1
(O cântare a lui Etan, Ezrahitul.) Voi cânta totdeauna îndurările Domnului: voi spune din neam în neam, cu gura mea, credincioşia Ta.
2
Căci zic: ,,Îndurarea are temelii vecinice! Tare ca cerurile este credincioşia Ta!`` -
3
,,Am făcut legământ cu alesul Meu`` -zice Domnul-,,iată ce am jurat robului Meu David:
4
,,Îţi voi întări sămânţa pe vecie, şi' -n veci îţi voi aşeza scaunul de domnie.``
5
Cerurile laudă minunile Tale, Doamne, şi credincioşia Ta în adunarea sfinţilor!
6
Căci, în cer, cine se poate asemăna cu Domnul? Cine este ca Tine între fiii lui Dumnezeu?
7
Dumnezeu este înfricoşat în adunarea cea mare a sfinţilor, şi de temut pentru toţi ceice stau în jurul Lui.
8
Doamne, Dumnezeul oştirilor, cine este puternic ca Tine, Doamne! Şi credincioşia Ta Te înconjoară.
9
Tu îmblânzeşti mândria mării; când se ridică valurile ei, Tu le potoleşti.
10
Tu ai zdrobit Egiptul ca pe un hoit, ai risipit pe vrăjmaşii Tăi prin puterea braţului Tău.
11
Ale Tale sânt cerurile şi pământul, Tu ai întemeiat lumea şi tot ce cuprinde ea.
12
Tu ai făcut miazănoaptea şi miazăziua; Taborul şi Hermonul se bucură de Numele Tău.
13
Braţul tău este puternic, mâna Ta este tare, dreapta Ta este înălţată.
14
Dreptatea şi judecata sânt temelia scaunului Tău de domnie; bunătatea şi credincioşia sânt înaintea Feţei Tale.
15
Ferice de poporul, care cunoaşte sunetul trâmbiţei, care umblă în lumina Feţei Tale, Doamne!
16
El se bucură neâncetat de Numele Tău, şi se făleşte cu dreptatea Ta.
17
Căci Tu eşti fala puterii lui; şi, în bunăvoinţa Ta, ne ridici puterea noastră.
18
Căci Domnul este scutul nostru, Sfântul lui Israel este împăratul nostru.
19
Atunci ai vorbit într-o vedenie prea iubitului Tău, şi ai zis: ,,Am dat ajutorul Meu unui viteaz, am ridicat din mijlocul poporului un tânăr;
20
am găsit pe robul Meu David, şi l-am uns cu untdelemnul Meu cel sfânt.
21
Mâna Mea îl va sprijini, şi braţul Meu îl va întări.
22
Vrăjmaşul nu-l va prinde, şi cel rău nu-l va apăsa;
23
ci voi zdrobi dinaintea lui pe protivnicii lui, şi voi lovi pe cei ce-l urăsc.
24
Credincioşia şi bunătatea Mea vor fi cu el, şi tăria lui se va înălţa prin Numele Meu.
25
Voi da în mâna lui marea, şi în dreapta lui râurile.
26
El Îmi va zice: ,,Tu eşti Tatăl meu, Dumnezeul meu şi Stânca mântuirii mele!``
27
Iar Eu îl voi face întâiul născut, cel mai înalt dintre împăraţii pământului.
28
Îi voi păstra totdeauna bunătatea Mea, şi legământul Meu îi va fi neclintit.
29
Îi voi face vecinică sămânţa, şi scaunul lui de domnie ca zilele cerurilor.
30
Dacă fiii lui vor părăsi Legea Mea, şi nu vor umbla după poruncile Mele,
31
dacă vor călca orânduirile Mele, şi nu vor păzi poruncile Mele,
32
atunci le voi pedepsi fărădelegile cu nuiaua, şi nelegiuirile cu lovituri;
33
dar nu-Mi voi îndepărta deloc bunătatea dela ei, şi nu-Mi voi face credincioşia de minciună;
34
nu-Mi voi călca legământul, şi nu voi schimba ce a ieşit de pe buzele mele.
35
Am jurat odată pe sfinţenia Mea: să mint Eu oare lui David?
36
Sămânţa lui va dăinui în veci; scaunul lui de domnie va fi înaintea Mea ca soarele;
37
ca luna, va dăinui pe vecie, şi ca martorul credincios din cer. -(Oprire).
38
Şi totuş, Tu l-ai îndepărtat, şi Te-ai mâniat pe unsul Tău;
39
ai nesocotit legământul făcut cu robul Tău; i-ai doborât şi i-ai pângărit cununa.
40
I-ai prăbuşit toate zidurile, şi i-ai dărâmat toate cetăţuile.
41
Toţi trecătorii îl jăfuiesc, şi a ajuns de batjocura vecinilor lui.
42
Ai înălţat dreapta protivnicilor lui, ai înveselit pe toţi vrăjmaşii lui,
43
ai făcut ca ascuţişul săbiei lui să dea înapoi, şi nu l-ai sprijinit în luptă.
44
Ai pus capăt strălucirii lui, şi i-ai trântit la pământ scaunul de domnie;
45
i-ai scurtat zilele tinereţii, şi l-ai acoperit de ruşine. -(Oprire)
46
Până când, Doamne, Te vei ascunde fără încetare, şi-Ţi va arde mânia ca focul?
47
Adu-ţi aminte ce scurtă este viaţa mea, şi pentruce nimic ai făcut pe toţi fiii omului.
48
Este vreun om care să poată trăi şi să nu vadă moartea, care să poată să-şi scape sufletul din locuinţa morţilor? -
49
Unde sânt, Doamne, îndurările Tale dintâi, pe cari le-ai jurat lui David, în credincioşia Ta?
50
Adu-ţi aminte, Doamne, de ocara robilor Tăi, adu-ţi aminte că port în sân ocara multor popoare;
51
adu-Ţi aminte de ocările vrăjmaşilor Tăi, Doamne; de ocările lor împotriva paşilor unsului Tău!
52
Binecuvântat să fie Domnul în veci! Amin! Amin!
{"verseMap":{"1":[{"id":11235,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ethan","title_en":"Ethan","content_ro":"<h3>ETHAN<\/h3>\n<li>1. Wise man comparable to Solomon (1 Kgs 4:31) and probably the author of Psalm 89. It is uncertain whether he was a contemporary of Solomon.<\/li>\n<li>2. Descendant of Judah and son of Zerah (1 Chr 2:6), perhaps the same as #1 above. However, they are ascribed different fathers in the two passages.<\/li>\n<li>3. Son of Zimmah, a descendant of Gershon, Levi’s oldest son (1 Chr 6:42).<\/li>\n<li>4. Descendant of Levi through his son Merari, and the son of Kishi (1 Chr 6:44) or Kushaiah (15:17). He was one of three outstanding musicians, along with Heman and Asaph, appointed by David (vv 16-19). It was probably this Ethan whose name is ascribed in the title to Psalm 39 (as “Jeduthun,” which he is called in 1 Chr 16:41; 25:1) as “chief musician”; it is likely that he composed the music for the psalm.<\/li>","content_en":"<h3>ETHAN<\/h3>\n<li>1. Wise man comparable to Solomon (1 Kgs 4:31) and probably the author of Psalm 89. It is uncertain whether he was a contemporary of Solomon.<\/li>\n<li>2. Descendant of Judah and son of Zerah (1 Chr 2:6), perhaps the same as #1 above. However, they are ascribed different fathers in the two passages.<\/li>\n<li>3. Son of Zimmah, a descendant of Gershon, Levi’s oldest son (1 Chr 6:42).<\/li>\n<li>4. Descendant of Levi through his son Merari, and the son of Kishi (1 Chr 6:44) or Kushaiah (15:17). He was one of three outstanding musicians, along with Heman and Asaph, appointed by David (vv 16-19). It was probably this Ethan whose name is ascribed in the title to Psalm 39 (as “Jeduthun,” which he is called in 1 Chr 16:41; 25:1) as “chief musician”; it is likely that he composed the music for the psalm.<\/li>","summary_ro":"ETHAN 1. Wise man comparable to Solomon (1 Kgs 4:31) and probably the author of Psalm 89. It is uncertain whether he was a contemporary of Solomon. 2. Descendant of Judah and son of Zerah (1 Chr 2:6), perhaps the same as #1 above. However, they are ascribed different fathers in the two passages. 3. Son of Zimmah, a descendant of Gershon, Levi’s oldest son (1 Chr 6:42). 4. Descendant of Levi through his son Merari, and the son of Kishi (1 Chr 6:44) or Kushaiah (15:17). He was one of three outs...","summary_en":"ETHAN 1. Wise man comparable to Solomon (1 Kgs 4:31) and probably the author of Psalm 89. It is uncertain whether he was a contemporary of Solomon. 2. Descendant of Judah and son of Zerah (1 Chr 2:6), perhaps the same as #1 above. However, they are ascribed different fathers in the two passages. 3. Son of Zimmah, a descendant of Gershon, Levi’s oldest son (1 Chr 6:42). 4. Descendant of Levi through his son Merari, and the son of Kishi (1 Chr 6:44) or Kushaiah (15:17). He was one of three outs...","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":11816,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Ezrahite","title_en":"Ezrahite","content_ro":"<h3>EZRAHITE<\/h3>\n<p>Word occurring only three times in the OT. Twice it is used as a title for Ethan (1 Kgs 4:31; Ps 89 title) and once as a name given to Heman (Ps 88 title). It is no longer thought to be a family name, but instead signifies a member of a pre-Israelite family.<\/p>","content_en":"<h3>EZRAHITE<\/h3>\n<p>Word occurring only three times in the OT. Twice it is used as a title for Ethan (1 Kgs 4:31; Ps 89 title) and once as a name given to Heman (Ps 88 title). It is no longer thought to be a family name, but instead signifies a member of a pre-Israelite family.<\/p>","summary_ro":"EZRAHITE Word occurring only three times in the OT. Twice it is used as a title for Ethan (1 Kgs 4:31; Ps 89 title) and once as a name given to Heman (Ps 88 title). It is no longer thought to be a family name, but instead signifies a member of a pre-Israelite family.","summary_en":"EZRAHITE Word occurring only three times in the OT. Twice it is used as a title for Ethan (1 Kgs 4:31; Ps 89 title) and once as a name given to Heman (Ps 88 title). It is no longer thought to be a family name, but instead signifies a member of a pre-Israelite family.","source":"Articles\/E.xml","external_url":null,"has_map":false,"has_picture":false},{"id":29346,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Peace","title_en":"Peace","content_ro":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","content_en":"<h3>PEACE<\/h3>\n<p>Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span><em>,<\/em> the most prominent OT term for “peace,” held a wide range of connotations (wholeness, health, security, well-being, and salvation) and could apply to an equally wide range of contexts: the state of the individual (Ps 37:37; Prv 3:2; Is 32:17), the relationship of person to person (Gn 34:21; Jos 9:15) or nation to nation (e.g., absence of conflict—Dt 2:26; Jos 10:21; 1 Kgs 5:12; Ps 122:6-7), and the relationship of God and people (Ps 85:8; Jer 16:5).<\/p>\n<p>The presence of <span class=\"hebrew\" lang=\"he\">shalom<\/span> in any of these contexts was not considered ultimately as the outcome of human endeavor but as a gift or blessing of God (Lv 26:6; 1 Kgs 2:33; Jb 25:2; Pss 29:11; 85:8; Is 45:7). It is not surprising, therefore, to find “peace” tied closely to the OT notion of covenant. <span class=\"hebrew\" lang=\"he\">Shalom<\/span> was the desired state of harmony and communion between the two covenant partners—God and his people (Nm 6:26; cf. Is 54:10). Its presence signified God’s blessing in the covenant relationship (Mal 2:5; cf. Nm 25:12), and its absence signified the breakdown of that relationship due to Israel’s disobedience and unrighteousness (Jer 16:5, 10-13; cf. Ps 85:9-11; Is 32:17).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shalom<\/span> becomes a pivotal term in the prophetic writings. It was the “false” prophets who, forgetting the conditions for national well-being within the covenant relationship, assumed God’s loyalty to Israel (Ps 89) would guarantee political peace forever (Jer 6:14; 8:15; Ez 13:10, 16; Mi 3:5). Against such popular but false security, the preexilic prophets proclaimed the coming judgment precisely as a loss of this <span class=\"hebrew\" lang=\"he\">shalom<\/span> due to Israel’s persistent disobedience and unrighteousness (Is 48:18; Jer 14:13-16; 16:5, 10-13; 28; Mi 3:4, 9-12).<\/p>\n<p>The prophets did, however, point beyond the crises of exile and subsequent setbacks to a time when <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> characterized by prosperity and well-being (Is 45:7; Ez 34:25-26), absence of conflict (Is 2:2-4; 32:15-20; Ez 34:28-31), right relations (Is 11:1-5; Mi 4:1-4; Zec 8:9-13), restoration of harmony in nature (Is 11:6-9; Ez 47:1-12), and salvation (Is 52:7; 60:17; Ez 34:30-31; 37:26-28) would again return. Often this eschatological (or end-time) expectation of peace in the OT was associated with a messianic figure, as in Isaiah 9:6, where the future Messiah is termed the “Prince of Peace.” Moreover, his reign would be one of “peace” not only for Israel but throughout the whole earth (Zec 9:9-10). The OT ends with this hope of peace still unrealized in its full sense.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The Greek term for “peace” used predominantly in the NT is <span class=\"greek\" lang=\"el\">eirene<\/span><em>,<\/em> a word expanded from its classical Greek connotation of “rest” to include the various connotations of <span class=\"hebrew\" lang=\"he\">shalom<\/span> discussed above. As with <span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> <span class=\"greek\" lang=\"el\">eirene<\/span> could be used as a greeting or farewell (as in “peace be with you”—Lk 10:5; Gal 6:16; Jas 2:16; cf. Jn 20:19), or could signify the cessation of conflict (national—Lk 14:32; Acts 12:20; or interpersonal—Rom 14:19; Eph 4:3), or the presence of domestic tranquillity (cf. 1 Cor 7:15).<\/p>\n<p>The chief issue concerns how Jesus incorporated the OT hope for the eschatological peace of God into his ministry. In the “benedictus” of Zechariah (Lk 1:67-79), the coming of Jesus as the Messiah is expected to “guide our feet into the way of peace” (v 79). So also the angelic testimony to the shepherds proclaims Jesus as the bringer of God’s peace to people (2:14). That is, Jesus as the Messiah would usher in God’s reign of peace. Jesus’ self-understanding as expressed in the fourth Gospel corresponds to this association. This long-expected peace of God is Jesus’ farewell gift to the disciples (Jn 14:27); it is given to them when he breathed his Spirit into them (20:19-22).<\/p>\n<p>The nature of this gift of peace brought by Jesus may be easier to explain by stating what it is not. It is not an end to tension or the absence of warfare. It is not domestic tranquillity nor anything like the worldly estimation of peace (Lk 12:51-53; Jn 14:27; 16:32-33). Its presence may, on the contrary, actually disturb existing relations, being a dividing “sword” in familial relations (Mt 10:34-37). Jesus’ gift of peace is, in reality, the character and mood of the new covenant of his blood that reconciles God to people (Rom 5:1; Col 1:20) and forms the basis of subsequent reconciliation between divergent people (Eph 2:14-22).<\/p>\n<p>The early church understood “peace” to be the final, end-time salvation of God given already through Jesus Christ (cf. Phil 4:7-9). This understanding of “peace” altered the content of the common greeting “go in peace” as it was taken up in the Christian community. In Paul’s common “grace and peace” greeting (1 Cor 1:3; 2 Cor 1:2; Gal 1:3; Eph 1:2, etc.; cf. also 1 Pt 1:2; 2 Jn 1:3; Jude 1:2; Rv 1:4), it is no longer a mere wish for peace that Paul extends to his readers but is a reminder of the messianic gifts available in the present time through Christ to the man of faith. In accord with this, Jesus is described as “peace” itself (Eph 2:14), while God, too, because of his act of reconciliation through Christ, is known as a “God of peace” (Phil 4:9; Col 3:15).<\/p>\n<p>This gift of peace or reconciliation with God, made available through Christ, places an ethical demand on the Christian; it calls for the exercises of “peace” (as reconciliation between persons) within the church. Peace, as a fruit of the Spirit (Gal 5:22), is to be the goal of the Christian’s dealings with others (Rom 12:18; 14:19; Heb 12:14).<\/p>","summary_ro":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","summary_en":"PEACE Total well-being, prosperity, and security associated with God’s presence among his people. Linked in the OT with the covenant, the presence of peace was conditional, based on Israel’s obedience. In the prophetic writings, true peace is part of the end-time hope of God’s salvation. In the NT, this longed-for peace is understood as having come in Christ and can be experienced by the believers. In the Old Testament Shalom, the most prominent OT term for “peace,” held a wide range of conno...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31546,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Prophecy","title_en":"Prophecy","content_ro":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","content_en":"<h3>PROPHECY<\/h3>\n<p>Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration.<\/p>\n<p>Preview<\/p>\n<p>• Prophecy in the Old Testament<\/p>\n<p>• Types of Old Testament Prophets<\/p>\n<p>• The Message of the Prophets<\/p>\n<p>• Prophecy in the New Testament<\/p>\n<p>• The Role of the Christian Prophet<\/p>\n<p class=\"h2\" id=\"ProphecyintheOldTestament\">Prophecy in the Old Testament<\/p>\n<p>One of the clearest and most significant statements on the nature of prophetic inspiration in the OT is found in Numbers 12:6-8: “The <span>Lord<\/span> said to them, ‘Now listen to me! Even with prophets, I the <span>Lord<\/span> communicate by visions and dreams. But that is not how I communicate with my servant Moses. He is entrusted with my entire house. I speak to him face to face, directly and not in riddles! He sees the <span>Lord<\/span> as he is’ ” (<span>nlt<\/span>). Several important insights into the nature of prophetic inspiration are found in this passage: (1) The prophetic gift of Moses was unique in that he alone received revelations directly from God. (2) Ordinarily, prophetic revelation was received through the medium of a dream or a vision. (3) The meaning of prophetic revelation is not always completely clear; prophecy is sometimes ambiguous.<\/p>\n<p>Further insight into the nature of prophetic revelation is found in Deuteronomy 18:18: “I [God] will raise up for them a prophet like you [Moses] from among their brethren; and I will put my words in his mouth, and he shall speak to them all that I command him” (<span>rsv<\/span>). While this passage is of interest because Jesus was identified as “the prophet like Moses” who came in fulfillment of this prediction (Acts 3:22; 7:37), the more immediate historical reference is to the succession of prophets that guided Israel from Joshua to Malachi. The phrase “I will put my words in his mouth” refers to the process of divine inspiration and is reminiscent of the common OT prophetic formula “the word of the Lord came to [such and such a prophet]” (for examples, see 1 Sm 15:10; 2 Sm 24:11; 1 Kgs 19:9; Jon 1:1; Hg 1:1; 2:1, 20; Zec 7:1, 8; 8:1). A true prophet is one who speaks (or repeats) all that God has told him.<\/p>\n<h5>Modes of Prophetic Inspiration<\/h5>\n<p>Dreams were a commonly recognized mode of inspiration throughout the ancient world, though they were more highly regarded in Greece than in ancient Israel. Revelatory dreams in the Bible fall into two major categories: (1) dreams whose meaning is self-evident, and (2) symbolic dreams that usually require the expertise of an interpreter of dreams. Both types normally involve both visual and auditory elements. In those dreams whose meaning is self-evident, normally a supernatural being (God or an angel) appears to the dreamer and speaks to him or her in a straightforward manner.<\/p>\n<p>More frequently, revelatory dreams have symbolic elements that require interpretation. The two great dream interpreters of the OT are Joseph and Daniel; the latter is clearly a prophet. The two symbolic dreams that Joseph himself dreamed (Gn 37:5-11) had sufficiently self-evident meaning so that his brothers and father were able to interpret them immediately. More complex were the dreams of the butler and baker (40:1-19) and of Pharaoh (41:1-36), which Joseph was able to interpret with the help of God. Similarly, Daniel was enabled to interpret the dreams of Nebuchadnezzar (Dn 2:25-45; 4:4-27). The skill in interpreting such dreams was attributed by both Joseph and Daniel to God (Gn 40:8; 41:16, 25; Dn 2:27-30; cf. 4:9). While dreams are used almost interchangeably with visions in referring to modes of prophetic inspiration (Jl 2:28), dreams do not occupy a significant part in the prophetic revelations of any of the OT prophets, with the exception of Daniel.<\/p>\n<p>One of the most characteristic modes of prophetic inspiration was the vision (Nm 12:6; 24:4, 16; Hos 12:10). The revelatory visions experienced by the prophets were not limited to visual phenomena alone but also included the auditory dimension as well. In Isaiah 1:1, the author describes his entire prophetic book as a “vision”: “These visions concerning Judah and Jerusalem came to Isaiah son of Amoz during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah—all kings of Judah” (<span>nlt<\/span>). Yet in the very next verse, Isaiah says, “Hear, O heavens! Listen, O earth! This is what the <span>Lord<\/span> says.” Again, in Amos 1:1, “The <em>words<\/em> of Amos, who was among the shepherds of Tekoa, which he <em>saw<\/em> concerning Israel” (<span>rsv<\/span>, emphasis added).<\/p>\n<h5>Manifestations of Prophetic Inspiration<\/h5>\n<p>All prophecy, whether biblical or not, presupposes that the prophet either possessed or was possessed by a personal supernatural power. The external behavioral manifestations of this possession can exhibit great variety.<\/p>\n<p>The prophetic phenomenon generally designated “ecstatic” prophecy appears to have existed in Canaan prior to the arrival of the Hebrew tribes in the 13th century <span>BC<\/span>. The first reference to ecstatic prophecy in Israel occurs in 1 Samuel 10:5-13 (11th century <span>BC<\/span>), and it persisted at least till the sixth century <span>BC<\/span> (Jer 29:26).<\/p>\n<p>The ecstatic prophet achieves a trancelike state by self-induced means. The most common devices used to achieve a state of ecstasy were musical instruments, such as the harp, tambourine, flute, and lyre (1 Sm 10:5). Among the prophets of Baal, self-flagellation was another means of inducing ecstasy (1 Kgs 18:28-29).<\/p>\n<p>This kind of prophetic ecstasy was usually practiced by groups of prophets (1 Sm 10:5), and such ecstasy was contagious. When Saul met a band of such prophets, the Spirit of God came upon him and he, too, began to prophesy (vv 10-13), a phenomenon that occurred repeatedly to various messengers sent by Saul on a later occasion (19:20-22). At that time Saul again prophesied, and his ecstatic behavior is described in 1 Samuel 19:24. When Elisha was asked to prophesy for King Jehoram of Israel, he first requested a minstrel. When the minstrel played, the power of the Lord came upon him (2 Kgs 3:15).<\/p>\n<p class=\"h2\" id=\"TypesofOldTestamentProphets\">Types of Old Testament Prophets<\/p>\n<p>There are two basic types of prophetic commission in the OT. One type is that of a narrative call by God to a particular individual whose objections to the call are gradually overcome in a dialogue between himself and God. The classic example of this type of prophetic commission is found in Jeremiah 1:4-8:<\/p>\n<p>The <span>Lord<\/span> gave me a message. He said, “I knew you before I formed you in your mother’s womb. Before you were born I set you apart and appointed you as my spokesman to the world.”<\/p>\n<blockquote><p>“O Sovereign <span>Lord<\/span>,” I said, “I can’t speak for you! I’m too young!”<\/p><\/blockquote>\n<blockquote><p>“Don’t say that,” the <span>Lord<\/span> replied, “for you must go wherever I send you and say whatever I tell you. And don’t be afraid of the people, for I will be with you and take care of you. I, the <span>Lord<\/span>, have spoken!” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Similar prophetic commissions including such dialogues are associated with the calls of Moses (Ex 3:1–4:17) and Gideon (Jgs 6:11-17).<\/p>\n<p>The second major form of prophetic commission is the “throne vision.” An outstanding example is Isaiah 6:1-8:<\/p>\n<p>In the year King Uzziah died, I saw the Lord. He was sitting on a lofty throne, and the train of his robe filled the Temple. . . .<\/p>\n<blockquote><p>Then I said, “My destruction is sealed, for I am a sinful man and a member of a sinful race. Yet I have seen the King, the <span>Lord<\/span> Almighty!”<\/p><\/blockquote>\n<blockquote><p>Then one of the seraphim flew over to the altar, and he picked up a burning coal with a pair of tongs. He touched my lips with it and said, “See, this coal has touched your lips. Now your guilt is removed, and your sins are forgiven.”<\/p><\/blockquote>\n<blockquote><p>Then I heard the Lord asking, “Whom should I send as a messenger to my people? Who will go for us?”<\/p><\/blockquote>\n<blockquote><p>And I said, “Lord, I’ll go! Send me.” (<span>nlt<\/span>)<\/p><\/blockquote>\n<p>Here we have an account of the visionary presence of a prophet in the heavenly council; in this case, however, the prophet participates in the deliberations and thereby receives a prophetic commission. Though few prophets have left accounts of their divine commissions, most of them appear to have been conscious of having been “sent” by God (Is 48:16; Hos 8:1; Am 7:14-15). According to Jeremiah, false prophets did not receive such divine commissions (Jer 23:21, 32; 28:15).<\/p>\n<p class=\"h2\" id=\"TheMessageoftheProphets\">The Message of the Prophets<\/p>\n<h5>The Form of the Message<\/h5>\n<p>The most common introductory formula for prophetic oracles in the OT is the phrase “Thus says the Lord,” which occurs hundreds of times in prophetic contexts. This formula clearly implies that the pronouncement so introduced is not the word of the prophet who utters the oracle but of the God of Israel who delivered his word to his prophet. The use of this formula also reiterates the prophet’s sense of divine commission. In oracles introduced in this manner, God speaks in the first person. In fact, virtually all Israelite prophetic utterance is formulated as the direct speech of the God of Israel.<\/p>\n<p>The prophets used many literary forms in which to express their oracles. Two of the more widely used forms of prophetic speech are the judgment speech and the oracle of salvation. The judgment speech is composed of at least two central elements: the speech of rebuke or invective, and the pronouncement of judgment (see 2 Kgs 1:3-4). The second common prophetic speech form is the oracle of salvation (see Is 41:8-13). Other fixed forms of prophetic speech include the prophecy of salvation (43:14-21), the proclamation of salvation (41:17-20; 42:14-17; 43:16-21; 49:7-12), and the woe oracle (Is 5:8-10; 10:1-4; Am 5:18-24; 6:1-7; Mi 2:1-5).<\/p>\n<h5>The Content of the Message<\/h5>\n<p>The common adage that OT prophets were not “foretellers” but “forthtellers” is not strictly correct. All of the prophets predict the future. Such prediction, however, is based not on human curiosity of what the future will hold but rather is rooted in the future consequences of past or present violations of the covenant, or on a future act of deliverance that will provide hope for a discouraged people. Most of the prophetic speeches that have been preserved in the OT were originally delivered as public proclamations or sermons. Most of these prophetic proclamations were evoked by the iniquity and apostasy of Israel. Hosea and Jeremiah condemned Israel because she had broken the covenant (Jer 11:2-3; Hos 8:1).<\/p>\n<p>The prophets are frequently associated with social justice and social reform, and these elements were unquestionably an important dimension of their message. Amos denounced the rich who afflicted the poor (Am 2:6-8; 4:1; 5:11; 8:4-6). He railed against sexual immorality (2:6-8) and against those who take bribes (5:12). Hosea provided a list of prevalent vices, including lying, killing, stealing, adultery, and idolatry (Hos 4:2). Idolatry was a particular target for his denunciations (8:5; 11:2). The background for such heated denunciations of Israel’s behavior is God’s unquenchable love for Israel (Is 43:4; Jer 31:3; Hos 3:1; 11:1-4; 14:4; Mal 1:2), which is inseparable from his election of Israel (Is 43:1; Jer 33:24; Ez 20:5; Hos 3).<\/p>\n<p>The prophets were concerned not only with the transgressions of Israel and the historical judgment that would inevitably follow but also with the achievement of a final future time of bliss. The message of many of the prophets is thoroughly eschatological (i.e., pertaining to the end times). One such eschatological concept is that of the Day of the Lord. The concept of the Day of the Lord first appears in Amos, where the emphasis lies on the disaster that will befall Israel on that day. Amos’s emphasis on disaster notwithstanding, the Day of the Lord is a conception that had both salvific as well as judgmental overtones for Israel. While the disaster that will occur in the Day of the Lord can be viewed in terms of a literal historical fulfillment in the tragic events of 722 <span>BC<\/span> (the fall of Samaria) and 586 <span>BC<\/span> (the fall of Judah), there are nevertheless features of these predictions that transcend historical fulfillment and reach toward eschatological fulfillment.<\/p>\n<p>Since the Israelite conception of “salvation” was largely temporal in its dimensions, it included such blessings as length of life, fruitfulness of the womb and field, peace and victory over one’s enemies, the abundance of water, and so on. In harmony with this conception of salvation, the future age is conceived in precisely those terms, as in Amos 9:13-15.<\/p>\n<p>The prophets pictured a time when David himself, or someone very much like him, would return and inaugurate a golden era reminiscent of the great Davidic and Solomonic period. The covenant of God with David was not a conditional covenant but rather one that was absolutely inviolable (2 Sm 7:4-17; Ps 89; Jer 33:19-22), and it was with this knowledge that the prophets could look forward confidently to a restoration of David’s throne (Jer 17:24-26; 23:5-6; 33:14-15).<\/p>\n\n<p class=\"h2\" id=\"ProphecyintheNewTestament\">Prophecy in the New Testament<\/p>\n<p>In contrast to the few self-proclaimed prophets of the intertestamental period, early Christianity began with a flurry of prophetic activity that lasted well into the second century <span>AD<\/span>. Jesus, his disciples and followers, and the early Christians were convinced that the times in which they lived were times in which OT prophecy was being fulfilled (Mk 1:14-15; Acts 2:16-21; Rom 16:25-27; 1 Cor 10:11). Yet this era was not only one of fulfillment but also one of the renewal of the prophetic gift.<\/p>\n<h5>John the Baptist<\/h5>\n<p>John the Baptist is remembered in the NT primarily as the forerunner of Jesus whose coming was predicted by Malachi (Mal 4:5-6). Yet, in his own right, John proclaimed the imminent judgment of God with a flair of denunciation and rebuke reminiscent of the OT prophets. John’s costume, consisting of a hairy cloak and a leather girdle (Mk 1:6), was reminiscent of the typical garb of OT prophets (1 Kgs 19:19; 2 Kgs 1:8; 2:13-14; Zec 13:4). John was regarded as a prophet by people everywhere (Mt 14:5; 17:10-13; Mk 9:11-13; 11:32; Lk 1:76; 7:26). Luke reports, in a style similar to the OT prophetic narratives, that “the word of God came to John” (Lk 3:2). Two short prophetic speeches have been preserved in Matthew 3:7-10 (cf. Lk 3:7-9) and Mark 1:7-8 (cf. Mt 3:11-12; Lk 3:15-18). In the first speech, John denounced those of his generation who had transgressed the covenant law and exhorted them to change their manner of life. In the second speech, John predicted the coming of the Mighty One, Jesus (Mt 3:11; Mk 1:7; Lk 3:16; Jn 1:15, 27, 30; Acts 13:25). John’s style, however, was not precisely that of the OT prophets. His pronouncements were made on his own authority; never did he use formulas such as “thus says the Lord,” or present his prophetic utterances as if they were speeches made by God. Yet, in spite of these differences, John is appropriately regarded as the last representative of the OT prophetic tradition (Mt 11:13; Lk 16:16).<\/p>\n<h5>Jesus of Nazareth<\/h5>\n<p>Jesus was popularly regarded as a prophet (Mt 16:14; 21:10-11; Mk 6:14-15; 8:28; Lk 7:16, 39; 9:8, 19; Jn 6:14; 7:40, 52). This assessment was based as much on the mighty deeds Jesus performed as on his prophetic speeches and predictions. Though Jesus nowhere claimed prophetic status directly, that claim is implicit in Mark 6:4: “A prophet is honored everywhere except in his own hometown” (cf. Mt 13:57; Lk 4:24). It is implicit as well in Luke 13:33: “Yes, today, tomorrow, and the next day I must proceed on my way. For it wouldn’t do for a prophet of God to be killed except in Jerusalem!” (<span>nlt<\/span>). In Acts, Jesus is regarded as “the prophet like Moses” predicted in Deuteronomy 18:18 (Acts 3:22; 7:37). Matthew presents Jesus as the New Moses, but he does not particularly emphasize his prophetic role. John, however, like Luke, emphasizes Jesus’ role as the prophet (Jn 4:19; 6:14-15; 7:40).<\/p>\n<p>While the Gospels and Acts reflect the notion that Jesus was a prophet, they also emphasize the fact that he was much more than a prophet. Nevertheless, the notion of prophetism was sufficiently important in early Judaism that Jesus’ recognition as a prophet is very significant. There are 12 solid reasons for regarding Jesus as a prophet in the OT tradition: (1) The sovereign authority of Jesus’ teaching (Mk 1:27), a feature underlined by his use of the introductory formula “(Amen) I say to you,” which is reminiscent of the formula “thus says the Lord” used by the OT prophets. (2) The poetic character of many of Jesus’ sayings is unlike contemporary rabbinic teaching but is similar to the poetic rhetoric of the OT prophets. (3) Jesus experienced visions (Lk 10:18) like the ancient prophets. (4) Jesus, like the prophets, made many predictions (Mt 23:38; Mk 13:2; 14:58; Lk 13:35; etc.). (5) Like the OT prophets, Jesus performed symbolic acts (such as the cleansing of the temple, the entry into Jerusalem, and the Last Supper). (6) Jesus, like the prophets, when necessary, rejected the formal observance of religious ritual and emphasized the moral and spiritual dimensions of obedience to God. (7) Jesus announced the imminent arrival of the kingdom of God—an eschatological proclamation similar to those made by the prophets. (8) Like the OT prophets, Jesus functioned as a preacher of repentance. (9) Jesus, like many of the prophets, was conscious of a special calling of God (Mt 15:24; Mk 8:31; 9:37; 14:36; Lk 4:18-26). (10) Jesus, like the prophets, received divine revelation through intimate communion with God (Mt 11:27; Lk 10:22). (11) Like the prophets, Jesus represented God; to obey him was to obey God, to reject him was to reject God (Mk 9:37; cf. Ez 33:30-33). (12) Like the prophets, Jesus was conscious of a mission to all Israel (Mt 15:24; 19:28; Lk 22:30).<\/p>\n<p>Among the many prophetic predictions of Jesus are the following:<\/p>\n<p>1. Predictions of the imminent arrival of the kingdom of God (Mt 10:7-8, 23; 23:39; Mk 1:15; 9:1; 13:28-29)<\/p>\n<li>2. Predictions of the destruction of Jerusalem and the temple (Mt 23:37-39; 24:2; 26:61; 27:40; Mk 13:2; 14:58; 15:29; Lk 13:34-35; 21:6; Jn 2:19-21)<\/li>\n<li>3. Predictions of the coming of the Son of Man (Mt 10:23, 32-33; 12:40; 13:40-41; 16:27; 24:27, 37-39; Mk 8:38; 13:26-27; 14:62; Lk 9:26; 11:30; 12:8-9; 17:24, 26)<\/li>\n<li>4. Predictions of the end of the age. The longest prophetic section in the Gospels is the eschatological discourse of Jesus in Mark 13:1-32 (cf. Mt 24:1-36; Lk 21:5-33), in which a number of predictions concerning the destruction of Jerusalem and the end of the age are woven into a lengthy discourse to the disciples.<\/li>\n<h5>Prophecy as a Gift for the Believers<\/h5>\n<p>The beginning of prophetic activity in early Christianity, according to Acts, coincided with the outpouring of the Holy Spirit upon the earliest Christians on the Day of Pentecost (Acts 2:1-21). Peter’s sermon on the Day of Pentecost indicates that the outpouring of the Spirit fulfilled Joel’s prophecy (Acts 2:4, 17-21; cf. Jl 2:28-32). Further, since the Spirit had been poured out upon all early Christians (that Spirit being a Spirit of prophecy), all are actual or potential prophets.<\/p>\n<p>According to 1 Corinthians 12:28 (see also Rom 12:6; Eph 4:11), God has appointed in the church first apostles, second prophets, and third teachers. The names of several early Christian prophets have been preserved. These include Agabus (Acts 11:27-28; 21:10-11); Judas and Silas (15:32); Barnabas, Simeon Niger, Lucius of Cyrene, Manaen, and Paul (13:1); and the four virgin daughters of Philip the evangelist (21:8-9). John, the author of Revelation, was certainly a prophet (Rv 1:3; 22:9, 18), though he never directly assumed that title.<\/p>\n<p class=\"h2\" id=\"TheRoleoftheChristianProphet\">The Role of the Christian Prophet<\/p>\n<p>Christian prophets were leaders in early Christian communities (1 Cor 12:28; Eph 4:11), who exercised their gift in church gatherings (Acts 13:1-3; 11:27-28; 1 Cor 12–14; Rv 1:10). Since the Spirit of God was particularly active in Christian worship, prophecy was a major means whereby God communicated with his people. Prophets, like apostles and teachers, did not hold offices in local communities like bishops, elders, and deacons. Rather, they were chosen, not by individual congregations, but by divine commission and so were honored and accepted in all local communities.<\/p>\n<p>Early Christian prophets were both itinerant and settled, though itinerant prophets seem to have been more prevalent in Syria-Palestine and Asia Minor than in the European churches.<\/p>\n<h5>The Function of Prophecy<\/h5>\n<p>According to Paul, the central purpose of prophecy (as of all other spiritual gifts) is that of building up or edifying the church. According to 1 Corinthians 14:3, “one who prophesies is helping others grow in the Lord, encouraging and comforting them” (<span>nlt<\/span>). Again, in 1 Corinthians 14:4, Paul states that the “one who speaks a word of prophecy strengthens the entire church.” Paul discussed the subject of spiritual gifts, particularly tongues speaking and prophecy, because the Corinthians had placed an excessive emphasis on speaking in tongues. Paul did not object to speaking in tongues (1 Cor 14:18, 39), but he did point out that, since it was generally incomprehensible, the church could not be edified by it. Prophecy, which consisted of comprehensible speech inspired by the Spirit, contributed to the mutual edification, encouragement, and consolation of all present (1 Cor 14:20-25, 39).<\/p>\n<h5>The Content of Christian Prophecy<\/h5>\n<p>We know only a little about the content of prophecies uttered in the first-century church. Prophetic utterance occasionally provided divine guidance in making important decisions in early Christianity. Through a prophetic utterance, Paul and Barnabas were selected for a particular mission (Acts 13:1-3; cf. 1 Tm 1:18; 4:14). Probably through prophetic utterance, Paul and Timothy were forbidden to preach the gospel in Asia (Acts 16:6), and they were similarly forbidden by the Spirit of Jesus to go into Bithynia (v 7). Perhaps the most frequent use of prophecy is the prediction of the future. Agabus predicted a universal famine (11:28) and the imminent arrest of Paul (21:11). Other prophets had also predicted his impending imprisonment (20:23). The prophecies contained in the Revelation of John are all oriented toward the future events that will gradually unfold in the last days. Yet the purpose of John’s elaborate prophecy is not to satisfy the curiosity of his audience but rather to comfort and encourage them in the midst of persecution.<\/p>\n<h5>The Form of Christian Prophecy<\/h5>\n<p>Unlike the prophets of the OT, Christian prophets did not always present their message in the form of a direct speech from God or Jesus. There are few, if any, formal indicators of the presence of prophetic speech in early Christian literature. The book of Revelation is one notable exception.<\/p>\n<p><em>See also<\/em> Dreams; Oracle; Promise; Prophet, Prophetess; Prophets, False; Visions.<\/p>","summary_ro":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","summary_en":"PROPHECY Term, along with its English cognates (“prophet,” “to prophesy,” “prophetism,” and “prophetic”), derived from a group of Greek words that, in secular Greek, mean “speak forth,” “proclaim,” “announce.” In biblical Greek, however, these terms always carry the connotation of speaking, proclaiming, or announcing something under the influence of spiritual inspiration. Preview • Prophecy in the Old Testament • Types of Old Testament Prophets • The Message of the Prophets • Prophecy in the ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31942,"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":39240,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zerah","title_en":"Zerah","content_ro":"<h3>ZERAH<\/h3>\n<li>1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33).<\/li>\n<li>2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influential clans of Judah (Nm 26:20; Jos 7:1, 18; 22:20; 1 Chr 2:4-6; 9:6). Because Ethan and Heman are listed as sons of Zerah in 1 Chronicles 2:6, the Ezrahites mentioned in 1 Kings 4:31 and the titles to Psalms 88 and 89 are also considered to be Zerahites. However, Ethan and Heman are listed as Levites in 1 Chronicles 15:17, thus making it more likely that the Ezrahites were a Levite clan.<\/li>\n<li>3. One of the sons of Simeon from whom the Zerahite clan descended (Nm 26:13; 1 Chr 4:24); alternately called Zohar in Genesis 46:10 and Exodus 6:15.<\/li>\n<li>4. One of the sons of Iddo, from the Gershonite branch of Levi’s tribe (1 Chr 6:21).<\/li>\n<li>5. One of the ancestors of Asaph from Levi’s tribe, listed as the son of Adaiah and the father of Ethni (1 Chr 6:41). Several believe him to be the same individual as #4 above.<\/li>\n<li>6. Commander of the Ethiopians (Cushites) who fought against Asa, king of Judah (2 Chr 14:9). It is difficult to identify this individual or the historical event with any certainty. The most common identification has been with Usarkon II of Egypt. The account of the battle agrees with the chronology of Usarkon’s reign in Egypt, as do the number and nationalities of the troops involved in the conflict.<\/li>","content_en":"<h3>ZERAH<\/h3>\n<li>1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33).<\/li>\n<li>2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influential clans of Judah (Nm 26:20; Jos 7:1, 18; 22:20; 1 Chr 2:4-6; 9:6). Because Ethan and Heman are listed as sons of Zerah in 1 Chronicles 2:6, the Ezrahites mentioned in 1 Kings 4:31 and the titles to Psalms 88 and 89 are also considered to be Zerahites. However, Ethan and Heman are listed as Levites in 1 Chronicles 15:17, thus making it more likely that the Ezrahites were a Levite clan.<\/li>\n<li>3. One of the sons of Simeon from whom the Zerahite clan descended (Nm 26:13; 1 Chr 4:24); alternately called Zohar in Genesis 46:10 and Exodus 6:15.<\/li>\n<li>4. One of the sons of Iddo, from the Gershonite branch of Levi’s tribe (1 Chr 6:21).<\/li>\n<li>5. One of the ancestors of Asaph from Levi’s tribe, listed as the son of Adaiah and the father of Ethni (1 Chr 6:41). Several believe him to be the same individual as #4 above.<\/li>\n<li>6. Commander of the Ethiopians (Cushites) who fought against Asa, king of Judah (2 Chr 14:9). It is difficult to identify this individual or the historical event with any certainty. The most common identification has been with Usarkon II of Egypt. The account of the battle agrees with the chronology of Usarkon’s reign in Egypt, as do the number and nationalities of the troops involved in the conflict.<\/li>","summary_ro":"ZERAH 1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33). 2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influ...","summary_en":"ZERAH 1. One of the chiefs of the Edomites (Gn 36:17; 1 Chr 1:37), listed as the son of Reuel, Esau’s son by his wife Basemath, and likely the ancestor of Jobab, who later assumed the position of king of the Edomites (Gn 36:13, 33). 2. One of the twin sons of Judah by his daughter-in-law Tamar (Gn 38:30; 46:12; Mt 1:3). Although Zerah thrust out his hand first, he retracted it, allowing his brother, Perez, to be born first. The descendants of Zerah (the Zerahites) became one of the most influ...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49705,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:1","title_en":"Study Note: Psalmi 89:1","content_ro":"<p><strong>Ps 89<\/strong> Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).<\/p>","content_en":"<p><strong>Ps 89<\/strong> Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).<\/p>","summary_ro":"Ps 89 Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).","summary_en":"Ps 89 Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49706,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:1","title_en":"Study Note: Psalmi 89:1","content_ro":"<p><strong>89:<\/strong><span>title<\/span> <em>Ethan the Ezrahite<\/em> was a wise man (1 Kgs 4:31; cp. Ps 88:<span>title<\/span>).<\/p>","content_en":"<p><strong>89:<\/strong><span>title<\/span> <em>Ethan the Ezrahite<\/em> was a wise man (1 Kgs 4:31; cp. Ps 88:<span>title<\/span>).<\/p>","summary_ro":"89:title Ethan the Ezrahite was a wise man (1 Kgs 4:31; cp. Ps 88:title).","summary_en":"89:title Ethan the Ezrahite was a wise man (1 Kgs 4:31; cp. Ps 88:title).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49707,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:1","title_en":"Study Note: Psalmi 89:1","content_ro":"<p><strong>89:1<\/strong> God’s <em>unfailing love<\/em> gives reason to celebrate <em>forever<\/em>.<\/p>","content_en":"<p><strong>89:1<\/strong> God’s <em>unfailing love<\/em> gives reason to celebrate <em>forever<\/em>.<\/p>","summary_ro":"89:1 God’s unfailing love gives reason to celebrate forever.","summary_en":"89:1 God’s unfailing love gives reason to celebrate forever.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77331,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:1","title_en":"Study Note: Psalmi 89:1","content_ro":"<p><strong>Ps 89<\/strong> Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).<\/p>","content_en":"<p><strong>Ps 89<\/strong> Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).<\/p>","summary_ro":"Ps 89 Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).","summary_en":"Ps 89 Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77332,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:1","title_en":"Study Note: Psalmi 89:1","content_ro":"<p><strong>89:<\/strong><span>title<\/span> <em>Ethan the Ezrahite<\/em> was a wise man (1 Kgs 4:31; cp. Ps 88:<span>title<\/span>).<\/p>","content_en":"<p><strong>89:<\/strong><span>title<\/span> <em>Ethan the Ezrahite<\/em> was a wise man (1 Kgs 4:31; cp. Ps 88:<span>title<\/span>).<\/p>","summary_ro":"89:title Ethan the Ezrahite was a wise man (1 Kgs 4:31; cp. Ps 88:title).","summary_en":"89:title Ethan the Ezrahite was a wise man (1 Kgs 4:31; cp. Ps 88:title).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77333,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:1","title_en":"Study Note: Psalmi 89:1","content_ro":"<p><strong>89:1<\/strong> God’s <em>unfailing love<\/em> gives reason to celebrate <em>forever<\/em>.<\/p>","content_en":"<p><strong>89:1<\/strong> God’s <em>unfailing love<\/em> gives reason to celebrate <em>forever<\/em>.<\/p>","summary_ro":"89:1 God’s unfailing love gives reason to celebrate forever.","summary_en":"89:1 God’s unfailing love gives reason to celebrate forever.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104957,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:1","title_en":"Study Note: Psalmi 89:1","content_ro":"<p><strong>Ps 89<\/strong> Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).<\/p>","content_en":"<p><strong>Ps 89<\/strong> Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).<\/p>","summary_ro":"Ps 89 Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).","summary_en":"Ps 89 Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104958,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:1","title_en":"Study Note: Psalmi 89:1","content_ro":"<p><strong>89:<\/strong><span>title<\/span> <em>Ethan the Ezrahite<\/em> was a wise man (1 Kgs 4:31; cp. Ps 88:<span>title<\/span>).<\/p>","content_en":"<p><strong>89:<\/strong><span>title<\/span> <em>Ethan the Ezrahite<\/em> was a wise man (1 Kgs 4:31; cp. Ps 88:<span>title<\/span>).<\/p>","summary_ro":"89:title Ethan the Ezrahite was a wise man (1 Kgs 4:31; cp. Ps 88:title).","summary_en":"89:title Ethan the Ezrahite was a wise man (1 Kgs 4:31; cp. Ps 88:title).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104959,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:1","title_en":"Study Note: Psalmi 89:1","content_ro":"<p><strong>89:1<\/strong> God’s <em>unfailing love<\/em> gives reason to celebrate <em>forever<\/em>.<\/p>","content_en":"<p><strong>89:1<\/strong> God’s <em>unfailing love<\/em> gives reason to celebrate <em>forever<\/em>.<\/p>","summary_ro":"89:1 God’s unfailing love gives reason to celebrate forever.","summary_en":"89:1 God’s unfailing love gives reason to celebrate forever.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132583,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:1","title_en":"Study Note: Psalmi 89:1","content_ro":"<p><strong>Ps 89<\/strong> Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).<\/p>","content_en":"<p><strong>Ps 89<\/strong> Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).<\/p>","summary_ro":"Ps 89 Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).","summary_en":"Ps 89 Book Three (Pss 73–89) begins and ends with weighty questions. Though Ps 89 begins with a praise-filled account of how the Lord exalted the throne of David (89:1-37), the psalmist protests the Lord’s apparent rejection of his covenant with David (89:38-51; see 2 Sam 7:8-16).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132584,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:1","title_en":"Study Note: Psalmi 89:1","content_ro":"<p><strong>89:<\/strong><span>title<\/span> <em>Ethan the Ezrahite<\/em> was a wise man (1 Kgs 4:31; cp. Ps 88:<span>title<\/span>).<\/p>","content_en":"<p><strong>89:<\/strong><span>title<\/span> <em>Ethan the Ezrahite<\/em> was a wise man (1 Kgs 4:31; cp. Ps 88:<span>title<\/span>).<\/p>","summary_ro":"89:title Ethan the Ezrahite was a wise man (1 Kgs 4:31; cp. Ps 88:title).","summary_en":"89:title Ethan the Ezrahite was a wise man (1 Kgs 4:31; cp. Ps 88:title).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132585,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:1","title_en":"Study Note: Psalmi 89:1","content_ro":"<p><strong>89:1<\/strong> God’s <em>unfailing love<\/em> gives reason to celebrate <em>forever<\/em>.<\/p>","content_en":"<p><strong>89:1<\/strong> God’s <em>unfailing love<\/em> gives reason to celebrate <em>forever<\/em>.<\/p>","summary_ro":"89:1 God’s unfailing love gives reason to celebrate forever.","summary_en":"89:1 God’s unfailing love gives reason to celebrate forever.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62573,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Royal Psalms","title_en":"Royal Psalms","content_ro":"<h3>Royal Psalms<\/h3>\n<p>The <em>royal psalms<\/em> all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms.<\/p>\n<p>Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, faithfulness, and peace (72:1-3).<\/p>\n<p>The royal psalms express the hope and aspirations of the dynasty of David. But with its corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained alive for the future of a king descended from David who would serve as God’s agent. The royal psalms maintain this hope for a king whose perfect obedience would guarantee the continuity of David’s dynasty and the perpetual benefits of his reign.<\/p>\n<p>In this sense, the royal psalms may also be called <em>messianic psalms<\/em> in that they express hope in a messianic agent, an ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44), and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most significant links to Christ are as follows:<\/p>\n<li>Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts 13:33; Heb 1:5; 5:5).<\/li>\n<li>Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks of a permanent rule (45:6).<\/li>\n<li>Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing priesthood of David and his successors. Such language would be hyperbole, and possibly misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged to stand in God’s presence (see Luke 1:19), Christ the Son sits in the place of power and authority over all things at God’s right hand (Heb 1:13).<\/li>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; 144; Acts 2:34-35; 13:33; Heb 1:5, 13; 5:5-10<\/p>","content_en":"<h3>Royal Psalms<\/h3>\n<p>The <em>royal psalms<\/em> all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms.<\/p>\n<p>Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, faithfulness, and peace (72:1-3).<\/p>\n<p>The royal psalms express the hope and aspirations of the dynasty of David. But with its corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained alive for the future of a king descended from David who would serve as God’s agent. The royal psalms maintain this hope for a king whose perfect obedience would guarantee the continuity of David’s dynasty and the perpetual benefits of his reign.<\/p>\n<p>In this sense, the royal psalms may also be called <em>messianic psalms<\/em> in that they express hope in a messianic agent, an ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44), and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most significant links to Christ are as follows:<\/p>\n<li>Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts 13:33; Heb 1:5; 5:5).<\/li>\n<li>Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks of a permanent rule (45:6).<\/li>\n<li>Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing priesthood of David and his successors. Such language would be hyperbole, and possibly misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged to stand in God’s presence (see Luke 1:19), Christ the Son sits in the place of power and authority over all things at God’s right hand (Heb 1:13).<\/li>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; 144; Acts 2:34-35; 13:33; Heb 1:5, 13; 5:5-10<\/p>","summary_ro":"Royal Psalms The royal psalms all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, f...","summary_en":"Royal Psalms The royal psalms all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62850,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63114,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63152,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90199,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Royal Psalms","title_en":"Royal Psalms","content_ro":"<h3>Royal Psalms<\/h3>\n<p>The <em>royal psalms<\/em> all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms.<\/p>\n<p>Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, faithfulness, and peace (72:1-3).<\/p>\n<p>The royal psalms express the hope and aspirations of the dynasty of David. But with its corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained alive for the future of a king descended from David who would serve as God’s agent. The royal psalms maintain this hope for a king whose perfect obedience would guarantee the continuity of David’s dynasty and the perpetual benefits of his reign.<\/p>\n<p>In this sense, the royal psalms may also be called <em>messianic psalms<\/em> in that they express hope in a messianic agent, an ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44), and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most significant links to Christ are as follows:<\/p>\n<li>Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts 13:33; Heb 1:5; 5:5).<\/li>\n<li>Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks of a permanent rule (45:6).<\/li>\n<li>Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing priesthood of David and his successors. Such language would be hyperbole, and possibly misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged to stand in God’s presence (see Luke 1:19), Christ the Son sits in the place of power and authority over all things at God’s right hand (Heb 1:13).<\/li>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; 144; Acts 2:34-35; 13:33; Heb 1:5, 13; 5:5-10<\/p>","content_en":"<h3>Royal Psalms<\/h3>\n<p>The <em>royal psalms<\/em> all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms.<\/p>\n<p>Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, faithfulness, and peace (72:1-3).<\/p>\n<p>The royal psalms express the hope and aspirations of the dynasty of David. But with its corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained alive for the future of a king descended from David who would serve as God’s agent. The royal psalms maintain this hope for a king whose perfect obedience would guarantee the continuity of David’s dynasty and the perpetual benefits of his reign.<\/p>\n<p>In this sense, the royal psalms may also be called <em>messianic psalms<\/em> in that they express hope in a messianic agent, an ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44), and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most significant links to Christ are as follows:<\/p>\n<li>Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts 13:33; Heb 1:5; 5:5).<\/li>\n<li>Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks of a permanent rule (45:6).<\/li>\n<li>Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing priesthood of David and his successors. Such language would be hyperbole, and possibly misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged to stand in God’s presence (see Luke 1:19), Christ the Son sits in the place of power and authority over all things at God’s right hand (Heb 1:13).<\/li>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; 144; Acts 2:34-35; 13:33; Heb 1:5, 13; 5:5-10<\/p>","summary_ro":"Royal Psalms The royal psalms all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, f...","summary_en":"Royal Psalms The royal psalms all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90476,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90740,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90778,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117825,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Royal Psalms","title_en":"Royal Psalms","content_ro":"<h3>Royal Psalms<\/h3>\n<p>The <em>royal psalms<\/em> all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms.<\/p>\n<p>Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, faithfulness, and peace (72:1-3).