptian army’s subsequent drowning (cf. Is 51:10), portray God as waging war against this monster and cruelly defeating it (Job 26:12; Ps 89:10; Is 51:9). See also Egypt, Egyptian.","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49696,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 87:4","title_en":"Study Note: Psalmi 87:4","content_ro":"<p><strong>87:4<\/strong> As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).<\/p>","content_en":"<p><strong>87:4<\/strong> As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).<\/p>","summary_ro":"87:4 As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).","summary_en":"87:4 As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77322,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 87:4","title_en":"Study Note: Psalmi 87:4","content_ro":"<p><strong>87:4<\/strong> As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).<\/p>","content_en":"<p><strong>87:4<\/strong> As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).<\/p>","summary_ro":"87:4 As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).","summary_en":"87:4 As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104948,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 87:4","title_en":"Study Note: Psalmi 87:4","content_ro":"<p><strong>87:4<\/strong> As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).<\/p>","content_en":"<p><strong>87:4<\/strong> As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).<\/p>","summary_ro":"87:4 As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).","summary_en":"87:4 As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132574,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 87:4","title_en":"Study Note: Psalmi 87:4","content_ro":"<p><strong>87:4<\/strong> As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).<\/p>","content_en":"<p><strong>87:4<\/strong> As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).<\/p>","summary_ro":"87:4 As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).","summary_en":"87:4 As great as Zion is, it will be even greater when it becomes an international city where believers from all the nations have citizenship. • God keeps a record of all who confess him as their Lord (Dan 7:10; Rev 13:8).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":49697,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 87:5","title_en":"Study Note: Psalmi 87:5","content_ro":"<p><strong>87:5-6<\/strong> <em>Jerusalem<\/em> becomes the international city where all God’s children are <em>citizens<\/em>.<\/p>","content_en":"<p><strong>87:5-6<\/strong> <em>Jerusalem<\/em> becomes the international city where all God’s children are <em>citizens<\/em>.<\/p>","summary_ro":"87:5-6 Jerusalem becomes the international city where all God’s children are citizens.","summary_en":"87:5-6 Jerusalem becomes the international city where all God’s children are citizens.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77323,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 87:5","title_en":"Study Note: Psalmi 87:5","content_ro":"<p><strong>87:5-6<\/strong> <em>Jerusalem<\/em> becomes the international city where all God’s children are <em>citizens<\/em>.<\/p>","content_en":"<p><strong>87:5-6<\/strong> <em>Jerusalem<\/em> becomes the international city where all God’s children are <em>citizens<\/em>.<\/p>","summary_ro":"87:5-6 Jerusalem becomes the international city where all God’s children are citizens.","summary_en":"87:5-6 Jerusalem becomes the international city where all God’s children are citizens.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104949,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 87:5","title_en":"Study Note: Psalmi 87:5","content_ro":"<p><strong>87:5-6<\/strong> <em>Jerusalem<\/em> becomes the international city where all God’s children are <em>citizens<\/em>.<\/p>","content_en":"<p><strong>87:5-6<\/strong> <em>Jerusalem<\/em> becomes the international city where all God’s children are <em>citizens<\/em>.<\/p>","summary_ro":"87:5-6 Jerusalem becomes the international city where all God’s children are citizens.","summary_en":"87:5-6 Jerusalem becomes the international city where all God’s children are citizens.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132575,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 87:5","title_en":"Study Note: Psalmi 87:5","content_ro":"<p><strong>87:5-6<\/strong> <em>Jerusalem<\/em> becomes the international city where all God’s children are <em>citizens<\/em>.<\/p>","content_en":"<p><strong>87:5-6<\/strong> <em>Jerusalem<\/em> becomes the international city where all God’s children are <em>citizens<\/em>.<\/p>","summary_ro":"87:5-6 Jerusalem becomes the international city where all God’s children are citizens.","summary_en":"87:5-6 Jerusalem becomes the international city where all God’s children are citizens.