<\/p>\n<p>The royal psalms express the hope and aspirations of the dynasty of David. But with its corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained alive for the future of a king descended from David who would serve as God’s agent. The royal psalms maintain this hope for a king whose perfect obedience would guarantee the continuity of David’s dynasty and the perpetual benefits of his reign.<\/p>\n<p>In this sense, the royal psalms may also be called <em>messianic psalms<\/em> in that they express hope in a messianic agent, an ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44), and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most significant links to Christ are as follows:<\/p>\n<li>Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts 13:33; Heb 1:5; 5:5).<\/li>\n<li>Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks of a permanent rule (45:6).<\/li>\n<li>Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing priesthood of David and his successors. Such language would be hyperbole, and possibly misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged to stand in God’s presence (see Luke 1:19), Christ the Son sits in the place of power and authority over all things at God’s right hand (Heb 1:13).<\/li>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; 144; Acts 2:34-35; 13:33; Heb 1:5, 13; 5:5-10<\/p>","content_en":"<h3>Royal Psalms<\/h3>\n<p>The <em>royal psalms<\/em> all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms.<\/p>\n<p>Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, faithfulness, and peace (72:1-3).<\/p>\n<p>The royal psalms express the hope and aspirations of the dynasty of David. But with its corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained alive for the future of a king descended from David who would serve as God’s agent. The royal psalms maintain this hope for a king whose perfect obedience would guarantee the continuity of David’s dynasty and the perpetual benefits of his reign.<\/p>\n<p>In this sense, the royal psalms may also be called <em>messianic psalms<\/em> in that they express hope in a messianic agent, an ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44), and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most significant links to Christ are as follows:<\/p>\n<li>Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts 13:33; Heb 1:5; 5:5).<\/li>\n<li>Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks of a permanent rule (45:6).<\/li>\n<li>Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing priesthood of David and his successors. Such language would be hyperbole, and possibly misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged to stand in God’s presence (see Luke 1:19), Christ the Son sits in the place of power and authority over all things at God’s right hand (Heb 1:13).<\/li>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; 144; Acts 2:34-35; 13:33; Heb 1:5, 13; 5:5-10<\/p>","summary_ro":"Royal Psalms The royal psalms all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, f...","summary_en":"Royal Psalms The royal psalms all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118102,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118366,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118404,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145451,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Royal Psalms","title_en":"Royal Psalms","content_ro":"<h3>Royal Psalms<\/h3>\n<p>The <em>royal psalms<\/em> all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms.<\/p>\n<p>Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, faithfulness, and peace (72:1-3).<\/p>\n<p>The royal psalms express the hope and aspirations of the dynasty of David. But with its corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained alive for the future of a king descended from David who would serve as God’s agent. The royal psalms maintain this hope for a king whose perfect obedience would guarantee the continuity of David’s dynasty and the perpetual benefits of his reign.<\/p>\n<p>In this sense, the royal psalms may also be called <em>messianic psalms<\/em> in that they express hope in a messianic agent, an ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44), and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most significant links to Christ are as follows:<\/p>\n<li>Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts 13:33; Heb 1:5; 5:5).<\/li>\n<li>Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks of a permanent rule (45:6).<\/li>\n<li>Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing priesthood of David and his successors. Such language would be hyperbole, and possibly misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged to stand in God’s presence (see Luke 1:19), Christ the Son sits in the place of power and authority over all things at God’s right hand (Heb 1:13).<\/li>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; 144; Acts 2:34-35; 13:33; Heb 1:5, 13; 5:5-10<\/p>","content_en":"<h3>Royal Psalms<\/h3>\n<p>The <em>royal psalms<\/em> all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms.<\/p>\n<p>Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, faithfulness, and peace (72:1-3).<\/p>\n<p>The royal psalms express the hope and aspirations of the dynasty of David. But with its corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained alive for the future of a king descended from David who would serve as God’s agent. The royal psalms maintain this hope for a king whose perfect obedience would guarantee the continuity of David’s dynasty and the perpetual benefits of his reign.<\/p>\n<p>In this sense, the royal psalms may also be called <em>messianic psalms<\/em> in that they express hope in a messianic agent, an ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44), and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most significant links to Christ are as follows:<\/p>\n<li>Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts 13:33; Heb 1:5; 5:5).<\/li>\n<li>Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks of a permanent rule (45:6).<\/li>\n<li>Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing priesthood of David and his successors. Such language would be hyperbole, and possibly misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged to stand in God’s presence (see Luke 1:19), Christ the Son sits in the place of power and authority over all things at God’s right hand (Heb 1:13).<\/li>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; 144; Acts 2:34-35; 13:33; Heb 1:5, 13; 5:5-10<\/p>","summary_ro":"Royal Psalms The royal psalms all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, f...","summary_en":"Royal Psalms The royal psalms all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145728,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145992,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146030,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":31449,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Promise","title_en":"Promise","content_ro":"<h3>PROMISE<\/h3>\n<p>Declaration by one person to another that something will or will not be done, giving the person to whom it is made the right to expect the performance of whatever has been specified.<\/p>\n<p class=\"h2\" id=\"TypesofPromise\">Types of Promise<\/p>\n<p>In biblical usage there are scattered examples of promises that people give either to one another (e.g., Nm 22:17; Est 4:7) or to God (e.g., Neh 5:12), but the promises that God gives to man are far more significant. These divine promises are absolutely trustworthy because the one who gives them is totally able to perform that which he has promised (Rom 4:21).<\/p>\n<p>Divine promises in Scripture assure their recipients of many spiritual and temporal benefits, including sonship (2 Cor 6:16–7:1), forgiveness of sin (1 Jn 1:9), answer to prayer (Lk 11:9), deliverance from temptations (1 Cor 10:13), sustaining grace for difficult times (2 Cor 12:9), provision for all needs (Phil 4:19), reward for obedience (Jas 1:12), and eternal life (Lk 18:29-30; Jn 3:16; Rom 6:22-23). God’s promises are certain and sure, but participation in their blessing often requires that certain conditions on which they are predicated be met. Divine promises also are not always guarantees of blessing. Indeed, there are promises announcing the certainty of judgment on those who refuse to obey the gospel of the Lord Jesus (2 Thes 1:8-9).<\/p>\n<p>In addition to the promises of God, which have subjective and individual application to many different people in widely different times and places, there are a great many promises that pertain to the programmatic unfolding of God’s plan of redemption in a grand procession of historical events. These promises have neither repeated applications nor conditional natures. In such cases, promise becomes nearly synonymous with prophecy, and promises of this type, along with their subsequent fulfillment, are intricately intertwined in the entire fabric of redemptive history.<\/p>\n<p class=\"h2\" id=\"PromisesintheOldTestament\">Promises in the Old Testament<\/p>\n<p>The highlights of the promise theme in the OT can be seen in the promise of what is often termed the protevangelium (i.e., the first announcement of the gospel) given to Adam and Eve in the Garden of Eden immediately after the fall into sin (Gn 3:15). Subsequent promises are the covenants God made with Abraham (chs 12; 15; 17) and with David (2 Sm 7), followed by the promise of a new covenant (Jer 31).<\/p>\n<h5>The Protevangelium<\/h5>\n<p>Genesis 3:15b says: “Your [Satan’s] offspring and her [Eve’s] offspring will be enemies. He will crush your head, and you will strike his heel” (<span>nlt<\/span>). This statement is a promise that at some future time the offspring of the woman will crush Satan. The offspring of the woman is individualized in the “he” of the last phrase. “He” shall strike you (i.e., Satan) on the head, although Satan will inflict a wound on the offspring of the woman. Here, then, is the promise that gives Adam and Eve, as well as their descendants, the basis to expect the eventual destruction of their adversary Satan through their offspring.<\/p>\n<h5>The Promise to Abraham<\/h5>\n<p>In Genesis 12:1-7 Abraham is told to leave his people and country and to go to a land that the Lord would show to him. God, in turn, promises him that (1) his offspring would become a great nation; (2) he would be blessed and his name made great; (3) through him other nations would be blessed; and (4) the land of Canaan would be given to his descendants. Of particular significance among these promises given to Abraham is that through his offspring he will bless many nations. This promise is repeated five times in the book of Genesis (Gn 12:3; 18:18; 22:18; 26:4; 28:14) and points back to the promise of Genesis 3:15 as well as forward to Christ.<\/p>\n<h5>The Promise to David<\/h5>\n<p>In 2 Samuel 7, God gave a promise to King David that his dynasty would endure forever (2 Sm 7:16; Ps 89:34-37). It is with this Davidic covenant that the promised line, which had previously run from Adam through Seth, Shem, Abraham, Isaac, Jacob, and Judah, is now narrowed to the royal line of the house of David. David is to be the ancestor of the Messiah-King to come (Ps 89:3, 27-37). David thus became a central figure in the history of God’s plan to redeem the world. Jesus Christ is referred to as the son of David, the son of Abraham (Mt 1:1).<\/p>\n<h5>The Promise of a New Covenant<\/h5>\n<p>In Jeremiah 31:31-37, it is promised that in future days the Lord would make a new covenant with the house of Israel and the house of Judah. The content of this new covenant reemphasizes and extends the basic promises of the former covenant: “I will be their God, and they will be my people. . . . I will forgive their wickedness and will never again remember their sins” (vv 33-34, <span>nlt<\/span>). It would appear that the “new covenant” of Jeremiah is to be viewed as a restatement of the same basic promises included in the Abrahamic and Davidic covenants.<\/p>\n<p>The new covenant was inaugurated with the first advent of Christ, and believers in Christ are now recipients by the Holy Spirit of the blessings of that new covenant (Heb 8:6-13). The complete and final realization of these blessings in all their fullness awaits the return of Christ, the complete establishment of his kingdom in its outward and final form, and the blessedness of life in the new heavens and new earth. In the intervening time, God’s people live in a day in which some of the benefits of the age to come are a present reality but the fullness of the new age is yet future.<\/p>\n<p class=\"h2\" id=\"ThePromiseThemeintheNewTestament\">The Promise Theme in the New Testament<\/p>\n<p>New Testament writers refer to the OT promises in a way that indicates that they did not view these promises as separate and isolated assertions but rather as portions of a unitary promise that is ultimately fulfilled in Christ (see Lk 1:54-55, 69-73; Acts 13:23, 32-33; 26:6-7; 2 Cor 1:20). Jesus is the fulfillment of the promises made to the patriarchs and David, and these promises are accordingly to be viewed as having a single focal point in him.<\/p>\n<p>In the books of Galatians and Ephesians, Paul develops this idea in more detail, saying to the Gentile Christians that they are made “heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus” (Eph 3:6, <span>niv<\/span>). In fact, Paul says that Gentiles who trust in Christ are incorporated into the seed of Abraham and are thus heirs according to the promise (Gal 3:29), and he even goes so far as to equate the gospel with the promise given to Abraham when he states, “The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you’ ” (Gal 3:8, <span>niv<\/span>). These and other NT texts establish the close connection between the coming of Christ and the fulfillment of the promise. The promises of God find their point of convergence in Christ and all that he accomplished, and will yet accomplish, for his people.<\/p>\n<p>One further aspect of the promise particularly emphasized in the NT concerns the coming of the Holy Spirit. Paul refers to believers as sealed with the promised Holy Spirit (Eph 1:13), and as receiving the promise of the Spirit (Gal 3:14). The gift of the Holy Spirit is not only the fulfillment of an OT promise (Is 32:15; Ez 36:27; Jl 2:28), and that of Christ himself (Lk 24:49; Jn 14:16, 20; Acts 1:4), but it is also itself a promise of something yet future. Paul speaks of the Holy Spirit’s presence within the believer as a guarantee of our inheritance (2 Cor 1:22; 5:5; Eph 1:14). The Holy Spirit is the “firstfruit” of future glory (Rom 8:23).<\/p>\n<p>One final aspect of the promise theme in the NT concerns the assurance of Christ’s second advent and the establishment of the new heavens and the new earth (cf. Jn 14:1-3; 2 Pt 3:4, 9, 13).<\/p>\n<p><em>See also<\/em> Covenant; God, Being and Attributes of; Hope; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>PROMISE<\/h3>\n<p>Declaration by one person to another that something will or will not be done, giving the person to whom it is made the right to expect the performance of whatever has been specified.<\/p>\n<p class=\"h2\" id=\"TypesofPromise\">Types of Promise<\/p>\n<p>In biblical usage there are scattered examples of promises that people give either to one another (e.g., Nm 22:17; Est 4:7) or to God (e.g., Neh 5:12), but the promises that God gives to man are far more significant. These divine promises are absolutely trustworthy because the one who gives them is totally able to perform that which he has promised (Rom 4:21).<\/p>\n<p>Divine promises in Scripture assure their recipients of many spiritual and temporal benefits, including sonship (2 Cor 6:16–7:1), forgiveness of sin (1 Jn 1:9), answer to prayer (Lk 11:9), deliverance from temptations (1 Cor 10:13), sustaining grace for difficult times (2 Cor 12:9), provision for all needs (Phil 4:19), reward for obedience (Jas 1:12), and eternal life (Lk 18:29-30; Jn 3:16; Rom 6:22-23). God’s promises are certain and sure, but participation in their blessing often requires that certain conditions on which they are predicated be met. Divine promises also are not always guarantees of blessing. Indeed, there are promises announcing the certainty of judgment on those who refuse to obey the gospel of the Lord Jesus (2 Thes 1:8-9).<\/p>\n<p>In addition to the promises of God, which have subjective and individual application to many different people in widely different times and places, there are a great many promises that pertain to the programmatic unfolding of God’s plan of redemption in a grand procession of historical events. These promises have neither repeated applications nor conditional natures. In such cases, promise becomes nearly synonymous with prophecy, and promises of this type, along with their subsequent fulfillment, are intricately intertwined in the entire fabric of redemptive history.<\/p>\n<p class=\"h2\" id=\"PromisesintheOldTestament\">Promises in the Old Testament<\/p>\n<p>The highlights of the promise theme in the OT can be seen in the promise of what is often termed the protevangelium (i.e., the first announcement of the gospel) given to Adam and Eve in the Garden of Eden immediately after the fall into sin (Gn 3:15). Subsequent promises are the covenants God made with Abraham (chs 12; 15; 17) and with David (2 Sm 7), followed by the promise of a new covenant (Jer 31).<\/p>\n<h5>The Protevangelium<\/h5>\n<p>Genesis 3:15b says: “Your [Satan’s] offspring and her [Eve’s] offspring will be enemies. He will crush your head, and you will strike his heel” (<span>nlt<\/span>). This statement is a promise that at some future time the offspring of the woman will crush Satan. The offspring of the woman is individualized in the “he” of the last phrase. “He” shall strike you (i.e., Satan) on the head, although Satan will inflict a wound on the offspring of the woman. Here, then, is the promise that gives Adam and Eve, as well as their descendants, the basis to expect the eventual destruction of their adversary Satan through their offspring.<\/p>\n<h5>The Promise to Abraham<\/h5>\n<p>In Genesis 12:1-7 Abraham is told to leave his people and country and to go to a land that the Lord would show to him. God, in turn, promises him that (1) his offspring would become a great nation; (2) he would be blessed and his name made great; (3) through him other nations would be blessed; and (4) the land of Canaan would be given to his descendants. Of particular significance among these promises given to Abraham is that through his offspring he will bless many nations. This promise is repeated five times in the book of Genesis (Gn 12:3; 18:18; 22:18; 26:4; 28:14) and points back to the promise of Genesis 3:15 as well as forward to Christ.<\/p>\n<h5>The Promise to David<\/h5>\n<p>In 2 Samuel 7, God gave a promise to King David that his dynasty would endure forever (2 Sm 7:16; Ps 89:34-37). It is with this Davidic covenant that the promised line, which had previously run from Adam through Seth, Shem, Abraham, Isaac, Jacob, and Judah, is now narrowed to the royal line of the house of David. David is to be the ancestor of the Messiah-King to come (Ps 89:3, 27-37). David thus became a central figure in the history of God’s plan to redeem the world. Jesus Christ is referred to as the son of David, the son of Abraham (Mt 1:1).<\/p>\n<h5>The Promise of a New Covenant<\/h5>\n<p>In Jeremiah 31:31-37, it is promised that in future days the Lord would make a new covenant with the house of Israel and the house of Judah. The content of this new covenant reemphasizes and extends the basic promises of the former covenant: “I will be their God, and they will be my people. . . . I will forgive their wickedness and will never again remember their sins” (vv 33-34, <span>nlt<\/span>). It would appear that the “new covenant” of Jeremiah is to be viewed as a restatement of the same basic promises included in the Abrahamic and Davidic covenants.<\/p>\n<p>The new covenant was inaugurated with the first advent of Christ, and believers in Christ are now recipients by the Holy Spirit of the blessings of that new covenant (Heb 8:6-13). The complete and final realization of these blessings in all their fullness awaits the return of Christ, the complete establishment of his kingdom in its outward and final form, and the blessedness of life in the new heavens and new earth. In the intervening time, God’s people live in a day in which some of the benefits of the age to come are a present reality but the fullness of the new age is yet future.<\/p>\n<p class=\"h2\" id=\"ThePromiseThemeintheNewTestament\">The Promise Theme in the New Testament<\/p>\n<p>New Testament writers refer to the OT promises in a way that indicates that they did not view these promises as separate and isolated assertions but rather as portions of a unitary promise that is ultimately fulfilled in Christ (see Lk 1:54-55, 69-73; Acts 13:23, 32-33; 26:6-7; 2 Cor 1:20). Jesus is the fulfillment of the promises made to the patriarchs and David, and these promises are accordingly to be viewed as having a single focal point in him.<\/p>\n<p>In the books of Galatians and Ephesians, Paul develops this idea in more detail, saying to the Gentile Christians that they are made “heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus” (Eph 3:6, <span>niv<\/span>). In fact, Paul says that Gentiles who trust in Christ are incorporated into the seed of Abraham and are thus heirs according to the promise (Gal 3:29), and he even goes so far as to equate the gospel with the promise given to Abraham when he states, “The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you’ ” (Gal 3:8, <span>niv<\/span>). These and other NT texts establish the close connection between the coming of Christ and the fulfillment of the promise. The promises of God find their point of convergence in Christ and all that he accomplished, and will yet accomplish, for his people.<\/p>\n<p>One further aspect of the promise particularly emphasized in the NT concerns the coming of the Holy Spirit. Paul refers to believers as sealed with the promised Holy Spirit (Eph 1:13), and as receiving the promise of the Spirit (Gal 3:14). The gift of the Holy Spirit is not only the fulfillment of an OT promise (Is 32:15; Ez 36:27; Jl 2:28), and that of Christ himself (Lk 24:49; Jn 14:16, 20; Acts 1:4), but it is also itself a promise of something yet future. Paul speaks of the Holy Spirit’s presence within the believer as a guarantee of our inheritance (2 Cor 1:22; 5:5; Eph 1:14). The Holy Spirit is the “firstfruit” of future glory (Rom 8:23).<\/p>\n<p>One final aspect of the promise theme in the NT concerns the assurance of Christ’s second advent and the establishment of the new heavens and the new earth (cf. Jn 14:1-3; 2 Pt 3:4, 9, 13).<\/p>\n<p><em>See also<\/em> Covenant; God, Being and Attributes of; Hope; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"PROMISE Declaration by one person to another that something will or will not be done, giving the person to whom it is made the right to expect the performance of whatever has been specified. Types of Promise In biblical usage there are scattered examples of promises that people give either to one another (e.g., Nm 22:17; Est 4:7) or to God (e.g., Neh 5:12), but the promises that God gives to man are far more significant. These divine promises are absolutely trustworthy because the one who giv...","summary_en":"PROMISE Declaration by one person to another that something will or will not be done, giving the person to whom it is made the right to expect the performance of whatever has been specified. Types of Promise In biblical usage there are scattered examples of promises that people give either to one another (e.g., Nm 22:17; Est 4:7) or to God (e.g., Neh 5:12), but the promises that God gives to man are far more significant. These divine promises are absolutely trustworthy because the one who giv...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49708,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:3","title_en":"Study Note: Psalmi 89:3","content_ro":"<p><strong>89:3-4<\/strong> The psalmist restates God’s covenant with David (see also 89:19-37).<\/p>","content_en":"<p><strong>89:3-4<\/strong> The psalmist restates God’s covenant with David (see also 89:19-37).<\/p>","summary_ro":"89:3-4 The psalmist restates God’s covenant with David (see also 89:19-37).","summary_en":"89:3-4 The psalmist restates God’s covenant with David (see also 89:19-37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49709,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:3","title_en":"Study Note: Psalmi 89:3","content_ro":"<p><strong>89:3<\/strong> The Lord has <em>sworn<\/em> by his own holiness (89:35; see 110:4).<\/p>","content_en":"<p><strong>89:3<\/strong> The Lord has <em>sworn<\/em> by his own holiness (89:35; see 110:4).<\/p>","summary_ro":"89:3 The Lord has sworn by his own holiness (89:35; see 110:4).","summary_en":"89:3 The Lord has sworn by his own holiness (89:35; see 110:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77334,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:3","title_en":"Study Note: Psalmi 89:3","content_ro":"<p><strong>89:3-4<\/strong> The psalmist restates God’s covenant with David (see also 89:19-37).<\/p>","content_en":"<p><strong>89:3-4<\/strong> The psalmist restates God’s covenant with David (see also 89:19-37).<\/p>","summary_ro":"89:3-4 The psalmist restates God’s covenant with David (see also 89:19-37).","summary_en":"89:3-4 The psalmist restates God’s covenant with David (see also 89:19-37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77335,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:3","title_en":"Study Note: Psalmi 89:3","content_ro":"<p><strong>89:3<\/strong> The Lord has <em>sworn<\/em> by his own holiness (89:35; see 110:4).<\/p>","content_en":"<p><strong>89:3<\/strong> The Lord has <em>sworn<\/em> by his own holiness (89:35; see 110:4).<\/p>","summary_ro":"89:3 The Lord has sworn by his own holiness (89:35; see 110:4).","summary_en":"89:3 The Lord has sworn by his own holiness (89:35; see 110:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104960,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:3","title_en":"Study Note: Psalmi 89:3","content_ro":"<p><strong>89:3-4<\/strong> The psalmist restates God’s covenant with David (see also 89:19-37).<\/p>","content_en":"<p><strong>89:3-4<\/strong> The psalmist restates God’s covenant with David (see also 89:19-37).<\/p>","summary_ro":"89:3-4 The psalmist restates God’s covenant with David (see also 89:19-37).","summary_en":"89:3-4 The psalmist restates God’s covenant with David (see also 89:19-37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104961,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:3","title_en":"Study Note: Psalmi 89:3","content_ro":"<p><strong>89:3<\/strong> The Lord has <em>sworn<\/em> by his own holiness (89:35; see 110:4).<\/p>","content_en":"<p><strong>89:3<\/strong> The Lord has <em>sworn<\/em> by his own holiness (89:35; see 110:4).<\/p>","summary_ro":"89:3 The Lord has sworn by his own holiness (89:35; see 110:4).","summary_en":"89:3 The Lord has sworn by his own holiness (89:35; see 110:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132586,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:3","title_en":"Study Note: Psalmi 89:3","content_ro":"<p><strong>89:3-4<\/strong> The psalmist restates God’s covenant with David (see also 89:19-37).<\/p>","content_en":"<p><strong>89:3-4<\/strong> The psalmist restates God’s covenant with David (see also 89:19-37).<\/p>","summary_ro":"89:3-4 The psalmist restates God’s covenant with David (see also 89:19-37).","summary_en":"89:3-4 The psalmist restates God’s covenant with David (see also 89:19-37).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132587,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:3","title_en":"Study Note: Psalmi 89:3","content_ro":"<p><strong>89:3<\/strong> The Lord has <em>sworn<\/em> by his own holiness (89:35; see 110:4).<\/p>","content_en":"<p><strong>89:3<\/strong> The Lord has <em>sworn<\/em> by his own holiness (89:35; see 110:4).<\/p>","summary_ro":"89:3 The Lord has sworn by his own holiness (89:35; see 110:4).","summary_en":"89:3 The Lord has sworn by his own holiness (89:35; see 110:4).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61347,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88973,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116599,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144225,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":31080,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Praise","title_en":"Praise","content_ro":"<h3>PRAISE<\/h3>\n<p>Honor, commendation, and worship.<\/p>\n<p class=\"h2\" id=\"ToWhomPraiseIsOffered\">To Whom Praise Is Offered<\/p>\n<p>The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their fellows (Mt 6:1-6; Jn 12:43), that others may be led to glorify God for whatever good is found in them (Mt 5:16). Frequently the Bible speaks of praising “the name” of God (e.g., Ps 149:3), meaning that he is to be praised for all that he is and has revealed himself to be. The often repeated word “Hallelujah” is simply the Hebrew equivalent of “Praise the Lord.”<\/p>\n<p class=\"h2\" id=\"ByWhomPraiseIsOffered\">By Whom Praise Is Offered<\/p>\n<p>God is praised perfectly by his angels in heaven (Pss 103:20; 148:2). They caroled their praise when Jesus was born (Lk 2:13-14), and the book of Revelation (e.g., Rv 7:11-12) speaks about their continual praise in heaven. All creation praises God in the sense that it shows his greatness as Creator (Ps 19:1-6). Psalm 148 lists sun, moon and stars, fire and hail, snow, rain, wind and weather, mountains and hills, fruit trees and cedars, wild animals, cattle, snakes and birds—all these—as praising God together. Heaven and earth are spoken of as involved in the praise of God (Pss 89:5; 96:11; 98:4). The Psalter closes with the words “Let everything that lives sing praises to the <span>Lord<\/span>!” (150:6). In the OT we read of the special role of priests and Levites (Ps 135:19-20) and of the temple singers (2 Chr 20:21) and of those who, like Miriam (Ex 15:20) and David (2 Sm 6:14), led others in God’s praise. But it was the duty of all God’s people to praise him; their praise was intended, moreover, to lead the nations to know and to praise him (Ps 67:2-3). The NT has this same emphasis (Rom 15:7-12), and it stresses that God’s gifts are given to his people to be used to his praise and glory (Eph 1:6, 12, 14). It is by a life of righteousness as well as by word of mouth that people are to praise him (Phil 1:11). The redeemed people of God are appointed to show forth the praises of him who has called them out of darkness into his marvelous light (1 Pt 2:9). The last book of the NT presents the praise of God in heaven, where the four living creatures (representing all creation) and the 24 elders (representing the people of God under the old and new covenants) unite in worship, adoring the mighty God who created them and the Lamb of God who redeemed them (Rv 4–5).<\/p>\n<p class=\"h2\" id=\"WhenGodIstoBePraised\">When God Is to Be Praised<\/p>\n<p>In the OT there were times of special praise, Sabbaths, new moons, and festivals. In Psalm 119:164 the psalmist says he praised the Lord seven times a day. “Everywhere—from east to west—praise the name of the <span>Lord<\/span>” is the exhortation of Psalm 113:3 (<span>nlt<\/span>). Psalm 145:1 says, “I will praise you, my God and King, and bless your name forever and ever” (<span>nlt<\/span>). A dedication to a life of praise is expressed in Psalm 146:2: “I will praise the <span>Lord<\/span> as long as I live. I will sing praises to my God even with my dying breath” (<span>nlt<\/span>). In the NT, likewise, there are special times of praise, but the whole of the Christian’s life is intended to be devoted, in word and action, to the praise of God.<\/p>\n<p class=\"h2\" id=\"WherePraiseIstoBeOffered\">Where Praise Is to Be Offered<\/p>\n<p>In the OT the temple (and thus “Zion” or “Jerusalem,” where the temple was located) had a special place in the purpose of God: his people should praise him there. Psalm 102:21 pictures people declaring “in Zion the name of the Lord, and in Jerusalem his praise.” People are to praise God publicly before the congregation and before the leaders of the nation (Ps 107:32), but they may also do so alone. For the whole of life is to be praise. Thus praise can come from unexpected places. Godly men and women can sing for joy as they lie on their beds (149:5). Paul and Silas can sing praises to God in a Philippian prison (Acts 16:25).<\/p>\n<p class=\"h2\" id=\"HowGodIstoBePraised\">How God Is to Be Praised<\/p>\n<p>As there is no limit to time or place, so there is no limit to the ways in which God may be praised. He may be praised with singing (Ps 47:7), with dancing (149:3), or with instruments of music (144:9; 150:3-5). The Psalter provides us with many songs of praise, and others are scattered throughout the OT. The NT speaks of “psalms and hymns and spiritual songs” (Col 3:16; see also Eph 5:19), and examples of Christian songs of praise are probably to be seen in Ephesians 5:14, Philippians 2:6-11, 1 Timothy 1:17, and 2 Timothy 2:11-13.<\/p>\n<p class=\"h2\" id=\"WhyGodIstoBePraised\">Why God Is to Be Praised<\/p>\n<p>Creation provides impetus for the praise of God (Ps 8:3), as does his preserving love and care (21:4) and the fact that he is a prayer-answering God (116:1). His redeeming work leads his people to worship him (Ex 15:1-2). Some of the psalms (e.g., Ps 107) list many reasons why he should be praised. With the coming of the Lord Jesus Christ, there is a fresh outburst of praise because the Messiah, the Savior, has come to his people (Lk 2:11). All that he did by his life, death, and resurrection calls for praise. But ultimately praise will be made perfect when God reigns victorious over all. Thus John speaks in the book of Revelation (19:6): “Then I heard again what sounded like the shout of a huge crowd, or the roar of mighty ocean waves, or the crash of loud thunder: ‘Hallelujah! For the Lord our God, the Almighty, reigns’ ” (<span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Prayer; Tabernacle; Temple; Worship.<\/p>","content_en":"<h3>PRAISE<\/h3>\n<p>Honor, commendation, and worship.<\/p>\n<p class=\"h2\" id=\"ToWhomPraiseIsOffered\">To Whom Praise Is Offered<\/p>\n<p>The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their fellows (Mt 6:1-6; Jn 12:43), that others may be led to glorify God for whatever good is found in them (Mt 5:16). Frequently the Bible speaks of praising “the name” of God (e.g., Ps 149:3), meaning that he is to be praised for all that he is and has revealed himself to be. The often repeated word “Hallelujah” is simply the Hebrew equivalent of “Praise the Lord.”<\/p>\n<p class=\"h2\" id=\"ByWhomPraiseIsOffered\">By Whom Praise Is Offered<\/p>\n<p>God is praised perfectly by his angels in heaven (Pss 103:20; 148:2). They caroled their praise when Jesus was born (Lk 2:13-14), and the book of Revelation (e.g., Rv 7:11-12) speaks about their continual praise in heaven. All creation praises God in the sense that it shows his greatness as Creator (Ps 19:1-6). Psalm 148 lists sun, moon and stars, fire and hail, snow, rain, wind and weather, mountains and hills, fruit trees and cedars, wild animals, cattle, snakes and birds—all these—as praising God together. Heaven and earth are spoken of as involved in the praise of God (Pss 89:5; 96:11; 98:4). The Psalter closes with the words “Let everything that lives sing praises to the <span>Lord<\/span>!” (150:6). In the OT we read of the special role of priests and Levites (Ps 135:19-20) and of the temple singers (2 Chr 20:21) and of those who, like Miriam (Ex 15:20) and David (2 Sm 6:14), led others in God’s praise. But it was the duty of all God’s people to praise him; their praise was intended, moreover, to lead the nations to know and to praise him (Ps 67:2-3). The NT has this same emphasis (Rom 15:7-12), and it stresses that God’s gifts are given to his people to be used to his praise and glory (Eph 1:6, 12, 14). It is by a life of righteousness as well as by word of mouth that people are to praise him (Phil 1:11). The redeemed people of God are appointed to show forth the praises of him who has called them out of darkness into his marvelous light (1 Pt 2:9). The last book of the NT presents the praise of God in heaven, where the four living creatures (representing all creation) and the 24 elders (representing the people of God under the old and new covenants) unite in worship, adoring the mighty God who created them and the Lamb of God who redeemed them (Rv 4–5).<\/p>\n<p class=\"h2\" id=\"WhenGodIstoBePraised\">When God Is to Be Praised<\/p>\n<p>In the OT there were times of special praise, Sabbaths, new moons, and festivals. In Psalm 119:164 the psalmist says he praised the Lord seven times a day. “Everywhere—from east to west—praise the name of the <span>Lord<\/span>” is the exhortation of Psalm 113:3 (<span>nlt<\/span>). Psalm 145:1 says, “I will praise you, my God and King, and bless your name forever and ever” (<span>nlt<\/span>). A dedication to a life of praise is expressed in Psalm 146:2: “I will praise the <span>Lord<\/span> as long as I live. I will sing praises to my God even with my dying breath” (<span>nlt<\/span>). In the NT, likewise, there are special times of praise, but the whole of the Christian’s life is intended to be devoted, in word and action, to the praise of God.<\/p>\n<p class=\"h2\" id=\"WherePraiseIstoBeOffered\">Where Praise Is to Be Offered<\/p>\n<p>In the OT the temple (and thus “Zion” or “Jerusalem,” where the temple was located) had a special place in the purpose of God: his people should praise him there. Psalm 102:21 pictures people declaring “in Zion the name of the Lord, and in Jerusalem his praise.” People are to praise God publicly before the congregation and before the leaders of the nation (Ps 107:32), but they may also do so alone. For the whole of life is to be praise. Thus praise can come from unexpected places. Godly men and women can sing for joy as they lie on their beds (149:5). Paul and Silas can sing praises to God in a Philippian prison (Acts 16:25).<\/p>\n<p class=\"h2\" id=\"HowGodIstoBePraised\">How God Is to Be Praised<\/p>\n<p>As there is no limit to time or place, so there is no limit to the ways in which God may be praised. He may be praised with singing (Ps 47:7), with dancing (149:3), or with instruments of music (144:9; 150:3-5). The Psalter provides us with many songs of praise, and others are scattered throughout the OT. The NT speaks of “psalms and hymns and spiritual songs” (Col 3:16; see also Eph 5:19), and examples of Christian songs of praise are probably to be seen in Ephesians 5:14, Philippians 2:6-11, 1 Timothy 1:17, and 2 Timothy 2:11-13.<\/p>\n<p class=\"h2\" id=\"WhyGodIstoBePraised\">Why God Is to Be Praised<\/p>\n<p>Creation provides impetus for the praise of God (Ps 8:3), as does his preserving love and care (21:4) and the fact that he is a prayer-answering God (116:1). His redeeming work leads his people to worship him (Ex 15:1-2). Some of the psalms (e.g., Ps 107) list many reasons why he should be praised. With the coming of the Lord Jesus Christ, there is a fresh outburst of praise because the Messiah, the Savior, has come to his people (Lk 2:11). All that he did by his life, death, and resurrection calls for praise. But ultimately praise will be made perfect when God reigns victorious over all. Thus John speaks in the book of Revelation (19:6): “Then I heard again what sounded like the shout of a huge crowd, or the roar of mighty ocean waves, or the crash of loud thunder: ‘Hallelujah! For the Lord our God, the Almighty, reigns’ ” (<span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Prayer; Tabernacle; Temple; Worship.<\/p>","summary_ro":"PRAISE Honor, commendation, and worship. To Whom Praise Is Offered The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their...","summary_en":"PRAISE Honor, commendation, and worship. To Whom Praise Is Offered The one Lord who is God over all is alone worthy of praise. Frequently, the OT stresses that the praise due him is not to be offered to other gods or to idols of any kind (e.g., Is 42:8). There is a place for the commendation of men and women for their qualities of life and their right actions (Prv 31:28-31; 1 Pt 2:14). Ultimately, however, they should seek the praise and commendation of God (Rom 2:29), not the praise of their...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49710,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:5","title_en":"Study Note: Psalmi 89:5","content_ro":"<p><strong>89:5-8<\/strong> God is the absolute standard of <em>faithfulness<\/em>, commitment, and order. The angelic beings and the heavens testify to his constancy.<\/p>","content_en":"<p><strong>89:5-8<\/strong> God is the absolute standard of <em>faithfulness<\/em>, commitment, and order. The angelic beings and the heavens testify to his constancy.<\/p>","summary_ro":"89:5-8 God is the absolute standard of faithfulness, commitment, and order. The angelic beings and the heavens testify to his constancy.","summary_en":"89:5-8 God is the absolute standard of faithfulness, commitment, and order. The angelic beings and the heavens testify to his constancy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49711,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:5","title_en":"Study Note: Psalmi 89:5","content_ro":"<p><strong>89:5<\/strong> Praise for God’s greatness (see 8:1) comes from the inhabitants of <em>heaven<\/em> who witness his <em>faithfulness<\/em>.<\/p>","content_en":"<p><strong>89:5<\/strong> Praise for God’s greatness (see 8:1) comes from the inhabitants of <em>heaven<\/em> who witness his <em>faithfulness<\/em>.<\/p>","summary_ro":"89:5 Praise for God’s greatness (see 8:1) comes from the inhabitants of heaven who witness his faithfulness.","summary_en":"89:5 Praise for God’s greatness (see 8:1) comes from the inhabitants of heaven who witness his faithfulness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77336,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:5","title_en":"Study Note: Psalmi 89:5","content_ro":"<p><strong>89:5-8<\/strong> God is the absolute standard of <em>faithfulness<\/em>, commitment, and order. The angelic beings and the heavens testify to his constancy.<\/p>","content_en":"<p><strong>89:5-8<\/strong> God is the absolute standard of <em>faithfulness<\/em>, commitment, and order. The angelic beings and the heavens testify to his constancy.<\/p>","summary_ro":"89:5-8 God is the absolute standard of faithfulness, commitment, and order. The angelic beings and the heavens testify to his constancy.","summary_en":"89:5-8 God is the absolute standard of faithfulness, commitment, and order. The angelic beings and the heavens testify to his constancy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77337,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:5","title_en":"Study Note: Psalmi 89:5","content_ro":"<p><strong>89:5<\/strong> Praise for God’s greatness (see 8:1) comes from the inhabitants of <em>heaven<\/em> who witness his <em>faithfulness<\/em>.<\/p>","content_en":"<p><strong>89:5<\/strong> Praise for God’s greatness (see 8:1) comes from the inhabitants of <em>heaven<\/em> who witness his <em>faithfulness<\/em>.<\/p>","summary_ro":"89:5 Praise for God’s greatness (see 8:1) comes from the inhabitants of heaven who witness his faithfulness.","summary_en":"89:5 Praise for God’s greatness (see 8:1) comes from the inhabitants of heaven who witness his faithfulness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104962,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:5","title_en":"Study Note: Psalmi 89:5","content_ro":"<p><strong>89:5-8<\/strong> God is the absolute standard of <em>faithfulness<\/em>, commitment, and order. The angelic beings and the heavens testify to his constancy.<\/p>","content_en":"<p><strong>89:5-8<\/strong> God is the absolute standard of <em>faithfulness<\/em>, commitment, and order. The angelic beings and the heavens testify to his constancy.<\/p>","summary_ro":"89:5-8 God is the absolute standard of faithfulness, commitment, and order. The angelic beings and the heavens testify to his constancy.","summary_en":"89:5-8 God is the absolute standard of faithfulness, commitment, and order. The angelic beings and the heavens testify to his constancy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104963,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:5","title_en":"Study Note: Psalmi 89:5","content_ro":"<p><strong>89:5<\/strong> Praise for God’s greatness (see 8:1) comes from the inhabitants of <em>heaven<\/em> who witness his <em>faithfulness<\/em>.<\/p>","content_en":"<p><strong>89:5<\/strong> Praise for God’s greatness (see 8:1) comes from the inhabitants of <em>heaven<\/em> who witness his <em>faithfulness<\/em>.<\/p>","summary_ro":"89:5 Praise for God’s greatness (see 8:1) comes from the inhabitants of heaven who witness his faithfulness.","summary_en":"89:5 Praise for God’s greatness (see 8:1) comes from the inhabitants of heaven who witness his faithfulness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132588,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:5","title_en":"Study Note: Psalmi 89:5","content_ro":"<p><strong>89:5-8<\/strong> God is the absolute standard of <em>faithfulness<\/em>, commitment, and order. The angelic beings and the heavens testify to his constancy.<\/p>","content_en":"<p><strong>89:5-8<\/strong> God is the absolute standard of <em>faithfulness<\/em>, commitment, and order. The angelic beings and the heavens testify to his constancy.<\/p>","summary_ro":"89:5-8 God is the absolute standard of faithfulness, commitment, and order. The angelic beings and the heavens testify to his constancy.","summary_en":"89:5-8 God is the absolute standard of faithfulness, commitment, and order. The angelic beings and the heavens testify to his constancy.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132589,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:5","title_en":"Study Note: Psalmi 89:5","content_ro":"<p><strong>89:5<\/strong> Praise for God’s greatness (see 8:1) comes from the inhabitants of <em>heaven<\/em> who witness his <em>faithfulness<\/em>.<\/p>","content_en":"<p><strong>89:5<\/strong> Praise for God’s greatness (see 8:1) comes from the inhabitants of <em>heaven<\/em> who witness his <em>faithfulness<\/em>.<\/p>","summary_ro":"89:5 Praise for God’s greatness (see 8:1) comes from the inhabitants of heaven who witness his faithfulness.","summary_en":"89:5 Praise for God’s greatness (see 8:1) comes from the inhabitants of heaven who witness his faithfulness.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"6":[{"id":25959,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Miracle","title_en":"Miracle","content_ro":"<h3>MIRACLE<\/h3>\n<p>A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scripture the element of faith is crucial; a natural approach cannot prove or disprove the presence of “miracle.” The timing and content of the process can be miraculous, even though the event may seem natural. The revelatory significance is also important. In every case God performed the miracle not merely as a “wonder” to inspire awe but as a “sign” to draw people to himself.<\/p>\n<p class=\"h2\" id=\"TheVocabularyofMiracles\">The Vocabulary of Miracles<\/p>\n<p>In the OT the two main terms are “sign” and “wonder,” which often occur together (e.g., nine times in Dt alone, 4:34; 13:1; etc.). More than one Hebrew term is used for “wonder”—one referring to it as an act of supernatural power and another as being beyond man’s understanding. On the whole, they are used synonymously for God’s providential acts within history. The “sign” refers to an act that occurs as a token or pledge of God’s control over events and as a revelation of God’s presence with his people.<\/p>\n<p>The NT uses the same basic idiom, “signs and wonders,” with the same general thrust (cf. Mt 24:24; Mk 13:22; Jn 4:48; Acts 2:43). A third term is that for “power” or miracle, and this becomes the predominant term in the synoptic Gospels. It signifies the mighty act itself by which God is revealed in Christ. A fourth term is “work,” which along with “sign” is preferred in the Gospel of John. This term is used in John to show that in Jesus the work of the Father is revealed. While the terms are often synonymous (the first three occur together in Rom 15:19-20; 2 Thes 2:9; Heb 2:4), they designate three different aspects of miracles. “Signs” point to the theological meaning of miracle as a revelation of God; “power,” to the force behind the act; “work,” to the person behind it; and “wonder,” to its awesome effect on the observer.<\/p>\n<p class=\"h2\" id=\"MiraclesintheOldTestament\">Miracles in the Old Testament<\/p>\n<p>To the Hebrew, a miracle was nothing more nor less than an act of God. Therefore, nature herself was a miracle (Jb 5:9-10; Pss 89:6; 106:2), and an act of kindness or victory over one’s enemies is so described (Gn 24:12-27; 1 Sm 14:23). The natural order is totally under Yahweh’s control, so a miracle was observable not because of its supernatural nature but because of its character as part of the divine revelation. This connection with salvation history is crucial, for Israel at all times tried to guard against a desire for the spectacular. Deuteronomy 13:1-4 warns against accepting a wonder as authenticating a prophet; rather, the authentication must come from the fact that he worships Yahweh.<\/p>\n<p>Miracles in the OT are restricted to critical periods of redemptive history. Many have discussed the act of Creation as the first miracle, but in actuality it is not presented as such in the Genesis account. A miracle is signified by its revelatory significance and\/or its connection with crucial points in the history of God’s people—the exodus, the conquest of Jordan, the battle against the insidious Baal worship of the prophetic period. Creation is characterized by one major theme: a chronicle of the beginnings. The miracles of Genesis—striking blind the inhabitants of Sodom, the Flood, Babel—all signify the wrath of God upon those who have turned against him. This is the other side of redemptive history, the judgment of God upon those who are not his people.<\/p>\n<p>The miracles of the exodus account have two foci: The plagues represent the absolute power of Yahweh over the gods of Egypt, and the miracles of the wilderness show God’s absolute care and protection of his people. The plagues are particularly interesting because each one is directed at one of the gods of Egypt and reveals Yahweh as the only potentate. The basic theme is found in Exodus 7:5 and is repeated throughout the account (cf. 7:17; 8:6, 18; 9:14-16, 29; 12:12): “When I show the Egyptians my power and force them to let the Israelites go, they will realize that I am the <span>Lord<\/span>” (<span>nlt<\/span>). In this regard they were directed not only at the Egyptians but also to the Israelites, who needed to know that their God would vindicate them against the Egyptians. This is borne out in the major miracle, the crossing of the Red Sea. The plagues themselves show a gradual increase in severity.<\/p>\n<p>The wilderness miracles are intimately connected to the basic theme of the wandering narratives, the trial of Israel in times of desperate need and God’s providential protection of his people when they turn to him. The basic organization of the stories concerns the need itself, which leads to Israel’s complaint; this is followed by Moses’ intercession and then by God’s sovereign intervention. The miracles are interspersed with other stories that tell of God’s punishment when the people’s murmuring tries him too far. The miracle is God’s self-revelation regarding his involvement in the needs of his own; Israel must then respond, and her response determines her blessing or punishment at the hands of Yahweh.<\/p>\n<p>Miracles are conspicuously absent in the period of the united monarchy. This was a time of self-sufficiency, when God worked through the monarchy and did not intervene directly in the life of the nation. The reason is that Israel’s eschatological hopes had been realized and made concrete in the presence of the Holy City and the temple.<\/p>\n<p>It was different during the prophetic period. In the lives of Elijah and Elisha, miracles were predominant. This was a time of apostasy, and under the reign of Ahab and Jezebel the nation turned to paganism and the worship of Baal. The very existence of the Hebraic religion seemed to be threatened, and so the times called for extraordinary measures. Here the wondrous nature of the miracles is more evident than anywhere else in the OT. There are conscious allusions to the exodus miracles, perhaps looking to Elijah as a new Moses reinstituting the true worship of Yahweh. Parallels are seen in the challenge to the priests of Baal (1 Kgs 18; cf. Ex 7); the revelation of God on Mt Horeb with the wind, earthquake, and fire (1 Kgs 19; cf. Ex 19); and the parting of the Jordan (2 Kgs 2:10-14; cf. Ex 14). Many of the miracles were intended to demonstrate the impotence of Baal, such as the drought, the contest on Mt Carmel, and the miraculous sustenance supplied by God. Again, God’s actions within history were part of his self-revelation, the vindication of his messengers, and the punishment of his enemies.<\/p>\n<p>Miracles are infrequent in the writing prophets, perhaps due to the proclamation form of the writings (i.e., they dealt with message rather than deeds). The two major exceptions (apart from the recovery of Hezekiah chronicled in Is 38) are Jonah and Daniel. In Jonah, the miracle is addressed not to the Ninevites but to the Israelites, who are called back to their covenant obligations as the spokesmen for Yahweh. In Daniel the direction is reversed, and the situation is the same as that in Exodus or Kings. The miracles are directed to the Babylonians and Persians and have the same foci as the earlier events of the exodus and Elijah-Elisha chronicles, that is, the supremacy of Yahweh over the foreign gods and the vindication of his messengers. This is the third and final time of crisis and illustrates the major theological use of miracles in the OT.<\/p>\n<p class=\"h2\" id=\"MiraclesintheNewTestament\">Miracles in the New Testament<\/p>\n<p>The presence of the miraculous has a similar purpose in the NT; it occurred at a crisis point in salvation history to authenticate the presence of God in historical acts. It differs, however, in that it is transcended by the presence of the very Son of God, who himself is the greatest miracle of all. God now has not only acted in history; he has entered history and has turned it to himself. The parallels with the exodus events are obvious and show that the miracles of Jesus paved the way for the entrance of the new covenant in the same way that the exodus miracles prepared for the old.<\/p>\n\n<h5>Jesus’ Understanding<\/h5>\n<p>Jesus stressed the connection between his miraculous ministry, especially the casting out of demons (exorcism), and the coming of the kingdom of God. As in the OT, the miracles signify the presence of God, but here it is more direct and also signals the inauguration of his kingdom (Mt 12:28). As such, then, the exorcism miracles mean the binding of Satan and the institution of the reign of God (Mk 3:23-27). At the same time all the miracles signify the dawning of the age of salvation, as expressed in Jesus’ inaugural address at Nazareth (Lk 4:18-21, from Is 61:1-2).<\/p>\n<p>Yet these miracles are not automatic signposts to the act of God; they must be interpreted by faith. Jesus was well aware of the presence of other miracles in his day (Mt 12:27) and so stressed the presence of faith in the healing miracles (Mk 5:32; 10:52). This faith must be directed to the presence of God in the event and in Jesus himself. The necessity of faith also helps to understand Jesus’ refusal to provide his contemporaries with a “sign” (Mk 8:11-12); miracles could never “prove” the presence of God. For a better understanding of the connection between faith and miracles, it is best to note each Evangelist’s individual portrait of the theological use of miracles.<\/p>\n<h5>Miracles in Mark<\/h5>\n<p>Mark, the first of the four Gospels to be written, has often been called the “action Gospel” because of its emphasis on Jesus’ deeds rather than his teaching. This is also true regarding Jesus’ miracles, for Mark contains more proportionately than any of the others. There are five groups or five kinds of miracles in Mark. The first group centers on Jesus’ authority over demons (Mk 1:21-39). The second concerns Jesus’ authority over the law and conflict with his opponents (1:40–3:6). They result in fame but occasion his refusal to allow his true identity as Son of God to be known. The third group (3:7-30) contains exorcisms and the Beelzebub controversy, centering on his power over Satan. The fourth group (4:35–6:43) contains especially powerful miracles (stilling the storm, the Gaderene demoniac, the raising of Jairus’s daughter) and probably centers on the disciples, as Jesus thereby reveals to them the meaning of the kingdom and seeks to overcome their own spiritual dullness. The fifth and final group (6:30–8:26) continues the theme of the disciples’ misunderstanding and prepares the way for the Passion, with the message regarding the bread, blindness, and the judgment of God.<\/p>\n<p>The miracles in Mark center on conflict, first with Jesus’ opponents and then with his own disciples. While the miracles are harbingers of God’s kingdom, their purpose is to force an encounter with Jesus’ true significance. They do not show Jesus as a Hellenistic wonder worker; in fact, they lead only to amazement and then disbelief in those who do not have faith. Jesus’ personhood has been hidden and can only be understood in light of the cross. The miracles are not proofs but powers; God does not authenticate himself through them but shows himself to those with eyes to see.<\/p>\n<h5>Miracles in Matthew<\/h5>\n<p>Matthew’s is the teaching Gospel, where dialogue takes precedence over action. Matthew compresses Mark’s narrative in order to make room for didactic material. Therefore, his stress is on the theological implications of faith rather than on the results they contain. Matthew’s groups of miracles are isometric to teaching passages, in keeping with his general practice of combining narrative portions and organizing them around didactic sections. The first group (chs 8–9) combines miracles from Mark’s first, second, and fourth groups and stresses Jesus’ significance as the servant of Yahweh who exercises sovereign power and forgives sins. The secondary theme teaches discipleship and shows the awakening faith of the disciples and their involvement in Jesus’ ministry. The second group (ch 12) centers on his authority over the law (the man with the withered hand) and over Satan (the Beelzebub controversy). The third group (chs 14–15) parallels Mark’s fifth group but has a different purpose. Rather than arousing conflict, the disciples are seen in positive guise, actively involved in the Master’s work. So the disciples become the means by which Jesus’ ministry is continued. Therefore, the disciples are involved as “learners” (the meaning of “disciple”) in his miraculous ministry.<\/p>\n<h5>Miracles in Luke<\/h5>\n<p>Luke-Acts is remarkable and extremely important because it establishes beyond dispute the early church’s belief that it was in absolute continuity with Jesus and was continuing the work of God in the world. Luke’s major stress is on salvation history, and so one of his major stylistic methods for showing this direct connection is miraculous deeds. Especially enlightening here is Acts 9:32-42, where in two healing miracles Peter duplicated the Lord’s miracles (the paralytic Aeneas, Lk 5:18-26; the raising of Dorcas, Lk 8:49-56).<\/p>\n<p>From this respect also Luke returns to Mark’s interest in the deed more than the teaching. However, Luke goes even further than Mark, for the miracles validate Jesus more directly. The first group follows the inaugural address (4:18-22), which itself presents the miraculous deeds as authenticating signposts to Jesus’ personhood. They center on Jesus’ power and authority (vv 31-41) and validate God’s power in Jesus (5:17; 8:39) as well as faith in Jesus (seen in the “praise” motif, 5:25; 7:16; etc., but especially in Acts 9:35; 13:12; 19:17). The presence of “fear” at the miracles is a human response to having witnessed God’s power (Lk 5:26; 7:16; 8:35-37; 24:5). The call to the disciples occurs in the presence of miracles (5:1-11, at the miraculous catch of fish; vv 27-28, after the healing of the bedridden paralytic).<\/p>\n<p>Therefore, Luke views miracles as having redemptive significance. However, this is not contrary to Mark’s picture. Luke still avoids picturing Jesus as a mere wonder worker; Jesus still refuses to satisfy people’s curiosity for an external sign (Lk 11:29-32; cf. also 9:9), and in the parable of the rich man and Lazarus (16:19-31) he teaches that the unbelieving heart can never be convinced by such events. Nevertheless, they can lead to repentance (10:13-16).<\/p>\n<h5>Miracles in John<\/h5>\n<p>John is the most directly theological of the Evangelists, and miracles are characteristically given a distinctive Johannine coloring. In the Synoptics, miracles are “acts of power” signifying the entrance of God’s reign into this world via Jesus; thereby, Jesus establishes Satan’s defeat and God’s sovereign control of history. John, however, contains no exorcisms, and the miracles are seen as “signs.” At the same time miracles are part of the larger category of “works” (the other term for miracles used in John), by which Jesus shows the Father’s presence in himself (Jn 10:32, 37-39; 14:10) and they give witness to Jesus as the sent one (5:36; 10:25, 38).<\/p>\n<p>John selects only seven “sign miracles” from many others (20:30) and uses them as part of the thematic development in the respective section of each. For instance, changing the water into wine is a messianic act, signifying the outpouring of the kingdom blessing in the ministry of Jesus, the Messiah (ch 2); the multiplication of the loaves builds upon the “bread of life” and points to the messianic banquet as spiritually present in Jesus (ch 6).<\/p>\n<p>The paradoxical nature of miracles in the Synoptics is even greater in John. He gives more stress to the wondrous nature of the events by providing such details as the stupendous amount of water changed into wine (2:6, approximately 120 gallons, or 454.2 liters); the distance over which Jesus’ healing power works (4:46, almost 20 miles, or 32.2 kilometers); the length of time the man of Bethesda had been lame (5:5, 38 years; cf. 9:1, where the man had been born blind); the amount of bread needed to feed the 5,000 (6:7, where Philip said 200 denarii, or days’ wages, would not have bought enough); and the proof of Lazarus’s death (11:39; he had already begun to decay). John has a great interest in the miraculous. Yet at the same time there is even greater stress on the inadequacy of miracles for faith. The miracles as “signs” have saving value and point to the true significance of Jesus but are related to an awakening faith and in themselves are insufficient (2:11; 4:50). They have christological force, looking to Jesus’ sonship and the Father’s authentication of him but are based on the soteriological decision of the individual. As “signs,” they contain the very presence of God in Jesus, the spiritual reality of the “sight” and “life” he brings (9:35-38; 11:24-26). Yet their purpose is to divide the audience and confront it with the necessity of decision. Two camps result—those seeking understanding and those considering only the outward aspects. Some refuse to consider the signs, and thus they reject them (3:18-21; 11:47-50), while others see them shallowly as mere wonders and fail to see in them the true significance of Jesus (2:23-25; 4:45). On the other hand, some view them with the eye of faith and go on to a realization of his personhood (2:11; 5:36-46; 11:42). In John the highest faith of all is that which does not need external stimulation (20:29).<\/p>\n<h5>Miracles in the Rest of the New Testament<\/h5>\n<p>Apart from Acts, several passages in the NT speak of the value of miracles. Paul in 2 Corinthians 12:12 and Romans 15:18-19 considered them as “sign-gifts,” which authenticated the divine authority of the “true apostle.” He listed healing and miracles as specific “gifts of the Spirit” in 1 Corinthians 12:9-10. In Galatians 3:5 he considered them evidence for the presence of the Spirit. The author of the letter to the Hebrews in 2:4 said “God bore witness” to the true message of salvation via miracles. Therefore, in the apostolic age the miracles of God’s servants were seen more directly as authenticating signs of God’s action in his messengers.<\/p>\n<p><em>See also<\/em> Sign; Spiritual Gifts.<\/p>","content_en":"<h3>MIRACLE<\/h3>\n<p>A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scripture the element of faith is crucial; a natural approach cannot prove or disprove the presence of “miracle.” The timing and content of the process can be miraculous, even though the event may seem natural. The revelatory significance is also important. In every case God performed the miracle not merely as a “wonder” to inspire awe but as a “sign” to draw people to himself.<\/p>\n<p class=\"h2\" id=\"TheVocabularyofMiracles\">The Vocabulary of Miracles<\/p>\n<p>In the OT the two main terms are “sign” and “wonder,” which often occur together (e.g., nine times in Dt alone, 4:34; 13:1; etc.). More than one Hebrew term is used for “wonder”—one referring to it as an act of supernatural power and another as being beyond man’s understanding. On the whole, they are used synonymously for God’s providential acts within history. The “sign” refers to an act that occurs as a token or pledge of God’s control over events and as a revelation of God’s presence with his people.<\/p>\n<p>The NT uses the same basic idiom, “signs and wonders,” with the same general thrust (cf. Mt 24:24; Mk 13:22; Jn 4:48; Acts 2:43). A third term is that for “power” or miracle, and this becomes the predominant term in the synoptic Gospels. It signifies the mighty act itself by which God is revealed in Christ. A fourth term is “work,” which along with “sign” is preferred in the Gospel of John. This term is used in John to show that in Jesus the work of the Father is revealed. While the terms are often synonymous (the first three occur together in Rom 15:19-20; 2 Thes 2:9; Heb 2:4), they designate three different aspects of miracles. “Signs” point to the theological meaning of miracle as a revelation of God; “power,” to the force behind the act; “work,” to the person behind it; and “wonder,” to its awesome effect on the observer.<\/p>\n<p class=\"h2\" id=\"MiraclesintheOldTestament\">Miracles in the Old Testament<\/p>\n<p>To the Hebrew, a miracle was nothing more nor less than an act of God. Therefore, nature herself was a miracle (Jb 5:9-10; Pss 89:6; 106:2), and an act of kindness or victory over one’s enemies is so described (Gn 24:12-27; 1 Sm 14:23). The natural order is totally under Yahweh’s control, so a miracle was observable not because of its supernatural nature but because of its character as part of the divine revelation. This connection with salvation history is crucial, for Israel at all times tried to guard against a desire for the spectacular. Deuteronomy 13:1-4 warns against accepting a wonder as authenticating a prophet; rather, the authentication must come from the fact that he worships Yahweh.<\/p>\n<p>Miracles in the OT are restricted to critical periods of redemptive history. Many have discussed the act of Creation as the first miracle, but in actuality it is not presented as such in the Genesis account. A miracle is signified by its revelatory significance and\/or its connection with crucial points in the history of God’s people—the exodus, the conquest of Jordan, the battle against the insidious Baal worship of the prophetic period. Creation is characterized by one major theme: a chronicle of the beginnings. The miracles of Genesis—striking blind the inhabitants of Sodom, the Flood, Babel—all signify the wrath of God upon those who have turned against him. This is the other side of redemptive history, the judgment of God upon those who are not his people.<\/p>\n<p>The miracles of the exodus account have two foci: The plagues represent the absolute power of Yahweh over the gods of Egypt, and the miracles of the wilderness show God’s absolute care and protection of his people. The plagues are particularly interesting because each one is directed at one of the gods of Egypt and reveals Yahweh as the only potentate. The basic theme is found in Exodus 7:5 and is repeated throughout the account (cf. 7:17; 8:6, 18; 9:14-16, 29; 12:12): “When I show the Egyptians my power and force them to let the Israelites go, they will realize that I am the <span>Lord<\/span>” (<span>nlt<\/span>). In this regard they were directed not only at the Egyptians but also to the Israelites, who needed to know that their God would vindicate them against the Egyptians. This is borne out in the major miracle, the crossing of the Red Sea. The plagues themselves show a gradual increase in severity.<\/p>\n<p>The wilderness miracles are intimately connected to the basic theme of the wandering narratives, the trial of Israel in times of desperate need and God’s providential protection of his people when they turn to him. The basic organization of the stories concerns the need itself, which leads to Israel’s complaint; this is followed by Moses’ intercession and then by God’s sovereign intervention. The miracles are interspersed with other stories that tell of God’s punishment when the people’s murmuring tries him too far. The miracle is God’s self-revelation regarding his involvement in the needs of his own; Israel must then respond, and her response determines her blessing or punishment at the hands of Yahweh.<\/p>\n<p>Miracles are conspicuously absent in the period of the united monarchy. This was a time of self-sufficiency, when God worked through the monarchy and did not intervene directly in the life of the nation. The reason is that Israel’s eschatological hopes had been realized and made concrete in the presence of the Holy City and the temple.<\/p>\n<p>It was different during the prophetic period. In the lives of Elijah and Elisha, miracles were predominant. This was a time of apostasy, and under the reign of Ahab and Jezebel the nation turned to paganism and the worship of Baal. The very existence of the Hebraic religion seemed to be threatened, and so the times called for extraordinary measures. Here the wondrous nature of the miracles is more evident than anywhere else in the OT. There are conscious allusions to the exodus miracles, perhaps looking to Elijah as a new Moses reinstituting the true worship of Yahweh. Parallels are seen in the challenge to the priests of Baal (1 Kgs 18; cf. Ex 7); the revelation of God on Mt Horeb with the wind, earthquake, and fire (1 Kgs 19; cf. Ex 19); and the parting of the Jordan (2 Kgs 2:10-14; cf. Ex 14). Many of the miracles were intended to demonstrate the impotence of Baal, such as the drought, the contest on Mt Carmel, and the miraculous sustenance supplied by God. Again, God’s actions within history were part of his self-revelation, the vindication of his messengers, and the punishment of his enemies.<\/p>\n<p>Miracles are infrequent in the writing prophets, perhaps due to the proclamation form of the writings (i.e., they dealt with message rather than deeds). The two major exceptions (apart from the recovery of Hezekiah chronicled in Is 38) are Jonah and Daniel. In Jonah, the miracle is addressed not to the Ninevites but to the Israelites, who are called back to their covenant obligations as the spokesmen for Yahweh. In Daniel the direction is reversed, and the situation is the same as that in Exodus or Kings. The miracles are directed to the Babylonians and Persians and have the same foci as the earlier events of the exodus and Elijah-Elisha chronicles, that is, the supremacy of Yahweh over the foreign gods and the vindication of his messengers. This is the third and final time of crisis and illustrates the major theological use of miracles in the OT.<\/p>\n<p class=\"h2\" id=\"MiraclesintheNewTestament\">Miracles in the New Testament<\/p>\n<p>The presence of the miraculous has a similar purpose in the NT; it occurred at a crisis point in salvation history to authenticate the presence of God in historical acts. It differs, however, in that it is transcended by the presence of the very Son of God, who himself is the greatest miracle of all. God now has not only acted in history; he has entered history and has turned it to himself. The parallels with the exodus events are obvious and show that the miracles of Jesus paved the way for the entrance of the new covenant in the same way that the exodus miracles prepared for the old.<\/p>\n\n<h5>Jesus’ Understanding<\/h5>\n<p>Jesus stressed the connection between his miraculous ministry, especially the casting out of demons (exorcism), and the coming of the kingdom of God. As in the OT, the miracles signify the presence of God, but here it is more direct and also signals the inauguration of his kingdom (Mt 12:28). As such, then, the exorcism miracles mean the binding of Satan and the institution of the reign of God (Mk 3:23-27). At the same time all the miracles signify the dawning of the age of salvation, as expressed in Jesus’ inaugural address at Nazareth (Lk 4:18-21, from Is 61:1-2).<\/p>\n<p>Yet these miracles are not automatic signposts to the act of God; they must be interpreted by faith. Jesus was well aware of the presence of other miracles in his day (Mt 12:27) and so stressed the presence of faith in the healing miracles (Mk 5:32; 10:52). This faith must be directed to the presence of God in the event and in Jesus himself. The necessity of faith also helps to understand Jesus’ refusal to provide his contemporaries with a “sign” (Mk 8:11-12); miracles could never “prove” the presence of God. For a better understanding of the connection between faith and miracles, it is best to note each Evangelist’s individual portrait of the theological use of miracles.<\/p>\n<h5>Miracles in Mark<\/h5>\n<p>Mark, the first of the four Gospels to be written, has often been called the “action Gospel” because of its emphasis on Jesus’ deeds rather than his teaching. This is also true regarding Jesus’ miracles, for Mark contains more proportionately than any of the others. There are five groups or five kinds of miracles in Mark. The first group centers on Jesus’ authority over demons (Mk 1:21-39). The second concerns Jesus’ authority over the law and conflict with his opponents (1:40–3:6). They result in fame but occasion his refusal to allow his true identity as Son of God to be known. The third group (3:7-30) contains exorcisms and the Beelzebub controversy, centering on his power over Satan. The fourth group (4:35–6:43) contains especially powerful miracles (stilling the storm, the Gaderene demoniac, the raising of Jairus’s daughter) and probably centers on the disciples, as Jesus thereby reveals to them the meaning of the kingdom and seeks to overcome their own spiritual dullness. The fifth and final group (6:30–8:26) continues the theme of the disciples’ misunderstanding and prepares the way for the Passion, with the message regarding the bread, blindness, and the judgment of God.<\/p>\n<p>The miracles in Mark center on conflict, first with Jesus’ opponents and then with his own disciples. While the miracles are harbingers of God’s kingdom, their purpose is to force an encounter with Jesus’ true significance. They do not show Jesus as a Hellenistic wonder worker; in fact, they lead only to amazement and then disbelief in those who do not have faith. Jesus’ personhood has been hidden and can only be understood in light of the cross. The miracles are not proofs but powers; God does not authenticate himself through them but shows himself to those with eyes to see.<\/p>\n<h5>Miracles in Matthew<\/h5>\n<p>Matthew’s is the teaching Gospel, where dialogue takes precedence over action. Matthew compresses Mark’s narrative in order to make room for didactic material. Therefore, his stress is on the theological implications of faith rather than on the results they contain. Matthew’s groups of miracles are isometric to teaching passages, in keeping with his general practice of combining narrative portions and organizing them around didactic sections. The first group (chs 8–9) combines miracles from Mark’s first, second, and fourth groups and stresses Jesus’ significance as the servant of Yahweh who exercises sovereign power and forgives sins. The secondary theme teaches discipleship and shows the awakening faith of the disciples and their involvement in Jesus’ ministry. The second group (ch 12) centers on his authority over the law (the man with the withered hand) and over Satan (the Beelzebub controversy). The third group (chs 14–15) parallels Mark’s fifth group but has a different purpose. Rather than arousing conflict, the disciples are seen in positive guise, actively involved in the Master’s work. So the disciples become the means by which Jesus’ ministry is continued. Therefore, the disciples are involved as “learners” (the meaning of “disciple”) in his miraculous ministry.<\/p>\n<h5>Miracles in Luke<\/h5>\n<p>Luke-Acts is remarkable and extremely important because it establishes beyond dispute the early church’s belief that it was in absolute continuity with Jesus and was continuing the work of God in the world. Luke’s major stress is on salvation history, and so one of his major stylistic methods for showing this direct connection is miraculous deeds. Especially enlightening here is Acts 9:32-42, where in two healing miracles Peter duplicated the Lord’s miracles (the paralytic Aeneas, Lk 5:18-26; the raising of Dorcas, Lk 8:49-56).<\/p>\n<p>From this respect also Luke returns to Mark’s interest in the deed more than the teaching. However, Luke goes even further than Mark, for the miracles validate Jesus more directly. The first group follows the inaugural address (4:18-22), which itself presents the miraculous deeds as authenticating signposts to Jesus’ personhood. They center on Jesus’ power and authority (vv 31-41) and validate God’s power in Jesus (5:17; 8:39) as well as faith in Jesus (seen in the “praise” motif, 5:25; 7:16; etc., but especially in Acts 9:35; 13:12; 19:17). The presence of “fear” at the miracles is a human response to having witnessed God’s power (Lk 5:26; 7:16; 8:35-37; 24:5). The call to the disciples occurs in the presence of miracles (5:1-11, at the miraculous catch of fish; vv 27-28, after the healing of the bedridden paralytic).<\/p>\n<p>Therefore, Luke views miracles as having redemptive significance. However, this is not contrary to Mark’s picture. Luke still avoids picturing Jesus as a mere wonder worker; Jesus still refuses to satisfy people’s curiosity for an external sign (Lk 11:29-32; cf. also 9:9), and in the parable of the rich man and Lazarus (16:19-31) he teaches that the unbelieving heart can never be convinced by such events. Nevertheless, they can lead to repentance (10:13-16).<\/p>\n<h5>Miracles in John<\/h5>\n<p>John is the most directly theological of the Evangelists, and miracles are characteristically given a distinctive Johannine coloring. In the Synoptics, miracles are “acts of power” signifying the entrance of God’s reign into this world via Jesus; thereby, Jesus establishes Satan’s defeat and God’s sovereign control of history. John, however, contains no exorcisms, and the miracles are seen as “signs.” At the same time miracles are part of the larger category of “works” (the other term for miracles used in John), by which Jesus shows the Father’s presence in himself (Jn 10:32, 37-39; 14:10) and they give witness to Jesus as the sent one (5:36; 10:25, 38).<\/p>\n<p>John selects only seven “sign miracles” from many others (20:30) and uses them as part of the thematic development in the respective section of each. For instance, changing the water into wine is a messianic act, signifying the outpouring of the kingdom blessing in the ministry of Jesus, the Messiah (ch 2); the multiplication of the loaves builds upon the “bread of life” and points to the messianic banquet as spiritually present in Jesus (ch 6).<\/p>\n<p>The paradoxical nature of miracles in the Synoptics is even greater in John. He gives more stress to the wondrous nature of the events by providing such details as the stupendous amount of water changed into wine (2:6, approximately 120 gallons, or 454.2 liters); the distance over which Jesus’ healing power works (4:46, almost 20 miles, or 32.2 kilometers); the length of time the man of Bethesda had been lame (5:5, 38 years; cf. 9:1, where the man had been born blind); the amount of bread needed to feed the 5,000 (6:7, where Philip said 200 denarii, or days’ wages, would not have bought enough); and the proof of Lazarus’s death (11:39; he had already begun to decay). John has a great interest in the miraculous. Yet at the same time there is even greater stress on the inadequacy of miracles for faith. The miracles as “signs” have saving value and point to the true significance of Jesus but are related to an awakening faith and in themselves are insufficient (2:11; 4:50). They have christological force, looking to Jesus’ sonship and the Father’s authentication of him but are based on the soteriological decision of the individual. As “signs,” they contain the very presence of God in Jesus, the spiritual reality of the “sight” and “life” he brings (9:35-38; 11:24-26). Yet their purpose is to divide the audience and confront it with the necessity of decision. Two camps result—those seeking understanding and those considering only the outward aspects. Some refuse to consider the signs, and thus they reject them (3:18-21; 11:47-50), while others see them shallowly as mere wonders and fail to see in them the true significance of Jesus (2:23-25; 4:45). On the other hand, some view them with the eye of faith and go on to a realization of his personhood (2:11; 5:36-46; 11:42). In John the highest faith of all is that which does not need external stimulation (20:29).<\/p>\n<h5>Miracles in the Rest of the New Testament<\/h5>\n<p>Apart from Acts, several passages in the NT speak of the value of miracles. Paul in 2 Corinthians 12:12 and Romans 15:18-19 considered them as “sign-gifts,” which authenticated the divine authority of the “true apostle.” He listed healing and miracles as specific “gifts of the Spirit” in 1 Corinthians 12:9-10. In Galatians 3:5 he considered them evidence for the presence of the Spirit. The author of the letter to the Hebrews in 2:4 said “God bore witness” to the true message of salvation via miracles. Therefore, in the apostolic age the miracles of God’s servants were seen more directly as authenticating signs of God’s action in his messengers.<\/p>\n<p><em>See also<\/em> Sign; Spiritual Gifts.<\/p>","summary_ro":"MIRACLE A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scri...","summary_en":"MIRACLE A divine act by which God reveals himself to people. The classical definition of miracle assumes that it is contrary to natural law, but this is a misnomer for two reasons. First, many of the miracles of the Bible used nature rather than bypassed it (e.g., the wind that parted the Red Sea, Ex 14:21). Second, there no longer is a concept of “absolute natural laws”; rather, a phenomenon that is not readily explainable may reflect laws that scientists do not yet fully understand. In Scri...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35779,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Son of God","title_en":"Son of God","content_ro":"<h3>SON OF GOD<\/h3>\n<p>Term used to express the deity of Jesus of Nazareth as the unique divine Son.<\/p>\n<p>Jesus’ unique sonship is antithetical to concepts of sonship popular in the ancient world. In Hellenism, people believed a man could be a “son of the gods” in many ways: in mythology, by cohabitation of a god with a woman whose offspring was imagined to be superhuman; in politics, by giving generals and emperors high honors in the cult of Roman emperor worship; in medicine, by calling a doctor “son of Asclepius”; and eventually by ascribing to anyone with mysterious powers or qualities the title or reputation of “divine man.”<\/p>\n<p class=\"h2\" id=\"TheTermintheOldTestament\">The Term in the Old Testament<\/p>\n<p>In the OT, certain men who lived before the time of Noah (Gn 6:1-4), “the angels” (including Satan, Jb 1:6; 2:1), and other heavenly beings (Pss 29:1; 82:6; 89:6, <span>rsv<\/span> mg) are called “sons of God.” Israel as a people was the chosen son of God. This corporate sonship became the basis of Israel’s redemption from Egypt: “Israel is my first-born son” (Ex 4:22; cf. Jer 31:9). Corporate sonship was the context for focus on personal sonship in the divine sanction of David as king: “I will be his father, and he will be my son” (2 Sm 7:14). David’s “adoptive” sonship was by divine decree: “I will proclaim the decree: . . . ‘You are my son; today I have become your Father’ ” (Ps 2:7); and it was the prophetic prototype of the “essential” sonship of Jesus, David’s royal son (Mt 3:17; Mk 1:11; Lk 3:22; Acts 13:33; Heb 1:5; 5:5). Other messianic prophecies ascribe divine names to the Davidic Messiah: “Immanuel” (Is 7:13-14) and “Mighty God, Everlasting Father” (Is 9:6-7). These are fulfilled in Jesus (Mt 1:23; 21:4-10; 22:41-45).<\/p>\n<p class=\"h2\" id=\"IntheGospels\">In the Gospels<\/p>\n<p>Jesus’ identity as the Son of God is revealed in the Gospels in three distinct ways.<\/p>\n<p>The first is his <em>eternal, personal sonship.<\/em> Jesus’ personal sonship is revealed in Peter’s confession, “You are the Christ, the Son of the living God” (Mt 16:16) and in Jesus’ identification of himself at his trial: “ ‘Are you the Christ, the Son of the Blessed One?’ . . . ‘I am,’ said Jesus” (Mk 14:61-62). In both instances, the issue is his personal being or essence, his eternal identity.<\/p>\n<p>Long before Creation, even from eternity, the Father and the Son enjoyed fellowship with each other. We know this because the Bible tells us so—but not in any great detail. For the most part, the Scriptures are silent about the premundane scene. And yet there are a few verses that lift the veil slightly and give us a glimpse into that sublime, divine relationship that always existed between the Father and the Son.<\/p>\n<p>Of all the books in the Bible, the Gospel of John has the most to say about the relationship between the Father and the Son. It is from John’s inspired pen that we read from the outset, “In the beginning was the Word, and the Word was with God, and the Word was God.” This is a rather flat rendering. The Greek conveys something more picturesque: “In the beginning was the Word, and the Word was face to face with God, and the Word was himself God.” Imagine, the Word, who was the preincarnate Son of God, was face to face with God. The expression “face to face” translates the Greek preposition <span class=\"greek\" lang=\"el\">pros<\/span> (short for <span class=\"greek\" lang=\"el\">prosopon pros prosopon<\/span><em>,<\/em> “face to face,” a common expression in koine Greek.) The expression signifies intimate fellowship. The Father and Son enjoyed such an intimate fellowship from eternity. How they must have delighted in each other!<\/p>\n<p>After the Son of God became a man and began his ministry on earth, he referred to the relationship he enjoyed with the Father before the foundation of the world. Jesus spoke of what he had seen and heard together with the Father before coming to earth (see John 3:13 and 8:38). Jesus longed to return to that glorious sphere. In his prayer before going to the cross (in ch 17), he asked the Father to glorify him with the glory he had with the Father before the world was (v 5). Jesus wanted to recapture his primordial equality with the Father—something he had willingly relinquished for the sake of his Father’s plan (see Phil 2:6-7). As he prayed to the Father, a wonderful utterance escaped from his lips: “Father, . . . you loved me before the foundation of the world” (Jn 17:24). God’s Son, the unique Son, was the single object of the Father’s love.<\/p>\n<p>The second aspect of Jesus’ sonship is his <em>nativity sonship.<\/em> The nativity of Jesus is traced to the direct, spiritual paternity of God. Jesus is the Son of God because his incarnation and birth into the human race was created by the Holy Spirit. In Matthew, Jesus’ conception “is of the Holy Spirit” (Mt 1:20). He is to be named “Jesus” (meaning Yahweh is salvation) “because he will save his people from their sins” (v 21), and “Immanuel” (God with us) because he is himself the Son of God in human flesh (v 23). In Luke, Jesus’ conception was by the Holy Spirit and the power of the Most High (Lk 1:31, 35), so Jesus was called “the Son of God” (v 35). If the father of Jesus had been the man Joseph, he would have been called “Jesus, the son of Joseph.” Luke’s teaching clearly means that since the Spirit of God was the father of Jesus, this son of the virgin Mary is properly called “Jesus, the Son of God.”<\/p>\n<p>The third aspect is his <em>messianic sonship.<\/em> Jesus is the Father’s Son and representative, whose earthly mission is to establish the kingdom of God. At his baptism, he began his mission with the Father’s coronation: “This is my beloved Son, with whom I am well pleased” (Mt 3:17; cf. Ps 2:7). Jesus received a similar pronouncement from heaven at his Transfiguration (Lk 9:35). As the messianic Son, Jesus perfectly completed the redeeming work given him to do by his Father.<\/p>\n<p class=\"h2\" id=\"IntheNewTestamentEpistles\">In the New Testament Epistles<\/p>\n<p>Paul spoke of the essential, ontological sonship of Jesus—not as an isolated fact, but in the context of his redemptive work. It was as God’s Son that Jesus took human nature (Rom 1:3) and as “the Son of God” that he was resurrected and enthroned in power (Mt 28:18; Rom 1:4; 1 Cor 15:28). The Incarnation is spoken of as “God sending his own Son” (Rom 8:3; Gal 4:4) for humanity’s redemption, a redemption that was accomplished “through the death of his Son” (Rom 5:10; 8:29, 32). As a consequence, believers can have “fellowship with his Son, Jesus Christ our Lord” (1 Cor 1:9), and they can live by faith in “the Son of God” (Gal 2:20). Paul’s first preaching was “that Jesus is the Son of God” (Acts 9:20); this was later expounded by Paul in the light of Psalm 2:7 (see Acts 13:33).<\/p>\n<p>In Hebrews, Jesus is “the Son,” who is God’s “firstborn” and personal “heir,” who is creator and sustainer of the universe, and who is the “radiance of God’s glory” (Heb 1:2-12; 3:6; 5:5). As the Son, he is the final and eternal High Priest who ascended to heaven and whose mediatorial work remains perfect forever (4:14; 6:6; 7:3, 28). In 1 John 4 and 5, belief in Jesus as the incarnate Son of God is essential for salvation; disbelief comes from the spirit of the Antichrist.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Teachings of; Messiah; Son of Man.<\/p>","content_en":"<h3>SON OF GOD<\/h3>\n<p>Term used to express the deity of Jesus of Nazareth as the unique divine Son.<\/p>\n<p>Jesus’ unique sonship is antithetical to concepts of sonship popular in the ancient world. In Hellenism, people believed a man could be a “son of the gods” in many ways: in mythology, by cohabitation of a god with a woman whose offspring was imagined to be superhuman; in politics, by giving generals and emperors high honors in the cult of Roman emperor worship; in medicine, by calling a doctor “son of Asclepius”; and eventually by ascribing to anyone with mysterious powers or qualities the title or reputation of “divine man.”<\/p>\n<p class=\"h2\" id=\"TheTermintheOldTestament\">The Term in the Old Testament<\/p>\n<p>In the OT, certain men who lived before the time of Noah (Gn 6:1-4), “the angels” (including Satan, Jb 1:6; 2:1), and other heavenly beings (Pss 29:1; 82:6; 89:6, <span>rsv<\/span> mg) are called “sons of God.” Israel as a people was the chosen son of God. This corporate sonship became the basis of Israel’s redemption from Egypt: “Israel is my first-born son” (Ex 4:22; cf. Jer 31:9). Corporate sonship was the context for focus on personal sonship in the divine sanction of David as king: “I will be his father, and he will be my son” (2 Sm 7:14). David’s “adoptive” sonship was by divine decree: “I will proclaim the decree: . . . ‘You are my son; today I have become your Father’ ” (Ps 2:7); and it was the prophetic prototype of the “essential” sonship of Jesus, David’s royal son (Mt 3:17; Mk 1:11; Lk 3:22; Acts 13:33; Heb 1:5; 5:5). Other messianic prophecies ascribe divine names to the Davidic Messiah: “Immanuel” (Is 7:13-14) and “Mighty God, Everlasting Father” (Is 9:6-7). These are fulfilled in Jesus (Mt 1:23; 21:4-10; 22:41-45).<\/p>\n<p class=\"h2\" id=\"IntheGospels\">In the Gospels<\/p>\n<p>Jesus’ identity as the Son of God is revealed in the Gospels in three distinct ways.<\/p>\n<p>The first is his <em>eternal, personal sonship.<\/em> Jesus’ personal sonship is revealed in Peter’s confession, “You are the Christ, the Son of the living God” (Mt 16:16) and in Jesus’ identification of himself at his trial: “ ‘Are you the Christ, the Son of the Blessed One?’ . . . ‘I am,’ said Jesus” (Mk 14:61-62). In both instances, the issue is his personal being or essence, his eternal identity.<\/p>\n<p>Long before Creation, even from eternity, the Father and the Son enjoyed fellowship with each other. We know this because the Bible tells us so—but not in any great detail. For the most part, the Scriptures are silent about the premundane scene. And yet there are a few verses that lift the veil slightly and give us a glimpse into that sublime, divine relationship that always existed between the Father and the Son.<\/p>\n<p>Of all the books in the Bible, the Gospel of John has the most to say about the relationship between the Father and the Son. It is from John’s inspired pen that we read from the outset, “In the beginning was the Word, and the Word was with God, and the Word was God.” This is a rather flat rendering. The Greek conveys something more picturesque: “In the beginning was the Word, and the Word was face to face with God, and the Word was himself God.” Imagine, the Word, who was the preincarnate Son of God, was face to face with God. The expression “face to face” translates the Greek preposition <span class=\"greek\" lang=\"el\">pros<\/span> (short for <span class=\"greek\" lang=\"el\">prosopon pros prosopon<\/span><em>,<\/em> “face to face,” a common expression in koine Greek.) The expression signifies intimate fellowship. The Father and Son enjoyed such an intimate fellowship from eternity. How they must have delighted in each other!<\/p>\n<p>After the Son of God became a man and began his ministry on earth, he referred to the relationship he enjoyed with the Father before the foundation of the world. Jesus spoke of what he had seen and heard together with the Father before coming to earth (see John 3:13 and 8:38). Jesus longed to return to that glorious sphere. In his prayer before going to the cross (in ch 17), he asked the Father to glorify him with the glory he had with the Father before the world was (v 5). Jesus wanted to recapture his primordial equality with the Father—something he had willingly relinquished for the sake of his Father’s plan (see Phil 2:6-7). As he prayed to the Father, a wonderful utterance escaped from his lips: “Father, . . . you loved me before the foundation of the world” (Jn 17:24). God’s Son, the unique Son, was the single object of the Father’s love.<\/p>\n<p>The second aspect of Jesus’ sonship is his <em>nativity sonship.<\/em> The nativity of Jesus is traced to the direct, spiritual paternity of God. Jesus is the Son of God because his incarnation and birth into the human race was created by the Holy Spirit. In Matthew, Jesus’ conception “is of the Holy Spirit” (Mt 1:20). He is to be named “Jesus” (meaning Yahweh is salvation) “because he will save his people from their sins” (v 21), and “Immanuel” (God with us) because he is himself the Son of God in human flesh (v 23). In Luke, Jesus’ conception was by the Holy Spirit and the power of the Most High (Lk 1:31, 35), so Jesus was called “the Son of God” (v 35). If the father of Jesus had been the man Joseph, he would have been called “Jesus, the son of Joseph.” Luke’s teaching clearly means that since the Spirit of God was the father of Jesus, this son of the virgin Mary is properly called “Jesus, the Son of God.”<\/p>\n<p>The third aspect is his <em>messianic sonship.<\/em> Jesus is the Father’s Son and representative, whose earthly mission is to establish the kingdom of God. At his baptism, he began his mission with the Father’s coronation: “This is my beloved Son, with whom I am well pleased” (Mt 3:17; cf. Ps 2:7). Jesus received a similar pronouncement from heaven at his Transfiguration (Lk 9:35). As the messianic Son, Jesus perfectly completed the redeeming work given him to do by his Father.<\/p>\n<p class=\"h2\" id=\"IntheNewTestamentEpistles\">In the New Testament Epistles<\/p>\n<p>Paul spoke of the essential, ontological sonship of Jesus—not as an isolated fact, but in the context of his redemptive work. It was as God’s Son that Jesus took human nature (Rom 1:3) and as “the Son of God” that he was resurrected and enthroned in power (Mt 28:18; Rom 1:4; 1 Cor 15:28). The Incarnation is spoken of as “God sending his own Son” (Rom 8:3; Gal 4:4) for humanity’s redemption, a redemption that was accomplished “through the death of his Son” (Rom 5:10; 8:29, 32). As a consequence, believers can have “fellowship with his Son, Jesus Christ our Lord” (1 Cor 1:9), and they can live by faith in “the Son of God” (Gal 2:20). Paul’s first preaching was “that Jesus is the Son of God” (Acts 9:20); this was later expounded by Paul in the light of Psalm 2:7 (see Acts 13:33).<\/p>\n<p>In Hebrews, Jesus is “the Son,” who is God’s “firstborn” and personal “heir,” who is creator and sustainer of the universe, and who is the “radiance of God’s glory” (Heb 1:2-12; 3:6; 5:5). As the Son, he is the final and eternal High Priest who ascended to heaven and whose mediatorial work remains perfect forever (4:14; 6:6; 7:3, 28). In 1 John 4 and 5, belief in Jesus as the incarnate Son of God is essential for salvation; disbelief comes from the spirit of the Antichrist.<\/p>\n<p><em>See also<\/em> Christology; Jesus Christ, Teachings of; Messiah; Son of Man.<\/p>","summary_ro":"SON OF GOD Term used to express the deity of Jesus of Nazareth as the unique divine Son. Jesus’ unique sonship is antithetical to concepts of sonship popular in the ancient world. In Hellenism, people believed a man could be a “son of the gods” in many ways: in mythology, by cohabitation of a god with a woman whose offspring was imagined to be superhuman; in politics, by giving generals and emperors high honors in the cult of Roman emperor worship; in medicine, by calling a doctor “son of Asc...","summary_en":"SON OF GOD Term used to express the deity of Jesus of Nazareth as the unique divine Son. Jesus’ unique sonship is antithetical to concepts of sonship popular in the ancient world. In Hellenism, people believed a man could be a “son of the gods” in many ways: in mythology, by cohabitation of a god with a woman whose offspring was imagined to be superhuman; in politics, by giving generals and emperors high honors in the cult of Roman emperor worship; in medicine, by calling a doctor “son of Asc...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49712,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:6","title_en":"Study Note: Psalmi 89:6","content_ro":"<p><strong>89:6<\/strong> <em>mightiest angel:<\/em> Literally <em>son of God<\/em> (see study note on 29:1-2).<\/p>","content_en":"<p><strong>89:6<\/strong> <em>mightiest angel:<\/em> Literally <em>son of God<\/em> (see study note on 29:1-2).<\/p>","summary_ro":"89:6 mightiest angel: Literally son of God (see study note on 29:1-2).","summary_en":"89:6 mightiest angel: Literally son of God (see study note on 29:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77338,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:6","title_en":"Study Note: Psalmi 89:6","content_ro":"<p><strong>89:6<\/strong> <em>mightiest angel:<\/em> Literally <em>son of God<\/em> (see study note on 29:1-2).<\/p>","content_en":"<p><strong>89:6<\/strong> <em>mightiest angel:<\/em> Literally <em>son of God<\/em> (see study note on 29:1-2).<\/p>","summary_ro":"89:6 mightiest angel: Literally son of God (see study note on 29:1-2).","summary_en":"89:6 mightiest angel: Literally son of God (see study note on 29:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104964,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:6","title_en":"Study Note: Psalmi 89:6","content_ro":"<p><strong>89:6<\/strong> <em>mightiest angel:<\/em> Literally <em>son of God<\/em> (see study note on 29:1-2).<\/p>","content_en":"<p><strong>89:6<\/strong> <em>mightiest angel:<\/em> Literally <em>son of God<\/em> (see study note on 29:1-2).<\/p>","summary_ro":"89:6 mightiest angel: Literally son of God (see study note on 29:1-2).","summary_en":"89:6 mightiest angel: Literally son of God (see study note on 29:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132590,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:6","title_en":"Study Note: Psalmi 89:6","content_ro":"<p><strong>89:6<\/strong> <em>mightiest angel:<\/em> Literally <em>son of God<\/em> (see study note on 29:1-2).<\/p>","content_en":"<p><strong>89:6<\/strong> <em>mightiest angel:<\/em> Literally <em>son of God<\/em> (see study note on 29:1-2).<\/p>","summary_ro":"89:6 mightiest angel: Literally son of God (see study note on 29:1-2).","summary_en":"89:6 mightiest angel: Literally son of God (see study note on 29:1-2).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":12102,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fear","title_en":"Fear","content_ro":"<h3>FEAR<\/h3>\n<p>Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears.<\/p>\n<p>The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of the scriptural picture, it is by no means the primary significance, especially when the fear of God—an awe-inspiring reverence—is referred to.<\/p>\n<p>There is, of course, a legitimate place for the fear of God in the lower, anxious sense. We are told, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31, <span>rsv<\/span>). Jesus taught that we should fear God because he has the power to punish sin and consign people to utter destruction (Lk 12:4-5). Fear has a constructive role to play in enabling men to realize both the degeneracy of their souls and their need of divine forgiveness. The first occurrence of such fear may be found in Genesis 3, where Adam and Eve recoiled from the presence of the holy God whose commandment they had blatantly spurned. Their fear was entirely reasonable because they had been sternly warned that disobedience would incur a grave judgment. Fear is quite naturally the logical consequence of sin (Gn 3:10; 4:13-14; Prv 28:1). The Bible presents an array of people who are plagued with deep-reaching anxiety (e.g., Cain, Saul, Ahaz, and Pilate). Anxious fear seizes the wicked (Jb 15:24), surprises the hypocrite (Is 33:14), and consumes evildoers (Ps 73:19), whose faithless lives are characterized by fear (Rv 21:8). Pharaoh’s mighty host was virtually paralyzed by fear as God moved against them (Ex 15:16), and Job’s associate Bildad spoke of men driven to their knees by the judgments of God (Jb 18:11).<\/p>\n<p>Fear has a tendency to either immobilize people or seriously affect their activity. This is especially true of the spiritually uncommitted. Saul’s fear of the people caused him to transgress the commandment of God (1 Sm 15:24). The parents whose blind son was miraculously healed by Jesus were afraid to support Christ because they feared the Jews (Jn 9:22). In the parable of the talents Jesus told of a man whose fear prevented him from doing his reasonable duty (Mt 25:25).<\/p>\n<p>Jesus Christ, by his atoning death, resurrection, and heavenly intercession for believers, is the unique liberator from fear. The apostle Paul encouraged the Romans (Rom 8:15) by informing them that in their conversion to Christ they received the Holy Spirit, not as a spirit of fear and bondage, but as the spirit of adoption, whereby they could address God as “Abba” (the Aramaic word commonly used by Jewish children to address their fathers). This is the word by which our Lord Jesus addressed his heavenly Father and which Christians, by virtue of their adoption into the family of God, may also use in speaking to God (Gal 4:6). Recipients of God’s love have received a dynamic force for casting out their anxieties (1 Jn 4:18).<\/p>\n<p>Unwarranted fear may harm the efforts of the people of God. Jeremiah was warned by God not to fear the faces of his opponents (Jer 1:8) lest God allow calamity to befall him (v 17). Similar calls to courage were given to Jeremiah’s contemporary, Ezekiel, and to a great many others (Jos 1:7-9; Ez 2:6). We realize that even godly people are tempted to fear and may be temporarily overwhelmed (Ps 55:5). Therefore, God repeatedly counsels his people not to succumb to that temptation (Is 8:12; Jn 14:1, 27). He tells them to heap their anxieties upon the God of their redemption, whose care for his sheep is infinitely great (1 Pt 5:7). Faith, then, is the indispensable antecedent of fearlessness as seen in the words of Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is 26:3, <span>kjv<\/span>). The psalmists repeatedly stress the role of faith in conquering fear (Pss 37:1; 46:2; 112:7).<\/p>\n<p>Genuine faith is expressed in, and animated by, a reverential awe, and this is the basic meaning of the biblical idea of the fear of God. Unless there is personal awareness of the awesome and majestic sovereignty of God, it is impossible to have a meaningful faith existing in one’s heart (Pss 5:7; 89:7). Though Christians are to be liberated from the fear of men (Heb 13:6), death (2:15), and life in general (2 Tm 1:6-7), they must never lose their sense of the awesomeness of God. Such awareness not only leads to true wisdom (Ps 111:10) but also provides direction for the child of God throughout life (Eph 5:21; Phil 2:12). Those who love God learn of wholesome fear by searching the Scriptures (Prv 2:3-5), the Word of God, which the ancient Israelites were commanded to cleave to and obey as evidence of their reverence for God (Dt 6:2). In Acts 10:2 Cornelius and his family were called “God-fearers” because of their high regard for the God of Israel and because they stood in awe of his person. True reverence for God must invariably express itself in good works and holy living (2 Cor 7:1). This holy fear is actually a source of joy (Ps 2:11) and a veritable fountain of life (Prv 14:27). The fear of the Lord is more valuable than the greatest material riches (15:16) because the Lord takes pleasure in those who hold him in such high regard (Ps 147:11).<\/p>","content_en":"<h3>FEAR<\/h3>\n<p>Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears.<\/p>\n<p>The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of the scriptural picture, it is by no means the primary significance, especially when the fear of God—an awe-inspiring reverence—is referred to.<\/p>\n<p>There is, of course, a legitimate place for the fear of God in the lower, anxious sense. We are told, “It is a fearful thing to fall into the hands of the living God” (Heb 10:31, <span>rsv<\/span>). Jesus taught that we should fear God because he has the power to punish sin and consign people to utter destruction (Lk 12:4-5). Fear has a constructive role to play in enabling men to realize both the degeneracy of their souls and their need of divine forgiveness. The first occurrence of such fear may be found in Genesis 3, where Adam and Eve recoiled from the presence of the holy God whose commandment they had blatantly spurned. Their fear was entirely reasonable because they had been sternly warned that disobedience would incur a grave judgment. Fear is quite naturally the logical consequence of sin (Gn 3:10; 4:13-14; Prv 28:1). The Bible presents an array of people who are plagued with deep-reaching anxiety (e.g., Cain, Saul, Ahaz, and Pilate). Anxious fear seizes the wicked (Jb 15:24), surprises the hypocrite (Is 33:14), and consumes evildoers (Ps 73:19), whose faithless lives are characterized by fear (Rv 21:8). Pharaoh’s mighty host was virtually paralyzed by fear as God moved against them (Ex 15:16), and Job’s associate Bildad spoke of men driven to their knees by the judgments of God (Jb 18:11).<\/p>\n<p>Fear has a tendency to either immobilize people or seriously affect their activity. This is especially true of the spiritually uncommitted. Saul’s fear of the people caused him to transgress the commandment of God (1 Sm 15:24). The parents whose blind son was miraculously healed by Jesus were afraid to support Christ because they feared the Jews (Jn 9:22). In the parable of the talents Jesus told of a man whose fear prevented him from doing his reasonable duty (Mt 25:25).<\/p>\n<p>Jesus Christ, by his atoning death, resurrection, and heavenly intercession for believers, is the unique liberator from fear. The apostle Paul encouraged the Romans (Rom 8:15) by informing them that in their conversion to Christ they received the Holy Spirit, not as a spirit of fear and bondage, but as the spirit of adoption, whereby they could address God as “Abba” (the Aramaic word commonly used by Jewish children to address their fathers). This is the word by which our Lord Jesus addressed his heavenly Father and which Christians, by virtue of their adoption into the family of God, may also use in speaking to God (Gal 4:6). Recipients of God’s love have received a dynamic force for casting out their anxieties (1 Jn 4:18).<\/p>\n<p>Unwarranted fear may harm the efforts of the people of God. Jeremiah was warned by God not to fear the faces of his opponents (Jer 1:8) lest God allow calamity to befall him (v 17). Similar calls to courage were given to Jeremiah’s contemporary, Ezekiel, and to a great many others (Jos 1:7-9; Ez 2:6). We realize that even godly people are tempted to fear and may be temporarily overwhelmed (Ps 55:5). Therefore, God repeatedly counsels his people not to succumb to that temptation (Is 8:12; Jn 14:1, 27). He tells them to heap their anxieties upon the God of their redemption, whose care for his sheep is infinitely great (1 Pt 5:7). Faith, then, is the indispensable antecedent of fearlessness as seen in the words of Isaiah: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee” (Is 26:3, <span>kjv<\/span>). The psalmists repeatedly stress the role of faith in conquering fear (Pss 37:1; 46:2; 112:7).<\/p>\n<p>Genuine faith is expressed in, and animated by, a reverential awe, and this is the basic meaning of the biblical idea of the fear of God. Unless there is personal awareness of the awesome and majestic sovereignty of God, it is impossible to have a meaningful faith existing in one’s heart (Pss 5:7; 89:7). Though Christians are to be liberated from the fear of men (Heb 13:6), death (2:15), and life in general (2 Tm 1:6-7), they must never lose their sense of the awesomeness of God. Such awareness not only leads to true wisdom (Ps 111:10) but also provides direction for the child of God throughout life (Eph 5:21; Phil 2:12). Those who love God learn of wholesome fear by searching the Scriptures (Prv 2:3-5), the Word of God, which the ancient Israelites were commanded to cleave to and obey as evidence of their reverence for God (Dt 6:2). In Acts 10:2 Cornelius and his family were called “God-fearers” because of their high regard for the God of Israel and because they stood in awe of his person. True reverence for God must invariably express itself in good works and holy living (2 Cor 7:1). This holy fear is actually a source of joy (Ps 2:11) and a veritable fountain of life (Prv 14:27). The fear of the Lord is more valuable than the greatest material riches (15:16) because the Lord takes pleasure in those who hold him in such high regard (Ps 147:11).<\/p>","summary_ro":"FEAR Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears. The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of ...","summary_en":"FEAR Emotional foreboding or dread of impending distress or misfortune. Often spoken of as the cause of people wanting religion. Yet fear alone can never account for true religion, since men are impelled to draw near unto God, the object of their worship. One does not desire to come close to the being one fears. The biblical conception of fear embraces a much wider dimension than does our common English word, which simply denotes dread or terror. While this meaning forms an essential part of ...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false}],"8":[{"id":23398,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Lord","title_en":"Lord","content_ro":"<h3>LORD<\/h3>\n<p>“Lord” in English is the rendering of the Hebrew <span class=\"hebrew\" lang=\"he\">‘adonai<\/span> or of the Greek <span class=\"greek\" lang=\"el\">kurios<\/span><em>.<\/em> The Hebrew YHWH is usually rendered “<span>Lord<\/span>”; <em>See<\/em> Yahweh (YHWH).<\/p>\n<p>God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10).<\/p>\n<p>The later prophets indicated that God is Lord or King of history because he directs the affairs of humans and nations (1 Kgs 19:15-18; Is 10:5-9; Am 9:7) and he is the Lord of universal morality (Ez 25–32; Am 1:3–2:16). But he is especially the Lord of Israel; his expressed will represents their civil and religious constitution and demands absolute obedience (Ex 20:2). The divine sovereignty was, however, Israel’s comfort under oppression and hope for the future, when a triumphant Day of the Lord would right its wrongs, punish its oppressors, and restore its glory (Is 2:2-4, 11-12; 34:8; Ez 30:1-5; Jl 2:31–3:1).<\/p>\n<p>In the Septuagint, the regular expression for “Lord\/ lord\/master” is <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which in the Greek NT also is used of masters, husbands, and rulers (Mt 25:11; Lk 14:21; Acts 25:26; 1 Pt 3:6); of God (Mt 11:25; Heb 8:2); and of pagan gods (1 Cor 8:5). It is used of Jesus as a customary title of respect (“sir,” Mt 8:2; 15:25); it also retains its Septuagint associations of faith, reverence, and worship (Mt 3:3; Lk 7:13; Acts 5:14; 9:10; 1 Cor 6:13-14; Heb 2:3; Jas 5:7); it appears in phrases like “the Lord Jesus,” “the Lord’s Day,” “the Lord’s Table,” “the Spirit of the Lord” (who is also “Lord,” 2 Cor 3:17), “in the Lord,” “from the Lord,” “light in the Lord,” “boast in the Lord.” Sometimes it is not clear whether God or Christ is intended (Acts 9:31; 2 Cor 8:21). The title is attributed to Jesus himself in John 13:13-14; in John 20:28 Jesus accepts the title “My Lord and my God!”