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62908,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90534,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118160,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145786,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","content_en":"<h3>Zion<\/h3>\n<p>Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates <em>Zion<\/em> as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 <span>BC<\/span> (see 102:13; 126:1; 137:1) and again in <span>AD<\/span> 70.<\/p>\n<p>Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, the city in which he dwells (74:2; 76:2; 84:7; 135:21; see Isa 26). This city embodies trust, justice, righteousness, and commitment, for the Lord does not tolerate impurity, uncleanness, idolatry, injustice, or unrighteousness (Isa 1:21-28). The prophets and poets of Israel speak of the city of God as being more extensive than the physical city. The citizens of this city come from Judah, Israel, and the nations (see Ps 87:5-6; Heb 12:22-24). Zion is on a high mountain (Ps 48:2) at the center of God’s kingdom on earth (99:2; 132:13), and God’s throne is there (9:11). Therefore, godly prayers and praise focus on Zion (53:6; 65:1; 147:12; 149:2), and redemption is sought there (14:7; 20:2; 50:2; 53:6). David’s descendants are the legitimate heirs who rule over Zion to establish God’s universal kingdom (2:6; 110:2).<\/p>\n<p>Zion is symbolic of God’s protection and blessings (Pss 46:4-11; 48:1-14; 51:18; 128:5; 134:3). Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the Lord also reject the security of Zion and have no future (129:5-8).<\/p>\n<p>The New Testament speaks of Mount Zion as a heavenly Jerusalem, the spiritual home of those from all nations who have been reborn through faith in Jesus Christ (Heb 12:22-24; see also Gal 4:24-26; Rev 3:12; 21:2-4). Abraham looked forward in faith to “a city with eternal foundations” (Heb 11:10), a city in which all men and women of faith are citizens (Heb 12:22-24). Because the Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is the hearts of all who worship him.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 5:7; 1 Kgs 8:1; Pss 14:7; 48:1-14; 50:2; 51:18; 68:16; 78:68; 87:2, 5; 125:1; 128:5; 132:13; 133:3; 135:21; 147:12; Isa 1:27; 2:3; 3:16-17, 26; 4:3-5; 8:18; 10:12, 24, 32; 16:1; 24:23; 29:8; 30:19; 31:4, 9; 33:20; 37:22, 32; 40:9; 41:27; 52:1-2; 60:14; 62:1; 64:10; Jer 26:18; 51:35; Lam 2:13; Joel 2:32; 3:16-17; Amos 1:2; Obad 1:21; Mic 3:12; 4:2; Zeph 3:14, 16; Zech 1:14, 17; 2:7; 8:2-3; 9:9; Heb 12:22; Rev 14:1<\/p>","summary_ro":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","summary_en":"Zion Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (2 Sam 5:7; see also 2 Chr 3:1). Zion is used as a synonym for Jerusalem, and the NLT often translates Zion as “Jerusalem” (e.g., Pss 69:35; 87:2; 97:8; 132:13). Thus Zion can refer to the actual, physical city of Jerusalem that was destroyed in 586 BC (see 102:13; 126:1; 137:1) and again in AD 70. Zion also signifies the city of God that transcends geographical location. Zion is God’s universal kingdom, t...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":5521,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Book of Life","title_en":"Book of Life","content_ro":"<h3>BOOK OF LIFE<\/h3>\n<p>Term used to refer to a heavenly record. The phrase appears seven times in the NT: Philippians 4:3; Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27. The Christian understanding of the phrase, however, is rooted in the OT. Passages such as Exodus 32:32; Psalm 87:6; Daniel 7:10; 12:1; and Malachi 3:16 imply or affirm a record kept by God. God is seen as keeping account of his people’s faithfulness and disobedience—and possibly that of other nations as well (e.g., Ps 87:6). Psalm 69:28 uses the phrase “book of the living”; parallel poetic lines refer to physical living.<\/p>\n<p>In Daniel 7:10; 12:1; and Malachi 3:16 references are linked with descriptions of final judgment and events of the end times. Names and deeds from the divine records are evidence set before a judge. Luke 10:20 and Hebrews 12:23 reflect similar thought; no concrete mention of a “book” is made but a heavenly record is assumed. In Philippians 4:3 Paul uses “Book of Life” to encourage his fellow workers in a lively hope for the future.<\/p>\n<p>“Book of Life” in the book of Revelation refers to a heavenly record with the names of persecuted Christians who remain faithful. It is used first in the letter to Sardis (3:5) where the risen Lord, identified as “the Lamb” is keeper of the book (13:8; 21:7). If a person’s name is found in the book, admittance is granted to new Jerusalem (20:15; 21:27). If one’s name is not written there, the judgment is final destruction. Absolute confidence in God’s care for his own is affirmed by the words “written before the foundation of the world” (13:8; 17:8).<\/p>\n<p><em>See also<\/em> Book of Remembrance.