<\/p>\n<p>In the first Christian sermon Jesus’ lordship is made central to salvation (Acts 2:21). It appears that the public confession of Jesus as Lord was the approved focus and expression of Christian faith, and the basis of membership in the apostolic church (Acts 16:31; Rom 10:9; 1 Cor 12:3; Phil 2:11). Thus, it could become more a formal statement than a sincere expression of belief—hence, the warnings in Matthew 7:21 and Luke 6:46.<\/p>\n<p>From the first, such a confession was fraught with meaning. In common usage “lord” reflected the slave system and implied the absolute power exercised by the master over the purchased slave. So Paul unhesitatingly expounds the moral implications of Christian redemption (1 Cor 6:19-20; 7:22-23; <em>see<\/em> photo). To Jewish minds, the title had messianic overtones of kingship and authority (Lk 20:41-44), offending both Jews and Romans. Politically, “Lord” was a title claimed by Caesar. Therefore, it is significant that Jesus is called “King of kings and Lord of lords” during the age of Domitian when Caesar worship was mandated (Rv 17:14; 19:16).<\/p>\n\n<p>Among Greek-speaking Jews of the dispersion, familiar with the Septuagint, as among Gentiles, for whom “Lord” was the customary title for the many gods of polytheism, the application to Jesus of the epithet belonging to godhead was blasphemous, especially when associated with “Son of God,” prayer, praise, total devotion, and hope (1 Cor 8:5-6; Phil 2:9-11; 1 Thes 4:14-17). On every level, therefore, the adoring tribute given to Jesus was loaded not only with spiritual meaning but with positive and imminent danger.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; God, Names of.<\/p>","content_en":"<h3>LORD<\/h3>\n<p>“Lord” in English is the rendering of the Hebrew <span class=\"hebrew\" lang=\"he\">‘adonai<\/span> or of the Greek <span class=\"greek\" lang=\"el\">kurios<\/span><em>.<\/em> The Hebrew YHWH is usually rendered “<span>Lord<\/span>”; <em>See<\/em> Yahweh (YHWH).<\/p>\n<p>God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10).<\/p>\n<p>The later prophets indicated that God is Lord or King of history because he directs the affairs of humans and nations (1 Kgs 19:15-18; Is 10:5-9; Am 9:7) and he is the Lord of universal morality (Ez 25–32; Am 1:3–2:16). But he is especially the Lord of Israel; his expressed will represents their civil and religious constitution and demands absolute obedience (Ex 20:2). The divine sovereignty was, however, Israel’s comfort under oppression and hope for the future, when a triumphant Day of the Lord would right its wrongs, punish its oppressors, and restore its glory (Is 2:2-4, 11-12; 34:8; Ez 30:1-5; Jl 2:31–3:1).<\/p>\n<p>In the Septuagint, the regular expression for “Lord\/ lord\/master” is <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which in the Greek NT also is used of masters, husbands, and rulers (Mt 25:11; Lk 14:21; Acts 25:26; 1 Pt 3:6); of God (Mt 11:25; Heb 8:2); and of pagan gods (1 Cor 8:5). It is used of Jesus as a customary title of respect (“sir,” Mt 8:2; 15:25); it also retains its Septuagint associations of faith, reverence, and worship (Mt 3:3; Lk 7:13; Acts 5:14; 9:10; 1 Cor 6:13-14; Heb 2:3; Jas 5:7); it appears in phrases like “the Lord Jesus,” “the Lord’s Day,” “the Lord’s Table,” “the Spirit of the Lord” (who is also “Lord,” 2 Cor 3:17), “in the Lord,” “from the Lord,” “light in the Lord,” “boast in the Lord.” Sometimes it is not clear whether God or Christ is intended (Acts 9:31; 2 Cor 8:21). The title is attributed to Jesus himself in John 13:13-14; in John 20:28 Jesus accepts the title “My Lord and my God!”<\/p>\n<p>In the first Christian sermon Jesus’ lordship is made central to salvation (Acts 2:21). It appears that the public confession of Jesus as Lord was the approved focus and expression of Christian faith, and the basis of membership in the apostolic church (Acts 16:31; Rom 10:9; 1 Cor 12:3; Phil 2:11). Thus, it could become more a formal statement than a sincere expression of belief—hence, the warnings in Matthew 7:21 and Luke 6:46.<\/p>\n<p>From the first, such a confession was fraught with meaning. In common usage “lord” reflected the slave system and implied the absolute power exercised by the master over the purchased slave. So Paul unhesitatingly expounds the moral implications of Christian redemption (1 Cor 6:19-20; 7:22-23; <em>see<\/em> photo). To Jewish minds, the title had messianic overtones of kingship and authority (Lk 20:41-44), offending both Jews and Romans. Politically, “Lord” was a title claimed by Caesar. Therefore, it is significant that Jesus is called “King of kings and Lord of lords” during the age of Domitian when Caesar worship was mandated (Rv 17:14; 19:16).<\/p>\n\n<p>Among Greek-speaking Jews of the dispersion, familiar with the Septuagint, as among Gentiles, for whom “Lord” was the customary title for the many gods of polytheism, the application to Jesus of the epithet belonging to godhead was blasphemous, especially when associated with “Son of God,” prayer, praise, total devotion, and hope (1 Cor 8:5-6; Phil 2:9-11; 1 Thes 4:14-17). On every level, therefore, the adoring tribute given to Jesus was loaded not only with spiritual meaning but with positive and imminent danger.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; God, Names of.<\/p>","summary_ro":"LORD “Lord” in English is the rendering of the Hebrew ‘adonai or of the Greek kurios. The Hebrew YHWH is usually rendered “Lord”; See Yahweh (YHWH). God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10). The la...","summary_en":"LORD “Lord” in English is the rendering of the Hebrew ‘adonai or of the Greek kurios. The Hebrew YHWH is usually rendered “Lord”; See Yahweh (YHWH). God’s rule and authority as Lord rests ultimately upon his creation and ownership of all things and people (Ps 24:1-2). God’s total supremacy over nature is emphasized by his being called the Lord over earthquakes, wind, fire (1 Kgs 19:10-14), stars (Is 40:26), beasts and sea monsters (Jb 40–41), and primeval chaos (Pss 74:12-14; 89:8-10). The la...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62864,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90490,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118116,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145742,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Questions and Doubt","title_en":"Questions and Doubt","content_ro":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","content_en":"<h3>Questions and Doubt<\/h3>\n<p>The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73).<\/p>\n<p>The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he seems to have abandoned the godly (77:7). Other questions call attention to the success of the wicked (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists question, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.<\/p>\n<p>The psalmists’ questions may also lead to praise and worship: “Who can list the glorious miracles of the <span>Lord<\/span>? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but you? I desire you more than anything on earth” (73:25; see also 89:8). Questions may also express wonder at God’s grace (8:4; 130:3; 144:3).<\/p>\n<p>Asking good questions can be the beginning of a dialogue with the Lord that leads us along the path of wisdom and results in worship and praise.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2:1; 4:2; 6:3; 10:1; 11:3; 13:1-6; 22:1; 35:17; 42:1-11; 43:1-5; 44:23-24; 53:6; 60:9-10; 68:16; 73:1–74:23; 77:8-9; 79:5; 80:4, 12; 82:2; 83:2; 85:5-6; 88:14; 89:1-52; 90:11, 13; 94:3-4, 16, 20; 101:2; 108:10-11; 114:5-6; 119:82, 84; 137:4; 147:17<\/p>","summary_ro":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","summary_en":"Questions and Doubt The psalmists are not afraid to ask questions and express doubts. The number of questions in a psalm indicates the intensity of the mood or the significance of the issue at hand. The psalms with the greatest number of questions raise the important issues of God’s perceived abandonment (Ps 13; Pss 42–43; 74; 89) and the prosperity of the wicked (Ps 73). The psalmists’ questions clarify life issues. Some questions ask whether the Lord is the true God (94:9-10) and why he see...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":24778,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gospel of Matthew","title_en":"Gospel of Matthew","content_ro":"<h3>MATTHEW, Gospel of<\/h3>\n<p>First Gospel and first book of the NT.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Provenance<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel writers did. Perhaps he did this to show how great an ascendancy he had been granted when the Lord called him, for tax collectors were despised and considered the lowest of people. The Gospel itself bears the impress of one knowledgeable of currency, for the Gospel writer speaks quite specifically about a two-drachma tax (Mt 17:24), a four-drachma coin (v 27), and the various talents (18:24; 25:15ff.).<\/p>\n<p class=\"h2\" id=\"DateandProvenance\">Date and Provenance<\/p>\n<p>Scholars are divided about the date when Matthew was written primarily because there is still debate about which Gospel was first written: Matthew or Mark. If Mark was written before Matthew, then Matthew was very indebted to Mark for a great deal of material, and vice versa. Those who argue for Matthew’s priority do so on the basis that Matthew’s Gospel was (1) recognized in the early church as the first Gospel, (2) written to those who first needed a written account—the Jews, and (3) placed first in the NT canon. Whether it preceded or followed Mark, most scholars are certain that it was written before the destruction of Jerusalem (<span>AD<\/span> 70) because the temple is spoken of as still standing (Mt 24:15). Irenaeus indicated that Matthew wrote this Gospel while Peter and Paul were in Rome. This would make the time of writing in the 60s.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<h5>Apologetics<\/h5>\n<p>Matthew wrote to a community of Greek-speaking Jewish Christians, located in a center such as Antioch in Syria. The community was surrounded and beset by Jews hostile to the claims of Jesus and the Christian community.<\/p>\n<p>Matthew wrote as a Jew for Jews. In Jesus of Nazareth, Matthew contends, the OT reached its appointed goal. Jesus is the Messiah of Israel’s expectation. In the opening chapter Matthew identifies him as “the son of David, the son of Abraham” (1:1), indeed as “God with us” (v 23). In later chapters Jesus is revealed as the Son of Man of Daniel 7 and the Suffering Servant of Isaiah 53. Throughout the book (Mt 1:22–27:10) the events of Jesus’ life are represented as the “fulfillment” of OT prophecies. He comes to offer Israel salvation from sin (1:21). Nevertheless, the Jews have rejected him as their Messiah, and have thus placed themselves in the most perilous position (11:20-24; 21:33-46). One explanation for Israel’s rejection of Jesus is the failure of the Jewish religious leadership to prepare the people for his coming. In the strongest language, Matthew denounces the teachers of the law and the Pharisees. They have forsaken the Word of God in favor of their own traditions (ch 15).<\/p>\n<h5>Teaching the Church<\/h5>\n<p>Matthew also wrote as a Christian for Christians. He presents Jesus as a new Moses, indeed as Yahweh incarnate, expounding his own law for his people (ch 5), now newly constituted around his person under the leadership of the apostles (10:2-4; 16:18-19; 23:8-10). If the Christian church is to function properly, the teaching of the Messiah on a host of moral and spiritual issues must be taken with utmost seriousness (chs 5–7, 18). To aid this purpose, Matthew takes the form of a theological textbook or a handbook for the church, to instruct the people of God concerning the person and work of Jesus. That these teachings may be more readily and firmly grasped, Matthew presents them in a highly organized and memorable way. To facilitate the learning of the material, he arranges Jesus’ teachings in five major discourses (interlocked with narrative portions) in which teachings of the same kind are clustered together (e.g., ch 10 consists of a charge to missionaries, and ch 13 consists of seven parables of the kingdom). Matthew’s leading theological themes may be identified as the <em>Son<\/em> of God (Jesus is Yahweh incarnate, “God with us”), the <em>kingdom<\/em> of God (in Jesus, God is invading history to inaugurate his final rule), the <em>salvation<\/em> of God (as the servant-king, Jesus has come to “save his people from their sins,” 1:21), and the <em>people<\/em> of God (Jesus has come to build his church, a redeemed community consisting of both Jews and Gentiles).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Coming of the Savior (1:1–2:23)<\/h5>\n<p>His name reveals his mission: “Jesus” (1:1) means “Yahweh saves.” He is “the son of Abraham,” who comes to fulfill God’s ancient promises to Jews and Gentiles (Gn 12:1-3). He is “Christ [or Messiah],” the son of David (Mt 1:1), who comes to inaugurate the kingdom of God (4:17). More than that, as evidenced both by prophecy (1:22-23) and by the nature of his conception (vv 18-20), he is “God with us”—now come to “save his people from their sins” (v 21). As the son of David, and in accord with prophecy, he is born in Bethlehem (2:1-6). Drawn by the star of Israel’s Messiah (cf. Nm 24:17), Gentiles come to worship him (Mt 2:1-12). When Herod seeks to destroy him, Jesus finds sanctuary in a gentile land; God’s calling his Son from Egypt marks the beginning of a mighty saving work—nothing less than a new exodus under Jesus, the new Moses (vv 13-20). Having been born in the humblest of circumstances, Jesus now comes to live in Nazareth (vv 21-23).<\/p>\n<h5>The Beginnings of Ministry (3:1–4:25)<\/h5>\n<p>In face of the judgment that Jesus is about to execute (as evidence of the kingdom’s arrival), John the Baptist calls Israel to repentance (3:1-12). Jesus’ submission to John’s baptism, and the voice from heaven, show him to be a King who serves his subjects by taking their sins upon himself (vv 13-17). Like Israel at the exodus, Jesus is led into the wilderness for a period of testing (4:1). When the devil seeks to turn him away both from God and from his appointed mission, Jesus gains victory by depending upon God and his Word (vv 1-11). Returning to Galilee, Jesus deliberately settles in territory with both Jewish and Gentile inhabitants (vv 12-16) and begins a ministry of preaching (like John, he calls for repentance in face of the dawning kingdom), teaching (he calls his first disciples), and healing (vv 17-25).<\/p>\n\n<h5>The Sermon on the Mount (5:1–7:29)<\/h5>\n<p>Just as Moses ascended Sinai to receive God’s law for Israel, so Jesus—as both the new Moses and as God incarnate—ascends the mountain to set forth his instruction for the citizens of the kingdom of God (5:1-2). He begins with <em>gospel<\/em> (not law), declaring that God shall surely save those who—beset by sin—trust in God’s mercy, obey his commands, and long for him to establish his righteous rule in the earth (vv 3-12). Toward that end, disciples are a preservative (salt) and a witness (light) in a sinful society (vv 13-16). As the one who has come not to abolish the Law and the Prophets but to bring them to completion (i.e., to usher in the new age to which the OT pointed— v 17), Jesus calls his disciples to steadfast obedience to God’s law as now expounded by the Lawgiver himself (vv 18-20). God’s commands embrace inner desires as well as outward actions, must not be watered down or rationalized, and call for more radical obedience than ever before, now that the end has come (vv 21-48). In their giving, praying, and fasting, disciples are to combat hypocrisy by God-centeredness and self-forgetfulness (6:1-18). The Lord’s Prayer (vv 9-13) calls upon God to honor his name by establishing his rule on earth, and to pardon, protect, and provide for his children. Given this prayer, and given the disciples’ God-centered view of reality (vv 19-24), there is no cause for anxiety (vv 25-34). Disciples must be discerning without being judgmental (7:1-6), and depend on God for the power needed to love others (6:7-12). Having completed his exposition of the law (5:21–7:12), Jesus now calls would-be disciples to follow him (7:13-14), warns against false teachers (vv 15-20), and insists that true disciples do God’s will (vv 21-23).<\/p>\n<h5>The Authority of Jesus (8:1–9:38)<\/h5>\n<p>Having given his authority <em>verbal<\/em> expression in teaching (7:28-29), Jesus now gives it <em>visible<\/em> expression in a series of healing miracles, again revealing himself as the servant of Isaiah (8:17). He heals a leper, a centurion’s servant, and a bleeding woman by his word (8:1-13; 9:20-22). His touch dispels a fever and raises a dead person (8:14-15; 9:23-25). A combination of word and touch cures the blind (9:27-31). As “God with us,” Jesus calls for unqualified allegiance (8:18-22). Though lacking even the natural protection enjoyed by animals (v 20), he demonstrates his sovereignty over the natural world—and thus his deity—by calming the storm (vv 23-27). In direct confrontations with demons, he shows his superiority over them (8:28-34; 9:32-33). Exercising God’s own authority, he declares sins forgiven (9:1-8) and calls sinners to repentance and to discipleship (vv 9-13). Joy over the kingdom’s inauguration is mingled with longing for its consummation (vv 14-17). The summary of 9:35-38 echoes 4:23-25, recalls chapters 5–7, and prepares for the next major discourse.<\/p>\n<h5>Jesus’ Charge to the Missionaries (10:1-42)<\/h5>\n<p>In response to the prayers that he has commanded, Christ now invests 12 disciples with apostolic authority and sends them out into his harvest field (9:37–10:4). The discourse speaks both of the apostles’ immediate mission (10:5-15) and of the church’s broader mission (vv 16-42). For now, the apostles are to concentrate on evangelizing Jews (v 6), in preparation for the mission to Gentiles (28:19). The “worthy” are those who welcome the apostles and their message; the “unworthy,” those who reject them (10:11-15). In the broader mission, there is sure to be persecution (vv 16-19, 24-25), but this will actually aid the witness (vv 17-23). God will save his faithful missionaries (vv 19-23) but judge those who oppress them and who disown Christ (vv 26-39). A sure reward awaits both the herald and the recipient of the message (vv 37-42).<\/p>\n<h5>Christ the Lord (11:1–12:50)<\/h5>\n<p>The judgment John predicted is already under way; one’s stand in the last judgment would be determined by his response to the words and works of Jesus (11:2-6). Like his herald, Jesus meets with widespread hostility and indifference (vv 7-19). Given the finality of the grace attending his ministry, those who reject him will suffer the severest judgment (vv 20-24). Yet there are others—the lowly, the burdened, the teachable—who learn (by revelation from God the Father and God the Son) that the “Lord of heaven and earth” is also the “gentle and humble” God who comes to give rest to those who trust in him (vv 25-30). As the one who ushers in the new age (12:6), Jesus claims that he is the Lord of the Sabbath (vv 1-8). True rest (11:29) comes to those who come to Jesus.<\/p>\n<p>Viewing Jesus as the destroyer of the Sabbath, the Pharisees ascribe his miraculous powers to Satan (12:22-24). On the contrary, says Jesus, the rule he is inaugurating is crushing Satan’s empire (vv 25-29). To reject this truth in the full awareness of what one is doing is to commit the unforgivable sin against the Holy Spirit (vv 30-32); the words of Jesus’ accusers expose them as persons destined for condemnation (vv 33-37). The requested sign from heaven will not be given. Jesus’ resurrection is the only sign they need.<\/p>\n<h5>The Parables of the Kingdom (13:1-58)<\/h5>\n<p>This, the third of Matthew’s five great discourses, contains seven parables. In the parable of the sower, four kinds of soil—hard, shallow, cluttered, and fruitful—illustrate the various responses to Jesus’ preaching (13:3-9, 18-23). As those who have received Jesus’ proclamation of the kingdom (4:17), the disciples are given more light, but the crowds must accept that initial proclamation before further light is given (13:10-17, 34-35). In both the parable of the weeds (vv 24-30, 36-43) and the parable of the net (vv 47-50), Jesus assures his disciples that the final judgment will separate true believers from false, and warns against hasty, premature judgments (cf. 7:1-5). The parables of the mustard and the yeast (13:31-33) contrast the smallness of the kingdom’s inauguration with the fullness of its consummation. The parables of the hidden treasure and the pearl (vv 44-46) depict the kingdom as a value far surpassing all others (cf. 6:33). Thus illuminated by Jesus, disciples have new treasures to add to their old (13:51-52). The people of Nazareth, on the contrary, echo the crowds’ lack of understanding and the Pharisees’ hostility (vv 53-58).<\/p>\n<h5>Spiritual Conflict (14:1–16:12)<\/h5>\n<p>In 14:1-12 the preaching of John exposes the weakness of Herod, and the beheading of John anticipates the crucifixion of Jesus (cf. 17:12). The true king is not Herod but Jesus. He is sovereign over nature itself (14:13-36)—God incarnate, “God with us,” who feeds the hungry multitude in the wilderness (as God once provided manna) and walks upon and calms the sea (see Ps 89:9). Peter models Christians’ faith, fear, and utter dependence on Jesus (Mt 14:28-31). The Pharisees and teachers of the law appear to worship God but in fact are devoted to their own traditions, which they offer not as supplements but as <em>rivals<\/em> to the Word of God (15:1-9). In verses 10-20 Jesus teaches both that ceremonial law apart from moral law becomes empty ritual, and that the old distinction between clean and unclean foods (Lv 11) is now as obsolete as the distinction between Jews and Gentiles. To underscore the point, Jesus enters pagan territory, heals a Canaanite (15:21-28) and feeds a Gentile multitude (vv 29-39). Pharisees and Sadducees, for all their differences, are united in their opposition to Jesus (16:1-12).<\/p>\n<h5>The Coming Salvation (16:13–17:27)<\/h5>\n<p>Going beyond the crowds’ respectful but inadequate estimates, Peter confesses Jesus to be “the Christ, the Son of the living God”—a recognition of Jesus’ deity granted by divine revelation (16:13-17; cf. 11:25-26). As it is God the Son who possesses and builds the church, Satan and death are victims rather than victors. Jesus will build his church on Peter’s confession that Jesus is the Christ, the Son of the living God. The apostles’ prohibiting and granting entry into the church (“binding” and “loosing,” respectively) depends upon the prior decision of heaven (i.e., God’s revelation of apostolic teaching). In face of Peter’s confession and the persistent false notions of messiahship (16:20, 23), Jesus now (for the first time) predicts his sufferings and coming glory (vv 21-28). In anticipation of that glory, Jesus is transfigured before certain disciples; Moses and Elijah join God the Father in bearing witness to the unique splendor of God the Son (17:1-8). Jesus then demonstrated his power by combating demonic powers (vv 14-18) and exhibited his authority by choosing to pay the temple tax using miraculous means (vv 24-27).<\/p>\n<h5>Greatness in the Kingdom (18:1-35)<\/h5>\n<p>In this, the fourth of Matthew’s five great discourses, Jesus concentrates on the character and attitudes of church members. He calls upon his followers both to <em>become<\/em> and to <em>welcome<\/em> the lowliest (18:1-5). Leaders especially are enjoined to deal harshly with themselves but gently with those under their care (vv 6-9). Remembering the Father’s love for sinners, Christians are to make every effort (both by prayer and by personal initiative) to restore offending brothers, with excommunication being the last resort (vv 10-20). Church members who really understand the Father’s amazing grace will never stop offering forgiveness and compassion to those who wrong them (vv 21-35).<\/p>\n<h5>Instructions on the Way to Jerusalem (19:1–20:34)<\/h5>\n<p>Given God’s creation ordinances, says Jesus, divorce itself is never <em>commanded;<\/em> it is only <em>permitted<\/em> in the case of sin—that is, where the marital bond has already been severed through infidelity (19:1-9). As in 5:17-48, Jesus calls his followers to radical obedience (19:10-12). Besides instructing disciples to become like children (18:1-4), Jesus embraces children themselves with his love (19:13-15). He appeals likewise to the rich young man (vv 16-22); but the man, while faithful to the commands about love of neighbor, is too bound by his wealth to give himself unreservedly to loving God. Yet those who abandon all to follow Jesus will receive wealth untold in the coming kingdom (vv 27-30). The basis for such blessings lies not in human merit but in the astonishing generosity of the gracious God (20:1-16). None—not even the rich—are beyond the power of his grace. But God offers free salvation at great cost to himself (vv 17-19). Confronting competitiveness and ambition among his followers, Jesus teaches them that true greatness lies not in lording it over others but in serving them (vv 20-34), as shall be supremely demonstrated in his death as “a ransom for many” (v 28).<\/p>\n<h5>Confrontations in Jerusalem (21:1–22:46)<\/h5>\n<p>As the Servant-King (cf. 3:17), and as the Messiah destined for suffering (cf. 16:16-21; 20:28), Jesus enters Jerusalem not upon a war horse but upon a donkey’s colt, for he purposes not to declare war on his enemies but to hand himself over to them—and thus achieve his triumph through defeat (21:1-11). As Lord of the temple, he demands that its commerce be halted and that it become (as God ordained) a place of worship for everyone, including the sick, the young, and the alien (21:12-17; cf. Mk 11:17). He outwits those who refuse to acknowledge the heavenly source of his and John’s authority (Mt 21:23-27). In dramatic and devastating fashion, first visibly (by cursing the fig tree—vv 18-22) and then verbally (in the three parables of 21:28–22:14), Jesus pronounces judgment upon those Jews who have refused to acknowledge him as Messiah and Son of God. Henceforth, the true people of God are those who believe in Jesus, whether Jews or Gentiles. He calls upon his people to pledge their supreme allegiance to God. In the resurrection what will matter most is one’s relationship to God (22:23-33). Indeed, he who loves God with his whole being and his neighbor as himself has kept the two foundational commandments of the OT (vv 34-40). Henceforth, submitting to God means rightly recognizing Jesus; he is indeed David’s son (Mt 1:1), but he is supremely David’s Lord—the exalted Son of God (22:41-46; cf. 16:16).<\/p>\n<h5>Woes upon the Scribes and Pharisees (23:1-39)<\/h5>\n<p>Five reasons are stated for Jesus’ denunciation of the Jewish religious leaders. First is their hypocrisy: their practice contradicts their teaching (23:1-4), their external purity conceals inner rottenness (vv 25-28), and they appear to champion God’s cause but are really enemies of God’s servants (vv 29-36). Second is the pride that prompts their hypocrisy (23:5-12). Third is their exploitation of, and their baleful influence upon, those under their charge (vv 13-15). Fourth is their preoccupation with the minutia of the law to the neglect of its weightier matters (vv 16-24). Fifth is their responsibility for the dreadful judgment that the whole nation is about to experience (vv 33-39).<\/p>\n<h5>The Coming of the End (24:1–25:46)<\/h5>\n<p>The introduction to this, the fifth and last of Matthew’s great discourses, makes it plain that there is the closest connection (for both Jesus and his disciples) between the coming destruction of Jerusalem and the end of the age (24:1-3). Jesus first characterizes the time between his first advent and his return: there will be natural catastrophes, international warfare, the rise of false messiahs, the persecution of God’s people, and the universal proclamation of the gospel of the kingdom (vv 4-14). Then Jesus speaks of the catastrophe that is soon to befall the Jewish nation in particular (as already foretold in 22:7; 23:38), culminating in the destruction of Jerusalem and its temple in <span>AD<\/span> 70 (24:15-25). Sometime thereafter (but after an interval known only to God the Father—v 36), the Son of Man will return in great glory, amid apocalyptic signs, to gather his people (vv 26-31). The present generation will not pass away before judgment falls upon Israel (vv 15-25), so let listeners take heed (vv 32-35). The same warning applies to the more remote coming of the Son of Man (vv 36-51): both the certainty of the event and the uncertainty of its time call for vigilance and faithfulness in the interval, for that event will bring both salvation and judgment. To drive the lesson home, Jesus tells the parables of the wise and foolish virgins (25:1-13) and the talents (vv 14-30). The concluding parable of the sheep and the goats (vv 31-46) speaks of the urgent necessity of making the right response to the “brothers”—that is, the messengers—of Christ; those who feed, clothe, and otherwise care for the messengers of Christ thereby testify to their reception of the apostles’ message and their Lord (cf. 10:40-42).<\/p>\n<h5>The Road to Golgotha (26:1–27:26)<\/h5>\n<p>As though in response to Jesus’ own prediction, the chief priests and the elders hatch their murderous plot (26:1-5), soon to be aided by Judas (vv 14-16). The anointing at Bethany (vv 6-13) testifies to the extravagance of love and the imminence of death. At the Passover meal (vv 17-30), signaling at what sacrifice the new exodus comes about (cf. 2:15), Jesus interprets his forthcoming death as an atoning sacrifice for the forgiveness of sins (26:26-28; cf. 1:21) and anticipates the day of final victory over sin and death in the consummated kingdom (26:29). Jesus’ agony in Gethsemane (vv 36-46) expresses his horror over taking his people’s sins upon himself. By a stupendous act of filial obedience, he submits his will to the Father, that the Scriptures might be fulfilled (26:54; cf. Is 53). As the servant of God destined to suffer, Jesus resists attempts to thwart his arrest (26:47-56). The Jews’ supreme court (the Sanhedrin) and their loftiest religious official (the high priest) condemn Jesus as a blasphemer because he dares to identify himself as “the Christ, the Son of God” (26:57-68; cf. 16:16). As though joining the court’s repudiation, Peter—in fulfillment of Jesus’ prophecy (26:31-35)—disclaims knowledge of Jesus (vv 69-75). Judas’s disillusionment finds expression in suicide (27:3-10). The Jews hand Jesus over to Pilate the Roman governor (vv 1-2), he alone having the authority to pronounce the death sentence. Knowing that the charge of blasphemy will carry no weight with Pilate, the Jews now represent Jesus as a threat to Caesar. In the end, Pilate responds not to specific charges and evidence but to pressure from the crowd and the threat of riot (vv 11-25). He releases Barabbas and delivers Jesus to be crucified (v 26).<\/p>\n<h5>The Death of Jesus (27:27-66)<\/h5>\n<p>Following his humiliating treatment at the hands of the Roman soldiers, Jesus is led to the place of execution; weakened by the beatings, he requires assistance (27:27-32). He refuses the proffered narcotic so that he might keep his head clear (v 34). His being executed with malefactors (v 38) testifies to the purpose of his death (cf. 1:21). A steady stream of abuse is hurled at him, in blasphemous disregard of the truth of the superscription “This is Jesus the King of the Jews” (27:37-44). Finally, out of the darkness Jesus utters the cry of dereliction; now is revealed the ultimate horror (that from which his soul shrank in Gethsemane), the sin-bearer’s supreme agony—the beloved Son’s abandonment by the Father (vv 45-49). Having cried out with a loud voice (cf. Jn 19:30), Jesus dies (27:50). Immediately, the saving effects of his death become evident (vv 51-53): sinners, now forgiven, have access to the holy God (the veil of the temple is rent asunder), and there is hope of resurrection for those who have died. As at the beginning (2:1-12), Gentiles instead of Jews confess Jesus (27:54; contrast 26:63-65). Joseph’s careful attentiveness to Jesus’ burial contrasts with the ongoing attempts of the chief priests and Pharisees to resist Jesus’ power (27:57-66).<\/p>\n<h5>The Triumph of the Savior (28:1-20)<\/h5>\n<p>Amid great glory and power and joy, the Savior’s victory over death is announced and attested (28:1-7). The risen Jesus appears first to the women who stayed with him during his crucifixion (28:8-10; cf. 27:61; 28:1). The Jews’ response to the guards’ report signals their growing desperation before irresistible reality (28:11-15). Meeting with the 11 disciples on the mountain in Galilee (vv 16-20), Jesus, the new Moses, continues his instructions. He now reveals the evangelistic purpose for which Matthew has been preparing readers from the very threshold of his Gospel. The apostles are to disciple all peoples by baptizing them into the name of the triune God and by teaching them to obey all that Jesus has commanded. The apostles go forth in the assurance that Jesus—as the Lord—stands over them, and that Jesus—as Immanuel—stands with them until the very end of the age.<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of; Luke, Gospel of; Mark, Gospel of; Matthew (Person); Synoptic Gospels.<\/p>","content_en":"<h3>MATTHEW, Gospel of<\/h3>\n<p>First Gospel and first book of the NT.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date and Provenance<\/p>\n<p>• Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel writers did. Perhaps he did this to show how great an ascendancy he had been granted when the Lord called him, for tax collectors were despised and considered the lowest of people. The Gospel itself bears the impress of one knowledgeable of currency, for the Gospel writer speaks quite specifically about a two-drachma tax (Mt 17:24), a four-drachma coin (v 27), and the various talents (18:24; 25:15ff.).<\/p>\n<p class=\"h2\" id=\"DateandProvenance\">Date and Provenance<\/p>\n<p>Scholars are divided about the date when Matthew was written primarily because there is still debate about which Gospel was first written: Matthew or Mark. If Mark was written before Matthew, then Matthew was very indebted to Mark for a great deal of material, and vice versa. Those who argue for Matthew’s priority do so on the basis that Matthew’s Gospel was (1) recognized in the early church as the first Gospel, (2) written to those who first needed a written account—the Jews, and (3) placed first in the NT canon. Whether it preceded or followed Mark, most scholars are certain that it was written before the destruction of Jerusalem (<span>AD<\/span> 70) because the temple is spoken of as still standing (Mt 24:15). Irenaeus indicated that Matthew wrote this Gospel while Peter and Paul were in Rome. This would make the time of writing in the 60s.<\/p>\n<p class=\"h2\" id=\"Purpose\">Purpose<\/p>\n<h5>Apologetics<\/h5>\n<p>Matthew wrote to a community of Greek-speaking Jewish Christians, located in a center such as Antioch in Syria. The community was surrounded and beset by Jews hostile to the claims of Jesus and the Christian community.<\/p>\n<p>Matthew wrote as a Jew for Jews. In Jesus of Nazareth, Matthew contends, the OT reached its appointed goal. Jesus is the Messiah of Israel’s expectation. In the opening chapter Matthew identifies him as “the son of David, the son of Abraham” (1:1), indeed as “God with us” (v 23). In later chapters Jesus is revealed as the Son of Man of Daniel 7 and the Suffering Servant of Isaiah 53. Throughout the book (Mt 1:22–27:10) the events of Jesus’ life are represented as the “fulfillment” of OT prophecies. He comes to offer Israel salvation from sin (1:21). Nevertheless, the Jews have rejected him as their Messiah, and have thus placed themselves in the most perilous position (11:20-24; 21:33-46). One explanation for Israel’s rejection of Jesus is the failure of the Jewish religious leadership to prepare the people for his coming. In the strongest language, Matthew denounces the teachers of the law and the Pharisees. They have forsaken the Word of God in favor of their own traditions (ch 15).<\/p>\n<h5>Teaching the Church<\/h5>\n<p>Matthew also wrote as a Christian for Christians. He presents Jesus as a new Moses, indeed as Yahweh incarnate, expounding his own law for his people (ch 5), now newly constituted around his person under the leadership of the apostles (10:2-4; 16:18-19; 23:8-10). If the Christian church is to function properly, the teaching of the Messiah on a host of moral and spiritual issues must be taken with utmost seriousness (chs 5–7, 18). To aid this purpose, Matthew takes the form of a theological textbook or a handbook for the church, to instruct the people of God concerning the person and work of Jesus. That these teachings may be more readily and firmly grasped, Matthew presents them in a highly organized and memorable way. To facilitate the learning of the material, he arranges Jesus’ teachings in five major discourses (interlocked with narrative portions) in which teachings of the same kind are clustered together (e.g., ch 10 consists of a charge to missionaries, and ch 13 consists of seven parables of the kingdom). Matthew’s leading theological themes may be identified as the <em>Son<\/em> of God (Jesus is Yahweh incarnate, “God with us”), the <em>kingdom<\/em> of God (in Jesus, God is invading history to inaugurate his final rule), the <em>salvation<\/em> of God (as the servant-king, Jesus has come to “save his people from their sins,” 1:21), and the <em>people<\/em> of God (Jesus has come to build his church, a redeemed community consisting of both Jews and Gentiles).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<h5>The Coming of the Savior (1:1–2:23)<\/h5>\n<p>His name reveals his mission: “Jesus” (1:1) means “Yahweh saves.” He is “the son of Abraham,” who comes to fulfill God’s ancient promises to Jews and Gentiles (Gn 12:1-3). He is “Christ [or Messiah],” the son of David (Mt 1:1), who comes to inaugurate the kingdom of God (4:17). More than that, as evidenced both by prophecy (1:22-23) and by the nature of his conception (vv 18-20), he is “God with us”—now come to “save his people from their sins” (v 21). As the son of David, and in accord with prophecy, he is born in Bethlehem (2:1-6). Drawn by the star of Israel’s Messiah (cf. Nm 24:17), Gentiles come to worship him (Mt 2:1-12). When Herod seeks to destroy him, Jesus finds sanctuary in a gentile land; God’s calling his Son from Egypt marks the beginning of a mighty saving work—nothing less than a new exodus under Jesus, the new Moses (vv 13-20). Having been born in the humblest of circumstances, Jesus now comes to live in Nazareth (vv 21-23).<\/p>\n<h5>The Beginnings of Ministry (3:1–4:25)<\/h5>\n<p>In face of the judgment that Jesus is about to execute (as evidence of the kingdom’s arrival), John the Baptist calls Israel to repentance (3:1-12). Jesus’ submission to John’s baptism, and the voice from heaven, show him to be a King who serves his subjects by taking their sins upon himself (vv 13-17). Like Israel at the exodus, Jesus is led into the wilderness for a period of testing (4:1). When the devil seeks to turn him away both from God and from his appointed mission, Jesus gains victory by depending upon God and his Word (vv 1-11). Returning to Galilee, Jesus deliberately settles in territory with both Jewish and Gentile inhabitants (vv 12-16) and begins a ministry of preaching (like John, he calls for repentance in face of the dawning kingdom), teaching (he calls his first disciples), and healing (vv 17-25).<\/p>\n\n<h5>The Sermon on the Mount (5:1–7:29)<\/h5>\n<p>Just as Moses ascended Sinai to receive God’s law for Israel, so Jesus—as both the new Moses and as God incarnate—ascends the mountain to set forth his instruction for the citizens of the kingdom of God (5:1-2). He begins with <em>gospel<\/em> (not law), declaring that God shall surely save those who—beset by sin—trust in God’s mercy, obey his commands, and long for him to establish his righteous rule in the earth (vv 3-12). Toward that end, disciples are a preservative (salt) and a witness (light) in a sinful society (vv 13-16). As the one who has come not to abolish the Law and the Prophets but to bring them to completion (i.e., to usher in the new age to which the OT pointed— v 17), Jesus calls his disciples to steadfast obedience to God’s law as now expounded by the Lawgiver himself (vv 18-20). God’s commands embrace inner desires as well as outward actions, must not be watered down or rationalized, and call for more radical obedience than ever before, now that the end has come (vv 21-48). In their giving, praying, and fasting, disciples are to combat hypocrisy by God-centeredness and self-forgetfulness (6:1-18). The Lord’s Prayer (vv 9-13) calls upon God to honor his name by establishing his rule on earth, and to pardon, protect, and provide for his children. Given this prayer, and given the disciples’ God-centered view of reality (vv 19-24), there is no cause for anxiety (vv 25-34). Disciples must be discerning without being judgmental (7:1-6), and depend on God for the power needed to love others (6:7-12). Having completed his exposition of the law (5:21–7:12), Jesus now calls would-be disciples to follow him (7:13-14), warns against false teachers (vv 15-20), and insists that true disciples do God’s will (vv 21-23).<\/p>\n<h5>The Authority of Jesus (8:1–9:38)<\/h5>\n<p>Having given his authority <em>verbal<\/em> expression in teaching (7:28-29), Jesus now gives it <em>visible<\/em> expression in a series of healing miracles, again revealing himself as the servant of Isaiah (8:17). He heals a leper, a centurion’s servant, and a bleeding woman by his word (8:1-13; 9:20-22). His touch dispels a fever and raises a dead person (8:14-15; 9:23-25). A combination of word and touch cures the blind (9:27-31). As “God with us,” Jesus calls for unqualified allegiance (8:18-22). Though lacking even the natural protection enjoyed by animals (v 20), he demonstrates his sovereignty over the natural world—and thus his deity—by calming the storm (vv 23-27). In direct confrontations with demons, he shows his superiority over them (8:28-34; 9:32-33). Exercising God’s own authority, he declares sins forgiven (9:1-8) and calls sinners to repentance and to discipleship (vv 9-13). Joy over the kingdom’s inauguration is mingled with longing for its consummation (vv 14-17). The summary of 9:35-38 echoes 4:23-25, recalls chapters 5–7, and prepares for the next major discourse.<\/p>\n<h5>Jesus’ Charge to the Missionaries (10:1-42)<\/h5>\n<p>In response to the prayers that he has commanded, Christ now invests 12 disciples with apostolic authority and sends them out into his harvest field (9:37–10:4). The discourse speaks both of the apostles’ immediate mission (10:5-15) and of the church’s broader mission (vv 16-42). For now, the apostles are to concentrate on evangelizing Jews (v 6), in preparation for the mission to Gentiles (28:19). The “worthy” are those who welcome the apostles and their message; the “unworthy,” those who reject them (10:11-15). In the broader mission, there is sure to be persecution (vv 16-19, 24-25), but this will actually aid the witness (vv 17-23). God will save his faithful missionaries (vv 19-23) but judge those who oppress them and who disown Christ (vv 26-39). A sure reward awaits both the herald and the recipient of the message (vv 37-42).<\/p>\n<h5>Christ the Lord (11:1–12:50)<\/h5>\n<p>The judgment John predicted is already under way; one’s stand in the last judgment would be determined by his response to the words and works of Jesus (11:2-6). Like his herald, Jesus meets with widespread hostility and indifference (vv 7-19). Given the finality of the grace attending his ministry, those who reject him will suffer the severest judgment (vv 20-24). Yet there are others—the lowly, the burdened, the teachable—who learn (by revelation from God the Father and God the Son) that the “Lord of heaven and earth” is also the “gentle and humble” God who comes to give rest to those who trust in him (vv 25-30). As the one who ushers in the new age (12:6), Jesus claims that he is the Lord of the Sabbath (vv 1-8). True rest (11:29) comes to those who come to Jesus.<\/p>\n<p>Viewing Jesus as the destroyer of the Sabbath, the Pharisees ascribe his miraculous powers to Satan (12:22-24). On the contrary, says Jesus, the rule he is inaugurating is crushing Satan’s empire (vv 25-29). To reject this truth in the full awareness of what one is doing is to commit the unforgivable sin against the Holy Spirit (vv 30-32); the words of Jesus’ accusers expose them as persons destined for condemnation (vv 33-37). The requested sign from heaven will not be given. Jesus’ resurrection is the only sign they need.<\/p>\n<h5>The Parables of the Kingdom (13:1-58)<\/h5>\n<p>This, the third of Matthew’s five great discourses, contains seven parables. In the parable of the sower, four kinds of soil—hard, shallow, cluttered, and fruitful—illustrate the various responses to Jesus’ preaching (13:3-9, 18-23). As those who have received Jesus’ proclamation of the kingdom (4:17), the disciples are given more light, but the crowds must accept that initial proclamation before further light is given (13:10-17, 34-35). In both the parable of the weeds (vv 24-30, 36-43) and the parable of the net (vv 47-50), Jesus assures his disciples that the final judgment will separate true believers from false, and warns against hasty, premature judgments (cf. 7:1-5). The parables of the mustard and the yeast (13:31-33) contrast the smallness of the kingdom’s inauguration with the fullness of its consummation. The parables of the hidden treasure and the pearl (vv 44-46) depict the kingdom as a value far surpassing all others (cf. 6:33). Thus illuminated by Jesus, disciples have new treasures to add to their old (13:51-52). The people of Nazareth, on the contrary, echo the crowds’ lack of understanding and the Pharisees’ hostility (vv 53-58).<\/p>\n<h5>Spiritual Conflict (14:1–16:12)<\/h5>\n<p>In 14:1-12 the preaching of John exposes the weakness of Herod, and the beheading of John anticipates the crucifixion of Jesus (cf. 17:12). The true king is not Herod but Jesus. He is sovereign over nature itself (14:13-36)—God incarnate, “God with us,” who feeds the hungry multitude in the wilderness (as God once provided manna) and walks upon and calms the sea (see Ps 89:9). Peter models Christians’ faith, fear, and utter dependence on Jesus (Mt 14:28-31). The Pharisees and teachers of the law appear to worship God but in fact are devoted to their own traditions, which they offer not as supplements but as <em>rivals<\/em> to the Word of God (15:1-9). In verses 10-20 Jesus teaches both that ceremonial law apart from moral law becomes empty ritual, and that the old distinction between clean and unclean foods (Lv 11) is now as obsolete as the distinction between Jews and Gentiles. To underscore the point, Jesus enters pagan territory, heals a Canaanite (15:21-28) and feeds a Gentile multitude (vv 29-39). Pharisees and Sadducees, for all their differences, are united in their opposition to Jesus (16:1-12).<\/p>\n<h5>The Coming Salvation (16:13–17:27)<\/h5>\n<p>Going beyond the crowds’ respectful but inadequate estimates, Peter confesses Jesus to be “the Christ, the Son of the living God”—a recognition of Jesus’ deity granted by divine revelation (16:13-17; cf. 11:25-26). As it is God the Son who possesses and builds the church, Satan and death are victims rather than victors. Jesus will build his church on Peter’s confession that Jesus is the Christ, the Son of the living God. The apostles’ prohibiting and granting entry into the church (“binding” and “loosing,” respectively) depends upon the prior decision of heaven (i.e., God’s revelation of apostolic teaching). In face of Peter’s confession and the persistent false notions of messiahship (16:20, 23), Jesus now (for the first time) predicts his sufferings and coming glory (vv 21-28). In anticipation of that glory, Jesus is transfigured before certain disciples; Moses and Elijah join God the Father in bearing witness to the unique splendor of God the Son (17:1-8). Jesus then demonstrated his power by combating demonic powers (vv 14-18) and exhibited his authority by choosing to pay the temple tax using miraculous means (vv 24-27).<\/p>\n<h5>Greatness in the Kingdom (18:1-35)<\/h5>\n<p>In this, the fourth of Matthew’s five great discourses, Jesus concentrates on the character and attitudes of church members. He calls upon his followers both to <em>become<\/em> and to <em>welcome<\/em> the lowliest (18:1-5). Leaders especially are enjoined to deal harshly with themselves but gently with those under their care (vv 6-9). Remembering the Father’s love for sinners, Christians are to make every effort (both by prayer and by personal initiative) to restore offending brothers, with excommunication being the last resort (vv 10-20). Church members who really understand the Father’s amazing grace will never stop offering forgiveness and compassion to those who wrong them (vv 21-35).<\/p>\n<h5>Instructions on the Way to Jerusalem (19:1–20:34)<\/h5>\n<p>Given God’s creation ordinances, says Jesus, divorce itself is never <em>commanded;<\/em> it is only <em>permitted<\/em> in the case of sin—that is, where the marital bond has already been severed through infidelity (19:1-9). As in 5:17-48, Jesus calls his followers to radical obedience (19:10-12). Besides instructing disciples to become like children (18:1-4), Jesus embraces children themselves with his love (19:13-15). He appeals likewise to the rich young man (vv 16-22); but the man, while faithful to the commands about love of neighbor, is too bound by his wealth to give himself unreservedly to loving God. Yet those who abandon all to follow Jesus will receive wealth untold in the coming kingdom (vv 27-30). The basis for such blessings lies not in human merit but in the astonishing generosity of the gracious God (20:1-16). None—not even the rich—are beyond the power of his grace. But God offers free salvation at great cost to himself (vv 17-19). Confronting competitiveness and ambition among his followers, Jesus teaches them that true greatness lies not in lording it over others but in serving them (vv 20-34), as shall be supremely demonstrated in his death as “a ransom for many” (v 28).<\/p>\n<h5>Confrontations in Jerusalem (21:1–22:46)<\/h5>\n<p>As the Servant-King (cf. 3:17), and as the Messiah destined for suffering (cf. 16:16-21; 20:28), Jesus enters Jerusalem not upon a war horse but upon a donkey’s colt, for he purposes not to declare war on his enemies but to hand himself over to them—and thus achieve his triumph through defeat (21:1-11). As Lord of the temple, he demands that its commerce be halted and that it become (as God ordained) a place of worship for everyone, including the sick, the young, and the alien (21:12-17; cf. Mk 11:17). He outwits those who refuse to acknowledge the heavenly source of his and John’s authority (Mt 21:23-27). In dramatic and devastating fashion, first visibly (by cursing the fig tree—vv 18-22) and then verbally (in the three parables of 21:28–22:14), Jesus pronounces judgment upon those Jews who have refused to acknowledge him as Messiah and Son of God. Henceforth, the true people of God are those who believe in Jesus, whether Jews or Gentiles. He calls upon his people to pledge their supreme allegiance to God. In the resurrection what will matter most is one’s relationship to God (22:23-33). Indeed, he who loves God with his whole being and his neighbor as himself has kept the two foundational commandments of the OT (vv 34-40). Henceforth, submitting to God means rightly recognizing Jesus; he is indeed David’s son (Mt 1:1), but he is supremely David’s Lord—the exalted Son of God (22:41-46; cf. 16:16).<\/p>\n<h5>Woes upon the Scribes and Pharisees (23:1-39)<\/h5>\n<p>Five reasons are stated for Jesus’ denunciation of the Jewish religious leaders. First is their hypocrisy: their practice contradicts their teaching (23:1-4), their external purity conceals inner rottenness (vv 25-28), and they appear to champion God’s cause but are really enemies of God’s servants (vv 29-36). Second is the pride that prompts their hypocrisy (23:5-12). Third is their exploitation of, and their baleful influence upon, those under their charge (vv 13-15). Fourth is their preoccupation with the minutia of the law to the neglect of its weightier matters (vv 16-24). Fifth is their responsibility for the dreadful judgment that the whole nation is about to experience (vv 33-39).<\/p>\n<h5>The Coming of the End (24:1–25:46)<\/h5>\n<p>The introduction to this, the fifth and last of Matthew’s great discourses, makes it plain that there is the closest connection (for both Jesus and his disciples) between the coming destruction of Jerusalem and the end of the age (24:1-3). Jesus first characterizes the time between his first advent and his return: there will be natural catastrophes, international warfare, the rise of false messiahs, the persecution of God’s people, and the universal proclamation of the gospel of the kingdom (vv 4-14). Then Jesus speaks of the catastrophe that is soon to befall the Jewish nation in particular (as already foretold in 22:7; 23:38), culminating in the destruction of Jerusalem and its temple in <span>AD<\/span> 70 (24:15-25). Sometime thereafter (but after an interval known only to God the Father—v 36), the Son of Man will return in great glory, amid apocalyptic signs, to gather his people (vv 26-31). The present generation will not pass away before judgment falls upon Israel (vv 15-25), so let listeners take heed (vv 32-35). The same warning applies to the more remote coming of the Son of Man (vv 36-51): both the certainty of the event and the uncertainty of its time call for vigilance and faithfulness in the interval, for that event will bring both salvation and judgment. To drive the lesson home, Jesus tells the parables of the wise and foolish virgins (25:1-13) and the talents (vv 14-30). The concluding parable of the sheep and the goats (vv 31-46) speaks of the urgent necessity of making the right response to the “brothers”—that is, the messengers—of Christ; those who feed, clothe, and otherwise care for the messengers of Christ thereby testify to their reception of the apostles’ message and their Lord (cf. 10:40-42).<\/p>\n<h5>The Road to Golgotha (26:1–27:26)<\/h5>\n<p>As though in response to Jesus’ own prediction, the chief priests and the elders hatch their murderous plot (26:1-5), soon to be aided by Judas (vv 14-16). The anointing at Bethany (vv 6-13) testifies to the extravagance of love and the imminence of death. At the Passover meal (vv 17-30), signaling at what sacrifice the new exodus comes about (cf. 2:15), Jesus interprets his forthcoming death as an atoning sacrifice for the forgiveness of sins (26:26-28; cf. 1:21) and anticipates the day of final victory over sin and death in the consummated kingdom (26:29). Jesus’ agony in Gethsemane (vv 36-46) expresses his horror over taking his people’s sins upon himself. By a stupendous act of filial obedience, he submits his will to the Father, that the Scriptures might be fulfilled (26:54; cf. Is 53). As the servant of God destined to suffer, Jesus resists attempts to thwart his arrest (26:47-56). The Jews’ supreme court (the Sanhedrin) and their loftiest religious official (the high priest) condemn Jesus as a blasphemer because he dares to identify himself as “the Christ, the Son of God” (26:57-68; cf. 16:16). As though joining the court’s repudiation, Peter—in fulfillment of Jesus’ prophecy (26:31-35)—disclaims knowledge of Jesus (vv 69-75). Judas’s disillusionment finds expression in suicide (27:3-10). The Jews hand Jesus over to Pilate the Roman governor (vv 1-2), he alone having the authority to pronounce the death sentence. Knowing that the charge of blasphemy will carry no weight with Pilate, the Jews now represent Jesus as a threat to Caesar. In the end, Pilate responds not to specific charges and evidence but to pressure from the crowd and the threat of riot (vv 11-25). He releases Barabbas and delivers Jesus to be crucified (v 26).<\/p>\n<h5>The Death of Jesus (27:27-66)<\/h5>\n<p>Following his humiliating treatment at the hands of the Roman soldiers, Jesus is led to the place of execution; weakened by the beatings, he requires assistance (27:27-32). He refuses the proffered narcotic so that he might keep his head clear (v 34). His being executed with malefactors (v 38) testifies to the purpose of his death (cf. 1:21). A steady stream of abuse is hurled at him, in blasphemous disregard of the truth of the superscription “This is Jesus the King of the Jews” (27:37-44). Finally, out of the darkness Jesus utters the cry of dereliction; now is revealed the ultimate horror (that from which his soul shrank in Gethsemane), the sin-bearer’s supreme agony—the beloved Son’s abandonment by the Father (vv 45-49). Having cried out with a loud voice (cf. Jn 19:30), Jesus dies (27:50). Immediately, the saving effects of his death become evident (vv 51-53): sinners, now forgiven, have access to the holy God (the veil of the temple is rent asunder), and there is hope of resurrection for those who have died. As at the beginning (2:1-12), Gentiles instead of Jews confess Jesus (27:54; contrast 26:63-65). Joseph’s careful attentiveness to Jesus’ burial contrasts with the ongoing attempts of the chief priests and Pharisees to resist Jesus’ power (27:57-66).<\/p>\n<h5>The Triumph of the Savior (28:1-20)<\/h5>\n<p>Amid great glory and power and joy, the Savior’s victory over death is announced and attested (28:1-7). The risen Jesus appears first to the women who stayed with him during his crucifixion (28:8-10; cf. 27:61; 28:1). The Jews’ response to the guards’ report signals their growing desperation before irresistible reality (28:11-15). Meeting with the 11 disciples on the mountain in Galilee (vv 16-20), Jesus, the new Moses, continues his instructions. He now reveals the evangelistic purpose for which Matthew has been preparing readers from the very threshold of his Gospel. The apostles are to disciple all peoples by baptizing them into the name of the triune God and by teaching them to obey all that Jesus has commanded. The apostles go forth in the assurance that Jesus—as the Lord—stands over them, and that Jesus—as Immanuel—stands with them until the very end of the age.<\/p>\n<p><em>See also<\/em> Jesus Christ, Life and Teachings of; Luke, Gospel of; Mark, Gospel of; Matthew (Person); Synoptic Gospels.<\/p>","summary_ro":"MATTHEW, Gospel of First Gospel and first book of the NT. Preview • Author • Date and Provenance • Purpose • Content Author Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel ...","summary_en":"MATTHEW, Gospel of First Gospel and first book of the NT. Preview • Author • Date and Provenance • Purpose • Content Author Nowhere does the text of Matthew itself clearly identify the author. Yet, as did the ancient church, we may ascribe authorship to Matthew the apostle. He was otherwise known as Levi (see Mk 2:14; Lk 5:27, 29). Before Jesus called him, he was a tax collector (Mt 9:9ff.). It is interesting to note that Matthew called himself a tax collector, while none of the other Gospel ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49713,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:9","title_en":"Study Note: Psalmi 89:9","content_ro":"<p><strong>89:9-13<\/strong> In this hymn, the psalmist celebrates God’s comprehensive and powerful sovereignty over nature.<\/p>","content_en":"<p><strong>89:9-13<\/strong> In this hymn, the psalmist celebrates God’s comprehensive and powerful sovereignty over nature.<\/p>","summary_ro":"89:9-13 In this hymn, the psalmist celebrates God’s comprehensive and powerful sovereignty over nature.","summary_en":"89:9-13 In this hymn, the psalmist celebrates God’s comprehensive and powerful sovereignty over nature.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49714,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:9","title_en":"Study Note: Psalmi 89:9","content_ro":"<p><strong>89:9-10<\/strong> The Lord rules over all parts of the created order, including evil. • <em>You scattered your enemies:<\/em> The Lord will crush (Luke 1:51) evil powers that oppose him (Ps 2:1-3). • <em>with your mighty arm:<\/em> This phrase represents God’s strength (89:13).<\/p>","content_en":"<p><strong>89:9-10<\/strong> The Lord rules over all parts of the created order, including evil. • <em>You scattered your enemies:<\/em> The Lord will crush (Luke 1:51) evil powers that oppose him (Ps 2:1-3). • <em>with your mighty arm:<\/em> This phrase represents God’s strength (89:13).<\/p>","summary_ro":"89:9-10 The Lord rules over all parts of the created order, including evil. • You scattered your enemies: The Lord will crush (Luke 1:51) evil powers that oppose him (Ps 2:1-3). • with your mighty arm: This phrase represents God’s strength (89:13).","summary_en":"89:9-10 The Lord rules over all parts of the created order, including evil. • You scattered your enemies: The Lord will crush (Luke 1:51) evil powers that oppose him (Ps 2:1-3). • with your mighty arm: This phrase represents God’s strength (89:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77339,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:9","title_en":"Study Note: Psalmi 89:9","content_ro":"<p><strong>89:9-13<\/strong> In this hymn, the psalmist celebrates God’s comprehensive and powerful sovereignty over nature.<\/p>","content_en":"<p><strong>89:9-13<\/strong> In this hymn, the psalmist celebrates God’s comprehensive and powerful sovereignty over nature.<\/p>","summary_ro":"89:9-13 In this hymn, the psalmist celebrates God’s comprehensive and powerful sovereignty over nature.","summary_en":"89:9-13 In this hymn, the psalmist celebrates God’s comprehensive and powerful sovereignty over nature.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77340,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:9","title_en":"Study Note: Psalmi 89:9","content_ro":"<p><strong>89:9-10<\/strong> The Lord rules over all parts of the created order, including evil. • <em>You scattered your enemies:<\/em> The Lord will crush (Luke 1:51) evil powers that oppose him (Ps 2:1-3). • <em>with your mighty arm:<\/em> This phrase represents God’s strength (89:13).<\/p>","content_en":"<p><strong>89:9-10<\/strong> The Lord rules over all parts of the created order, including evil. • <em>You scattered your enemies:<\/em> The Lord will crush (Luke 1:51) evil powers that oppose him (Ps 2:1-3). • <em>with your mighty arm:<\/em> This phrase represents God’s strength (89:13).<\/p>","summary_ro":"89:9-10 The Lord rules over all parts of the created order, including evil. • You scattered your enemies: The Lord will crush (Luke 1:51) evil powers that oppose him (Ps 2:1-3). • with your mighty arm: This phrase represents God’s strength (89:13).","summary_en":"89:9-10 The Lord rules over all parts of the created order, including evil. • You scattered your enemies: The Lord will crush (Luke 1:51) evil powers that oppose him (Ps 2:1-3). • with your mighty arm: This phrase represents God’s strength (89:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104965,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:9","title_en":"Study Note: Psalmi 89:9","content_ro":"<p><strong>89:9-13<\/strong> In this hymn, the psalmist celebrates God’s comprehensive and powerful sovereignty over nature.<\/p>","content_en":"<p><strong>89:9-13<\/strong> In this hymn, the psalmist celebrates God’s comprehensive and powerful sovereignty over nature.<\/p>","summary_ro":"89:9-13 In this hymn, the psalmist celebrates God’s comprehensive and powerful sovereignty over nature.","summary_en":"89:9-13 In this hymn, the psalmist celebrates God’s comprehensive and powerful sovereignty over nature.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104966,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:9","title_en":"Study Note: Psalmi 89:9","content_ro":"<p><strong>89:9-10<\/strong> The Lord rules over all parts of the created order, including evil. • <em>You scattered your enemies:<\/em> The Lord will crush (Luke 1:51) evil powers that oppose him (Ps 2:1-3). • <em>with your mighty arm:<\/em> This phrase represents God’s strength (89:13).<\/p>","content_en":"<p><strong>89:9-10<\/strong> The Lord rules over all parts of the created order, including evil. • <em>You scattered your enemies:<\/em> The Lord will crush (Luke 1:51) evil powers that oppose him (Ps 2:1-3). • <em>with your mighty arm:<\/em> This phrase represents God’s strength (89:13).<\/p>","summary_ro":"89:9-10 The Lord rules over all parts of the created order, including evil. • You scattered your enemies: The Lord will crush (Luke 1:51) evil powers that oppose him (Ps 2:1-3). • with your mighty arm: This phrase represents God’s strength (89:13).","summary_en":"89:9-10 The Lord rules over all parts of the created order, including evil. • You scattered your enemies: The Lord will crush (Luke 1:51) evil powers that oppose him (Ps 2:1-3). • with your mighty arm: This phrase represents God’s strength (89:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132591,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:9","title_en":"Study Note: Psalmi 89:9","content_ro":"<p><strong>89:9-13<\/strong> In this hymn, the psalmist celebrates God’s comprehensive and powerful sovereignty over nature.<\/p>","content_en":"<p><strong>89:9-13<\/strong> In this hymn, the psalmist celebrates God’s comprehensive and powerful sovereignty over nature.<\/p>","summary_ro":"89:9-13 In this hymn, the psalmist celebrates God’s comprehensive and powerful sovereignty over nature.","summary_en":"89:9-13 In this hymn, the psalmist celebrates God’s comprehensive and powerful sovereignty over nature.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132592,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:9","title_en":"Study Note: Psalmi 89:9","content_ro":"<p><strong>89:9-10<\/strong> The Lord rules over all parts of the created order, including evil. • <em>You scattered your enemies:<\/em> The Lord will crush (Luke 1:51) evil powers that oppose him (Ps 2:1-3). • <em>with your mighty arm:<\/em> This phrase represents God’s strength (89:13).<\/p>","content_en":"<p><strong>89:9-10<\/strong> The Lord rules over all parts of the created order, including evil. • <em>You scattered your enemies:<\/em> The Lord will crush (Luke 1:51) evil powers that oppose him (Ps 2:1-3). • <em>with your mighty arm:<\/em> This phrase represents God’s strength (89:13).<\/p>","summary_ro":"89:9-10 The Lord rules over all parts of the created order, including evil. • You scattered your enemies: The Lord will crush (Luke 1:51) evil powers that oppose him (Ps 2:1-3). • with your mighty arm: This phrase represents God’s strength (89:13).","summary_en":"89:9-10 The Lord rules over all parts of the created order, including evil. • You scattered your enemies: The Lord will crush (Luke 1:51) evil powers that oppose him (Ps 2:1-3). • with your mighty arm: This phrase represents God’s strength (89:13).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63155,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90781,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118407,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146033,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Creator-King","title_en":"The Creator-King","content_ro":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","content_en":"<h3>The Creator-King<\/h3>\n<p>God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10).<\/p>\n<p>Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom. Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts God’s governance, order, and wisdom in creation and underscores the importance of fearing the Lord. In Psalm 89, God’s covenant with David is founded on God’s commitment to creation (89:9-18).<\/p>\n<p>Psalms 93–100 reflect on God’s worldwide dominion. The earth belongs to him, and the Creator has demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of creation into a marvelous lyric in praise of God’s wisdom.<\/p>\n<p>Scripture calls upon all nations to acknowledge and praise God and to show their acceptance of his sovereign rule (see 9:11; 47:1-2, 7-9; 66:8; 117:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 1:1–2:4; Pss 8; 19; 28; 29; 33; 89; 93–100; 104; Eccl 12:1-7, 13-14; Isa 40:25-28; 43:15; 44:24; 51:13; Jer 10:16; Acts 4:23-31; Col 3:10<\/p>","summary_ro":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","summary_en":"The Creator-King God created and established the world; the whole of creation is his handiwork (Gen 1–2; Ps 24:1-2; 95:4-5). He also rules over his creation, governing and caring for all that he has made (95:6-7; 96:10). Several psalms celebrate the manifestation of God’s glory in creation (Pss 8; 19; 28; 33; 89; and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wi...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":32006,"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":32322,"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}],"11":[{"id":12857,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Fullness","title_en":"Fullness","content_ro":"<h3>FULLNESS<\/h3>\n<p>Common translation of the Greek term <span class=\"greek\" lang=\"el\">pleroma<\/span><em>.<\/em> The word carries various shades of meaning that must be determined by observing its use in context.<\/p>\n<h4>General Usage<\/h4>\n<p>In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mark’s Gospels of a patch that fills up a hole in an old garment (Mt 9:16; Mk 2:21), and in Mark of the pieces of fish that fill a basket (Mk 6:43; 8:20).<\/p>\n<h4>“Earth” Expressions<\/h4>\n<p>In several instances in the <span>kjv<\/span> the term is found in the phrase “the earth and its fullness” (Pss 24:1; 50:12; 89:11; 1 Cor 10:26) or “the sea and its fullness” (1 Chr 16:32; Ps 96:11-12), meaning “contents.” Beyond its obvious quantitative sense, the meaning in these expressions may reflect a qualitative character: the contents of the earth are good and special. The Hebrew mind viewed the created order as a reflection of the Creator (Pss 8:5-6; 19:1-6; Jer 23:24). Accordingly, whenever people entered into relationship with anything God had created, whether in work or meals or relationships, they also entered objectively into relationship with God, who had given those things. Thus, the Jews heard with horror the prophetic announcement of God’s intention to bring destruction upon “the land and all that fills it” (Jer 8:16; 47:2; Ez 12:19; 19:7; 30:12).<\/p>\n<h4>The Apostle Paul’s Usage<\/h4>\n<p>The origin of Paul’s understanding and use of “fullness” as a significant theological term has been debated. It is held by some that the word was a technical term used by the Gnostics in reference to a realm of spiritual beings that bridged the space between the true God and an “evil” earth. Subsequently, false teachers came to view Christ as one among many deities who lived in that “fullness.” In order to correct the misunderstanding, Paul borrowed the term from his opponents and applied it to Christ. Jesus is not just one of the beings between God and humanity, Paul taught; rather, he is all there is (“the fullness”) between God and humanity (Col 1:15-20).<\/p>\n<p>Against that view it is argued that Paul used the term in several contexts where that interpretation is obviously inadequate (Rom 13:10; Eph 1:22-23). In addition, it is likely that Paul, with his Pharisaic Jewish background, would understand the term in light of its OT usage. Thus, Paul’s use of the term may be better understood as not borrowed from his opponents.<\/p>\n<p>Paul used the term four times in the book of Romans. It can be rendered “full inclusion” in reference to the total number of Jews (Rom 11:12) or Gentiles (v 25) who will come to God. In verse 12, however, the term is set in opposition to the “failure” and “trespass” of the Jews, who feel that righteousness is a matter of their Jewish heritage rather than faith. It may be that Paul used the term in reference to “complete obedience to God’s will.” Thus, in essence Paul said, “If their disobedience means this much good for the world, think of what their obedience will mean.” It is in this active sense that “fullness” is used in Romans 13:10. Love brings to realization all that the law intends. Similarly, Paul desires that his own life be a full expression of the gospel of Christ (15:29).<\/p>\n<p>In the book of Ephesians, the church is referred to as the “fullness of Christ” (Eph 1:22-23; 4:13), and “the fullness of God” (3:19). A variety of interpretations have been offered for this phrase: the church is filled, made complete or whole by Christ; the church possesses the attributes of Christ; the church is the agent through which Christ does all his work. The church is full of Christ in that it is the complete, continuing expression of his words and works (compare Col 2:10). In the book of Colossians, Paul used the term in reference to Christ; in him dwells the “fullness of God” (1:19; 2:9). These passages are often interpreted as proclaiming the equality of Christ with God. All of God’s attributes are contained in Christ. All that God is, Christ is.<\/p>\n<h4>The Apostle John’s Usage<\/h4>\n<p>The prologue to John’s Gospel states that the “fullness of Christ” is received by all believers (1:16). The exact nature of this fullness is defined in verse 14: “And the Word became flesh and dwelt among us, full of grace and truth.” The Greek word for “fullness” here indicates plenitude and totality. The Gnostics used the word to describe the totality of all deities. John, as with Paul, used the word to describe Christ as the fullness, the plenitude of God, for all the fullness of the Godhead dwells in him bodily (see Col 1:19; 2:9).<\/p>\n<p>Since all of God’s fullness dwells in Christ, every spiritual reality is found in Christ. In Christ, believers lack nothing. Of course, no single believer could receive all that Christ is; it takes the body of Christ to appropriate Christ’s fullness and to express it (Eph 1:23). Nevertheless, each believer receives in measure the same content of that fullness. Christ is continually full; he never is depleted. No matter how much the believers receive of him, he keeps on giving. Believers do not need to seek any other source but Christ.<\/p>","content_en":"<h3>FULLNESS<\/h3>\n<p>Common translation of the Greek term <span class=\"greek\" lang=\"el\">pleroma<\/span><em>.<\/em> The word carries various shades of meaning that must be determined by observing its use in context.<\/p>\n<h4>General Usage<\/h4>\n<p>In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mark’s Gospels of a patch that fills up a hole in an old garment (Mt 9:16; Mk 2:21), and in Mark of the pieces of fish that fill a basket (Mk 6:43; 8:20).<\/p>\n<h4>“Earth” Expressions<\/h4>\n<p>In several instances in the <span>kjv<\/span> the term is found in the phrase “the earth and its fullness” (Pss 24:1; 50:12; 89:11; 1 Cor 10:26) or “the sea and its fullness” (1 Chr 16:32; Ps 96:11-12), meaning “contents.” Beyond its obvious quantitative sense, the meaning in these expressions may reflect a qualitative character: the contents of the earth are good and special. The Hebrew mind viewed the created order as a reflection of the Creator (Pss 8:5-6; 19:1-6; Jer 23:24). Accordingly, whenever people entered into relationship with anything God had created, whether in work or meals or relationships, they also entered objectively into relationship with God, who had given those things. Thus, the Jews heard with horror the prophetic announcement of God’s intention to bring destruction upon “the land and all that fills it” (Jer 8:16; 47:2; Ez 12:19; 19:7; 30:12).<\/p>\n<h4>The Apostle Paul’s Usage<\/h4>\n<p>The origin of Paul’s understanding and use of “fullness” as a significant theological term has been debated. It is held by some that the word was a technical term used by the Gnostics in reference to a realm of spiritual beings that bridged the space between the true God and an “evil” earth. Subsequently, false teachers came to view Christ as one among many deities who lived in that “fullness.” In order to correct the misunderstanding, Paul borrowed the term from his opponents and applied it to Christ. Jesus is not just one of the beings between God and humanity, Paul taught; rather, he is all there is (“the fullness”) between God and humanity (Col 1:15-20).<\/p>\n<p>Against that view it is argued that Paul used the term in several contexts where that interpretation is obviously inadequate (Rom 13:10; Eph 1:22-23). In addition, it is likely that Paul, with his Pharisaic Jewish background, would understand the term in light of its OT usage. Thus, Paul’s use of the term may be better understood as not borrowed from his opponents.<\/p>\n<p>Paul used the term four times in the book of Romans. It can be rendered “full inclusion” in reference to the total number of Jews (Rom 11:12) or Gentiles (v 25) who will come to God. In verse 12, however, the term is set in opposition to the “failure” and “trespass” of the Jews, who feel that righteousness is a matter of their Jewish heritage rather than faith. It may be that Paul used the term in reference to “complete obedience to God’s will.” Thus, in essence Paul said, “If their disobedience means this much good for the world, think of what their obedience will mean.” It is in this active sense that “fullness” is used in Romans 13:10. Love brings to realization all that the law intends. Similarly, Paul desires that his own life be a full expression of the gospel of Christ (15:29).<\/p>\n<p>In the book of Ephesians, the church is referred to as the “fullness of Christ” (Eph 1:22-23; 4:13), and “the fullness of God” (3:19). A variety of interpretations have been offered for this phrase: the church is filled, made complete or whole by Christ; the church possesses the attributes of Christ; the church is the agent through which Christ does all his work. The church is full of Christ in that it is the complete, continuing expression of his words and works (compare Col 2:10). In the book of Colossians, Paul used the term in reference to Christ; in him dwells the “fullness of God” (1:19; 2:9). These passages are often interpreted as proclaiming the equality of Christ with God. All of God’s attributes are contained in Christ. All that God is, Christ is.<\/p>\n<h4>The Apostle John’s Usage<\/h4>\n<p>The prologue to John’s Gospel states that the “fullness of Christ” is received by all believers (1:16). The exact nature of this fullness is defined in verse 14: “And the Word became flesh and dwelt among us, full of grace and truth.” The Greek word for “fullness” here indicates plenitude and totality. The Gnostics used the word to describe the totality of all deities. John, as with Paul, used the word to describe Christ as the fullness, the plenitude of God, for all the fullness of the Godhead dwells in him bodily (see Col 1:19; 2:9).<\/p>\n<p>Since all of God’s fullness dwells in Christ, every spiritual reality is found in Christ. In Christ, believers lack nothing. Of course, no single believer could receive all that Christ is; it takes the body of Christ to appropriate Christ’s fullness and to express it (Eph 1:23). Nevertheless, each believer receives in measure the same content of that fullness. Christ is continually full; he never is depleted. No matter how much the believers receive of him, he keeps on giving. Believers do not need to seek any other source but Christ.<\/p>","summary_ro":"FULLNESS Common translation of the Greek term pleroma. The word carries various shades of meaning that must be determined by observing its use in context. General Usage In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mar...","summary_en":"FULLNESS Common translation of the Greek term pleroma. The word carries various shades of meaning that must be determined by observing its use in context. General Usage In Greek usage outside the NT, the word means “that which fills.” It is found in reference to the cargo or crew that fills a ship, the people that make up a crowd, and the years that fill a person’s life. The philosopher Aristotle used the term to denote the population that fills a city. That sense is used in Matthew’s and Mar...","source":"Articles\/F.xml","external_url":null,"has_map":false,"has_picture":false},{"id":32004,"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":61606,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Land","title_en":"The Land","content_ro":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","content_en":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","summary_ro":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","summary_en":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89232,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Land","title_en":"The Land","content_ro":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","content_en":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","summary_ro":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","summary_en":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116858,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Land","title_en":"The Land","content_ro":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","content_en":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","summary_ro":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","summary_en":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144484,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Land","title_en":"The Land","content_ro":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","content_en":"<h3>The Land<\/h3>\n<p>Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “special possession” (Deut 4:21), given by God, who required their fidelity (Deut 4:40). God expected the people to be proper stewards of the land and to serve him faithfully.<\/p>\n<p>Unfortunately, God’s people turned to their own ways, serving pagan gods and themselves (2 Kgs 17:7-17). So God allowed foreign nations to gradually take away Israel’s ownership of the land (e.g., 2 Kgs 8:20-22; 13:1-3; 17:3). Eventually, Assyria launched a full-scale invasion of the northern kingdom, sending the Israelites into exile (17:5-6, 22-23). Through these events God warned the people of Judah, the southern kingdom, that if they, too, failed to respond, they would forfeit their land (2 Kgs 21:8). Sadly, they refused to listen (2 Kgs 21:9), and their unfaithfulness eventually resulted in expulsion from the land at the hands of the Babylonians (25:1-21).<\/p>\n<p>Israel’s rebellion and failure to properly manage the land that God entrusted to them serves as a warning to us. God has redeemed us in Christ Jesus so that we may live faithful and productive lives (John 15:16; Eph 2:4-10). Our infidelity and lack of productivity may cause us to lose our place of service for Christ (John 15:1-2, 6). It is by abiding in him that we “produce much fruit” and grow in our faith (John 15:5).<\/p>\n<p>God’s people always have a propensity to sin (see Rom 3:23; 1 Jn 1:8, 10). Nevertheless, God always stands ready to forgive and restore those who turn back to him (see 1 Jn 1:9) and to reinstate the blessings of his covenant. The one who mediates the new covenant between God and his people (Matt 26:27-28) is also their advocate in heaven (1 Jn 2:1). In the end, those who remain faithful to God will inherit the blessings of the new heaven and the new earth (1 Pet 1:3-5; Rev 21:1-7).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:1-3; 13:14-17; Lev 26:1-46; Deut 28:1-68; 1 Kgs 8:29-51; 9:3-9; 2 Kgs 17:18-23; Pss 24:1; 89:11; 1 Pet 1:4; Rev 21:1-7<\/p>","summary_ro":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","summary_en":"The Land Land is extremely important to a largely agrarian society such as ancient Israel. Israel was given the privilege and responsibility of living in the land of Canaan, as a key provision of God’s covenant with them (1 Kgs 8:33-40; see also Deut 28). The land was part of Israel’s relationship with God: God had promised this land to Abraham and his descendants (Gen 12:1-3; 13:14-17). The nation of Israel lived in the land as its custodians and earthly possessors. The land was Israel’s “sp...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":16263,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mount Hermon","title_en":"Mount Hermon","content_ro":"<h3>HERMON, Mount<\/h3>\n<p>Mountain often mentioned as the northern extremity of the territory conquered by Joshua and Moses in Transjordan; it is also the northern boundary of the inheritance of the half-tribe of Manasseh as well as of Israel in general (Dt 3:8; 4:48; Jos 11:17; 12:1, 5; 13:11; 1 Chr 5:23). Hermon is said to tower over the valley of Lebanon (Jos 11:17; 13:5) and over the land of Mizpah in the valley of Mizpah, to which Joshua pursued the kings of Canaan after his victory over them at the waters of Merom (Jos 11:3, 8). Biblical poetry praises Hermon for its height and for causing dew on Zion (Ps 133:3), and it was famed for its wildlife (Sg 4:8). It also appears in tandem with Mt Tabor (Ps 89:12) and with the Jordan (Ps 42:6). The mountain itself is about 13 miles (21 kilometers) long and rises to a height of 9,166 feet (2.8 kilometers).<\/p>","content_en":"<h3>HERMON, Mount<\/h3>\n<p>Mountain often mentioned as the northern extremity of the territory conquered by Joshua and Moses in Transjordan; it is also the northern boundary of the inheritance of the half-tribe of Manasseh as well as of Israel in general (Dt 3:8; 4:48; Jos 11:17; 12:1, 5; 13:11; 1 Chr 5:23). Hermon is said to tower over the valley of Lebanon (Jos 11:17; 13:5) and over the land of Mizpah in the valley of Mizpah, to which Joshua pursued the kings of Canaan after his victory over them at the waters of Merom (Jos 11:3, 8). Biblical poetry praises Hermon for its height and for causing dew on Zion (Ps 133:3), and it was famed for its wildlife (Sg 4:8). It also appears in tandem with Mt Tabor (Ps 89:12) and with the Jordan (Ps 42:6). The mountain itself is about 13 miles (21 kilometers) long and rises to a height of 9,166 feet (2.8 kilometers).<\/p>","summary_ro":"HERMON, Mount Mountain often mentioned as the northern extremity of the territory conquered by Joshua and Moses in Transjordan; it is also the northern boundary of the inheritance of the half-tribe of Manasseh as well as of Israel in general (Dt 3:8; 4:48; Jos 11:17; 12:1, 5; 13:11; 1 Chr 5:23). Hermon is said to tower over the valley of Lebanon (Jos 11:17; 13:5) and over the land of Mizpah in the valley of Mizpah, to which Joshua pursued the kings of Canaan after his victory over them at the...","summary_en":"HERMON, Mount Mountain often mentioned as the northern extremity of the territory conquered by Joshua and Moses in Transjordan; it is also the northern boundary of the inheritance of the half-tribe of Manasseh as well as of Israel in general (Dt 3:8; 4:48; Jos 11:17; 12:1, 5; 13:11; 1 Chr 5:23). Hermon is said to tower over the valley of Lebanon (Jos 11:17; 13:5) and over the land of Mizpah in the valley of Mizpah, to which Joshua pursued the kings of Canaan after his victory over them at the...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":36673,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Mount Tabor","title_en":"Mount Tabor","content_ro":"<h3>TABOR, Mount<\/h3>\n<p>Important hill in lower Galilee located in the northeast area of the Jezreel Valley. About six miles (9.7 kilometers) east of Nazareth, Tabor rises abruptly from the valley floor. Appearing more prominent than its height would indicate (1,929 feet, or 587.9 meters), it became an important geographical reference point in antiquity. It defined the western boundary of Issachar’s tribe (Jos 19:22) and was a useful navigation tool on the international coastal highway (the Via Maris) that passed through Megiddo in Galilee en route to Hazor. Its prominence invited comparison with Mt Hermon far to the north (Ps 89:12; cf. Jer 46:18).<\/p>\n<p>In the OT, Mt Tabor is mentioned in the book of Judges when Deborah and Barak fight Sisera, the commander of a Canaanite army from Hazor (Jgs 4:1-24). Barak’s troops from the nearby tribes of Naphtali and Zebulun met on Mt Tabor and at Deborah’s command launched a successful campaign against Sisera. Later in the same book, Mt Tabor was named as the place where Gideon finally confronted the Midianite kings, Zebah and Zalmunna, who had killed his brothers (8:18).<\/p>\n<p>Strategically located, Tabor’s moderately sized top, less than a half mile square (1.3 square kilometers), was easily fortified. During the OT kingdom period, shrines may been located there (see Hos 5:1), but by the Hellenistic era, fortifications were built. The Ptolemies strengthened it, and by the time of Antiochus III (218 <span>BC<\/span>), Tabor may have become the administrative center of the Jezreel Valley. The Roman era witnessed various conflicts on Mt Tabor. In the major Jewish war of <span>AD<\/span> 66, Josephus fortified the hill with a large wall, which is still visible. Since the fourth century, Mt Tabor has been identified as the site of Jesus’ transfiguration (Mk 9:2-13). This is uncertain, however, since the NT fails to mention Mt Tabor by name. Helena, the mother of Constantine, was convinced that the Transfiguration did take place there, and in <span>AD<\/span> 326 she built a church on the site. Other shrines, monasteries, and churches graced the hill until the 12th century, when everything was destroyed by the Arab conqueror Saladin. Today a Greek Orthodox monastery and a Latin basilica dating from the 19th century can be seen on the mountain.<\/p>","content_en":"<h3>TABOR, Mount<\/h3>\n<p>Important hill in lower Galilee located in the northeast area of the Jezreel Valley. About six miles (9.7 kilometers) east of Nazareth, Tabor rises abruptly from the valley floor. Appearing more prominent than its height would indicate (1,929 feet, or 587.9 meters), it became an important geographical reference point in antiquity. It defined the western boundary of Issachar’s tribe (Jos 19:22) and was a useful navigation tool on the international coastal highway (the Via Maris) that passed through Megiddo in Galilee en route to Hazor. Its prominence invited comparison with Mt Hermon far to the north (Ps 89:12; cf. Jer 46:18).<\/p>\n<p>In the OT, Mt Tabor is mentioned in the book of Judges when Deborah and Barak fight Sisera, the commander of a Canaanite army from Hazor (Jgs 4:1-24). Barak’s troops from the nearby tribes of Naphtali and Zebulun met on Mt Tabor and at Deborah’s command launched a successful campaign against Sisera. Later in the same book, Mt Tabor was named as the place where Gideon finally confronted the Midianite kings, Zebah and Zalmunna, who had killed his brothers (8:18).<\/p>\n<p>Strategically located, Tabor’s moderately sized top, less than a half mile square (1.3 square kilometers), was easily fortified. During the OT kingdom period, shrines may been located there (see Hos 5:1), but by the Hellenistic era, fortifications were built. The Ptolemies strengthened it, and by the time of Antiochus III (218 <span>BC<\/span>), Tabor may have become the administrative center of the Jezreel Valley. The Roman era witnessed various conflicts on Mt Tabor. In the major Jewish war of <span>AD<\/span> 66, Josephus fortified the hill with a large wall, which is still visible. Since the fourth century, Mt Tabor has been identified as the site of Jesus’ transfiguration (Mk 9:2-13). This is uncertain, however, since the NT fails to mention Mt Tabor by name. Helena, the mother of Constantine, was convinced that the Transfiguration did take place there, and in <span>AD<\/span> 326 she built a church on the site. Other shrines, monasteries, and churches graced the hill until the 12th century, when everything was destroyed by the Arab conqueror Saladin. Today a Greek Orthodox monastery and a Latin basilica dating from the 19th century can be seen on the mountain.<\/p>","summary_ro":"TABOR, Mount Important hill in lower Galilee located in the northeast area of the Jezreel Valley. About six miles (9.7 kilometers) east of Nazareth, Tabor rises abruptly from the valley floor. Appearing more prominent than its height would indicate (1,929 feet, or 587.9 meters), it became an important geographical reference point in antiquity. It defined the western boundary of Issachar’s tribe (Jos 19:22) and was a useful navigation tool on the international coastal highway (the Via Maris) t...","summary_en":"TABOR, Mount Important hill in lower Galilee located in the northeast area of the Jezreel Valley. About six miles (9.7 kilometers) east of Nazareth, Tabor rises abruptly from the valley floor. Appearing more prominent than its height would indicate (1,929 feet, or 587.9 meters), it became an important geographical reference point in antiquity. It defined the western boundary of Issachar’s tribe (Jos 19:22) and was a useful navigation tool on the international coastal highway (the Via Maris) t...","source":"Articles\/T.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49715,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:12","title_en":"Study Note: Psalmi 89:12","content_ro":"<p><strong>89:12<\/strong> <em>Mount Tabor<\/em> was in northern Israel. <em>Mount Hermon<\/em> formed the extreme northern border of the nation.<\/p>","content_en":"<p><strong>89:12<\/strong> <em>Mount Tabor<\/em> was in northern Israel. <em>Mount Hermon<\/em> formed the extreme northern border of the nation.<\/p>","summary_ro":"89:12 Mount Tabor was in northern Israel. Mount Hermon formed the extreme northern border of the nation.","summary_en":"89:12 Mount Tabor was in northern Israel. Mount Hermon formed the extreme northern border of the nation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77341,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:12","title_en":"Study Note: Psalmi 89:12","content_ro":"<p><strong>89:12<\/strong> <em>Mount Tabor<\/em> was in northern Israel. <em>Mount Hermon<\/em> formed the extreme northern border of the nation.<\/p>","content_en":"<p><strong>89:12<\/strong> <em>Mount Tabor<\/em> was in northern Israel. <em>Mount Hermon<\/em> formed the extreme northern border of the nation.<\/p>","summary_ro":"89:12 Mount Tabor was in northern Israel. Mount Hermon formed the extreme northern border of the nation.","summary_en":"89:12 Mount Tabor was in northern Israel. Mount Hermon formed the extreme northern border of the nation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104967,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:12","title_en":"Study Note: Psalmi 89:12","content_ro":"<p><strong>89:12<\/strong> <em>Mount Tabor<\/em> was in northern Israel. <em>Mount Hermon<\/em> formed the extreme northern border of the nation.<\/p>","content_en":"<p><strong>89:12<\/strong> <em>Mount Tabor<\/em> was in northern Israel. <em>Mount Hermon<\/em> formed the extreme northern border of the nation.<\/p>","summary_ro":"89:12 Mount Tabor was in northern Israel. Mount Hermon formed the extreme northern border of the nation.","summary_en":"89:12 Mount Tabor was in northern Israel. Mount Hermon formed the extreme northern border of the nation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132593,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:12","title_en":"Study Note: Psalmi 89:12","content_ro":"<p><strong>89:12<\/strong> <em>Mount Tabor<\/em> was in northern Israel. <em>Mount Hermon<\/em> formed the extreme northern border of the nation.<\/p>","content_en":"<p><strong>89:12<\/strong> <em>Mount Tabor<\/em> was in northern Israel. <em>Mount Hermon<\/em> formed the extreme northern border of the nation.<\/p>","summary_ro":"89:12 Mount Tabor was in northern Israel. Mount Hermon formed the extreme northern border of the nation.","summary_en":"89:12 Mount Tabor was in northern Israel. Mount Hermon formed the extreme northern border of the nation.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":49716,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:14","title_en":"Study Note: Psalmi 89:14","content_ro":"<p><strong>89:14-18<\/strong> God rules wisely over creation. The qualities of <em>righteousness, justice,<\/em> and faithfulness fit the profile of a wise ruler. The <em>happy<\/em> people who live under his rule enjoy his <em>protection.<\/em><\/p>","content_en":"<p><strong>89:14-18<\/strong> God rules wisely over creation. The qualities of <em>righteousness, justice,<\/em> and faithfulness fit the profile of a wise ruler. The <em>happy<\/em> people who live under his rule enjoy his <em>protection.<\/em><\/p>","summary_ro":"89:14-18 God rules wisely over creation. The qualities of righteousness, justice, and faithfulness fit the profile of a wise ruler. The happy people who live under his rule enjoy his protection.","summary_en":"89:14-18 God rules wisely over creation. The qualities of righteousness, justice, and faithfulness fit the profile of a wise ruler. The happy people who live under his rule enjoy his protection.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77342,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:14","title_en":"Study Note: Psalmi 89:14","content_ro":"<p><strong>89:14-18<\/strong> God rules wisely over creation. The qualities of <em>righteousness, justice,<\/em> and faithfulness fit the profile of a wise ruler. The <em>happy<\/em> people who live under his rule enjoy his <em>protection.<\/em><\/p>","content_en":"<p><strong>89:14-18<\/strong> God rules wisely over creation. The qualities of <em>righteousness, justice,<\/em> and faithfulness fit the profile of a wise ruler. The <em>happy<\/em> people who live under his rule enjoy his <em>protection.<\/em><\/p>","summary_ro":"89:14-18 God rules wisely over creation. The qualities of righteousness, justice, and faithfulness fit the profile of a wise ruler. The happy people who live under his rule enjoy his protection.","summary_en":"89:14-18 God rules wisely over creation. The qualities of righteousness, justice, and faithfulness fit the profile of a wise ruler. The happy people who live under his rule enjoy his protection.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104968,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:14","title_en":"Study Note: Psalmi 89:14","content_ro":"<p><strong>89:14-18<\/strong> God rules wisely over creation. The qualities of <em>righteousness, justice,<\/em> and faithfulness fit the profile of a wise ruler. The <em>happy<\/em> people who live under his rule enjoy his <em>protection.<\/em><\/p>","content_en":"<p><strong>89:14-18<\/strong> God rules wisely over creation. The qualities of <em>righteousness, justice,<\/em> and faithfulness fit the profile of a wise ruler. The <em>happy<\/em> people who live under his rule enjoy his <em>protection.<\/em><\/p>","summary_ro":"89:14-18 God rules wisely over creation. The qualities of righteousness, justice, and faithfulness fit the profile of a wise ruler. The happy people who live under his rule enjoy his protection.","summary_en":"89:14-18 God rules wisely over creation. The qualities of righteousness, justice, and faithfulness fit the profile of a wise ruler. The happy people who live under his rule enjoy his protection.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132594,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:14","title_en":"Study Note: Psalmi 89:14","content_ro":"<p><strong>89:14-18<\/strong> God rules wisely over creation. The qualities of <em>righteousness, justice,<\/em> and faithfulness fit the profile of a wise ruler. The <em>happy<\/em> people who live under his rule enjoy his <em>protection.<\/em><\/p>","content_en":"<p><strong>89:14-18<\/strong> God rules wisely over creation. The qualities of <em>righteousness, justice,<\/em> and faithfulness fit the profile of a wise ruler. The <em>happy<\/em> people who live under his rule enjoy his <em>protection.<\/em><\/p>","summary_ro":"89:14-18 God rules wisely over creation. The qualities of righteousness, justice, and faithfulness fit the profile of a wise ruler. The happy people who live under his rule enjoy his protection.","summary_en":"89:14-18 God rules wisely over creation. The qualities of righteousness, justice, and faithfulness fit the profile of a wise ruler. The happy people who live under his rule enjoy his protection.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63968,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Justice","title_en":"God’s Justice","content_ro":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","content_en":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","summary_ro":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","summary_en":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91594,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Justice","title_en":"God’s Justice","content_ro":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","content_en":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","summary_ro":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","summary_en":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119220,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Justice","title_en":"God’s Justice","content_ro":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","content_en":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","summary_ro":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","summary_en":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146846,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Justice","title_en":"God’s Justice","content_ro":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","content_en":"<h3>God’s Justice<\/h3>\n<p>God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24).<\/p>\n<p>The Lord’s justice (Hebrew <span class=\"hebrew\" lang=\"he\">mishpat<\/span>) is part of his divine order. A world without justice is a place where people set aside the order planned by the Creator. Since the Creator himself is just (Deut 32:4), it follows that his rule will be just and righteous. His Messiah will usher in a just world (Isa 9:7; 11:2-5; 16:5; 32:1-2), and his Spirit will transform the world into a place of justice, righteousness, and peace (32:15-17). This is good news for the oppressed, whose rights have been denied by the powerful of society (see 25:4-5).<\/p>\n<p>God’s justice may sometimes seem slow in coming (Nah 1:3). This seemingly delayed judgment is the result of his patience and mercy toward people (Jon 3–4; 2 Pet 3:9-15). God does not execute justice with rigid disinterest; he gives justice with love and seeks to bring those who deserve judgment into a relationship with him.<\/p>\n<p>The theme of God’s justice is notably prominent throughout the prophets, and particularly in the book of Isaiah. God expects his people to act justly toward others (Mic 6:8; Zech 7:9; Isa 1:17; 5:7; 58:6-7), and he repeately censures the people of Israel for their injustice, particularly toward the poor and needy (e.g., Amos 5:11-12; Mal 3:5; Isa 3:12-15; 5:7-8; 10:1-4; 29:21). Many of Israel’s prophets proclaim God’s judgment on his people in relation to their injustice. They also relay a number of prophecies against other oppressive, proud, unjust nations. God’s retribution for such behavior is just (see Isa 3:9-11; 13:11; 59:18).<\/p>\n<p>The book of Nahum is specifically filled with the expression of God’s justice toward Nineveh (1:14; 2:13; 3:4). Nahum’s “good news” (Nah 1:15) is that all who trust in God will one day enjoy the peace and well-being that come with the final defeat of evil (see also Isa 11:1-9; Zeph 3:13). The ultimate fulfillment of this promise was inaugurated in the life, death, and resurrection of Jesus Christ (Acts 10:34-43; Rom 10:9-15). Those who believe in the Lord Jesus experience a measure of the blessings of salvation in the present as they await God’s final judgment of evil and the coming of his Kingdom in its fullness (see Rev 20:7–22:5).<\/p>\n<p>In reality, all humanity stands condemned before the just and holy God. Yet God also provides undeserved grace. In Jesus Christ, God poured out his just judgment on a willing substitute, whose death calls people to turn away from their sin and live by God’s righteousness (Rom 6:22-23; 1 Pet 3:18). And when God’s kingdom is fully established through Christ, the world, too, will be just and righteous (Isa 1:26; 28:6; 2 Pet 3:13).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 18:17-19, 25; Exod 34:6-7; Lev 19:15; Deut 16:18-20; 17:8-13; 32:4; Pss 9:7-8; 67:4; 89:14; 119:75; Prov 21:3; Eccl 12:14; Isa 1:17-28; 5:7; 11:1-9; 16:5; 32:1-2, 16-17; 40:22-24; 61:8; Jer 46:27-28; Lam 3:25-39; Ezek 34:15-16; 36:22-36; 37:24-27; Joel 3:1-2; Amos 5:21-24; Jon 3:1–4:11; Mic 6:6-8; Nah 1:3-10; 3:4; Zech 7:9-10; Matt 5:6, 10, 20; Luke 1:74-75; Acts 10:34-43; 17:30-31; 2 Pet 3:11-14; Rev 20:11-15<\/p>","summary_ro":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","summary_en":"God’s Justice God is just (Ps 9:7-8); he detests sin and rewards people and nations justly in accordance with what they do (Ps 67:4; Isa 1:27; Jer 46:28; Joel 3:1-8; Acts 17:31). God is in sovereign control of the natural world (Nah 1:4-6, 8) and of all nations (1:3, 6-10, 15), and the world and its inhabitants stand helpless when opposing him (Job 41:10-11; Isa 40:22-24). The Lord’s justice (Hebrew mishpat) is part of his divine order. A world without justice is a place where people set asid...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"15":[{"id":23276,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Light","title_en":"Light","content_ro":"<h3>LIGHT<\/h3>\n<p>Illumination that makes sight possible.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it lives (Jb 38:19; cf. v 24). There are also manufactured light sources, such as those used in the tabernacle (Ex 25:37).<\/p>\n<p>Light is a natural symbol for what is pleasant, good, or uplifting, or what is associated with important people and more especially with God. “Light is pleasant,” says the preacher (Eccl 11:7). During one of the plagues in Egypt, the Egyptians were in thick darkness while the Israelites had light (Ex 10:23). When the Israelites left Egypt, they were led in the wilderness by a pillar of cloud by day and of fire by night (13:21). The pillar gave them light when their enemies were in darkness (14:20). In later days Israel remembered that God did not abandon his people even when they sinned; the pillar of fire was always there to show them the right way (Neh 9:19; cf. Neh 9:12; Pss 78:14; 105:39).<\/p>\n<p>Light symbolizes the blessing of the Lord. Job said, “He floods the darkness with light; he brings light to the deepest gloom” (Jb 12:22, <span>nlt<\/span>). In his time of trouble Job recalled earlier, better days: “I long for the years gone by when God took care of me, when he lighted the way before me and I walked safely through the darkness” (Jb 29:2-3, <span>nlt<\/span>). Similarly Eliphaz pictured the happiness that would befall Job if he would take Eliphaz’s advice: “Whatever you decide to do will be accomplished, and light will shine on the road ahead of you” (Jb 22:28, <span>nlt<\/span>). Eliphaz’s use of that expression shows what is commonly conveyed in his day. The psalmist counted it a blessing when God himself lighted his lamp (Pss 18:28; 118:27; cf. 97:11; 112:4).<\/p>\n<p>Light is closely linked with God; indeed, God can be said to be light: “No longer will you need the sun or moon to give you light, for the <span>Lord<\/span> your God will be your everlasting light, and he will be your glory. The sun will never set; the moon will not go down. For the <span>Lord<\/span> will be your everlasting light” (Is 60:19-20, <span>nlt<\/span>). The psalmist exulted, “The <span>Lord<\/span> is my light and my salvation” (Ps 27:1). God is said to be robed with light (104:2), and light dwells with him (Dn 2:22). Darkness is no problem to God; darkness and light are alike to him (Ps 139:12). Micah saw God as light and also as bringing his servants into the light (Mi 7:8-9). Both are ways of affirming that there is blessing and victory with God, so that a servant of God need never be dismayed.<\/p>\n<p>God’s blessing, described in terms of light, is also related to “the light of his presence.” Something of that expression’s meaning is seen from its use in Psalm 4:6: “Many people say, ‘Who will show us better times?’ Let the smile of your face shine on us, <span>Lord<\/span>” (<span>nlt<\/span>). The parallelism shows that “good” and the lifting up of the light of God’s countenance are much the same. Similarly, it was the light of God’s countenance that brought victory (Ps 44:3; here it is linked with God’s right hand and arm and his delight in his people). Those who walk in the light of God’s countenance are blessed (89:15). There is another side to that expression, for secret sins are exposed in his light (90:8). There is a close scrutiny from which no one and nothing can escape. But the predominant idea is that of the blessing that follows from God’s looking upon his people. On one occasion the phrase is used of a person showing favor to others (Jb 29:24). An extension of the Lord’s blessing is the light God gives to the world through his servants (Is 42:6; 49:6). God’s servants can guide others to the revelation and blessing of God.<\/p>\n<p>Light is associated with justice when the Lord says, “A law will go forth from me, and my justice for a light to the peoples” (Is 51:4, <span>rsv<\/span>). God’s light in that act of justice is a consuming fire. Sometimes light is connected with good behavior: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prv 4:18, <span>rsv<\/span>).<\/p>\n<p>The OT uses the absence of light as a synonym for disaster. There are those who grope in the dark without light (Jb 12:25). Bildad saw the light of the wicked put out in punishment and death (18:5-17). The wicked will be “thrust from light into darkness” (v 18). In the aftermath of the Babylonian destruction of Jerusalem there came the lament “He has brought me into deep darkness, shutting out all light” (Lam 3:2, <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>New Testament references to light are often figurative. Thus, on the Damascus road, Saul of Tarsus encountered “a light from heaven” (Acts 9:3; cf. 22:6-11; 26:13). Was that light as we know it or something else? Likewise, what quality of light shone in the apostle Peter’s cell (12:7)? The light in the heavenly city is not the kind of illumination seen on earth, “for the Lord God will be their light” (Rv 22:5; cf. 21:11, 23-24).<\/p>\n<p>The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 Jn 1:5, <span>nlt<\/span>). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 Jn 1:7). Jesus said, “I am the light of the world” (Jn 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46, <span>rsv<\/span>). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (Jn 1:1-10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7-8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9-12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).<\/p>\n<p>Perhaps thinking of a then-popular concept of a war between light and darkness, John wrote that the light shines in the darkness and adds that the darkness has not overcome it (Jn 1:5; cf. 1 Jn 2:8). John tells us that “the light from heaven came into the world, but they loved the darkness more than the light, for their actions were evil” (Jn 3:19, <span>nlt<\/span>). To love darkness brings condemnation, now and at the final judgment. John pointed out that evildoers keep away from the light; they do not want their evil exposed. But those who “do the truth” come to the light (vv 20-21). In John’s account of the raising of Lazarus, Jesus speaks of the possibility of walking without stumbling in the light of day, but then he goes on to the way a man stumbles in the night because he has no light (11:10). The lack of light “in” the man shows that it is a spiritual process with which Jesus is concerned and not with making physical progress by daylight. He who follows Jesus will have the light of life (8:12), which indicates what Jesus has in mind.<\/p>\n<p>Those who respond to the light may be characterized as “sons of light” (Jn 12:36). Their allegiance is to the light and their conduct has been shaped by this fact. The concept is not confined to John’s Gospel, for we also see it in Luke (Lk 16:8). We find it in Paul’s affirmation that the Thessalonian Christians are children of light and of the day, not of the night or darkness (1 Thes 5:5). John speaks of walking in the light (1 Jn 1:7) and sees the conduct of the Christian as aptly symbolized by light.<\/p>\n<p>This way of looking at the Christian’s manner of life reaches its high point in the words of Jesus to his followers: “You are the light of the world” (Mt 5:14), thus applying to them words that are also applied to himself. Of course, we are not the world’s light in the same sense as he is. When light refers to Christ, there is a reference to him as Savior and not merely as one who reveals great truths. When believers are called the light of the world, there is clearly no saving significance in the description: they do not accomplish the world’s salvation. But they do point it out. It is their function to live as redeemed people. They are to show the quality of life proper to the people of God and in this way act as light to the people of the world. They are to let their light shine before the world in such a way that people will see their good deeds and so come to praise God (not, be it noted, those who do the deeds, Mt 5:16). It is important for those in this position to make full use of the light they have. It is tragic when the light that is in them is darkness (Mt 6:23; Lk 11:35).<\/p>\n<p>This metaphor is worked out in a way not congenial to modern men and women, but the basic lesson is clear. Christians have been illuminated by the light that is Christ, who dwells within his people. If they ignore the illumination he brings and live like those in the dark, then indeed they are in deep darkness. They are worse than others because they know what light is and what it can mean to them, and have turned away from it.<\/p>\n<p><em>See also<\/em> Darkness.<\/p>","content_en":"<h3>LIGHT<\/h3>\n<p>Illumination that makes sight possible.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it lives (Jb 38:19; cf. v 24). There are also manufactured light sources, such as those used in the tabernacle (Ex 25:37).<\/p>\n<p>Light is a natural symbol for what is pleasant, good, or uplifting, or what is associated with important people and more especially with God. “Light is pleasant,” says the preacher (Eccl 11:7). During one of the plagues in Egypt, the Egyptians were in thick darkness while the Israelites had light (Ex 10:23). When the Israelites left Egypt, they were led in the wilderness by a pillar of cloud by day and of fire by night (13:21). The pillar gave them light when their enemies were in darkness (14:20). In later days Israel remembered that God did not abandon his people even when they sinned; the pillar of fire was always there to show them the right way (Neh 9:19; cf. Neh 9:12; Pss 78:14; 105:39).