<\/p>","content_en":"<h3>BOOK OF LIFE<\/h3>\n<p>Term used to refer to a heavenly record. The phrase appears seven times in the NT: Philippians 4:3; Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27. The Christian understanding of the phrase, however, is rooted in the OT. Passages such as Exodus 32:32; Psalm 87:6; Daniel 7:10; 12:1; and Malachi 3:16 imply or affirm a record kept by God. God is seen as keeping account of his people’s faithfulness and disobedience—and possibly that of other nations as well (e.g., Ps 87:6). Psalm 69:28 uses the phrase “book of the living”; parallel poetic lines refer to physical living.<\/p>\n<p>In Daniel 7:10; 12:1; and Malachi 3:16 references are linked with descriptions of final judgment and events of the end times. Names and deeds from the divine records are evidence set before a judge. Luke 10:20 and Hebrews 12:23 reflect similar thought; no concrete mention of a “book” is made but a heavenly record is assumed. In Philippians 4:3 Paul uses “Book of Life” to encourage his fellow workers in a lively hope for the future.<\/p>\n<p>“Book of Life” in the book of Revelation refers to a heavenly record with the names of persecuted Christians who remain faithful. It is used first in the letter to Sardis (3:5) where the risen Lord, identified as “the Lamb” is keeper of the book (13:8; 21:7). If a person’s name is found in the book, admittance is granted to new Jerusalem (20:15; 21:27). If one’s name is not written there, the judgment is final destruction. Absolute confidence in God’s care for his own is affirmed by the words “written before the foundation of the world” (13:8; 17:8).<\/p>\n<p><em>See also<\/em> Book of Remembrance.<\/p>","summary_ro":"BOOK OF LIFE Term used to refer to a heavenly record. The phrase appears seven times in the NT: Philippians 4:3; Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27. The Christian understanding of the phrase, however, is rooted in the OT. Passages such as Exodus 32:32; Psalm 87:6; Daniel 7:10; 12:1; and Malachi 3:16 imply or affirm a record kept by God. God is seen as keeping account of his people’s faithfulness and disobedience—and possibly that of other nations as well (e.g., Ps 87:6). Psalm 69:28...","summary_en":"BOOK OF LIFE Term used to refer to a heavenly record. The phrase appears seven times in the NT: Philippians 4:3; Revelation 3:5; 13:8; 17:8; 20:12, 15; 21:27. The Christian understanding of the phrase, however, is rooted in the OT. Passages such as Exodus 32:32; Psalm 87:6; Daniel 7:10; 12:1; and Malachi 3:16 imply or affirm a record kept by God. God is seen as keeping account of his people’s faithfulness and disobedience—and possibly that of other nations as well (e.g., Ps 87:6). Psalm 69:28...","source":"Articles\/B.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":35554,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Singer","title_en":"Singer","content_ro":"<h3>SINGER<\/h3>\n<p>The professional singer was important in temple worship. David first organized singers for worship in the tabernacle (1 Chr 9:33; 15:16, 19, 27). Later, they ministered in Solomon’s temple (2 Chr 5:12-13) and for other kings (20:21; 23:13; 35:15). After the exile, the singers were again active (Ezr 2:41, 70; Neh 7:1, 44, 73; 10:28, 39). They sang psalms for temple worship (Pss 68:25; 87:7). Some were appointed “chief singers” (Hb 3:19). The sons of Asaph were prominent among them.<\/p>\n<p><em>See also<\/em> Music.<\/p>","content_en":"<h3>SINGER<\/h3>\n<p>The professional singer was important in temple worship. David first organized singers for worship in the tabernacle (1 Chr 9:33; 15:16, 19, 27). Later, they ministered in Solomon’s temple (2 Chr 5:12-13) and for other kings (20:21; 23:13; 35:15). After the exile, the singers were again active (Ezr 2:41, 70; Neh 7:1, 44, 73; 10:28, 39). They sang psalms for temple worship (Pss 68:25; 87:7). Some were appointed “chief singers” (Hb 3:19). The sons of Asaph were prominent among them.<\/p>\n<p><em>See also<\/em> Music.<\/p>","summary_ro":"SINGER The professional singer was important in temple worship. David first organized singers for worship in the tabernacle (1 Chr 9:33; 15:16, 19, 27). Later, they ministered in Solomon’s temple (2 Chr 5:12-13) and for other kings (20:21; 23:13; 35:15). After the exile, the singers were again active (Ezr 2:41, 70; Neh 7:1, 44, 73; 10:28, 39). They sang psalms for temple worship (Pss 68:25; 87:7). Some were appointed “chief singers” (Hb 3:19). The sons of Asaph were prominent among them. See ...","summary_en":"SINGER The professional singer was important in temple worship. David first organized singers for worship in the tabernacle (1 Chr 9:33; 15:16, 19, 27). Later, they ministered in Solomon’s temple (2 Chr 5:12-13) and for other kings (20:21; 23:13; 35:15). After the exile, the singers were again active (Ezr 2:41, 70; Neh 7:1, 44, 73; 10:28, 39). They sang psalms for temple worship (Pss 68:25; 87:7). Some were appointed “chief singers” (Hb 3:19). The sons of Asaph were prominent among them. See ...","source":"Articles\/S.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"}}