<\/p>\n<p>Light symbolizes the blessing of the Lord. Job said, “He floods the darkness with light; he brings light to the deepest gloom” (Jb 12:22, <span>nlt<\/span>). In his time of trouble Job recalled earlier, better days: “I long for the years gone by when God took care of me, when he lighted the way before me and I walked safely through the darkness” (Jb 29:2-3, <span>nlt<\/span>). Similarly Eliphaz pictured the happiness that would befall Job if he would take Eliphaz’s advice: “Whatever you decide to do will be accomplished, and light will shine on the road ahead of you” (Jb 22:28, <span>nlt<\/span>). Eliphaz’s use of that expression shows what is commonly conveyed in his day. The psalmist counted it a blessing when God himself lighted his lamp (Pss 18:28; 118:27; cf. 97:11; 112:4).<\/p>\n<p>Light is closely linked with God; indeed, God can be said to be light: “No longer will you need the sun or moon to give you light, for the <span>Lord<\/span> your God will be your everlasting light, and he will be your glory. The sun will never set; the moon will not go down. For the <span>Lord<\/span> will be your everlasting light” (Is 60:19-20, <span>nlt<\/span>). The psalmist exulted, “The <span>Lord<\/span> is my light and my salvation” (Ps 27:1). God is said to be robed with light (104:2), and light dwells with him (Dn 2:22). Darkness is no problem to God; darkness and light are alike to him (Ps 139:12). Micah saw God as light and also as bringing his servants into the light (Mi 7:8-9). Both are ways of affirming that there is blessing and victory with God, so that a servant of God need never be dismayed.<\/p>\n<p>God’s blessing, described in terms of light, is also related to “the light of his presence.” Something of that expression’s meaning is seen from its use in Psalm 4:6: “Many people say, ‘Who will show us better times?’ Let the smile of your face shine on us, <span>Lord<\/span>” (<span>nlt<\/span>). The parallelism shows that “good” and the lifting up of the light of God’s countenance are much the same. Similarly, it was the light of God’s countenance that brought victory (Ps 44:3; here it is linked with God’s right hand and arm and his delight in his people). Those who walk in the light of God’s countenance are blessed (89:15). There is another side to that expression, for secret sins are exposed in his light (90:8). There is a close scrutiny from which no one and nothing can escape. But the predominant idea is that of the blessing that follows from God’s looking upon his people. On one occasion the phrase is used of a person showing favor to others (Jb 29:24). An extension of the Lord’s blessing is the light God gives to the world through his servants (Is 42:6; 49:6). God’s servants can guide others to the revelation and blessing of God.<\/p>\n<p>Light is associated with justice when the Lord says, “A law will go forth from me, and my justice for a light to the peoples” (Is 51:4, <span>rsv<\/span>). God’s light in that act of justice is a consuming fire. Sometimes light is connected with good behavior: “The path of the righteous is like the light of dawn, which shines brighter and brighter until full day” (Prv 4:18, <span>rsv<\/span>).<\/p>\n<p>The OT uses the absence of light as a synonym for disaster. There are those who grope in the dark without light (Jb 12:25). Bildad saw the light of the wicked put out in punishment and death (18:5-17). The wicked will be “thrust from light into darkness” (v 18). In the aftermath of the Babylonian destruction of Jerusalem there came the lament “He has brought me into deep darkness, shutting out all light” (Lam 3:2, <span>nlt<\/span>).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>New Testament references to light are often figurative. Thus, on the Damascus road, Saul of Tarsus encountered “a light from heaven” (Acts 9:3; cf. 22:6-11; 26:13). Was that light as we know it or something else? Likewise, what quality of light shone in the apostle Peter’s cell (12:7)? The light in the heavenly city is not the kind of illumination seen on earth, “for the Lord God will be their light” (Rv 22:5; cf. 21:11, 23-24).<\/p>\n<p>The association of God with light is recurrent in the NT. The apostle John wrote that “God is light and there is no darkness in him at all” (1 Jn 1:5, <span>nlt<\/span>). The apostle James referred to God as “the Father of lights” (Jas 1:17). Or God may be thought of as living in light, light that no person can approach (1 Tm 6:16; cf. 1 Jn 1:7). Jesus said, “I am the light of the world” (Jn 8:12; see also 9:5), and “I have come as light into the world, that whoever believes in me may not remain in darkness” (Jn 12:46, <span>rsv<\/span>). Jesus told his followers to believe in the light while it was with them (v 35). Such passages emphasize that Christ brought a revelation from God, but he was more than a revealer. He was himself that revelation, according to the apostle John (Jn 1:1-10). John the Baptist came to bear witness to the light for the purpose of bringing people to believe (vv 7-8). Those who received Jesus, who believed in the light, received the right to become children of God (vv 9-12). Sometimes light is used to express the illumination that happens when people come to the knowledge of God and his salvation (Mt 4:16; Lk 2:32; Acts 13:47; 26:18).<\/p>\n<p>Perhaps thinking of a then-popular concept of a war between light and darkness, John wrote that the light shines in the darkness and adds that the darkness has not overcome it (Jn 1:5; cf. 1 Jn 2:8). John tells us that “the light from heaven came into the world, but they loved the darkness more than the light, for their actions were evil” (Jn 3:19, <span>nlt<\/span>). To love darkness brings condemnation, now and at the final judgment. John pointed out that evildoers keep away from the light; they do not want their evil exposed. But those who “do the truth” come to the light (vv 20-21). In John’s account of the raising of Lazarus, Jesus speaks of the possibility of walking without stumbling in the light of day, but then he goes on to the way a man stumbles in the night because he has no light (11:10). The lack of light “in” the man shows that it is a spiritual process with which Jesus is concerned and not with making physical progress by daylight. He who follows Jesus will have the light of life (8:12), which indicates what Jesus has in mind.<\/p>\n<p>Those who respond to the light may be characterized as “sons of light” (Jn 12:36). Their allegiance is to the light and their conduct has been shaped by this fact. The concept is not confined to John’s Gospel, for we also see it in Luke (Lk 16:8). We find it in Paul’s affirmation that the Thessalonian Christians are children of light and of the day, not of the night or darkness (1 Thes 5:5). John speaks of walking in the light (1 Jn 1:7) and sees the conduct of the Christian as aptly symbolized by light.<\/p>\n<p>This way of looking at the Christian’s manner of life reaches its high point in the words of Jesus to his followers: “You are the light of the world” (Mt 5:14), thus applying to them words that are also applied to himself. Of course, we are not the world’s light in the same sense as he is. When light refers to Christ, there is a reference to him as Savior and not merely as one who reveals great truths. When believers are called the light of the world, there is clearly no saving significance in the description: they do not accomplish the world’s salvation. But they do point it out. It is their function to live as redeemed people. They are to show the quality of life proper to the people of God and in this way act as light to the people of the world. They are to let their light shine before the world in such a way that people will see their good deeds and so come to praise God (not, be it noted, those who do the deeds, Mt 5:16). It is important for those in this position to make full use of the light they have. It is tragic when the light that is in them is darkness (Mt 6:23; Lk 11:35).<\/p>\n<p>This metaphor is worked out in a way not congenial to modern men and women, but the basic lesson is clear. Christians have been illuminated by the light that is Christ, who dwells within his people. If they ignore the illumination he brings and live like those in the dark, then indeed they are in deep darkness. They are worse than others because they know what light is and what it can mean to them, and have turned away from it.<\/p>\n<p><em>See also<\/em> Darkness.<\/p>","summary_ro":"LIGHT Illumination that makes sight possible. In the Old Testament Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it li...","summary_en":"LIGHT Illumination that makes sight possible. In the Old Testament Light is a many-sided concept in the OT. The term is often used of ordinary, sensible light, but it also speaks of communicating spiritual truth. Light was the first thing God created after the heavens and earth (Gn 1:3). God also made individual lights such as the sun, moon, and stars (v 16). Sometimes light is personified, as when its inaccessibility is indicated by saying that it is impossible to reach the place where it li...","source":"Articles\/L.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49717,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:15","title_en":"Study Note: Psalmi 89:15","content_ro":"<p><strong>89:15-16<\/strong> Those who are wise <em>worship<\/em> God, <em>walk<\/em> in his <em>light<\/em><em>,<\/em> <em>rejoice<\/em> in their relationship with him, and <em>exult in<\/em> his character.<\/p>","content_en":"<p><strong>89:15-16<\/strong> Those who are wise <em>worship<\/em> God, <em>walk<\/em> in his <em>light<\/em><em>,<\/em> <em>rejoice<\/em> in their relationship with him, and <em>exult in<\/em> his character.<\/p>","summary_ro":"89:15-16 Those who are wise worship God, walk in his light, rejoice in their relationship with him, and exult in his character.","summary_en":"89:15-16 Those who are wise worship God, walk in his light, rejoice in their relationship with him, and exult in his character.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77343,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:15","title_en":"Study Note: Psalmi 89:15","content_ro":"<p><strong>89:15-16<\/strong> Those who are wise <em>worship<\/em> God, <em>walk<\/em> in his <em>light<\/em><em>,<\/em> <em>rejoice<\/em> in their relationship with him, and <em>exult in<\/em> his character.<\/p>","content_en":"<p><strong>89:15-16<\/strong> Those who are wise <em>worship<\/em> God, <em>walk<\/em> in his <em>light<\/em><em>,<\/em> <em>rejoice<\/em> in their relationship with him, and <em>exult in<\/em> his character.<\/p>","summary_ro":"89:15-16 Those who are wise worship God, walk in his light, rejoice in their relationship with him, and exult in his character.","summary_en":"89:15-16 Those who are wise worship God, walk in his light, rejoice in their relationship with him, and exult in his character.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104969,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:15","title_en":"Study Note: Psalmi 89:15","content_ro":"<p><strong>89:15-16<\/strong> Those who are wise <em>worship<\/em> God, <em>walk<\/em> in his <em>light<\/em><em>,<\/em> <em>rejoice<\/em> in their relationship with him, and <em>exult in<\/em> his character.<\/p>","content_en":"<p><strong>89:15-16<\/strong> Those who are wise <em>worship<\/em> God, <em>walk<\/em> in his <em>light<\/em><em>,<\/em> <em>rejoice<\/em> in their relationship with him, and <em>exult in<\/em> his character.<\/p>","summary_ro":"89:15-16 Those who are wise worship God, walk in his light, rejoice in their relationship with him, and exult in his character.","summary_en":"89:15-16 Those who are wise worship God, walk in his light, rejoice in their relationship with him, and exult in his character.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132595,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:15","title_en":"Study Note: Psalmi 89:15","content_ro":"<p><strong>89:15-16<\/strong> Those who are wise <em>worship<\/em> God, <em>walk<\/em> in his <em>light<\/em><em>,<\/em> <em>rejoice<\/em> in their relationship with him, and <em>exult in<\/em> his character.<\/p>","content_en":"<p><strong>89:15-16<\/strong> Those who are wise <em>worship<\/em> God, <em>walk<\/em> in his <em>light<\/em><em>,<\/em> <em>rejoice<\/em> in their relationship with him, and <em>exult in<\/em> his character.<\/p>","summary_ro":"89:15-16 Those who are wise worship God, walk in his light, rejoice in their relationship with him, and exult in his character.","summary_en":"89:15-16 Those who are wise worship God, walk in his light, rejoice in their relationship with him, and exult in his character.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"16":[{"id":33127,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Righteousness","title_en":"Righteousness","content_ro":"<h3>RIGHTEOUSNESS<\/h3>\n<p>The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and customers, ruler and citizens, and God and people. Depending on the fulfillment of one’s expectations, an individual could be called righteous and his or her acts and speech could be designated as righteous. The opposite of righteous is “evil,” “wicked,” or “wrong” (cf. Ps 1:6; Zep 3:5).<\/p>\n<p>In Israel the concept of righteousness transformed all of life, both religious and secular. Israel had been called into existence as a separate nation through which Yahweh was to witness to the nations concerning his universal rule, his nature, and his expectations of life on earth. This meant that Israel required a revelation from God so that they might learn his will and be instructed in maintaining a relationship with him. The quality of a person’s relationship with God is directly linked to his relationship with his fellow human.<\/p>\n<p>God is righteous (2 Chr 12:6; Pss 7:9; 103:17; Zep 3:5; Zec 8:8). His righteousness is dynamic, since it describes his acts on behalf of his people and also the nature of his relationship with them. All of God’s acts are righteous (cf. Dt 32:4; Jgs 5:11; Ps 103:6), and God’s people rejoiced in the righteous acts of God (Ps 89:16). Because God is righteous, he expects righteousness of others, who are to reflect the nature of their Creator. The expected response to God’s rule is in the form of righteousness, that is, conformity to his rule and will. In this basic sense, Noah is called “righteous” because he walked with God and showed integrity in comparison to his contemporaries (Gn 6:9). After humanity’s fall and acts of rebellion, culminating in the Flood and the dispersion at Babel, God renewed his relationship with humanity in Abraham and his descendants. Abraham was righteous because he ordered his life by the revealed will of God (15:6; cf. 17:1; 18:19; 26:5).<\/p>\n<p>The Lord revealed to Israel even more clearly how they were to relate to him and to each other. The law in Israel was for the purpose of helping the people of God to live in conformity to the will of God and thereby be righteous. The person who was devoted to the service of God in worship and life was called righteous (cf. Mal 3:18). Thus, righteousness is a state of integrity in relation to God and one’s neighbor, expressing itself in one’s acts and speech.<\/p>\n<p>The hope for an era characterized by righteousness was rooted in the prophetic revelation of the messianic rule and the establishment of God’s kingdom on earth (Is 11:1-9), whose rule will extend to the nations (vv 10-16) and last forever (9:7). Isaiah developed the revelation of the glorious, victorious entrance of the kingdom of God in a most exquisite way, when his enemies will be subdued and his people will be gathered together and will live in a state of peace in his presence. The acts of restoration, extending from Israel’s return from exile until the final coming of the external kingdom are, in his prophetic purview, the demonstration of God’s righteous acts. He forgives, restores, remains faithful, loves, elects, and sends his Spirit to renew his people and to bestow on them all the benefits of the renewed covenant relationship. Both Jews and Gentiles will be the recipients of his righteous acts (Is 45:8, 23; 46:13, 48:18; 51:5, 8, 16; 56:1; 59:17; 60:17; 61:10-11).<\/p>\n<p>Out of concern for the salvation of his people and the establishment of his everlasting kingdom, God revealed his righteousness in the sending of his beloved Son. The coming of Christ marks an era of renewal of his relationship with people, the renewal of the covenant and renewal of his kingdom on earth. The older covenant was mediated by Moses; the covenant was renewed by the Son of God, who came “to fulfill all righteousness” (Mt 3:15). The message of Jesus is consistent with the OT in the close identification of God’s kingdom with his righteousness (6:33; 13:43). Jesus also taught that God expects all people to live in harmony with his will (7:21). Jesus is God’s final revelation of what God requires of individuals so as to enter the kingdom and to live righteously.<\/p>\n<p> But individuals cannot attain this righteousness by their own merits; it is a gift from God (Rom 3:21–5:21). There is no righteousness apart from Jesus Christ. In the proclamation of the gospel of Jesus we discover that “it is through faith that a righteous person has life” (Rom 1:17; cf. Hb 2:4). Therefore, the Father requires acceptance of his Son as his appointed means of justification (Rom 3:25-26; 5:9). God declares people to be righteous when they put their trust in his Son (Rom 8:33-34; 2 Cor 3:18; 11:15). God pardons sins, is reconciled with sinners, and grants his peace to them (Rom 5:1, 9-11; Eph 2:14-17). Those who have been declared righteous enjoy a new relationship. They are “sons of God” by adoption. The Father relates to his children righteously and expects them to relate righteously to him.<\/p>\n<p>The fullness of righteousness will be manifest at the coming of the Lord Jesus, when all those who have been justified will also be glorified (Rom 8:30). The goal of salvation history moves toward the final glorious manifestation of God’s kingdom, when all creation will be renewed in “righteousness”—that is, all creation will be right with God (2 Pt 3:13).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Justification, Justified; Law, Biblical Concept of.<\/p>","content_en":"<h3>RIGHTEOUSNESS<\/h3>\n<p>The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and customers, ruler and citizens, and God and people. Depending on the fulfillment of one’s expectations, an individual could be called righteous and his or her acts and speech could be designated as righteous. The opposite of righteous is “evil,” “wicked,” or “wrong” (cf. Ps 1:6; Zep 3:5).<\/p>\n<p>In Israel the concept of righteousness transformed all of life, both religious and secular. Israel had been called into existence as a separate nation through which Yahweh was to witness to the nations concerning his universal rule, his nature, and his expectations of life on earth. This meant that Israel required a revelation from God so that they might learn his will and be instructed in maintaining a relationship with him. The quality of a person’s relationship with God is directly linked to his relationship with his fellow human.<\/p>\n<p>God is righteous (2 Chr 12:6; Pss 7:9; 103:17; Zep 3:5; Zec 8:8). His righteousness is dynamic, since it describes his acts on behalf of his people and also the nature of his relationship with them. All of God’s acts are righteous (cf. Dt 32:4; Jgs 5:11; Ps 103:6), and God’s people rejoiced in the righteous acts of God (Ps 89:16). Because God is righteous, he expects righteousness of others, who are to reflect the nature of their Creator. The expected response to God’s rule is in the form of righteousness, that is, conformity to his rule and will. In this basic sense, Noah is called “righteous” because he walked with God and showed integrity in comparison to his contemporaries (Gn 6:9). After humanity’s fall and acts of rebellion, culminating in the Flood and the dispersion at Babel, God renewed his relationship with humanity in Abraham and his descendants. Abraham was righteous because he ordered his life by the revealed will of God (15:6; cf. 17:1; 18:19; 26:5).<\/p>\n<p>The Lord revealed to Israel even more clearly how they were to relate to him and to each other. The law in Israel was for the purpose of helping the people of God to live in conformity to the will of God and thereby be righteous. The person who was devoted to the service of God in worship and life was called righteous (cf. Mal 3:18). Thus, righteousness is a state of integrity in relation to God and one’s neighbor, expressing itself in one’s acts and speech.<\/p>\n<p>The hope for an era characterized by righteousness was rooted in the prophetic revelation of the messianic rule and the establishment of God’s kingdom on earth (Is 11:1-9), whose rule will extend to the nations (vv 10-16) and last forever (9:7). Isaiah developed the revelation of the glorious, victorious entrance of the kingdom of God in a most exquisite way, when his enemies will be subdued and his people will be gathered together and will live in a state of peace in his presence. The acts of restoration, extending from Israel’s return from exile until the final coming of the external kingdom are, in his prophetic purview, the demonstration of God’s righteous acts. He forgives, restores, remains faithful, loves, elects, and sends his Spirit to renew his people and to bestow on them all the benefits of the renewed covenant relationship. Both Jews and Gentiles will be the recipients of his righteous acts (Is 45:8, 23; 46:13, 48:18; 51:5, 8, 16; 56:1; 59:17; 60:17; 61:10-11).<\/p>\n<p>Out of concern for the salvation of his people and the establishment of his everlasting kingdom, God revealed his righteousness in the sending of his beloved Son. The coming of Christ marks an era of renewal of his relationship with people, the renewal of the covenant and renewal of his kingdom on earth. The older covenant was mediated by Moses; the covenant was renewed by the Son of God, who came “to fulfill all righteousness” (Mt 3:15). The message of Jesus is consistent with the OT in the close identification of God’s kingdom with his righteousness (6:33; 13:43). Jesus also taught that God expects all people to live in harmony with his will (7:21). Jesus is God’s final revelation of what God requires of individuals so as to enter the kingdom and to live righteously.<\/p>\n<p> But individuals cannot attain this righteousness by their own merits; it is a gift from God (Rom 3:21–5:21). There is no righteousness apart from Jesus Christ. In the proclamation of the gospel of Jesus we discover that “it is through faith that a righteous person has life” (Rom 1:17; cf. Hb 2:4). Therefore, the Father requires acceptance of his Son as his appointed means of justification (Rom 3:25-26; 5:9). God declares people to be righteous when they put their trust in his Son (Rom 8:33-34; 2 Cor 3:18; 11:15). God pardons sins, is reconciled with sinners, and grants his peace to them (Rom 5:1, 9-11; Eph 2:14-17). Those who have been declared righteous enjoy a new relationship. They are “sons of God” by adoption. The Father relates to his children righteously and expects them to relate righteously to him.<\/p>\n<p>The fullness of righteousness will be manifest at the coming of the Lord Jesus, when all those who have been justified will also be glorified (Rom 8:30). The goal of salvation history moves toward the final glorious manifestation of God’s kingdom, when all creation will be renewed in “righteousness”—that is, all creation will be right with God (2 Pt 3:13).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of; Justification, Justified; Law, Biblical Concept of.<\/p>","summary_ro":"RIGHTEOUSNESS The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and cust...","summary_en":"RIGHTEOUSNESS The establishment of a right relationship—primarily between God and people, secondarily between people themselves. Righteousness is the fulfillment of just expectations in any relationship, whether with God or other people. It is applicable at all levels of society and is relevant in every area of life. Therefore, righteousness denotes the fulfilled expectations in relationships between man and wife, parents and children, fellow citizens, employer and employee, merchant and cust...","source":"Articles\/R.xml","external_url":null,"has_map":false,"has_picture":false}],"17":[{"id":49718,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:17","title_en":"Study Note: Psalmi 89:17","content_ro":"<p><strong>89:17-18<\/strong> The Lord protects his people with the same power by which he established the created order.<\/p>","content_en":"<p><strong>89:17-18<\/strong> The Lord protects his people with the same power by which he established the created order.<\/p>","summary_ro":"89:17-18 The Lord protects his people with the same power by which he established the created order.","summary_en":"89:17-18 The Lord protects his people with the same power by which he established the created order.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77344,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:17","title_en":"Study Note: Psalmi 89:17","content_ro":"<p><strong>89:17-18<\/strong> The Lord protects his people with the same power by which he established the created order.<\/p>","content_en":"<p><strong>89:17-18<\/strong> The Lord protects his people with the same power by which he established the created order.<\/p>","summary_ro":"89:17-18 The Lord protects his people with the same power by which he established the created order.","summary_en":"89:17-18 The Lord protects his people with the same power by which he established the created order.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104970,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:17","title_en":"Study Note: Psalmi 89:17","content_ro":"<p><strong>89:17-18<\/strong> The Lord protects his people with the same power by which he established the created order.<\/p>","content_en":"<p><strong>89:17-18<\/strong> The Lord protects his people with the same power by which he established the created order.<\/p>","summary_ro":"89:17-18 The Lord protects his people with the same power by which he established the created order.","summary_en":"89:17-18 The Lord protects his people with the same power by which he established the created order.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132596,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:17","title_en":"Study Note: Psalmi 89:17","content_ro":"<p><strong>89:17-18<\/strong> The Lord protects his people with the same power by which he established the created order.<\/p>","content_en":"<p><strong>89:17-18<\/strong> The Lord protects his people with the same power by which he established the created order.<\/p>","summary_ro":"89:17-18 The Lord protects his people with the same power by which he established the created order.","summary_en":"89:17-18 The Lord protects his people with the same power by which he established the created order.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"18":[{"id":14180,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Being and Attributes of God","title_en":"Being and Attributes of God","content_ro":"<h3>GOD, Being and Attributes of<\/h3>\n<p>Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.<\/p>\n<p>According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.<\/p>\n<p>How does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).<\/p>\n<p>By the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The <span>Lord<\/span>, the <span>Lord<\/span>, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, <span>rsv<\/span>). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).<\/p>\n<p>Preview<\/p>\n<p>• The Attributes of God<\/p>\n<p>• Incommunicable Attributes<\/p>\n<p>• Communicable Attributes<\/p>\n<p class=\"h2\" id=\"TheAttributesofGod\">The Attributes of God<\/p>\n<p>The historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.<\/p>\n<p>Several ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.<\/p>\n<p>This article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The <em>incommunicable<\/em> attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The <em>communicable<\/em> attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.<\/p>\n<p class=\"h2\" id=\"IncommunicableAttributes\">Incommunicable Attributes<\/p>\n<p>Acknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.<\/p>\n<p>God’s <em>incomprehensibility<\/em> is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).<\/p>\n<p>God’s <em>unity<\/em> is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).<\/p>\n<p>God’s <em>spirituality<\/em> indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).<\/p>\n<p>God’s <em>independence<\/em> or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “<span>I Am<\/span>” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.<\/p>\n<p>God’s <em>immutability<\/em> or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (<span>rsv<\/span>). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, <span>niv<\/span>; cf. Nm 23:19). “For I the <span>Lord<\/span> do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).<\/p>\n<p>God’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.<\/p>\n<p>God’s <em>eternity<\/em> indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.<\/p>\n<p>God’s <em>immensity<\/em> and <em>omnipresence<\/em> express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).<\/p>\n<p class=\"h2\" id=\"CommunicableAttributes\">Communicable Attributes<\/p>\n<p>Many attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.<\/p>\n<h5>Intellectual Attributes<\/h5>\n<p>God’s <em>knowledge<\/em> indicates that in a unique way God knows himself and all things possible and actual. <em>Omniscience<\/em> means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O <span>Lord<\/span>, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).<\/p>\n<p>God’s <em>wisdom<\/em> indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The <span>Lord<\/span> by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.<\/p>\n<p>God’s <em>veracity<\/em> expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.<\/p>\n<h5>Moral Attributes<\/h5>\n<p>The most comprehensive description of God’s moral character is his <em>goodness.<\/em> God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).<\/p>\n<p>God’s <em>love<\/em> is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).<\/p>\n<p>God’s love shown to undeserving sinners is called <em>grace<\/em> (Eph 1:6-8; 2:7-9; Ti 3:4). <em>Mercy<\/em> is God’s love (sometimes his goodness) shown to those in misery and distress. God is <em>longsuffering<\/em> or patient in his love; he gives time for repentance.<\/p>\n<p>God’s <em>holiness<\/em> depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.<\/p>\n<h5>Volitional Attributes<\/h5>\n<p>God’s <em>sovereignty<\/em> indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).<\/p>\n<p>God’s <em>sovereign power<\/em> means that he is without bounds or limit in ability; he is <em>omnipotent<\/em> or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, <span>rsv<\/span>).<\/p>\n<h5>God’s Glory<\/h5>\n<p>All the attributes of God are summarized in Scripture’s references to the <em>glory<\/em> of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.<\/p>","content_en":"<h3>GOD, Being and Attributes of<\/h3>\n<p>Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption.<\/p>\n<p>According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Acts 14:16-17; 17:22-31). The fullest revelation of God’s attributes is seen in his work of redemption through Jesus Christ.<\/p>\n<p>How does Scripture express the characteristics of God? First, in the divine names by which God revealed himself (Gn 1:1; 2:4; 17:1; Ex 3:6, 14-15; 6:2-5). Some of God’s attributes are revealed implicitly in the biblical accounts of Creation, fall, Flood, Babel, and the exodus, and more fully in the various covenants God made with his people. To Israel, he identified himself as the God of Abraham, Isaac, and Jacob (Ex 3:15). To the pharaoh, he identified himself as the “God of Israel” or the “God of the Hebrews” (5:1-3).<\/p>\n<p>By the time the people of Israel had reached Mt Sinai, the revelation of God’s attributes in the biblical narrative had become more explicit: “The <span>Lord<\/span>, the <span>Lord<\/span>, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers upon the children and the children’s children, to the third and the fourth generation” (Ex 34:6-7, <span>rsv<\/span>). This summary is repeated elsewhere with slight variations (Nm 14:18; Neh 9:17; Ps 103:8; Jer 32:18; Jon 4:2).<\/p>\n<p>Preview<\/p>\n<p>• The Attributes of God<\/p>\n<p>• Incommunicable Attributes<\/p>\n<p>• Communicable Attributes<\/p>\n<p class=\"h2\" id=\"TheAttributesofGod\">The Attributes of God<\/p>\n<p>The historic Christian confessions refer to various characteristics of God without calling them attributes or classifying them. The Westminster Shorter Catechism (1647) shows a tendency toward classification, describing God as “a Spirit, infinite, eternal, and unchangeable in his being, wisdom, power, holiness, justice, goodness and truth.” The first four attributes qualify the others.<\/p>\n<p>Several ways of classifying the attributes have been suggested. Generally such schemes divide the divine attributes into pairs: negative and positive, natural and moral, absolute and relative, immanent and eminent, intransitive and transitive, quiescent and operative, antithetical and synthetical, or incommunicable and communicable. Roman Catholics prefer the distinction of negative and positive, or natural and moral. Lutherans generally favor the distinction between quiescent and operative attributes. Reformed and evangelical scholars usually distinguish incommunicable and communicable attributes. Karl Barth grouped the attributes under freedom and love, and then proposed pairs of attributes that reflect freedom-love or love-freedom. In spite of the diversity of labels given the groups of attributes, surprising agreement exists in the attributes listed under each group.<\/p>\n<p>This article will make a distinction between incommunicable and communicable attributes without considering the classification itself as significant. No classification of God’s attributes is fully satisfactory. The <em>incommunicable<\/em> attributes emphasize the absolute distinctness of God, his transcendent greatness and exalted nature. Such attributes have little or no analogy in God’s creatures. The <em>communicable<\/em> attributes find some reflection or analogy in human beings created in God’s image. They indicate the immanence of God in relation to creatures. Yet all the attributes are God’s attributes; the distinction between God and man, between Creator and creature, is always basic.<\/p>\n<p class=\"h2\" id=\"IncommunicableAttributes\">Incommunicable Attributes<\/p>\n<p>Acknowledging some diversity of theological opinion, the following attributes will be considered incommunicable: unity, spirituality, independence, immutability, eternity, and immensity. In addition, the incomprehensibility of God must be mentioned.<\/p>\n<p>God’s <em>incomprehensibility<\/em> is sometimes included in lists of his attributes. It seems preferable to regard it as a description of human inability to understand God fully. Incomprehensibility is therefore not an attribute, although it is a given in every discussion of God. Through his revelation God is truly known by faith, yet no creature will ever comprehend God the Creator. Likewise, no one will ever fully understand any one of God’s attributes. Acknowledgment of God’s incomprehensibility should contribute to a spirit of humility in every consideration of God and his attributes (Pss 139:6; 145:3; Is 40:28; 55:8-9; Mt 11:25-27; Rom 11:33-36; 1 Cor 2:6-16; 13:8-13).<\/p>\n<p>God’s <em>unity<\/em> is an expression of monotheism—the fact that the God of Scripture is the only, living, true God (Dt 6:4; Mk 12:29; Jn 17:3). All other gods are idols and figments of human imagination. This attribute is reflected in the first commandment: “You shall have no other gods before me” (Ex 20:3).<\/p>\n<p>God’s <em>spirituality<\/em> indicates that God is not physical and is invisible. Positively it means that God is personal, living, self-conscious, and self-determining. The invisible God cannot be seen by human eyes (Ex 33:20), so the second commandment forbids every visible representation of God (20:4). Because God is Spirit, he must be worshiped in spirit and in truth (Jn 4:24).<\/p>\n<p>God’s <em>independence<\/em> or self-existence indicates that he is not dependent upon anything outside himself. He is self-sufficient in his existence, in his decrees, and in all his works. God has “life in himself” (Jn 5:26) and “he himself gives life and breath and everything” (Acts 17:25). To Israel, he revealed himself as the “<span>I Am<\/span>” (Ex 3:14), and he made Israel a covenant people for his own possession. God continues to work out his will in the world, and even though he uses various means, his independence remains intact. Thus, he enters into fellowship with his covenant people, and he publishes the gospel through human agents.<\/p>\n<p>God’s <em>immutability<\/em> or constancy expresses his changelessness and his faithfulness to himself, to his decrees, promises, and works. He remains forever the same true God who undergoes no change from within or from anything outside himself. And so in James 1:17 we read: “Every good endowment and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change” (<span>rsv<\/span>). God’s oath to Abraham expressed his immutability so that his covenant people could be sure of the “unchangeable character of his purpose” (Heb 6:17). Samuel told King Saul that the Lord would not “change his mind; for he is not a man” (1 Sm 15:29, <span>niv<\/span>; cf. Nm 23:19). “For I the <span>Lord<\/span> do not change” (Mal 3:6). That was God’s explanation for not destroying sinful Judah; he shows mercy and keeps his covenant. Because “Jesus Christ is the same yesterday and today and forever,” Christians are warned not to be “led by diverse and strange teachings” (Heb 13:8-9).<\/p>\n<p>God’s immutability or constancy does not imply that he is static or immobile. He is a dynamic, living God who is constantly working (Jn 5:17). Sometimes God is described as being sorry, repenting, or changing his mind (Gn 6:6-7; 1 Sm 15:11; Jon 3:10). In their contexts, such figurative expressions show the constancy of a God who, in holiness and righteousness, always abhors sin and reacts against it. In his grace and mercy, he forgives the penitent, and he carries out his promises without fail (Ps 110:4; Is 46:10; Jer 18:7-10; Eph 1:11). Thus, the constancy of God is significant in all human relationships with him, including petitions offered in prayer.<\/p>\n<p>God’s <em>eternity<\/em> indicates his transcendence over time. He is timeless and everlasting. He has no beginning or end; he does not undergo growth, development, or maturation. He existed before the creation of the world; he dwells now in eternity; he will continue as the eternal God even when history ends. Scripture speaks of God as “eternal” (Dt 33:27), “the King” (1 Tm 1:17), “the beginning and the end” (Rv 22:13). He “inhabits eternity” (Is 57:15) and his “years have no end” (Ps 102:27; cf. 2 Pt 3:8). Although God is above time and is timeless, time is his creation and history is the arena of his work. “When the time had fully come God sent forth his Son” (Gal 4:4); Jesus Christ died on a Friday and rose on the third day.<\/p>\n<p>God’s <em>immensity<\/em> and <em>omnipresence<\/em> express his transcendence over space. God fills heaven and earth (Jer 23:23-24). Heaven is his throne, and the earth his footstool, so he is not restricted to a temple building (Is 66:1; Acts 17:24). Yet God is immanent in this world and is actively at work in it to establish his kingdom. No one can hide from the omnipresent God (Ps 139:6-12). Jesus promised, “I am with you always, to the close of the age” (Mt 28:20). Since Pentecost (Acts 2), the Holy Spirit is said actually to dwell within the bodies of believers (1 Cor 6:19).<\/p>\n<p class=\"h2\" id=\"CommunicableAttributes\">Communicable Attributes<\/p>\n<p>Many attributes of God can be classified under this heading, although it is sometimes difficult to say which biblical references to God should be regarded as attributes. A rich diversity of terminology is found in Scripture, with many synonyms. For convenience, the communicable attributes are often classified as intellectual, moral, and volitional.<\/p>\n<h5>Intellectual Attributes<\/h5>\n<p>God’s <em>knowledge<\/em> indicates that in a unique way God knows himself and all things possible and actual. <em>Omniscience<\/em> means that “he knows everything” (1 Jn 3:20). “Even before a word is on my tongue, lo, O <span>Lord<\/span>, thou knowest it altogether” (Ps 139:4), including the secret thoughts of a person’s heart. God’s righteous judgment is rooted in the fact that he “knows the thoughts of man” (Ps 94:11). Acknowledging that God’s omniscience is incomprehensible, the psalmist finds it a source of comfort (139:1-5). All the “treasures of wisdom and knowledge” are hidden in Christ (Col 2:3); therefore, the Christian is told to bring every thought captive to obey Christ (2 Cor 10:5). Christian sanctification includes renewal in knowledge to become more like Christ (Col 3:10).<\/p>\n<p>God’s <em>wisdom<\/em> indicates that he uses his knowledge in the best possible manner to achieve his goals. God’s works are varied, but they are all done in wisdom (Ps 104:24). “The <span>Lord<\/span> by wisdom founded the earth” (Prv 3:19); his providence also displays his wisdom (Gn 50:20). Redemption through Jesus Christ reveals God’s wisdom (1 Cor 1:24) and awakens awe and praise (Rom 11:33-36). Human beings should seek wisdom (Prv 3:21)—wisdom rooted in the fear of God (Jb 28:28; Ps 111:10; Prv 9:10). Christians are said to be “wise in Christ” (1 Cor 4:10), and Christ charges them to act wisely (Mt 10:16), thus emulating the wisdom of God.<\/p>\n<p>God’s <em>veracity<\/em> expresses his truthfulness and faithfulness. He is the truth and he is faithful to himself, to his Word, and to his promises (2 Tm 2:13). “God is light and in him is no darkness at all” (1 Jn 1:5); therefore, his followers are to walk in the light (vv 6-7). Jesus is “the way, and the truth, and the life” (Jn 14:6); hence, Christians are to walk in the truth and show faithfulness in their lives.<\/p>\n<h5>Moral Attributes<\/h5>\n<p>The most comprehensive description of God’s moral character is his <em>goodness.<\/em> God deals bountifully and kindly with all his creatures. He is “good to all” (Ps 145:9). Jesus insisted that “no one is good but God alone” (Mk 10:18; Lk 18:19). The redeemed praise God for his goodness (1 Chr 16:34; 2 Chr 5:13; Pss 106:1; 107:1; 118:1; 136:1; Jer 33:11) and are called upon to emulate this divine characteristic (Mt 5:45; Lk 6:27-36).<\/p>\n<p>God’s <em>love<\/em> is the heartbeat of the gospel. Perfect love flows among the Persons of the Trinity (Jn 3:35; 17:24). At Sinai God revealed himself as abounding in steadfast love and faithfulness (Ex 34:6-7), and all his covenantal relations with Abraham’s descendants showed his steadfast love. The chief manifestation of God’s love was the sending of his Son, Jesus Christ (Jn 3:16). The apostle John, who declared that “God is love,” pointed to the cross to indicate what that love really meant: “he loved us and sent his Son to be the expiation for our sins” (1 Jn 4:8, 10).<\/p>\n<p>God’s love shown to undeserving sinners is called <em>grace<\/em> (Eph 1:6-8; 2:7-9; Ti 3:4). <em>Mercy<\/em> is God’s love (sometimes his goodness) shown to those in misery and distress. God is <em>longsuffering<\/em> or patient in his love; he gives time for repentance.<\/p>\n<p>God’s <em>holiness<\/em> depicts the moral purity and excellence of God. The description of Jesus’ holiness is applicable to each of the Persons of the Trinity: “holy, blameless, unstained, separated from sinners, exalted above the heavens” (Heb 7:26). The root idea of holiness is to be separate or set apart. Because of his inherent holiness, God is distinct from everything impure or unholy. God alone is holy; his name is holy, and he bears the name the “Holy One” (Pss 78:41; 89:18; 99:3, 9; 111:9; Is 12:6; Jer 51:5; Rv 15:4). Angels praise God’s holiness (Is 6:3; Rv 4:8). Objects, places, and people are called holy when set apart for the worship of God. Because God is holy, his people are called to holiness (Lv 11:44-45; 19:2; 1 Pt 1:14-15). God’s discipline of his people is aimed at making them share his holiness (Heb 12:10). The holiness of God is so prominent in Scripture that some have (mistakenly) regarded it as God’s chief attribute.<\/p>\n<h5>Volitional Attributes<\/h5>\n<p>God’s <em>sovereignty<\/em> indicates the divine authority with which he rules the entire creation and in his sovereign good pleasure does whatever he wills. God is King over the entire creation, and he rules the destiny of human beings and nations. He restores his kingdom through Jesus Christ; the risen Lord revealed that all authority in heaven and on earth was given to him (Mt 28:18). Election to salvation in Christ is “according to the purpose of him who accomplishes all things according to the counsel of his will” (Eph 1:11, <span>rsv<\/span>). God’s sovereign will, though free, is not arbitrary; it is righteous and holy. He created the world and gave his law as the rule for his people’s lives; he covenants, blesses, and judges. God is the “King of kings and Lord of lords” (1 Tm 6:15); he calls all his subjects to obedient love (Dt 6:4-5; Mt 22:37-40; 1 Jn 5:3).<\/p>\n<p>God’s <em>sovereign power<\/em> means that he is without bounds or limit in ability; he is <em>omnipotent<\/em> or almighty (Rv 4:8). By his powerful word, he created all things, and upholds “the universe by his word of power” (Heb 1:3). There is nothing too hard for the Lord God Almighty (Gn 18:14; Jer 32:27; Mt 19:26); he keeps his gracious covenant and fulfills all his promises (Lk 1:37; 2 Tm 2:13; Heb 6:18). The gospel is “the power of God for salvation” (Rom 1:16), for Christ is “the power of God” to save (1 Cor 1:24). Hence, believers must come to know “the immeasurable greatness of his power in us who believe, according to the working of his great might which he accomplished in Christ when he raised him from the dead and made him sit at his right hand in the heavenly places” (Eph 1:19-20, <span>rsv<\/span>).<\/p>\n<h5>God’s Glory<\/h5>\n<p>All the attributes of God are summarized in Scripture’s references to the <em>glory<\/em> of God. The majesty, splendor, beauty, and brilliance of God who dwells in unapproachable light are expressed by this indefinable term. The God of glory appeared to our father Abraham (Acts 7:2); God showed his glory to Moses (Ex 33:18-19; 34:6-7). The God of the Lord Jesus Christ is the Father of glory (Eph 1:17). The heavens declare the glory of God (Ps 19:1); the majesty and glory of God fill heaven and earth (8:1). When finally every tongue shall confess Jesus as Lord, it will be for the glory of God the Father (Phil 2:11). Human beings were created for God’s glory, and Christian believers are instructed to do everything for the glory of God (1 Cor 10:31), thus reflecting in themselves his inherent glory.<\/p>","summary_ro":"GOD, Being and Attributes of Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption. According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Ac...","summary_en":"GOD, Being and Attributes of Inherent characteristics of God revealed in Scripture and displayed in God’s actions in biblical history. They are characteristics equally of the Father, the Son, and the Holy Spirit. God’s attributes are revealed in progressively richer and fuller ways within the history of redemption. According to the Bible, the entire creation shows God’s deity and eternal power (Ps 19:1-6; Rom 1:20). God’s providence also reveals certain of his attributes (Mt 5:45; Lk 6:35; Ac...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16521,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Holiness","title_en":"Holiness","content_ro":"<h3>HOLINESS<\/h3>\n<p>Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure.<\/p>\n<p>In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct from his creation and exercises sovereign majesty and power over it. His holiness is especially prominent in the Psalms (47:8) and the Prophets (Ez 39:7), where “holiness” emerges as a synonym for Israel’s God. Thus, Scripture ascribes to God the title “Holy” (Is 57:15), “Holy One” (Jb 6:10; Is 43:15), and “Holy One of Israel” (Ps 89:18; Is 60:14; Jer 50:29).<\/p>\n<p>In the OT God’s holiness denotes that the Lord is separate from all that is evil and defiled (cf. Jb 34:10). His holy character is the standard of absolute moral perfection (Is 5:16). God’s holiness—his transcendent majesty and the purity of his character—are skillfully balanced in Psalm 99. Verses 1 through 3 portray God’s distance from the finite and earthbound, whereas verses 4 and 5 emphasize his separation from sin and evil.<\/p>\n<p>In the OT God demanded holiness in the lives of his people. Through Moses, God said to the congregation of Israel, “You shall be holy; for I the <span>Lord<\/span> your God am holy” (Lv 19:2, <span>rsv<\/span>). The holiness enjoined by the OT was twofold: (1) external, or ceremonial; and (2) internal, or moral and spiritual. OT ceremonial holiness, prescribed in the Pentateuch (the first five books of the OT) included ritual consecration to God’s service. Thus priests and Levites were sanctified by a complex process of ritual consecration (Ex 29), as were the Hebrew Nazirites, which means “separated ones” (Nm 6:1-21). Prophets like Elisha (2 Kgs 4:9) and Jeremiah (Jer 1:5) were also sanctified for a special prophetic ministry in Israel.<\/p>\n<p>But the OT also draws attention to the inner, moral, and spiritual aspects of holiness. Men and women, created in the image of God, are called to cultivate the holiness of God’s own character in their lives (Lv 19:2; Nm 15:40). In the NT the ceremonial holiness prominent in the Pentateuch recedes to the background. Whereas much of Judaism in Jesus’ time sought a ceremonial holiness by works (Mk 7:1-5), the NT stresses the ethical rather than the formal dimension of holiness (vv 6-12). With the coming of the Holy Spirit, the early church perceived that holiness of life was a profound internal reality that should govern an individual’s thought and attitudes in relation to persons and objects in the external world.<\/p>\n<p>The NT Greek equivalent of the common Hebrew word for holiness signifies an inner state of freedom from moral fault and a relative harmony with the moral perfection of God. The word “godlikeness” or “godliness” captures the sense of the primary Greek word for holiness. Another Greek word approximates the dominant OT concept of holiness as external separation from the profane and dedication to the service of the Lord.<\/p>\n<p>Because the NT writers assumed the OT portrait of deity, holiness is ascribed to God in relatively few apostolic texts. Jesus affirmed the ethical nature of God when he enjoined his disciples to pray that the Father’s name might be esteemed for what it is: “Hallowed be thy name” (Mt 6:9, <span>kjv<\/span>). In the book of Revelation the Father’s moral perfection is extolled with the threefold ascription of holiness borrowed from Isaiah: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come” (Rv 4:8, <span>rsv<\/span>; cf. Is 6:3). Luke, however, contemplated God’s holiness in terms of the dominant OT concept of his transcendence and majesty (Lk 1:49).<\/p>\n<p>Similarly the holiness of Jesus Christ is asserted in the NT. Luke (Lk 1:35; 4:34), Peter (Acts 3:14; 4:27-30), the writer of Hebrews (Heb 7:26), and John (Rv 3:7) ascribe holiness to both the Father and the Son.<\/p>\n<p>Since the Spirit comes from God, discloses his holy character, and is the instrument of God’s holy purposes in the world, he also is absolutely holy (Mt 1:18; 3:16; 28:19; Lk 1:15; 4:14). The common title “Holy Spirit” underscores the ethical perfection of the third person of the Godhead (Jn 3:5-8; 14:16-17, 26).<\/p>\n<p>In the NT, holiness also characterizes Christ’s church. The apostle Paul taught that Christ loved the church and died for it “that he might sanctify her, having cleansed her by the washing of water with the word” (Eph 5:26, <span>rsv<\/span>). Peter addressed the church as a holy people in language borrowed from the OT. Separated from the unbelieving nations and consecrated to the Lord, the church is “a holy nation” (1 Pt 2:9; cf. Ex 19:6).<\/p>\n<p>But the NT more often discusses holiness in relation to individual Christians. Believers in Christ are frequently designated as “saints,” literally meaning “holy ones,” since through faith God justifies sinners, pronouncing them “holy” in his sight. A justified sinner is by no means morally perfect, but God does declare believers to be guiltless. Thus, although Christians at Corinth, for example, were plagued with numerous sins, Paul could address his erring friends as those who were “sanctified in Christ Jesus, called to be saints” (1 Cor 1:2, <span>rsv<\/span>). Despite their problems, the Corinthian believers were “holy ones” in Christ.<\/p>\n<p>The NT, however, places great stress upon the reality of practical holiness in the Christian’s daily experience. The God who freely declares a person righteous through faith in Christ commands that the believer progress in holiness of life. In God’s plan, a growth in holiness should accompany believing. God graciously provides the spiritual resources to enable Christians to be “partakers of the divine nature” (2 Pt 1:4).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","content_en":"<h3>HOLINESS<\/h3>\n<p>Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure.<\/p>\n<p>In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct from his creation and exercises sovereign majesty and power over it. His holiness is especially prominent in the Psalms (47:8) and the Prophets (Ez 39:7), where “holiness” emerges as a synonym for Israel’s God. Thus, Scripture ascribes to God the title “Holy” (Is 57:15), “Holy One” (Jb 6:10; Is 43:15), and “Holy One of Israel” (Ps 89:18; Is 60:14; Jer 50:29).<\/p>\n<p>In the OT God’s holiness denotes that the Lord is separate from all that is evil and defiled (cf. Jb 34:10). His holy character is the standard of absolute moral perfection (Is 5:16). God’s holiness—his transcendent majesty and the purity of his character—are skillfully balanced in Psalm 99. Verses 1 through 3 portray God’s distance from the finite and earthbound, whereas verses 4 and 5 emphasize his separation from sin and evil.<\/p>\n<p>In the OT God demanded holiness in the lives of his people. Through Moses, God said to the congregation of Israel, “You shall be holy; for I the <span>Lord<\/span> your God am holy” (Lv 19:2, <span>rsv<\/span>). The holiness enjoined by the OT was twofold: (1) external, or ceremonial; and (2) internal, or moral and spiritual. OT ceremonial holiness, prescribed in the Pentateuch (the first five books of the OT) included ritual consecration to God’s service. Thus priests and Levites were sanctified by a complex process of ritual consecration (Ex 29), as were the Hebrew Nazirites, which means “separated ones” (Nm 6:1-21). Prophets like Elisha (2 Kgs 4:9) and Jeremiah (Jer 1:5) were also sanctified for a special prophetic ministry in Israel.<\/p>\n<p>But the OT also draws attention to the inner, moral, and spiritual aspects of holiness. Men and women, created in the image of God, are called to cultivate the holiness of God’s own character in their lives (Lv 19:2; Nm 15:40). In the NT the ceremonial holiness prominent in the Pentateuch recedes to the background. Whereas much of Judaism in Jesus’ time sought a ceremonial holiness by works (Mk 7:1-5), the NT stresses the ethical rather than the formal dimension of holiness (vv 6-12). With the coming of the Holy Spirit, the early church perceived that holiness of life was a profound internal reality that should govern an individual’s thought and attitudes in relation to persons and objects in the external world.<\/p>\n<p>The NT Greek equivalent of the common Hebrew word for holiness signifies an inner state of freedom from moral fault and a relative harmony with the moral perfection of God. The word “godlikeness” or “godliness” captures the sense of the primary Greek word for holiness. Another Greek word approximates the dominant OT concept of holiness as external separation from the profane and dedication to the service of the Lord.<\/p>\n<p>Because the NT writers assumed the OT portrait of deity, holiness is ascribed to God in relatively few apostolic texts. Jesus affirmed the ethical nature of God when he enjoined his disciples to pray that the Father’s name might be esteemed for what it is: “Hallowed be thy name” (Mt 6:9, <span>kjv<\/span>). In the book of Revelation the Father’s moral perfection is extolled with the threefold ascription of holiness borrowed from Isaiah: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come” (Rv 4:8, <span>rsv<\/span>; cf. Is 6:3). Luke, however, contemplated God’s holiness in terms of the dominant OT concept of his transcendence and majesty (Lk 1:49).<\/p>\n<p>Similarly the holiness of Jesus Christ is asserted in the NT. Luke (Lk 1:35; 4:34), Peter (Acts 3:14; 4:27-30), the writer of Hebrews (Heb 7:26), and John (Rv 3:7) ascribe holiness to both the Father and the Son.<\/p>\n<p>Since the Spirit comes from God, discloses his holy character, and is the instrument of God’s holy purposes in the world, he also is absolutely holy (Mt 1:18; 3:16; 28:19; Lk 1:15; 4:14). The common title “Holy Spirit” underscores the ethical perfection of the third person of the Godhead (Jn 3:5-8; 14:16-17, 26).<\/p>\n<p>In the NT, holiness also characterizes Christ’s church. The apostle Paul taught that Christ loved the church and died for it “that he might sanctify her, having cleansed her by the washing of water with the word” (Eph 5:26, <span>rsv<\/span>). Peter addressed the church as a holy people in language borrowed from the OT. Separated from the unbelieving nations and consecrated to the Lord, the church is “a holy nation” (1 Pt 2:9; cf. Ex 19:6).<\/p>\n<p>But the NT more often discusses holiness in relation to individual Christians. Believers in Christ are frequently designated as “saints,” literally meaning “holy ones,” since through faith God justifies sinners, pronouncing them “holy” in his sight. A justified sinner is by no means morally perfect, but God does declare believers to be guiltless. Thus, although Christians at Corinth, for example, were plagued with numerous sins, Paul could address his erring friends as those who were “sanctified in Christ Jesus, called to be saints” (1 Cor 1:2, <span>rsv<\/span>). Despite their problems, the Corinthian believers were “holy ones” in Christ.<\/p>\n<p>The NT, however, places great stress upon the reality of practical holiness in the Christian’s daily experience. The God who freely declares a person righteous through faith in Christ commands that the believer progress in holiness of life. In God’s plan, a growth in holiness should accompany believing. God graciously provides the spiritual resources to enable Christians to be “partakers of the divine nature” (2 Pt 1:4).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","summary_ro":"HOLINESS Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure. In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct ...","summary_en":"HOLINESS Chief attribute of God and a quality to be developed in his people. “Holiness” and the adjective “holy” occur more than 900 times in the Bible. The primary OT word for holiness means “to cut” or “to separate.” Fundamentally, holiness is a cutting off or separation from what is unclean and a consecration to what is pure. In the OT, holiness as applied to God signifies his transcendence over creation and the moral perfection of his character. God is holy in that he is utterly distinct ...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61379,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89005,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116631,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144257,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"19":[{"id":28027,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Oath","title_en":"Oath","content_ro":"<h3>OATH<\/h3>\n<p>Solemn vow or promise to fulfill a pledge. There are two terms in Hebrew that mean “oath”: <span class=\"hebrew\" lang=\"he\">‘ala<\/span> and <span class=\"hebrew\" lang=\"he\">sebu’a<\/span><em>.<\/em> The latter, more general term in ancient times meant to enter into a solemn (even magical) relationship with the number seven, although ancient connections are lost. Even so, when Abraham and Abimelech entered into an oath at Beersheba (the well of seven, or the well of the oath), Abraham set aside seven ewe lambs as a witness to the fact that he had dug a well (Gn 21:22-31). The former term <span class=\"hebrew\" lang=\"he\">‘ala<\/span><em>,<\/em> often translated “oath,” properly means “curse.” At times the two terms are used together (Nm 5:21; Neh 10:29; Dn 9:11). Any breach of one’s undertaking affirmed by an oath would be attended by a curse. The Lord affirmed that he had established a covenant and a curse with Israel—that is, a breach of covenant would be followed by a curse (Dt 29:14ff.).<\/p>\n<p>An oath was taken to confirm an agreement or, in a political situation, to confirm a treaty. Both in Israel and among its neighbors, God (or the gods) would act as the guarantor(s) of the agreement and his name (or their names) was invoked for this purpose. When Jacob and Laban made an agreement, they erected a heap of stones as a witness (Gn 31:53). If either party transgressed the terms, it was a heinous sin. For this reason one of the Ten Commandments dealt with empty affirmations: “Do not misuse the name of the <span>Lord<\/span> your God. The <span>Lord<\/span> will not let you go unpunished if you misuse his name” (Ex 20:7, <span>nlt<\/span>). The people of Israel were forbidden to swear their oaths by false gods (Jer 12:16; Am 8:14). To breach an international treaty, where the oath was taken in the Lord’s name, merited death (Ez 17:16-17). It was one of the complaints of Hosea that the people of his day swore falsely when they made a covenant (Hos 10:4). Judgment would attend such wanton disregard of the solemnity of an oath. Certain civil situations in Israel called for an oath (Ex 22:10-11; Lv 5:1; 6:3; Nm 5:11-28). This practice provided a pattern for the Israelite covenantal oath of allegiance between God and his people.<\/p>\n<p>Christ taught that oaths were binding (Mt 5:33). In the kingdom of God oaths would become unnecessary (vv 34-37). At his trial before Caiaphas, Jesus heard an imprecatory oath from the high priest (26:63-65), and Paul swore by an oath on occasion (2 Cor 1:23; Gal 1:20). God himself was bound by his own oath (Heb 6:13-18) to keep his promise to the patriarchs (Gn 50:24; Pss 89:19-37, 49; 110:1-4).<\/p>\n<p><em>See also<\/em> Covenant; Vows.<\/p>","content_en":"<h3>OATH<\/h3>\n<p>Solemn vow or promise to fulfill a pledge. There are two terms in Hebrew that mean “oath”: <span class=\"hebrew\" lang=\"he\">‘ala<\/span> and <span class=\"hebrew\" lang=\"he\">sebu’a<\/span><em>.<\/em> The latter, more general term in ancient times meant to enter into a solemn (even magical) relationship with the number seven, although ancient connections are lost. Even so, when Abraham and Abimelech entered into an oath at Beersheba (the well of seven, or the well of the oath), Abraham set aside seven ewe lambs as a witness to the fact that he had dug a well (Gn 21:22-31). The former term <span class=\"hebrew\" lang=\"he\">‘ala<\/span><em>,<\/em> often translated “oath,” properly means “curse.” At times the two terms are used together (Nm 5:21; Neh 10:29; Dn 9:11). Any breach of one’s undertaking affirmed by an oath would be attended by a curse. The Lord affirmed that he had established a covenant and a curse with Israel—that is, a breach of covenant would be followed by a curse (Dt 29:14ff.).<\/p>\n<p>An oath was taken to confirm an agreement or, in a political situation, to confirm a treaty. Both in Israel and among its neighbors, God (or the gods) would act as the guarantor(s) of the agreement and his name (or their names) was invoked for this purpose. When Jacob and Laban made an agreement, they erected a heap of stones as a witness (Gn 31:53). If either party transgressed the terms, it was a heinous sin. For this reason one of the Ten Commandments dealt with empty affirmations: “Do not misuse the name of the <span>Lord<\/span> your God. The <span>Lord<\/span> will not let you go unpunished if you misuse his name” (Ex 20:7, <span>nlt<\/span>). The people of Israel were forbidden to swear their oaths by false gods (Jer 12:16; Am 8:14). To breach an international treaty, where the oath was taken in the Lord’s name, merited death (Ez 17:16-17). It was one of the complaints of Hosea that the people of his day swore falsely when they made a covenant (Hos 10:4). Judgment would attend such wanton disregard of the solemnity of an oath. Certain civil situations in Israel called for an oath (Ex 22:10-11; Lv 5:1; 6:3; Nm 5:11-28). This practice provided a pattern for the Israelite covenantal oath of allegiance between God and his people.<\/p>\n<p>Christ taught that oaths were binding (Mt 5:33). In the kingdom of God oaths would become unnecessary (vv 34-37). At his trial before Caiaphas, Jesus heard an imprecatory oath from the high priest (26:63-65), and Paul swore by an oath on occasion (2 Cor 1:23; Gal 1:20). God himself was bound by his own oath (Heb 6:13-18) to keep his promise to the patriarchs (Gn 50:24; Pss 89:19-37, 49; 110:1-4).<\/p>\n<p><em>See also<\/em> Covenant; Vows.<\/p>","summary_ro":"OATH Solemn vow or promise to fulfill a pledge. There are two terms in Hebrew that mean “oath”: ‘ala and sebu’a. The latter, more general term in ancient times meant to enter into a solemn (even magical) relationship with the number seven, although ancient connections are lost. Even so, when Abraham and Abimelech entered into an oath at Beersheba (the well of seven, or the well of the oath), Abraham set aside seven ewe lambs as a witness to the fact that he had dug a well (Gn 21:22-31). The f...","summary_en":"OATH Solemn vow or promise to fulfill a pledge. There are two terms in Hebrew that mean “oath”: ‘ala and sebu’a. The latter, more general term in ancient times meant to enter into a solemn (even magical) relationship with the number seven, although ancient connections are lost. Even so, when Abraham and Abimelech entered into an oath at Beersheba (the well of seven, or the well of the oath), Abraham set aside seven ewe lambs as a witness to the fact that he had dug a well (Gn 21:22-31). The f...","source":"Articles\/O.xml","external_url":null,"has_map":false,"has_picture":false},{"id":38064,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Visions Vision","title_en":"Visions Vision","content_ro":"<h3>VISION, VISIONS<\/h3>\n<p>Visual experiences of any kind, but in the Bible the word usually refers to supernatural revelations of a prophet. In early OT prophecy there are cases of extraordinary sight, which was regarded as evidence of the visionary endowment of a prophet. Samuel was a “seer” or visionary; he was able to “see” where Saul’s lost donkeys were and to tell him their whereabouts (1 Sm 9:19-20). Elisha was able to follow Gehazi’s wrongful actions “in spirit” and confront him on his return (2 Kgs 5:26). This psychic gift was given only to the prophets.<\/p>\n<p>Apart from these kinds of visions of present happenings occurring elsewhere on earth, there are revelatory visions—visions concerning the future that are given by God to various prophets. Sometimes God communicated these visions through dreams. Both experiences are legitimate channels of divine revelation. Presumably visions are distinguished from dreams as being daytime experiences.<\/p>\n<p>There are different types of revelatory vision. At one end of the spectrum is the ecstatic vision of Ezekiel. He experienced a psychic trance that could supernaturally transport him to other places (Ez 8:3; 40:2). Daniel’s vision (Dn 8) was probably of the same type, and so perhaps was Jeremiah’s experience (Jer 13:4-7). At the other end of the spectrum is what has been called symbolical perception. In this, a prophet sees an ordinary object that is part of the natural world, but sees it with a heightened significance. The basket of summer fruit that God “caused” Amos “to see” (Am 8:1-2) seems to fall into this category, and so probably do Jeremiah’s visions of the almond branch and the tilting pot (Jer 1:11-13). An intermediate type includes the pictorial heavenly visions that Isaiah received (1 Kgs 22:19-22; Is 6), as well as those of the apostle John, when he wrote the book of Revelation.<\/p>\n<p>Actually, prophecy could come via either an auditory or a visual experience. Typically, in the course of a vision a verbal message was communicated, so that the seeing and hearing took place within the same supernatural experience. This was the case with Isaiah, who both “saw the Lord” and heard his voice. But an auditory experience could itself be called a vision, for the divine word is a revelation from God. It is often difficult to know whether the term “vision” includes a predominant element of hearing or is used in the wider sense of revelation (e.g., Ez 12:21-28). Often “vision” is apparently used simply as a technical term for a verbal communication from God. Thus Samuel’s call is literally called a “vision” (1 Sm 3:15). Several of the prophetic books have the word “vision” in their headings (Is 1:1; Ob 1:1; Na 1:1). Nathan’s prophecy of God’s covenant with David is described as a vision (2 Sm 7:17; 1 Chr 17:15; Ps 89:19). In Daniel 9:24 “to seal both vision and prophet” means to authenticate the prophecy of Jeremiah referred to in verse 2. In the famous proverb traditionally rendered “Where there is no vision, the people perish” (Prv 29:18, <span>kjv<\/span>), the term “vision” refers to prophetic revelation, the divine gift of prophecy that was intended to be a guiding influence in Israel’s life. <em>See<\/em> Apocalypse; Dreams; Prophecy.<\/p>","content_en":"<h3>VISION, VISIONS<\/h3>\n<p>Visual experiences of any kind, but in the Bible the word usually refers to supernatural revelations of a prophet. In early OT prophecy there are cases of extraordinary sight, which was regarded as evidence of the visionary endowment of a prophet. Samuel was a “seer” or visionary; he was able to “see” where Saul’s lost donkeys were and to tell him their whereabouts (1 Sm 9:19-20). Elisha was able to follow Gehazi’s wrongful actions “in spirit” and confront him on his return (2 Kgs 5:26). This psychic gift was given only to the prophets.<\/p>\n<p>Apart from these kinds of visions of present happenings occurring elsewhere on earth, there are revelatory visions—visions concerning the future that are given by God to various prophets. Sometimes God communicated these visions through dreams. Both experiences are legitimate channels of divine revelation. Presumably visions are distinguished from dreams as being daytime experiences.<\/p>\n<p>There are different types of revelatory vision. At one end of the spectrum is the ecstatic vision of Ezekiel. He experienced a psychic trance that could supernaturally transport him to other places (Ez 8:3; 40:2). Daniel’s vision (Dn 8) was probably of the same type, and so perhaps was Jeremiah’s experience (Jer 13:4-7). At the other end of the spectrum is what has been called symbolical perception. In this, a prophet sees an ordinary object that is part of the natural world, but sees it with a heightened significance. The basket of summer fruit that God “caused” Amos “to see” (Am 8:1-2) seems to fall into this category, and so probably do Jeremiah’s visions of the almond branch and the tilting pot (Jer 1:11-13). An intermediate type includes the pictorial heavenly visions that Isaiah received (1 Kgs 22:19-22; Is 6), as well as those of the apostle John, when he wrote the book of Revelation.<\/p>\n<p>Actually, prophecy could come via either an auditory or a visual experience. Typically, in the course of a vision a verbal message was communicated, so that the seeing and hearing took place within the same supernatural experience. This was the case with Isaiah, who both “saw the Lord” and heard his voice. But an auditory experience could itself be called a vision, for the divine word is a revelation from God. It is often difficult to know whether the term “vision” includes a predominant element of hearing or is used in the wider sense of revelation (e.g., Ez 12:21-28). Often “vision” is apparently used simply as a technical term for a verbal communication from God. Thus Samuel’s call is literally called a “vision” (1 Sm 3:15). Several of the prophetic books have the word “vision” in their headings (Is 1:1; Ob 1:1; Na 1:1). Nathan’s prophecy of God’s covenant with David is described as a vision (2 Sm 7:17; 1 Chr 17:15; Ps 89:19). In Daniel 9:24 “to seal both vision and prophet” means to authenticate the prophecy of Jeremiah referred to in verse 2. In the famous proverb traditionally rendered “Where there is no vision, the people perish” (Prv 29:18, <span>kjv<\/span>), the term “vision” refers to prophetic revelation, the divine gift of prophecy that was intended to be a guiding influence in Israel’s life. <em>See<\/em> Apocalypse; Dreams; Prophecy.<\/p>","summary_ro":"VISION, VISIONS Visual experiences of any kind, but in the Bible the word usually refers to supernatural revelations of a prophet. In early OT prophecy there are cases of extraordinary sight, which was regarded as evidence of the visionary endowment of a prophet. Samuel was a “seer” or visionary; he was able to “see” where Saul’s lost donkeys were and to tell him their whereabouts (1 Sm 9:19-20). Elisha was able to follow Gehazi’s wrongful actions “in spirit” and confront him on his return (2...","summary_en":"VISION, VISIONS Visual experiences of any kind, but in the Bible the word usually refers to supernatural revelations of a prophet. In early OT prophecy there are cases of extraordinary sight, which was regarded as evidence of the visionary endowment of a prophet. Samuel was a “seer” or visionary; he was able to “see” where Saul’s lost donkeys were and to tell him their whereabouts (1 Sm 9:19-20). Elisha was able to follow Gehazi’s wrongful actions “in spirit” and confront him on his return (2...","source":"Articles\/V.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49719,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:19","title_en":"Study Note: Psalmi 89:19","content_ro":"<p><strong>89:19-37<\/strong> The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.<\/p>","content_en":"<p><strong>89:19-37<\/strong> The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.<\/p>","summary_ro":"89:19-37 The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.","summary_en":"89:19-37 The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77345,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:19","title_en":"Study Note: Psalmi 89:19","content_ro":"<p><strong>89:19-37<\/strong> The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.<\/p>","content_en":"<p><strong>89:19-37<\/strong> The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.<\/p>","summary_ro":"89:19-37 The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.","summary_en":"89:19-37 The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104971,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:19","title_en":"Study Note: Psalmi 89:19","content_ro":"<p><strong>89:19-37<\/strong> The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.<\/p>","content_en":"<p><strong>89:19-37<\/strong> The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.<\/p>","summary_ro":"89:19-37 The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.","summary_en":"89:19-37 The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132597,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:19","title_en":"Study Note: Psalmi 89:19","content_ro":"<p><strong>89:19-37<\/strong> The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.<\/p>","content_en":"<p><strong>89:19-37<\/strong> The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.<\/p>","summary_ro":"89:19-37 The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.","summary_en":"89:19-37 The Lord chose David as his son and as king of Israel (see 2:4-6; 2 Sam 7:8-16) to provide protection for his people.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"20":[{"id":49720,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:20","title_en":"Study Note: Psalmi 89:20","content_ro":"<p><strong>89:20<\/strong> <em>I have anointed him:<\/em> This is the verb from which <em>anointed one<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span>, “messiah”) is derived.<\/p>","content_en":"<p><strong>89:20<\/strong> <em>I have anointed him:<\/em> This is the verb from which <em>anointed one<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span>, “messiah”) is derived.<\/p>","summary_ro":"89:20 I have anointed him: This is the verb from which anointed one (Hebrew mashiakh, “messiah”) is derived.","summary_en":"89:20 I have anointed him: This is the verb from which anointed one (Hebrew mashiakh, “messiah”) is derived.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77346,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:20","title_en":"Study Note: Psalmi 89:20","content_ro":"<p><strong>89:20<\/strong> <em>I have anointed him:<\/em> This is the verb from which <em>anointed one<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span>, “messiah”) is derived.<\/p>","content_en":"<p><strong>89:20<\/strong> <em>I have anointed him:<\/em> This is the verb from which <em>anointed one<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span>, “messiah”) is derived.<\/p>","summary_ro":"89:20 I have anointed him: This is the verb from which anointed one (Hebrew mashiakh, “messiah”) is derived.","summary_en":"89:20 I have anointed him: This is the verb from which anointed one (Hebrew mashiakh, “messiah”) is derived.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104972,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:20","title_en":"Study Note: Psalmi 89:20","content_ro":"<p><strong>89:20<\/strong> <em>I have anointed him:<\/em> This is the verb from which <em>anointed one<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span>, “messiah”) is derived.<\/p>","content_en":"<p><strong>89:20<\/strong> <em>I have anointed him:<\/em> This is the verb from which <em>anointed one<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span>, “messiah”) is derived.<\/p>","summary_ro":"89:20 I have anointed him: This is the verb from which anointed one (Hebrew mashiakh, “messiah”) is derived.","summary_en":"89:20 I have anointed him: This is the verb from which anointed one (Hebrew mashiakh, “messiah”) is derived.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132598,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:20","title_en":"Study Note: Psalmi 89:20","content_ro":"<p><strong>89:20<\/strong> <em>I have anointed him:<\/em> This is the verb from which <em>anointed one<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span>, “messiah”) is derived.<\/p>","content_en":"<p><strong>89:20<\/strong> <em>I have anointed him:<\/em> This is the verb from which <em>anointed one<\/em> (Hebrew <span class=\"hebrew\" lang=\"he\">mashiakh<\/span>, “messiah”) is derived.<\/p>","summary_ro":"89:20 I have anointed him: This is the verb from which anointed one (Hebrew mashiakh, “messiah”) is derived.","summary_en":"89:20 I have anointed him: This is the verb from which anointed one (Hebrew mashiakh, “messiah”) is derived.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":64009,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Servant","title_en":"God’s Servant","content_ro":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","content_en":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","summary_ro":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","summary_en":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91635,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Servant","title_en":"God’s Servant","content_ro":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","content_en":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","summary_ro":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","summary_en":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":119261,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Servant","title_en":"God’s Servant","content_ro":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","content_en":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","summary_ro":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","summary_en":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146887,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Servant","title_en":"God’s Servant","content_ro":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","content_en":"<h3>God’s Servant<\/h3>\n<p>In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7).<\/p>\n<p>Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgiveness (42:19; 44:21-22). Israel failed again and again. By contrast, God’s servant is faithful and waits for the coming redemption (see 61:1-3; 62:1-5). The servant thus represents the godly in Israel. The servant is God’s faithful witness to humanity, and he stands in opposition to the idolatrous practices of paganism.<\/p>\n<p>Isaiah portrays the servant as an obedient individual who suffers. The notion of the “suffering servant” found fulfillment in one particular Israelite who was perfectly faithful and suffered on behalf of others: Jesus Christ. By his suffering, God’s blessings came to many, including other nations (see Acts 26:22-23). In union and fellowship with Christ, the apostles ministered as his servants to both Jews and Gentiles (Acts 13:47; 26:14-18). All those who have faith in Christ share in the mission of the servant and fulfill the role of God’s servants in the world (e.g., Col 1:7; 4:12; 1 Tim 4:6; 2 Tim 2:24).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 25:42, 55; 1 Kgs 11:36; 2 Kgs 9:7; Pss 89:20-29; 113:1; Isa 41:8-10; 42:1-4, 19-20; 43:10; 44:1-5, 21-22; 49:1-7; 52:7, 13–53:12; 61:1-3; Jer 30:10; 33:20-22, 26; 46:27-28; Ezek 28:25; 34:23-24; 37:24-25; Zech 3:8; Matt 12:15-21; Acts 2:18; 2 Tim 2:24<\/p>","summary_ro":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","summary_en":"God’s Servant In Isaiah 40–66 the figure of God’s servant features prominently. The servant proclaims a new order of justice and righteousness to the world (42:3-4) and serves as God’s instrument to prepare the world for God’s coming (52:7). Who is the Lord’s servant? Isaiah identifies the servant with Israel (41:8; 44:1-2), who serves as God’s witness (43:10) and as a light to the Gentiles. Yet Israel could not fully complete this mission: Israel was deaf, blind, and in need of God’s forgive...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"24":[{"id":31224,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"the Presence of God","title_en":"the Presence of God","content_ro":"<h3>PRESENCE OF GOD, T<span>he<\/span><\/h3>\n<p>God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>The Angel of the Lord<\/h5>\n<p>The angel of the Lord was God’s emissary and Israel’s special helper, although it is not said that the same angel is meant in every instance (Ex 14:19; 23:20; 33:2). After the angel vanishes, Hagar insists that she had seen God himself (Gn 16:13). In Jacob’s experience the angel identifies himself with God (31:11-13); while in Genesis 21:18, 22:11, Numbers 22:35, the “I” of deity signified God’s presence in the angel. There is also oscillation between God and the angel in Exodus 12:23 and Genesis 48:15-16. Here God was temporarily incarnating himself within the form of the angel, assuring his own that he was immediately present with them.<\/p>\n<h5>The Glory of God<\/h5>\n<p>Glory is what God possesses in his own right, a visible extension of his nature, a “concrete” form of his divine presence. The heavens are a visible form of God’s presence (Pss 8; 19:1-6; 136:5), for they are his glory. The glory that appeared to Israel as devouring fire on Sinai (Ex 29:43) filled the tabernacle (40:34-38). By it God consecrated the tabernacle as the place of his presence. In Isaiah 6 the glory appears as the normal expression of the divine presence. In Ezekiel the glory is identical with God (Ez 9:3-4). Throughout the OT the glory of God is the transcendent God making his presence and nearness visible to his own.<\/p>\n<h5>The Face of God<\/h5>\n<p>In the OT “presence” is used to represent the Hebrew word for “face”; when “face” is conjoined with a preposition, it means “in the presence of.” In Genesis 32:30 Jacob saw God “face to face.” A man’s personality and character are made visible on his face. In this sense a man’s face is the man. So, “the angel of his presence [face]” (Is 63:9) may mean “the angel who is his face,” since the prophet may have intended the identification. The face of God is the revelation of the grace of God. So, when he hides his face, he is withholding his grace. But when he makes his face shine (Ps 31:16), there is blessing (44:3). The face of God, then, is the presence of God (Ex 33:14). To pray to God in a holy place was to “seek God’s face” (Ps 24:6), his personal presence. Indeed, this sums up temple worship and private prayer in Israel (63:1-3; 100:2). The blessing of God consisted in his face shining upon them (Nm 6:25; Ps 80:3, 7, 19).<\/p>\n<h5>The Name of God<\/h5>\n<p>Among Semites, the equation of the name and the person was a common idea. So also, the name of God was an interchangeable term for God himself, a symbol of his activity in revelation. The linking of man’s worship of God with the divine name of God was the medium of his operation (Pss 44:5; 89:24; Is 30:27), a designation for the power of God that radiates help and energy universally. God could act by his name. The angel of the Lord’s authority and power functioned because God’s name was in him (Ex 23:20-21). As bearer of the divine name, he made real the hidden presence of God. The temple was the dwelling place of the name (1 Kgs 11:36), not only because God’s name was invoked there but also because God’s presence—God himself—dwelt there.<\/p>\n<h5>The Spirit of God<\/h5>\n<p>In the Holy Spirit the transcendent God draws near to his people. The Spirit is the medium through whom God’s presence becomes real among his people (Is 63:11-14; Zec 7:12) and by whom God’s gifts and powers operate among them (2 Chr 15:1; 20:14; 24:20; Zec 4:6; 6:1-8). The Spirit was the presence and power of God with his people—God himself acting in accordance with his essential nature. The sinner cannot be in the presence of God without the aid of God’s Holy Spirit; to be deprived of the Holy Spirit is to be deprived of God’s presence (Ps 51:11). Without the Spirit, communion between God and humans is not possible.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT a new mode of God’s presence is revealed. It is in Jesus Christ the incarnate Word that God is present among his own (Jn 1:14-18; 17:6, 26). Jesus’ mission was to reveal God to humanity. This he did through his whole life’s work as well as through his words. His revelation of the name of God was expressed in his own name—Jesus (“The Lord Is Salvation”). And in the person of Jesus the function of the name of God found fulfillment. Christ was the new temple (Jn 1:14; 2:21; Col 2:9). He was the locus of the tabernacling presence of God. But that was only a first installment of the unveiling of God’s presence.<\/p>\n<p>The church now constitutes the temple of God in the NT. Christianity is essentially the religion of the presence of God and of communion with God. The body of Christ, “the spiritual temple” (Eph 2:22), made of “living stones” (1 Pt 2:5), is the residence of the presence of the glorious God.<\/p>\n<p>And now, the individual Christian is also a temple of God (1 Cor 3:16-17; 6:19; 2 Cor 6:16). God is especially present in the Christian’s spirit; there God reigns, for there is his kingdom; there he is worshiped, for there his glory and his presence have consecrated the inner being into a temple (see Jn 14:23).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","content_en":"<h3>PRESENCE OF GOD, T<span>he<\/span><\/h3>\n<p>God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<h5>The Angel of the Lord<\/h5>\n<p>The angel of the Lord was God’s emissary and Israel’s special helper, although it is not said that the same angel is meant in every instance (Ex 14:19; 23:20; 33:2). After the angel vanishes, Hagar insists that she had seen God himself (Gn 16:13). In Jacob’s experience the angel identifies himself with God (31:11-13); while in Genesis 21:18, 22:11, Numbers 22:35, the “I” of deity signified God’s presence in the angel. There is also oscillation between God and the angel in Exodus 12:23 and Genesis 48:15-16. Here God was temporarily incarnating himself within the form of the angel, assuring his own that he was immediately present with them.<\/p>\n<h5>The Glory of God<\/h5>\n<p>Glory is what God possesses in his own right, a visible extension of his nature, a “concrete” form of his divine presence. The heavens are a visible form of God’s presence (Pss 8; 19:1-6; 136:5), for they are his glory. The glory that appeared to Israel as devouring fire on Sinai (Ex 29:43) filled the tabernacle (40:34-38). By it God consecrated the tabernacle as the place of his presence. In Isaiah 6 the glory appears as the normal expression of the divine presence. In Ezekiel the glory is identical with God (Ez 9:3-4). Throughout the OT the glory of God is the transcendent God making his presence and nearness visible to his own.<\/p>\n<h5>The Face of God<\/h5>\n<p>In the OT “presence” is used to represent the Hebrew word for “face”; when “face” is conjoined with a preposition, it means “in the presence of.” In Genesis 32:30 Jacob saw God “face to face.” A man’s personality and character are made visible on his face. In this sense a man’s face is the man. So, “the angel of his presence [face]” (Is 63:9) may mean “the angel who is his face,” since the prophet may have intended the identification. The face of God is the revelation of the grace of God. So, when he hides his face, he is withholding his grace. But when he makes his face shine (Ps 31:16), there is blessing (44:3). The face of God, then, is the presence of God (Ex 33:14). To pray to God in a holy place was to “seek God’s face” (Ps 24:6), his personal presence. Indeed, this sums up temple worship and private prayer in Israel (63:1-3; 100:2). The blessing of God consisted in his face shining upon them (Nm 6:25; Ps 80:3, 7, 19).<\/p>\n<h5>The Name of God<\/h5>\n<p>Among Semites, the equation of the name and the person was a common idea. So also, the name of God was an interchangeable term for God himself, a symbol of his activity in revelation. The linking of man’s worship of God with the divine name of God was the medium of his operation (Pss 44:5; 89:24; Is 30:27), a designation for the power of God that radiates help and energy universally. God could act by his name. The angel of the Lord’s authority and power functioned because God’s name was in him (Ex 23:20-21). As bearer of the divine name, he made real the hidden presence of God. The temple was the dwelling place of the name (1 Kgs 11:36), not only because God’s name was invoked there but also because God’s presence—God himself—dwelt there.<\/p>\n<h5>The Spirit of God<\/h5>\n<p>In the Holy Spirit the transcendent God draws near to his people. The Spirit is the medium through whom God’s presence becomes real among his people (Is 63:11-14; Zec 7:12) and by whom God’s gifts and powers operate among them (2 Chr 15:1; 20:14; 24:20; Zec 4:6; 6:1-8). The Spirit was the presence and power of God with his people—God himself acting in accordance with his essential nature. The sinner cannot be in the presence of God without the aid of God’s Holy Spirit; to be deprived of the Holy Spirit is to be deprived of God’s presence (Ps 51:11). Without the Spirit, communion between God and humans is not possible.<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>In the NT a new mode of God’s presence is revealed. It is in Jesus Christ the incarnate Word that God is present among his own (Jn 1:14-18; 17:6, 26). Jesus’ mission was to reveal God to humanity. This he did through his whole life’s work as well as through his words. His revelation of the name of God was expressed in his own name—Jesus (“The Lord Is Salvation”). And in the person of Jesus the function of the name of God found fulfillment. Christ was the new temple (Jn 1:14; 2:21; Col 2:9). He was the locus of the tabernacling presence of God. But that was only a first installment of the unveiling of God’s presence.<\/p>\n<p>The church now constitutes the temple of God in the NT. Christianity is essentially the religion of the presence of God and of communion with God. The body of Christ, “the spiritual temple” (Eph 2:22), made of “living stones” (1 Pt 2:5), is the residence of the presence of the glorious God.<\/p>\n<p>And now, the individual Christian is also a temple of God (1 Cor 3:16-17; 6:19; 2 Cor 6:16). God is especially present in the Christian’s spirit; there God reigns, for there is his kingdom; there he is worshiped, for there his glory and his presence have consecrated the inner being into a temple (see Jn 14:23).<\/p>\n<p><em>See also<\/em> God, Being and Attributes of.<\/p>","summary_ro":"PRESENCE OF GOD, The God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself. In the Old Testament The Angel of the Lord The angel of the Lord was God’s emissary and...","summary_en":"PRESENCE OF GOD, The God’s manifestation of his spiritual being. Since God is spirit, believers experience him by sensing his invisible presence. God also makes himself known in other ways. He appears in nature, particularly in catastrophic forces—fire, lightning, and earthquake (1 Kgs 19:11-13). He also appears in human form (Gn 18; 32:22-32). So God, who cannot be seen, has chosen ways to reveal himself. In the Old Testament The Angel of the Lord The angel of the Lord was God’s emissary and...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"26":[{"id":2148,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Annunciation*","title_en":"Annunciation*","content_ro":"<h3>ANNUNCIATION*<\/h3>\n<p>The angel Gabriel’s announcement to Mary that she would bear a son by the Holy Spirit (Lk 1:26-38).<\/p>\n<p>In spite of the misunderstanding and hardship Mary would have to endure because of her premarital pregnancy, Gabriel greeted her as one “highly favored” or “richly blessed” (Lk 1:28). With fear characteristic of a human being confronted by a heavenly being, Mary “considered . . . what sort of greeting this might be” (Lk 1:29, <span>rsv<\/span>). Reassuring her, Gabriel said the Lord had chosen her to bring forth a son to be named Jesus.<\/p>\n<p>“Jesus” is the Greek form of the Hebrew name “Joshua,” which means “the Lord is salvation.” Matthew described an angel’s appearance to Joseph also to announce that Mary was pregnant with a child conceived by the Holy Spirit, who would be called Jesus, “for he will save his people from their sins” (Mt 1:18-21, <span>nlt<\/span>).<\/p>\n<p>Using figures of speech drawn from the OT, Gabriel prophesied concerning the child that Mary would bear (Lk 1:32-33). Like John the Baptist, Jesus would be great, but Jesus’ greatness would be of a different kind, for John was to be “great in the sight of the Lord” (Lk 1:15, <span>nasb<\/span>), but Jesus would be great and be “called the Son of the Most High” (Lk 1:32, <span>nlt<\/span>).<\/p>\n<p>Jesus would be given the throne of his father David (Lk 1:32). He would receive the sovereignty promised in the OT to the Messiah-King of David’s line, but unlike David, Jesus would reign forever (2 Sm 7:12-16; Pss 2:7; 89:26-29).<\/p>\n<p>Mary’s question, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>) did not express doubt, but curiosity as to the manner in which the event should take place. Gabriel explained that “the power of the Most High,” the Holy Spirit, would “overshadow” Mary, and her child would be conceived by God’s power, like no child before it. Gabriel’s observation to Mary, “For with God nothing will be impossible” echoes the Lord’s word to Sarah when he announced Isaac’s birth (Gn 18:10-14). Because Jesus was conceived by the Holy Spirit, he would be called “holy” and would be recognized as “the Son of God” (Lk 1:35, <span>nlt<\/span>).<\/p>\n<p>It required courage for Mary to reply to Gabriel, “I am the Lord’s servant, and I am willing to accept whatever he wants” (Lk 1:38, <span>nlt<\/span>). As a handmaid, or slave, Mary could not but do the will of her master. However, as an unmarried pregnant woman, she faced the possibility of disgrace (Mt 1:19) and even the death penalty (Dt 22:20-24; see Jn 8:3-5). Still Mary realized that because of the mighty thing God would do in her, “generation after generation will call me blessed” (Lk 1:48, <span>nlt<\/span>).<\/p>\n<p>Since December 25 is celebrated as the traditional date of Christ’s birth, liturgical churches celebrate the Feast of the Annunciation (Incarnation) nine months earlier, on March 25.<\/p>\n<p><em>See also<\/em> Virgin Birth of Jesus.<\/p>","content_en":"<h3>ANNUNCIATION*<\/h3>\n<p>The angel Gabriel’s announcement to Mary that she would bear a son by the Holy Spirit (Lk 1:26-38).<\/p>\n<p>In spite of the misunderstanding and hardship Mary would have to endure because of her premarital pregnancy, Gabriel greeted her as one “highly favored” or “richly blessed” (Lk 1:28). With fear characteristic of a human being confronted by a heavenly being, Mary “considered . . . what sort of greeting this might be” (Lk 1:29, <span>rsv<\/span>). Reassuring her, Gabriel said the Lord had chosen her to bring forth a son to be named Jesus.<\/p>\n<p>“Jesus” is the Greek form of the Hebrew name “Joshua,” which means “the Lord is salvation.” Matthew described an angel’s appearance to Joseph also to announce that Mary was pregnant with a child conceived by the Holy Spirit, who would be called Jesus, “for he will save his people from their sins” (Mt 1:18-21, <span>nlt<\/span>).<\/p>\n<p>Using figures of speech drawn from the OT, Gabriel prophesied concerning the child that Mary would bear (Lk 1:32-33). Like John the Baptist, Jesus would be great, but Jesus’ greatness would be of a different kind, for John was to be “great in the sight of the Lord” (Lk 1:15, <span>nasb<\/span>), but Jesus would be great and be “called the Son of the Most High” (Lk 1:32, <span>nlt<\/span>).<\/p>\n<p>Jesus would be given the throne of his father David (Lk 1:32). He would receive the sovereignty promised in the OT to the Messiah-King of David’s line, but unlike David, Jesus would reign forever (2 Sm 7:12-16; Pss 2:7; 89:26-29).<\/p>\n<p>Mary’s question, “How can this be, since I have no husband?” (Lk 1:34, <span>rsv<\/span>) did not express doubt, but curiosity as to the manner in which the event should take place. Gabriel explained that “the power of the Most High,” the Holy Spirit, would “overshadow” Mary, and her child would be conceived by God’s power, like no child before it. Gabriel’s observation to Mary, “For with God nothing will be impossible” echoes the Lord’s word to Sarah when he announced Isaac’s birth (Gn 18:10-14). Because Jesus was conceived by the Holy Spirit, he would be called “holy” and would be recognized as “the Son of God” (Lk 1:35, <span>nlt<\/span>).<\/p>\n<p>It required courage for Mary to reply to Gabriel, “I am the Lord’s servant, and I am willing to accept whatever he wants” (Lk 1:38, <span>nlt<\/span>). As a handmaid, or slave, Mary could not but do the will of her master. However, as an unmarried pregnant woman, she faced the possibility of disgrace (Mt 1:19) and even the death penalty (Dt 22:20-24; see Jn 8:3-5). Still Mary realized that because of the mighty thing God would do in her, “generation after generation will call me blessed” (Lk 1:48, <span>nlt<\/span>).<\/p>\n<p>Since December 25 is celebrated as the traditional date of Christ’s birth, liturgical churches celebrate the Feast of the Annunciation (Incarnation) nine months earlier, on March 25.<\/p>\n<p><em>See also<\/em> Virgin Birth of Jesus.<\/p>","summary_ro":"ANNUNCIATION* The angel Gabriel’s announcement to Mary that she would bear a son by the Holy Spirit (Lk 1:26-38). In spite of the misunderstanding and hardship Mary would have to endure because of her premarital pregnancy, Gabriel greeted her as one “highly favored” or “richly blessed” (Lk 1:28). With fear characteristic of a human being confronted by a heavenly being, Mary “considered . . . what sort of greeting this might be” (Lk 1:29, rsv). Reassuring her, Gabriel said the Lord had chosen ...","summary_en":"ANNUNCIATION* The angel Gabriel’s announcement to Mary that she would bear a son by the Holy Spirit (Lk 1:26-38). In spite of the misunderstanding and hardship Mary would have to endure because of her premarital pregnancy, Gabriel greeted her as one “highly favored” or “richly blessed” (Lk 1:28). With fear characteristic of a human being confronted by a heavenly being, Mary “considered . . . what sort of greeting this might be” (Lk 1:29, rsv). Reassuring her, Gabriel said the Lord had chosen ...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14308,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Names of God","title_en":"Names of God","content_ro":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","content_en":"<h3>GOD, Names of<\/h3>\n<p>God’s self-identifications expressing various aspects of his being.<\/p>\n<p>Preview<\/p>\n<p>• The Biblical Idea of Name<\/p>\n<p>• The Names of God in the Old Testament<\/p>\n<p>• The Names of God in the New Testament<\/p>\n<p class=\"h2\" id=\"TheBiblicalIdeaofName\">The Biblical Idea of Name<\/p>\n<p>In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies.<\/p>\n<p>In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” <em>(<\/em><span class=\"greek\" lang=\"el\">onoma<\/span><em>)<\/em> is derived from a verb that means “to know.” A name, therefore, indicates that by which a person or object is to be known. But the idea of name is not to be taken in the sense of a label or an arbitrary means of identifying or specifying a person, place, or object. “Name” in biblical usage correctly describes the person, place, or object and indicates the essential character of that to which the name is given. Adam named the animals according to their nature (Gn 2:19-20); Noah means “one who brings relief and comfort” (5:29); Jesus means “savior” (Mt 1:21). When a person was given a new position or a radical change took place in his life, a new name was given to indicate that new aspect—for example, Abraham (“father of many,” Gn 17:5), and Israel (“one who strives with God” or “God strives,” 32:28). The name of a person or people expressed what the person or people thought the proper description or statement of character was.<\/p>\n<p>With regard to the names of God, there are considerable differences, and these are most clearly seen when biblical scholars and theologians confront the question of whether the names of God are ascriptions given by God concerning himself or they are ascriptions given to God by people who observed his acts and reflected on his character as discerned through a study of divine deeds. Here are some examples of various kinds of divine names:<\/p>\n<p>1. Proper names: El, Yahweh, Adonai, Theos (God), Kurios (Lord).<\/p>\n<li>2. Personal names: Father, Abba, Son, Jesus, Holy Spirit.<\/li>\n<li>3. Titles: Creator, Messiah\/Christ, Paraclete\/Comforter.<\/li>\n<li>4. Essential names: Light, Love, Spirit.<\/li>\n<li>5. Descriptive names: Rock, Ba’al, Master, Rabboni, Shepherd.<\/li>\n<p class=\"h2\" id=\"TheNamesofGodintheOldTestament\">The Names of God in the Old Testament<\/p>\n<h5>El and Related Names<\/h5>\n<p>The name <span class=\"hebrew\" lang=\"he\">’El<\/span> is found over 200 times in the Hebrew Bible. It is best translated as “God.” The term <span class=\"hebrew\" lang=\"he\">’el<\/span> has a number of possible meanings. The root is thought by some to be <span class=\"hebrew\" lang=\"he\">’ul<\/span><em>,<\/em> which means “to be first” or “to be strong.” Others suggest the root is <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to precede” and suggests “leader” or “commander.” It can also mean “to be afraid.” Thus God as <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> as the strong one, is to be feared. Still others suggest the preposition <span class=\"hebrew\" lang=\"he\">’el<\/span> (“to, toward”) as the root; the idea then is of “one giving self to others” or of “one to whom others go for help.” Some scholars suggest that the word <span class=\"hebrew\" lang=\"he\">’alim<\/span><em>,<\/em> meaning “to bind,” should be considered as a root also—that is, “the strong one binds and holds firm control.” Common to these four suggested root meanings is the idea of strength, power, and of supreme excellence and greatness.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El<\/span> in the OT is used particularly in the earlier books, where it describes God’s exercising dynamic power as distinguished from authority. <span class=\"hebrew\" lang=\"he\">’El<\/span> speaks of God as the great doer and producer. He is the One who exercises such power that whatever is made, done, kept, or destroyed is his doing (cf. Ex 15). <span class=\"hebrew\" lang=\"he\">’El<\/span> is also used to express the idea that God is not to be identified as part of creation but as the One who is above, behind, and beyond creation (Ps 19:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is also commonly used as the name of God, occurring over 2,500 times in the OT. There are differences of opinion concerning the exact origin and meaning of this plural name. Some have suggested that <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is the plural form of <span class=\"hebrew\" lang=\"he\">’El<\/span><em>,<\/em> but it seems more likely that it is a plural of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>,<\/em> which appears in the poetical writings. Some critical writers have suggested that this plural form is borrowed from pagan polytheistic sources, but no such plural form is found among pagans as the name of a deity. Others have suggested that the plural form is used to indicate the triune nature of God, and support for this has been seen in the use of a singular verb with this plural noun. The biblical doctrine of the Trinity, as it is developed throughout the Scriptures, does not appear to be based on the use of this plural form of God’s name, even though the two positions are not contradictory.<\/p>\n<p>The plural form, <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>,<\/em> is best understood as expressing intensity. God makes himself known by this name as the Lord of intense and extensive glory and richness as he exercises his preeminence and power in the created cosmos. Hence, when the Scripture speaks of creation, it states, “In the beginning <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> created the heavens and the earth” (Gn 1:1). This name is repeated 35 times in Genesis 1 and 2 in connection with God’s power as revealed in Creation. In the book of Deuteronomy the name <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> is used repeatedly to stress the majestic power of God that was shown in Israel’s release from bondage in Egypt, preservation in the wilderness, and preparation for entrance into the Promised Land. In this context, God <em>(<\/em><span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>)<\/em> is also recognized as the Lawgiver who will powerfully execute judgment on covenant breakers. The psalmists also used this named repeatedly as they acknowledged and praised God the majestic ruler who had demonstrated his omnipotence in many dimensions of life (see Ps 68, in which <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> appears 26 times.)<\/p>\n<p>Some scholars point to the use of <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> when God spoke to Abraham and said he would be <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> to the patriarch and his seed; that is, God would be in a covenant relationship to them (Gn 17:1-8). Included in this relationship is the idea that God is ever ready to use his power on behalf of those who are in covenant with him. Thus, <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Elohim<\/span> also expresses the concept of God’s faithfulness in regard to the covenant and the promises and blessings involved in it.<\/p>\n<p>The name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> occurs mainly in the poetical writings, no fewer than 41 times in Job. Isaiah used it to express the incomparable character of God (Is 44:8). In like manner David asked, “Who is God [<span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span>], but the <span>Lord<\/span>?” (2 Sm 22:32). Moses was the first to use the name <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">Eloah<\/span> in his song (Dt 32:15-17), referring to Israel’s God in the context of the “no-gods,” which had been chosen in place of the Rock of salvation and the incomparable One. This name was probably used to stress the fact that God is the only true and living One, the One to be adored and worshiped; he is to be revered with a holy fear.<\/p>\n<p>Another closely related name is <span class=\"hebrew\" lang=\"he\">’Elah<\/span><em>,<\/em> found in Ezra and Daniel. Some think <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is a Chaldee or Aramaic form of <span class=\"hebrew\" lang=\"he\">’Eloah<\/span><em>.<\/em> Its root is said to be <span class=\"hebrew\" lang=\"he\">’alah<\/span><em>,<\/em> which means “to fear” or “to be perplexed.” God as <span class=\"hebrew\" lang=\"he\">’Elah<\/span> is the God to be feared and worshiped accordingly. In view of this meaning, it can be understood why, in the time of Israel’s exile and immediately after their return, this name was commonly used.<\/p>\n<p>Three other names of God include the term <span class=\"hebrew\" lang=\"he\">’El<\/span><em>:<\/em><\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Elyon<\/span> is the name used to designate the God of Melchizedek (Gn 14:18-22) as God Most High. In Psalms 57:2 and 78:56 the Hebrew reads <span class=\"hebrew\" lang=\"he\">’Elohim ‘Elyon<\/span><em>.<\/em> It is believed that the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">‘alah<\/span><em>,<\/em> meaning “go up, be elevated, to be exalted.” There are a number of instances where the term <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> is used alone, but the context indicates that it is then used as a synonym for God (e.g., Nm 24:16; Ps 83:18; Is 14:14). The term <span class=\"hebrew\" lang=\"he\">‘elyon<\/span> is used quite frequently as an adjective; it is then translated as “high, highest, upper, uppermost.” The basic ascription given to God when this name is employed is to One who is above all things as the maker, possessor, and ruler. He is incomparable in every way; he is subject to no one and no thing; he is the Exalted One.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is used in the longer form seven times in the Scriptures (Gn 17:1; 28:3; 35:11; 43:14; 48:3; Ex 6:3; Ez 10:5). In the shorter form <em>(<\/em><span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>),<\/em> it appears more frequently: in Job 30 times; in Psalms 19:1 and 68:14; once in Ruth (1:21), Isaiah (13:6), Ezekiel (1:24), and Joel (1:15). In these passages the combined ideas of God as the all-powerful, all-sufficient, transcendent, sovereign ruler and disposer are present. This meaning is generally accepted, but there are differences as to the exact meaning of the term <span class=\"hebrew\" lang=\"he\">Shaddai<\/span><em>.<\/em> Some have begun with <span class=\"hebrew\" lang=\"he\">shad<\/span> as the first concept to be considered; its meaning is “breast, pap, or teat,” and it is considered a “precious metaphor” of the God who nourishes, supplies, and satisfies. The root of <span class=\"hebrew\" lang=\"he\">shad<\/span> <em>(<\/em><span class=\"hebrew\" lang=\"he\">shadah<\/span><em>),<\/em> in Semitic usage, is to moisten. This meaning is not the preferred one in the context of which <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> appears; nor is <span class=\"hebrew\" lang=\"he\">shed<\/span> (demon), which some scholars have sought to use because it appears in Deuteronomy 32:17 and Psalm 106:37 speaking of Israel’s idolatry. In addition to the fact that <span class=\"hebrew\" lang=\"he\">shed<\/span> is spelled differently, the connection between the concept of demon and God as all-powerful is difficult to establish. More acceptable is the suggestion that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is a composite term of <span class=\"hebrew\" lang=\"he\">sha<\/span> (“the one who”) and <span class=\"hebrew\" lang=\"he\">dai<\/span> (“is sufficient”). The later Greek versions have adopted this meaning. The most preferred explanation is that <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is derived from the verb <span class=\"hebrew\" lang=\"he\">shadad<\/span> (“to overpower, to deal violently, or to devastate”). A clear connection between <span class=\"hebrew\" lang=\"he\">shadad<\/span> and <span class=\"hebrew\" lang=\"he\">Shaddai<\/span> is said to be found in Isaiah 13:6 and Joel 1:15. God as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> is presented as the all-powerful One, totally self-sufficient, absolute ruler, and the One who can and does make final disposition. The Septuagint has adapted this meaning; it translates <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> as <span class=\"greek\" lang=\"el\">Pantokrator<\/span><em>,<\/em> the “All-Ruler” or “Sovereign One.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> is used to refer to God as the everlasting or eternal One, a clear instance where the name of God and an attribute of God are combined. The term <span class=\"hebrew\" lang=\"he\">‘olam<\/span> has a wide range of uses. It is usually defined in lexicons as meaning “long duration, antiquity, and indefinite futurity.” It is used to speak of God’s existence, of God’s covenant and promises, and of the Messiah’s reign. Speaking to God, the psalmist said, “You are from <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting) to <span class=\"hebrew\" lang=\"he\">‘olam<\/span> (everlasting)” (Ps 90:2), and the prophet Isaiah spoke of God as the everlasting Creator (Is 40:28) and as everlasting strength (26:4), and Jeremiah spoke of God as everlasting King (Jer 10:10). God’s everlastingness or eternity speaks of his infinity in relation to time. <span class=\"hebrew\" lang=\"he\">‘Olam<\/span><em>,<\/em> as ascribed to God, should not be thought of as duration prolonged indefinitely backward and forward. Rather, the word speaks to God’s transcending all temporal limits; in addition, <span class=\"hebrew\" lang=\"he\">‘olam<\/span> refers to the quality of God that differs essentially from time. The Scriptures speak of <span class=\"hebrew\" lang=\"he\">’El ‘Olam<\/span> in contexts where the believer’s assurance of well-being, security, and hope are presented as prized possessions.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is a name that speaks of God’s power and might. <span class=\"hebrew\" lang=\"he\">Gibbor<\/span> alone is used in reference to mighty and heroic men. The two terms together always refer to God, and in some instances <span class=\"hebrew\" lang=\"he\">Haggadol<\/span> (“the greatest”) is added (Dt 10:17; Jer 32:18) to emphasize the greatness and awesome majesty of God. <span class=\"hebrew\" lang=\"he\">’El Gibbor<\/span> is also used to describe the Messiah in Isaiah 9:6 (cf. Ps 45:4).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’El Ro’i<\/span> is used once to describe God as the seeing One. Hagar described the Lord this way when she was found in the wilderness (Gn 16:13). Psalm 139:1-2 expresses this concept of God as the all-seeing One from whose eye nothing is hidden (cf. Ps 33:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is a distinctly proper name of God. It is never used to refer to any pagan gods; neither is it used in regard to men. It appears 6,823 times in the OT, occurring first in Genesis 2:4, where it is joined with <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>.<\/em> <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used 164 times in Genesis, and it appears 1,800 times in Exodus through Joshua. It never appears in a declined form in the Hebrew language, and it never occurs in the plural form or with suffixes. It is abbreviated as <span class=\"hebrew\" lang=\"he\">Yah<\/span> and <span class=\"hebrew\" lang=\"he\">Yahu<\/span> (cf. Ex 15:2; Ps 68:4; Is 12:2; etc.).<\/p>\n<p>The exact meaning of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is difficult to determine. Some have sought the root in the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> (“to be”) or in an ancient form of that same verb, <span class=\"hebrew\" lang=\"he\">hawah<\/span><em>.<\/em> There is no agreement as to whether the <span class=\"hebrew\" lang=\"he\">qal<\/span> or <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form of the verb should be considered as the root. Those who opt for the <span class=\"hebrew\" lang=\"he\">hiphil<\/span> form read <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> to mean “cause to be”; thus Exodus 3:14 would read, “I will cause to be what has come to be.” Others look to the <span class=\"hebrew\" lang=\"he\">qal<\/span> form and then translate the name as “I Am” or “I Shall Be.” Still others are inclined to disassociate the name from the verb <span class=\"hebrew\" lang=\"he\">hayah<\/span> and regard it as an original and independent term, expressing the uniqueness of Israel’s gracious God.<\/p>\n\n<p>Translators of the OT have not agreed upon the correct translation of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> Since it is translated into the Greek as <span class=\"greek\" lang=\"el\">kurios<\/span><em>,<\/em> which means “Lord,” many have rendered <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “<span>Lord<\/span>.” But <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> which is best rendered “Lord,” appears with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in various instances. The <span>kjv<\/span>, for example, translates <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as “God,” and <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as “Lord.” Some modern translators have chosen to use <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> (see <span>jb<\/span> and <span>njb<\/span>). The name Jehovah, as used in the <span>asv<\/span> (1901), has been judged unacceptable. This name arose due to the Jewish practice of not pronouncing <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> because of Leviticus 24:16, “He that blasphemes the name of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> shall surely be put to death.” This warning against a vain or blasphemous use of the name was taken in an absolute sense, especially after Israel’s deportation (cf. Am 6:10). Hence, when reading the OT the Jews substituted either <span class=\"hebrew\" lang=\"he\">’Elohim<\/span> or <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> for <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> From this, the practice of adding the vowels of <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> to YHWH (JeHoWaH) became established.<\/p>\n<p>The interpretation of Exodus 6:2-3 has caused much debate. “And God said to Moses, ‘I am <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> I appeared to Abraham, to Isaac, and to Jacob, as <span class=\"hebrew\" lang=\"he\">’<\/span><span class=\"hebrew\" lang=\"he\">El Shaddai<\/span><em>,<\/em> but by my name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> I did not make myself known to them.’ ” This passage has been understood to mean that the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> was not known or used prior to the time of Moses. But that is not what the passage states; rather, it speaks of the patriarchs not knowing God as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> They knew him as <span class=\"hebrew\" lang=\"he\">’El Shaddai<\/span> in actual revelatory historical deeds. They had not come to know God according to his unique character, that is, as <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>.<\/em> In other words, God had always been <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> he is saying to Moses that the descendants of the patriarchs would come to know the full, rich meaning of the name by the way God dealt with them.<\/p>\n<p>This name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> reveals God’s nature in the highest and fullest sense possible. It includes, or presupposes, the meaning of the other names. <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> particularly stresses the absolute faithfulness of God. God had promised the patriarchs that he would be their God, that he would be with them and deliver and bless them, keep them, and give them a land as a place of service and inheritance. Moses is told by God that Israel is about to behold and experience the unchangeableness of God as he steadfastly and wondrously remembers his word and executes it to the fullest degree. God would prove to be a faithful, redeeming, upholding, restoring God. In working out this redemption, God would demonstrate that he is all that his name implies: merciful, gracious, patient, full of loving-kindness, truthful, faithful, forgiving, just, and righteous (Ex 34:5-6). Truly, Jacob had received an insight into the meaning of the name when he exclaimed, “I wait for thy salvation, O <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>” (Gn 49:18).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> then, is the name par excellence of Israel’s God. As <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> he is a faithful covenant God who, having given his word of love and life, keeps that word by bestowing love and life abundantly on his own.<\/p>\n<p>In view of the richness of the name <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> it can be understood why there were stringent rules regarding its proper use (Lv 24:11, 16). It also explains why thankful, rejoicing, worshiping Israelites used the abbreviated form of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> in song when they sang Hallelujah: “Praise Yah” (Pss 104:35; 106:1; 149:1; 150:1).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is used in a number of phrases that are considered names of or ascriptions of God. The most common of these compound names is <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> (“hosts”). The word “hosts” is used frequently in the Pentateuch to refer to the armies of Israel (cf. Nm 10:14-28). This is because the word is derived from the verb <span class=\"hebrew\" lang=\"he\">saba<\/span><span class=\"hebrew\" lang=\"he\">’<\/span><em>,<\/em> which means “to wage” war. It also means “to serve” in some contexts; for example, Numbers 8:24 clearly has reference to the service performed in the tabernacle. The noun <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> first occurs in Genesis 2:1, where it refers to the many components of the earth and heaven. Some would limit the reference in these contexts to the stars. Still others would suggest that the <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> refers to the angels, appealing to Psalm 33:6 for confirmation.<\/p>\n<p>The compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> first appears in 1 Samuel 1:3. In view of the frequent use of <span class=\"hebrew\" lang=\"he\">tseba’oth<\/span> in 1—2 Samuel to refer to armies (1 Sm 12:9; 14:50; 17:55; 2 Sm 2:8; 8:16; 10:16), it is thought that the compound name refers to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as the God of armies, that is, God has his armies to serve him. These are considered to be armies of angels who are ministering servants to God. It has been correctly pointed out that the compound name <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> is used most frequently by the prophets (Jeremiah, 88 times; Zechariah, 55 times; Malachi, 25 times; Haggai, 14 times) at times when God’s people had either suffered defeat at the hands of enemy armies or were threatened by defeat. Therefore, the compound name was used to remind them that their covenant God had great hosts to fight and work for him on behalf of his people. Thus, though Israel’s armies failed, their covenant God was sufficient for every possible circumstance. And it was to this <span class=\"hebrew\" lang=\"he\">Yahweh Tseba’oth<\/span> that Israel’s commanders were to give allegiance (Jos 5:14-15), and in whose name Israel was blessed (2 Sm 6:18).<\/p>\n<p>Several other compound names occur infrequently:<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Nissi<\/span> (<span class=\"hebrew\" lang=\"he\">nissi<\/span><em>,<\/em> “my banner”) is the name that Moses called on when he built an altar celebrating Israel’s God-given victory over the Amalekites (Ex 17:15). Isaiah uses the term <span class=\"hebrew\" lang=\"he\">nissi<\/span> when speaking of the coming Messiah who is to be the conqueror (Is 11:10).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rapha<\/span> (<span class=\"hebrew\" lang=\"he\">rapha’<\/span><em>,<\/em> “healer”) appears in Exodus 15:26, when Israel is assured that God, their healer, will prevent the diseases of Egypt from affecting Israel. Although the name is only used once, God was often called upon and praised as the healing One (e.g., Ps 103:3; Is 30:26; Jer 6:14).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Rohi<\/span> (<span class=\"hebrew\" lang=\"he\">ro‘i<\/span><em>,<\/em> “my shepherd”) appears in Psalm 23:1. The concept of <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> as shepherd is explicated in Ezekiel 34. “I myself will be the Shepherd of my sheep” (v 15). Jesus demonstrated this concept’s full meaning when as a shepherd he gave his life for his sheep.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh-Jireh<\/span> (<span class=\"hebrew\" lang=\"he\">yir’eh<\/span><em>,<\/em> “to see ahead or to provide”) appears in Genesis 22:14. Abraham gave this name to the place where God provided a substitute for his son Isaac, whom Abraham was to offer as a sacrifice to God. <span class=\"hebrew\" lang=\"he\">Yahweh-Shalom<\/span> (<span class=\"hebrew\" lang=\"he\">shalom<\/span><em>,<\/em> “peace”) is the name Gideon gave to the altar he built when the angel of the Lord came to give him orders to fight the Midianites (Jgs 6:24).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Yahweh<\/span> appears with a few forms of the term <span class=\"hebrew\" lang=\"he\">tsadaq<\/span><em>,<\/em> “righteousness.” <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> is spoken of as our righteousness in Jeremiah 23:6; the thought evidently is that David’s Righteous Branch (the Messiah) will attribute God’s righteousness to those who are incorporated in the new covenant. This concept is expressed in the Pentateuch a number of times when it is said that God has provided a way for living righteously; that is, God provides a way of sanctification (cf. Lv 20:8; 22:9).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">’Adonai<\/span> as a name for God appears about 360 times in the OT, though it is not uniformly used. It is first found in Genesis 15:2 and 8, when Abram requests more definite information concerning a son and the Promised Land. It appears only 14 times after that in the Pentateuch. It appears repeatedly in the Psalms (over 50 times), and certain of the prophets use it frequently (Isaiah, 47 times; Jeremiah, 29 times; Ezekiel, over 150 times; and Amos, 27 times).<\/p>\n<p>The word <span class=\"hebrew\" lang=\"he\">’adan<\/span><em>,<\/em> meaning “master, ruler, owner, lord,” is thought to be the root of the noun <span class=\"hebrew\" lang=\"he\">’adon<\/span><em>,<\/em> which is frequently used of men. For example, in Genesis and 1—2 Samuel the term is used often for men who own slaves or are in positions of authority. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span> is correctly described as the name of personal communication between the believer and God. In such communication the worshiper acknowledged God’s intense majesty and greatness and also the sense of belonging to this God. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> coming from human lips, expressed honor for God and humble submission on the part of the believing person. <span class=\"hebrew\" lang=\"he\">’Adonai<\/span><em>,<\/em> thus, is the name that expresses faith, assurance, security, ready service, and thanksgiving (Pss 16:2; 57:9-10).<\/p>\n<h5>Old Testament Name Combinations<\/h5>\n<p>In the OT the names of God appear in various combinations. For example <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh<\/span><em>,<\/em> <span class=\"hebrew\" lang=\"he\">’Elohim-Yahweh-’Adonai<\/span><em>,<\/em> and <span class=\"hebrew\" lang=\"he\">’Elohim-’Adonai<\/span> are very common. These combinations were an effort to express the fullness of God’s being and character as these had been revealed. Names of God in combination with “Israel” occur also as, for example, with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span>-God-Israel (Jgs 5:3; Is 17:6). God is also invoked in relation to Israel without the mention of one of his names—for example, <span class=\"hebrew\" lang=\"he\">Qedosh Yisrael<\/span> (“Holy One of Israel,” Is 43:14) and <span class=\"hebrew\" lang=\"he\">’Abir Yisrael<\/span> (“Mighty One of Israel,” Gn 49:24; Ps 132:2; Is 49:26). By means of these phrases, the covenantal relationship between God and his people was expressed and God’s unchanging character was positively acknowledged.<\/p>\n<h5>Old Testament Personal Names<\/h5>\n<p>The personal names of God are Father, Son, and Holy Spirit and variations of these.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">’Abh<\/span> (“father”) appears more frequently in Genesis than in any other book, and in the Pentateuch more than in any other division of the OT. But it is not used there of God but rather of one who has generated children (i.e., the male parent), the progenitor—head, chief, and ruler of the family group or clan. It is used often in the sense of the responsible one through whom God has spoken, with whom God has dealt, and through whom he has given a rich heritage to the children and descendants of the patriarchs.<\/p>\n<p>In the poetical books, God is referred to as Father but is not directly named as such. Job is asked, “Has the rain a father?” (Jb 38:28). The reference is to God as the maker, source, and controller of rain. In Psalm 68:5 God in his holy dwelling place is the “Father of the fatherless”; the parallel phrase, “protector of widows,” indicates the sense. Psalm 89:26 says that David will cry to God, “Thou art my Father,” and the parallels use the terms “God” and “Rock of my salvation.” The idea here is of God as Creator and Savior who raised up, delivered, and protected David. In Psalm 103:13, “Father” is used analogously, “As a father pities his children.”<\/p>\n<p>Isaiah uses the term “Father” in relation to God four times. Three times it refers to the One who has made, saved, formed, kept, and directed Israel (Is 63:16; 64:8). Isaiah says the promised child is to be named Everlasting Father (9:6). Used in this sense, the term establishes the Son’s equality with the Father in stature, function, ability, and responsibility. Jeremiah also refers to God as Father in Jeremiah 3:4, 19, meaning the origin, keeper, and friend of his people Israel. Malachi 1:6 and 2:10 speak of God as the parent who deserves honor from his children and as the origin and ruler of all people.<\/p>\n<p>The term “son” is one of the most-used terms in the OT; it commonly occurs in the sense of offspring and descendant. It also appears in the sense of follower or successor. There are a few indirect references to the second person of the Trinity.<\/p>\n<p>The messianic Psalm 2 has such a reference: “You are my son” (v 7). It is stated in the context of the king speaking to one who rules and is to rule with and under the sovereign. The immediate reference may be to the theocratic king; however, the reference is revealed in the NT to be the second person of the Trinity (Acts 13:33). Thus, the term “son” is applied to the promised Messiah who is set forth as the divine sovereign ruler and judge of the nations. The Son is perceived to be equal with the Father in deity and function. Not all biblical scholars accept this interpretation, but support is found in such NT passages as Hebrews 1:8 which quotes Psalm 45:6. As stated above, Isaiah speaks of the son to be given (Is 9:6), the One born of the virgin (7:14), who is Immanuel, Mighty God, Everlasting Father, Prince of Peace.<\/p>\n<p>The name “Holy Spirit” occurs only a few times in the OT. The Spirit is referred to frequently by terms and phrases such as “the Spirit of God” (Gn 1:2), “the Spirit of the Lord God” (Is 61:1), “the Spirit of the Lord” (Ez 37:1), “the Spirit” (Nm 11:17; 27:18), “my Spirit” (Gn 6:3), and “your Spirit” (Ps 51:11). Though the character of the Spirit is not developed as clearly in the OT as in the NT, it can be safely stated that the relationship posited between God and the Spirit is such that there is no doubt that the OT teaches the deity of the Spirit. The character and function of the Spirit is referred to especially in relation to the work of creation (Gn 1:2; Ps 33:6; etc.) and the equipping of servants for the service of God—for example, craftsmanship (Ex 35:31), leadership (Nm 11:17; 27:18), and prophecy (1 Sm 10:6; 2 Sm 23:2; 2 Chr 15:1; Ez 11:5).<\/p>\n<p class=\"h2\" id=\"TheNamesofGodintheNewTestament\">The Names of God in the New Testament<\/p>\n<h5>Proper Names of God<\/h5>\n<p><span class=\"greek\" lang=\"el\">Theos<\/span> is the NT equivalent of the OT names <span class=\"hebrew\" lang=\"he\">’El<\/span>and <span class=\"hebrew\" lang=\"he\">’Elohim<\/span><em>;<\/em> <span class=\"hebrew\" lang=\"he\">‘Elyon<\/span> appears in the NT as <span class=\"greek\" lang=\"el\">Hupsistos<\/span><em>,<\/em> the Highest (Mk 5:7; Lk 1:32, 76). <span class=\"greek\" lang=\"el\">Pantokrator<\/span> (<span class=\"hebrew\" lang=\"he\">‘El Shaddai<\/span>) appears with <span class=\"greek\" lang=\"el\">Theos<\/span> (2 Cor 6:18; Rv 16:7). This name was used not only to express God’s transcendency, power, sovereignty, and lordship, but also to express that God is one who has a close relationship with his people. This fact is established by the very frequent use of personal pronouns with <span class=\"greek\" lang=\"el\">Theos<\/span><em>.<\/em> The name <span class=\"greek\" lang=\"el\">Theos<\/span> appears over 1,000 times in the NT.<\/p>\n<p><span class=\"greek\" lang=\"el\">Kurios<\/span><em>,<\/em> “Lord,” is used to express the OT names <span class=\"hebrew\" lang=\"he\">Yahweh<\/span> and <span class=\"hebrew\" lang=\"he\">‘Adonai<\/span> in the Septuagint, and the NT follows it. <span class=\"greek\" lang=\"el\">Kurios<\/span> means “power,” so the meaning is not the same as with <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>;<\/em> yet the NT does give <span class=\"greek\" lang=\"el\">Kurios<\/span> the full weight of meaning that the OT gave to <span class=\"hebrew\" lang=\"he\">Yahweh<\/span><em>,<\/em> especially when used of Jesus Christ (cf. Acts 2:36; Phil 2:9-11; etc.)<\/p>\n<p><span class=\"greek\" lang=\"el\">Despotes<\/span> is used five times of God or Jesus in the NT (Lk 2:29; Acts 4:24; 2 Pt 2:11; Jude 1:4; Rv 6:10). It expresses the idea of authority. The idea of brutality conveyed by the modern concept “despot” is absent from the NT usage even when applied to men, where its central thought is ownership (2 Tm 2:21).<\/p>\n<h5>Personal Names of God<\/h5>\n<p>In the baptismal formula, which is part of the Great Commission (Mt 28:19-20), the three personal names of God appear: Father, Son, and Holy Spirit. These names carry the OT meaning, but since the relationship of the three Persons is explicated, the NT meaning of the names is enriched.<\/p>\n<p>“Jesus” is the personal name of the Son, the second person of the triune Godhead. It means “savior” (Mt 1:21). The root of this name “to save” gave rise to names such as Joshua, Hoshea, and Hosea. The basic meaning of the OT root is “to bring into a safe, wide-open place.” Joshua, bringing Israel into Canaan, personally did what his name meant. The NT explanation (“save from sin”) is not contrary to the OT meaning. To be saved from sin is to be restored to fellowship with God and to enter into the paradise of the heavenly kingdom.<\/p>\n<p><em>See also<\/em> Christology; God, Being and Attributes of; Holy Spirit; Jesus Christ, Life and Teachings of; Messiah; Names, Significance of.<\/p>","summary_ro":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","summary_en":"GOD, Names of God’s self-identifications expressing various aspects of his being. Preview • The Biblical Idea of Name • The Names of God in the Old Testament • The Names of God in the New Testament The Biblical Idea of Name In the Scriptures the name and person of God are inseparably related. This is in keeping with the biblical conception of what a name signifies. In the Hebrew language, the term for “name” most probably meant “sign” or “distinctive mark.” In the Greek language, “name” (onom...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":34044,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Savior","title_en":"Savior","content_ro":"<h3>SAVIOR<\/h3>\n<p>One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span><em>,<\/em> which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, <span class=\"hebrew\" lang=\"he\">moshia‘<\/span><em>,<\/em> meaning “the one who saves.” Used in this way, “savior” is found 13 or 14 times in the OT, depending upon the version.<\/p>\n<p>The basic understanding of the term “savior” as one who delivers or rescues is illustrated in Deuteronomy 22:27, where the law anticipated a situation when no deliverer was near in time of need. <span class=\"hebrew\" lang=\"he\">Moshia‘<\/span> is also used for individuals, as both Othniel and Ehud are called “deliverers” (Jgs 3:9, 15) and Nehemiah 9:27 speaks of the judges collectively as deliverers sent by God. Second Kings 13:5 reports that the Lord gave Israel a savior in reference to their deliverance from the Arameans. Some have identified this deliverer with King Jeroboam II of Judah; others with a foreign king, quite often Zakir of Hamath. But the text does not clearly indicate who this savior might have been. The point of the text is that God sent this deliverer for his people. The majority of references in the OT refer to God himself as Israel’s savior, and even when other individuals are so termed, it is clearly stated that God sent them or raised them up. Israel understood that God was their savior and declared this in songs of praise (Pss 17:7; 106:1-12) and cries for help (Jer 14:8). David said this of God: “He is my stronghold, my refuge and my savior” (2 Sm 22:3, <span>niv<\/span>). Quite often the psalmists refer to the Lord as their “help” or “salvation” (Pss 27:9; 38:22; 42:5, 11; 65:5; 68:19; 79:9; 85:4; 89:26; all rendered “Savior” by the <span>niv<\/span>). The exodus was undoubtedly the greatest example of deliverance for Israel and undergirded their knowledge of God as the savior. The psalmist, in remembrance of Israel’s sin of making a golden calf, proclaims, “They forgot God, their savior, who had done such great things in Egypt” (Ps 106:21, <span>nlt<\/span>; cf. Is 63:11; Hos 13:4-6). In Isaiah, where “savior” is a frequent title for God, the term is used to emphasize his uniqueness. God alone is seen as savior, in contrast to foreign gods and idols: “I, even I, am the <span>Lord<\/span>, and apart from me there is no savior. I have revealed and saved and proclaimed—I, and not some foreign god among you” (Is 43:11-12, <span>niv<\/span>). Isaiah further states that God would show himself as savior by the future blessing and restoration of Israel (49:26; 60:16). The designation “savior” is not directly applied to the Messiah in the OT, but a passage like Zechariah 9:9 indicates that God’s Anointed One would be a deliverer. Several apocryphal books use the term “savior” for God, some in lofty titles like “everlasting Savior” (Bar 4:22) or “the eternal Savior of Israel” (3 Macc 7:16). This later usage also illustrates the idea of God as the one who is able to save Israel.<\/p>\n\n<p>The Greek literature uses <span class=\"greek\" lang=\"el\">soter<\/span> (“savior,” “deliverer” from the verb <span class=\"greek\" lang=\"el\">sozo<\/span> “to save,” “to rescue”) for both gods and humans. For example, at one point Herodotus refers to the Athenians as the “saviors” of Greece (<em>Persian Wars<\/em> 7.139.5). In the Septuagint <span class=\"greek\" lang=\"el\">soter<\/span> (“savior”) is used to render various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”). <span class=\"greek\" lang=\"el\">Soter<\/span> occurs 24 times in the NT and is exclusively applied to God and Jesus Christ (to God 8 times and to Christ 16 times). Out of the 24 NT occurrences of <span class=\"greek\" lang=\"el\">soter<\/span><em>,<\/em> ten are in the Letters and five in 2 Peter. Dependence upon the OT can be seen in Luke 1:47, where Mary praises God as Savior in her hymn of praise. Jesus’ name (Greek for Joshua) means “the Lord is salvation” and was given in anticipation of his function as the Savior (Mt 1:21). As the Savior, Jesus completes God’s plan for a promised deliverer (Acts 13:23; Ti 3:4), provides redemption for humanity (Ti 2:13-14), and is the hope of the believer (Phil 3:20-21). Inherent in the term “savior” is the concept of one who saves or delivers from danger to a position of safety. Jesus has delivered the believer from sin and death into immortality and life (2 Tm 1:10). While Jesus never refers to himself as Savior (<span class=\"greek\" lang=\"el\">soter<\/span>), he is announced as such by the angels at his birth (Lk 2:11), confessed as such by those who heard his words (Jn 4:42), and proclaimed as Savior by the early church (Acts 5:31; 13:23). Salvation is central to the mission of Jesus (Lk 19:10). Paul teaches that Christ is the Savior of the church in the present (Eph 5:23) and future (Phil 3:20).<\/p>\n<p>Savior, as a title, is applied to God in the Pastoral Epistles and clearly represents God as Savior of all persons (1 Tm 2:3; 4:10). The Pastorals also clearly designate Jesus as Savior (2 Tm 1:10; Ti 3:6), in some instances also declaring that he is God the Savior (Ti 2:13; 3:4-6). Savior is used as a title for Jesus Christ throughout 2 Peter (e.g., 2 Pt 2:20). John, in his first letter, uses it to describe Jesus as the Savior sent by the Father to save the world (1 Jn 4:14).<\/p>\n<p><em>See also<\/em> Salvation.<\/p>","content_en":"<h3>SAVIOR<\/h3>\n<p>One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span><em>,<\/em> which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, <span class=\"hebrew\" lang=\"he\">moshia‘<\/span><em>,<\/em> meaning “the one who saves.” Used in this way, “savior” is found 13 or 14 times in the OT, depending upon the version.<\/p>\n<p>The basic understanding of the term “savior” as one who delivers or rescues is illustrated in Deuteronomy 22:27, where the law anticipated a situation when no deliverer was near in time of need. <span class=\"hebrew\" lang=\"he\">Moshia‘<\/span> is also used for individuals, as both Othniel and Ehud are called “deliverers” (Jgs 3:9, 15) and Nehemiah 9:27 speaks of the judges collectively as deliverers sent by God. Second Kings 13:5 reports that the Lord gave Israel a savior in reference to their deliverance from the Arameans. Some have identified this deliverer with King Jeroboam II of Judah; others with a foreign king, quite often Zakir of Hamath. But the text does not clearly indicate who this savior might have been. The point of the text is that God sent this deliverer for his people. The majority of references in the OT refer to God himself as Israel’s savior, and even when other individuals are so termed, it is clearly stated that God sent them or raised them up. Israel understood that God was their savior and declared this in songs of praise (Pss 17:7; 106:1-12) and cries for help (Jer 14:8). David said this of God: “He is my stronghold, my refuge and my savior” (2 Sm 22:3, <span>niv<\/span>). Quite often the psalmists refer to the Lord as their “help” or “salvation” (Pss 27:9; 38:22; 42:5, 11; 65:5; 68:19; 79:9; 85:4; 89:26; all rendered “Savior” by the <span>niv<\/span>). The exodus was undoubtedly the greatest example of deliverance for Israel and undergirded their knowledge of God as the savior. The psalmist, in remembrance of Israel’s sin of making a golden calf, proclaims, “They forgot God, their savior, who had done such great things in Egypt” (Ps 106:21, <span>nlt<\/span>; cf. Is 63:11; Hos 13:4-6). In Isaiah, where “savior” is a frequent title for God, the term is used to emphasize his uniqueness. God alone is seen as savior, in contrast to foreign gods and idols: “I, even I, am the <span>Lord<\/span>, and apart from me there is no savior. I have revealed and saved and proclaimed—I, and not some foreign god among you” (Is 43:11-12, <span>niv<\/span>). Isaiah further states that God would show himself as savior by the future blessing and restoration of Israel (49:26; 60:16). The designation “savior” is not directly applied to the Messiah in the OT, but a passage like Zechariah 9:9 indicates that God’s Anointed One would be a deliverer. Several apocryphal books use the term “savior” for God, some in lofty titles like “everlasting Savior” (Bar 4:22) or “the eternal Savior of Israel” (3 Macc 7:16). This later usage also illustrates the idea of God as the one who is able to save Israel.<\/p>\n\n<p>The Greek literature uses <span class=\"greek\" lang=\"el\">soter<\/span> (“savior,” “deliverer” from the verb <span class=\"greek\" lang=\"el\">sozo<\/span> “to save,” “to rescue”) for both gods and humans. For example, at one point Herodotus refers to the Athenians as the “saviors” of Greece (<em>Persian Wars<\/em> 7.139.5). In the Septuagint <span class=\"greek\" lang=\"el\">soter<\/span> (“savior”) is used to render various forms of the Hebrew <span class=\"hebrew\" lang=\"he\">yasha‘<\/span> (“to save”). <span class=\"greek\" lang=\"el\">Soter<\/span> occurs 24 times in the NT and is exclusively applied to God and Jesus Christ (to God 8 times and to Christ 16 times). Out of the 24 NT occurrences of <span class=\"greek\" lang=\"el\">soter<\/span><em>,<\/em> ten are in the Letters and five in 2 Peter. Dependence upon the OT can be seen in Luke 1:47, where Mary praises God as Savior in her hymn of praise. Jesus’ name (Greek for Joshua) means “the Lord is salvation” and was given in anticipation of his function as the Savior (Mt 1:21). As the Savior, Jesus completes God’s plan for a promised deliverer (Acts 13:23; Ti 3:4), provides redemption for humanity (Ti 2:13-14), and is the hope of the believer (Phil 3:20-21). Inherent in the term “savior” is the concept of one who saves or delivers from danger to a position of safety. Jesus has delivered the believer from sin and death into immortality and life (2 Tm 1:10). While Jesus never refers to himself as Savior (<span class=\"greek\" lang=\"el\">soter<\/span>), he is announced as such by the angels at his birth (Lk 2:11), confessed as such by those who heard his words (Jn 4:42), and proclaimed as Savior by the early church (Acts 5:31; 13:23). Salvation is central to the mission of Jesus (Lk 19:10). Paul teaches that Christ is the Savior of the church in the present (Eph 5:23) and future (Phil 3:20).<\/p>\n<p>Savior, as a title, is applied to God in the Pastoral Epistles and clearly represents God as Savior of all persons (1 Tm 2:3; 4:10). The Pastorals also clearly designate Jesus as Savior (2 Tm 1:10; Ti 3:6), in some instances also declaring that he is God the Savior (Ti 2:13; 3:4-6). Savior is used as a title for Jesus Christ throughout 2 Peter (e.g., 2 Pt 2:20). John, in his first letter, uses it to describe Jesus as the Savior sent by the Father to save the world (1 Jn 4:14).<\/p>\n<p><em>See also<\/em> Salvation.<\/p>","summary_ro":"SAVIOR One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘, which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘, meaning “the one who saves.” Used in this way, “savior”...","summary_en":"SAVIOR One who delivers or rescues. The term “savior” is most frequently applied to God and Jesus Christ in the Bible. The understanding of Jesus as Savior is a key truth in appropriating the biblical message. Versions of the English Bible use “savior” in the OT to translate various forms of the Hebrew yasha‘, which means “to save,” “to deliver,” or “to rescue.” Most frequently it is used to translate the participle of the verb, moshia‘, meaning “the one who saves.” Used in this way, “savior”...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49721,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:26","title_en":"Study Note: Psalmi 89:26","content_ro":"<p><strong>89:26-29<\/strong> The Lord adopted David as his <em>son,<\/em> appointed him as his commander over the nations, and promised to support him <em>forever.<\/em> Verse 26 recalls a verse from David’s song of praise (2 Sam 22:47).<\/p>","content_en":"<p><strong>89:26-29<\/strong> The Lord adopted David as his <em>son,<\/em> appointed him as his commander over the nations, and promised to support him <em>forever.<\/em> Verse 26 recalls a verse from David’s song of praise (2 Sam 22:47).<\/p>","summary_ro":"89:26-29 The Lord adopted David as his son, appointed him as his commander over the nations, and promised to support him forever. Verse 26 recalls a verse from David’s song of praise (2 Sam 22:47).","summary_en":"89:26-29 The Lord adopted David as his son, appointed him as his commander over the nations, and promised to support him forever. Verse 26 recalls a verse from David’s song of praise (2 Sam 22:47).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77347,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:26","title_en":"Study Note: Psalmi 89:26","content_ro":"<p><strong>89:26-29<\/strong> The Lord adopted David as his <em>son,<\/em> appointed him as his commander over the nations, and promised to support him <em>forever.<\/em> Verse 26 recalls a verse from David’s song of praise (2 Sam 22:47).<\/p>","content_en":"<p><strong>89:26-29<\/strong> The Lord adopted David as his <em>son,<\/em> appointed him as his commander over the nations, and promised to support him <em>forever.<\/em> Verse 26 recalls a verse from David’s song of praise (2 Sam 22:47).<\/p>","summary_ro":"89:26-29 The Lord adopted David as his son, appointed him as his commander over the nations, and promised to support him forever. Verse 26 recalls a verse from David’s song of praise (2 Sam 22:47).","summary_en":"89:26-29 The Lord adopted David as his son, appointed him as his commander over the nations, and promised to support him forever. Verse 26 recalls a verse from David’s song of praise (2 Sam 22:47).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104973,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:26","title_en":"Study Note: Psalmi 89:26","content_ro":"<p><strong>89:26-29<\/strong> The Lord adopted David as his <em>son,<\/em> appointed him as his commander over the nations, and promised to support him <em>forever.<\/em> Verse 26 recalls a verse from David’s song of praise (2 Sam 22:47).<\/p>","content_en":"<p><strong>89:26-29<\/strong> The Lord adopted David as his <em>son,<\/em> appointed him as his commander over the nations, and promised to support him <em>forever.<\/em> Verse 26 recalls a verse from David’s song of praise (2 Sam 22:47).<\/p>","summary_ro":"89:26-29 The Lord adopted David as his son, appointed him as his commander over the nations, and promised to support him forever. Verse 26 recalls a verse from David’s song of praise (2 Sam 22:47).","summary_en":"89:26-29 The Lord adopted David as his son, appointed him as his commander over the nations, and promised to support him forever. Verse 26 recalls a verse from David’s song of praise (2 Sam 22:47).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132599,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:26","title_en":"Study Note: Psalmi 89:26","content_ro":"<p><strong>89:26-29<\/strong> The Lord adopted David as his <em>son,<\/em> appointed him as his commander over the nations, and promised to support him <em>forever.<\/em> Verse 26 recalls a verse from David’s song of praise (2 Sam 22:47).<\/p>","content_en":"<p><strong>89:26-29<\/strong> The Lord adopted David as his <em>son,<\/em> appointed him as his commander over the nations, and promised to support him <em>forever.<\/em> Verse 26 recalls a verse from David’s song of praise (2 Sam 22:47).<\/p>","summary_ro":"89:26-29 The Lord adopted David as his son, appointed him as his commander over the nations, and promised to support him forever. Verse 26 recalls a verse from David’s song of praise (2 Sam 22:47).","summary_en":"89:26-29 The Lord adopted David as his son, appointed him as his commander over the nations, and promised to support him forever. Verse 26 recalls a verse from David’s song of praise (2 Sam 22:47).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":65412,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":93038,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":120664,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":148290,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Son of God","title_en":"The Son of God","content_ro":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","content_en":"<h3>The Son of God<\/h3>\n<p>Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: Jesus is “the Messiah, the Son of God” (Mark 1:1).<\/p>\n<p>In the Old Testament, the title “Son of God” is applied to the people of Israel (Exod 4:22; Deut 32:5-6, 18-19; Ps 82:6; Jer 3:19; 31:9, 20; Hos 11:1; Mal 2:10) and to angels (Gen 6:2; Job 1:6; 2:1; 38:7; Ps 29:1). It is also applied in a special way to Israel’s king—the anointed king was seen as God’s “son” (2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27). The title also appears in intertestamental Jewish literature (including the Apocrypha and the Dead Sea Scrolls), possibly in reference to the coming Messiah. Jews in the first century would have likely considered the coming Messiah as a “Son of God.”<\/p>\n<p>Jesus’ identity as “the Son of God” was affirmed by God at his baptism (Mark 1:11; Matt 3:17; Luke 3:22) and by demons he encountered during his ministry (Matt 8:29; Mark 1:24; 1:34; 3:11; 5:7; Luke 4:34; 8:28). Later, the disciples recognized Jesus as the Messiah (Matt 16:16; Mark 8:29; Luke 9:20) and Jesus immediately began to teach them of his forthcoming death (Matt 16:21; Mark 8:31; Luke 9:22). Then, at Jesus’ transfiguration, God affirmed the disciples’ confession (Matt 17:5; Mark 9:7; Luke 9:35). As Jesus approached his death, he affirmed his unique identity as God’s Son, both through his teaching (Mark 12:1-12; 13:32) and at his trial (Mark 14:61-62).<\/p>\n<p>In the Gospels, the climactic confession of Jesus’ identity as God’s Son took place at the crucifixion, where a Roman centurion became the first human in the narrative to recognize that Jesus is truly the Son of God (Mark 15:39). While Jesus’ identity as the Son of God is demonstrated in his exorcisms and by his Father’s declarations, his sacrificial death and the way he died (Mark 15:33-39) provide the supreme evidence that he is the Son of God.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 4:22; Deut 32:5-6; 2 Sam 7:14; 1 Chr 22:10; 28:6; Pss 2:7; 89:26-27; Jer 3:19; 31:9, 20; Matt 26:63-68; Mark 1:1, 11, 24; 4:35-41; 8:31; 9:7; 12:1-12; 14:61-62; 15:32-39; Luke 1:32-35; 4:41; John 1:18; 3:16-17, 35-36; 5:19-26; 17:5, 24; 20:31; Acts 13:33; Rom 1:4; 5:10; 8:3, 32; 2 Cor 1:19; Gal 2:20; 4:4-5; Eph 4:13; 1 Thes 1:10; Heb 1:2-14; 3:6; 5:5; 1 Jn 1:3; 2:22; 3:23; 4:9-10, 14; 5:20; 2 Jn 1:3, 9; Rev 2:18<\/p>","summary_ro":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","summary_en":"The Son of God Time and again Jesus’ healings, exorcisms, raising of the dead, and teachings created wonder, awe, amazement, and fear (e.g., Mark 1:22, 27; 4:41; 5:15, 20, 33; 7:37; 9:15; 10:24, 26, 32; 12:17; 15:5). This amazement emphasizes the miraculous nature of Jesus’ ministry. The Gospel writers wanted their readers to ask themselves, “Who is this man? . . . Even the wind and waves obey him!” (Matt 8:27; Mark 4:41; Luke 8:25). Mark gives the answer at the very beginning of his Gospel: ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"27":[{"id":49722,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:27","title_en":"Study Note: Psalmi 89:27","content_ro":"<p><strong>89:27<\/strong> David would be the most eminent of earthly kings. The Hebrew word translated <em>mightiest<\/em> is the same as the designation for God as “Most High” (<span class=\"hebrew\" lang=\"he\">‘elyon<\/span>).<\/p>","content_en":"<p><strong>89:27<\/strong> David would be the most eminent of earthly kings. The Hebrew word translated <em>mightiest<\/em> is the same as the designation for God as “Most High” (<span class=\"hebrew\" lang=\"he\">‘elyon<\/span>).<\/p>","summary_ro":"89:27 David would be the most eminent of earthly kings. The Hebrew word translated mightiest is the same as the designation for God as “Most High” (‘elyon).","summary_en":"89:27 David would be the most eminent of earthly kings. The Hebrew word translated mightiest is the same as the designation for God as “Most High” (‘elyon).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77348,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:27","title_en":"Study Note: Psalmi 89:27","content_ro":"<p><strong>89:27<\/strong> David would be the most eminent of earthly kings. The Hebrew word translated <em>mightiest<\/em> is the same as the designation for God as “Most High” (<span class=\"hebrew\" lang=\"he\">‘elyon<\/span>).<\/p>","content_en":"<p><strong>89:27<\/strong> David would be the most eminent of earthly kings. The Hebrew word translated <em>mightiest<\/em> is the same as the designation for God as “Most High” (<span class=\"hebrew\" lang=\"he\">‘elyon<\/span>).<\/p>","summary_ro":"89:27 David would be the most eminent of earthly kings. The Hebrew word translated mightiest is the same as the designation for God as “Most High” (‘elyon).","summary_en":"89:27 David would be the most eminent of earthly kings. The Hebrew word translated mightiest is the same as the designation for God as “Most High” (‘elyon).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104974,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:27","title_en":"Study Note: Psalmi 89:27","content_ro":"<p><strong>89:27<\/strong> David would be the most eminent of earthly kings. The Hebrew word translated <em>mightiest<\/em> is the same as the designation for God as “Most High” (<span class=\"hebrew\" lang=\"he\">‘elyon<\/span>).<\/p>","content_en":"<p><strong>89:27<\/strong> David would be the most eminent of earthly kings. The Hebrew word translated <em>mightiest<\/em> is the same as the designation for God as “Most High” (<span class=\"hebrew\" lang=\"he\">‘elyon<\/span>).<\/p>","summary_ro":"89:27 David would be the most eminent of earthly kings. The Hebrew word translated mightiest is the same as the designation for God as “Most High” (‘elyon).","summary_en":"89:27 David would be the most eminent of earthly kings. The Hebrew word translated mightiest is the same as the designation for God as “Most High” (‘elyon).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132600,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:27","title_en":"Study Note: Psalmi 89:27","content_ro":"<p><strong>89:27<\/strong> David would be the most eminent of earthly kings. The Hebrew word translated <em>mightiest<\/em> is the same as the designation for God as “Most High” (<span class=\"hebrew\" lang=\"he\">‘elyon<\/span>).<\/p>","content_en":"<p><strong>89:27<\/strong> David would be the most eminent of earthly kings. The Hebrew word translated <em>mightiest<\/em> is the same as the designation for God as “Most High” (<span class=\"hebrew\" lang=\"he\">‘elyon<\/span>).<\/p>","summary_ro":"89:27 David would be the most eminent of earthly kings. The Hebrew word translated mightiest is the same as the designation for God as “Most High” (‘elyon).","summary_en":"89:27 David would be the most eminent of earthly kings. The Hebrew word translated mightiest is the same as the designation for God as “Most High” (‘elyon).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"28":[{"id":61348,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88974,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116600,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144226,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Covenant with David","title_en":"God’s Covenant with David","content_ro":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","content_en":"<h3>God’s Covenant with David<\/h3>\n<p>God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when he promised a royal dynasty to David (2 Sam 7:4-17). In addition, God promised through Jeremiah to make a “new covenant” in the future (Jer 31:31-34).<\/p>\n<p>God’s promise to David is not explicitly identified as a covenant in 2 Samuel 7. However, other passages do identify the event as a covenant (see 23:5; 2 Chr 7:18; 21:7; Pss 89:3-4, 28-29; 132:11-12; Isa 55:3; Jer 33:20-21). God’s promise to David that his “favor will not be taken from him” (2 Sam 7:15) speaks of a covenant relationship. Like God’s promise to Abraham, his covenant with David is unconditional: It does not depend on human obedience or faithfulness but only on God’s unchanging love.<\/p>\n<p>At the heart of this covenant is God’s promise to raise up David’s successors forever and to be a father to them (cp. 1 Kgs 11:36; 15:4; 2 Kgs 8:19). God’s blessing on Solomon’s reign is a partial fulfillment of this promise (cp. 2 Sam 7:10-11 with 1 Kgs 8:56; see also 1 Kgs 8:20, 24). God’s patience with the kings of Judah even when they turned away from him was the result of his covenant promise to David (see 1 Kgs 11:12-13; 15:3-5).<\/p>\n<p>The complete and final fulfillment of God’s covenant with David is found in the Messiah, Jesus Christ, the “son of David” (e.g., see Matt 9:27; 20:30-31; 21:9, 15). Isaiah foretold of one who would rule “from the throne of his ancestor David for all eternity” (Isa 9:7) and called him the “shoot” growing “out of the stump of David’s family” (Isa 11:1). Both of these references point to the coming Messiah. Four passages in the New Testament teach that Jesus is the ultimate fulfillment of the promises made to David by referring directly to 2 Sam 7:1-29 (Luke 1:32-33; Acts 2:29-31; 13:22-23; Heb 1:5). The New Testament opens (Matt 1:1) and closes (Rev 22:16) with reference to Jesus as the son of David, the successor to his throne.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>2 Sam 7:5-16; 1 Kgs 8:20-24; 11:9-13; 15:1-5; 2 Kgs 8:18-19; 2 Chr 7:17-22; Pss 89:3-4, 18-51; 132:10-12; Isa 9:6-7; 11:1-10; Jer 33:20-26; Matt 1:1; 20:30-31; 21:1-9; Luke 1:30-33, 67-79; Acts 2:22-36; Rev 22:16<\/p>","summary_ro":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","summary_en":"God’s Covenant with David God made covenants with his people five times in the Old Testament: (1) when he promised Noah that humanity would never again be destroyed by a flood (Gen 6:18; 9:1-17); (2) when he promised Abraham that he would inherit the land of Canaan and establish a great nation (Gen 15:1-21; 17:1-27); (3) when he formed a unique relationship with Israel at Mount Sinai through Moses (Exod 19–23); (4) when he promised a priestly dynasty to Phinehas (Num 25:10-13); and (5) when h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"29":[{"id":49723,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:29","title_en":"Study Note: Psalmi 89:29","content_ro":"<p><strong>89:29<\/strong> The Lord writes his faithfulness in <em>heaven<\/em><em>,<\/em> on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.<\/p>","content_en":"<p><strong>89:29<\/strong> The Lord writes his faithfulness in <em>heaven<\/em><em>,<\/em> on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.<\/p>","summary_ro":"89:29 The Lord writes his faithfulness in heaven, on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.","summary_en":"89:29 The Lord writes his faithfulness in heaven, on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77349,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:29","title_en":"Study Note: Psalmi 89:29","content_ro":"<p><strong>89:29<\/strong> The Lord writes his faithfulness in <em>heaven<\/em><em>,<\/em> on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.<\/p>","content_en":"<p><strong>89:29<\/strong> The Lord writes his faithfulness in <em>heaven<\/em><em>,<\/em> on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.<\/p>","summary_ro":"89:29 The Lord writes his faithfulness in heaven, on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.","summary_en":"89:29 The Lord writes his faithfulness in heaven, on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104975,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:29","title_en":"Study Note: Psalmi 89:29","content_ro":"<p><strong>89:29<\/strong> The Lord writes his faithfulness in <em>heaven<\/em><em>,<\/em> on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.<\/p>","content_en":"<p><strong>89:29<\/strong> The Lord writes his faithfulness in <em>heaven<\/em><em>,<\/em> on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.<\/p>","summary_ro":"89:29 The Lord writes his faithfulness in heaven, on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.","summary_en":"89:29 The Lord writes his faithfulness in heaven, on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132601,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:29","title_en":"Study Note: Psalmi 89:29","content_ro":"<p><strong>89:29<\/strong> The Lord writes his faithfulness in <em>heaven<\/em><em>,<\/em> on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.<\/p>","content_en":"<p><strong>89:29<\/strong> The Lord writes his faithfulness in <em>heaven<\/em><em>,<\/em> on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.<\/p>","summary_ro":"89:29 The Lord writes his faithfulness in heaven, on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.","summary_en":"89:29 The Lord writes his faithfulness in heaven, on the canvas of his universe (see 89:2). He records his commitment to the dynasty of David in the same way.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"30":[{"id":49724,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:30","title_en":"Study Note: Psalmi 89:30","content_ro":"<p><strong>89:30-37<\/strong> The Lord disciplines but does not reject his erring children. He foresees violation of trust and subsequent punishment, but he commits himself to uphold the covenant. His fidelity to David corresponds to his faithfulness to the created order.<\/p>","content_en":"<p><strong>89:30-37<\/strong> The Lord disciplines but does not reject his erring children. He foresees violation of trust and subsequent punishment, but he commits himself to uphold the covenant. His fidelity to David corresponds to his faithfulness to the created order.<\/p>","summary_ro":"89:30-37 The Lord disciplines but does not reject his erring children. He foresees violation of trust and subsequent punishment, but he commits himself to uphold the covenant. His fidelity to David corresponds to his faithfulness to the created order.","summary_en":"89:30-37 The Lord disciplines but does not reject his erring children. He foresees violation of trust and subsequent punishment, but he commits himself to uphold the covenant. His fidelity to David corresponds to his faithfulness to the created order.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77350,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:30","title_en":"Study Note: Psalmi 89:30","content_ro":"<p><strong>89:30-37<\/strong> The Lord disciplines but does not reject his erring children. He foresees violation of trust and subsequent punishment, but he commits himself to uphold the covenant. His fidelity to David corresponds to his faithfulness to the created order.<\/p>","content_en":"<p><strong>89:30-37<\/strong> The Lord disciplines but does not reject his erring children. He foresees violation of trust and subsequent punishment, but he commits himself to uphold the covenant. His fidelity to David corresponds to his faithfulness to the created order.<\/p>","summary_ro":"89:30-37 The Lord disciplines but does not reject his erring children. He foresees violation of trust and subsequent punishment, but he commits himself to uphold the covenant. His fidelity to David corresponds to his faithfulness to the created order.","summary_en":"89:30-37 The Lord disciplines but does not reject his erring children. He foresees violation of trust and subsequent punishment, but he commits himself to uphold the covenant. His fidelity to David corresponds to his faithfulness to the created order.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104976,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:30","title_en":"Study Note: Psalmi 89:30","content_ro":"<p><strong>89:30-37<\/strong> The Lord disciplines but does not reject his erring children. He foresees violation of trust and subsequent punishment, but he commits himself to uphold the covenant. His fidelity to David corresponds to his faithfulness to the created order.<\/p>","content_en":"<p><strong>89:30-37<\/strong> The Lord disciplines but does not reject his erring children. He foresees violation of trust and subsequent punishment, but he commits himself to uphold the covenant. His fidelity to David corresponds to his faithfulness to the created order.<\/p>","summary_ro":"89:30-37 The Lord disciplines but does not reject his erring children. He foresees violation of trust and subsequent punishment, but he commits himself to uphold the covenant. His fidelity to David corresponds to his faithfulness to the created order.","summary_en":"89:30-37 The Lord disciplines but does not reject his erring children. He foresees violation of trust and subsequent punishment, but he commits himself to uphold the covenant. His fidelity to David corresponds to his faithfulness to the created order.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132602,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:30","title_en":"Study Note: Psalmi 89:30","content_ro":"<p><strong>89:30-37<\/strong> The Lord disciplines but does not reject his erring children. He foresees violation of trust and subsequent punishment, but he commits himself to uphold the covenant. His fidelity to David corresponds to his faithfulness to the created order.<\/p>","content_en":"<p><strong>89:30-37<\/strong> The Lord disciplines but does not reject his erring children. He foresees violation of trust and subsequent punishment, but he commits himself to uphold the covenant. His fidelity to David corresponds to his faithfulness to the created order.<\/p>","summary_ro":"89:30-37 The Lord disciplines but does not reject his erring children. He foresees violation of trust and subsequent punishment, but he commits himself to uphold the covenant. His fidelity to David corresponds to his faithfulness to the created order.","summary_en":"89:30-37 The Lord disciplines but does not reject his erring children. He foresees violation of trust and subsequent punishment, but he commits himself to uphold the covenant. His fidelity to David corresponds to his faithfulness to the created order.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"34":[{"id":31448,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Promise","title_en":"Promise","content_ro":"<h3>PROMISE<\/h3>\n<p>Declaration by one person to another that something will or will not be done, giving the person to whom it is made the right to expect the performance of whatever has been specified.<\/p>\n<p class=\"h2\" id=\"TypesofPromise\">Types of Promise<\/p>\n<p>In biblical usage there are scattered examples of promises that people give either to one another (e.g., Nm 22:17; Est 4:7) or to God (e.g., Neh 5:12), but the promises that God gives to man are far more significant. These divine promises are absolutely trustworthy because the one who gives them is totally able to perform that which he has promised (Rom 4:21).<\/p>\n<p>Divine promises in Scripture assure their recipients of many spiritual and temporal benefits, including sonship (2 Cor 6:16–7:1), forgiveness of sin (1 Jn 1:9), answer to prayer (Lk 11:9), deliverance from temptations (1 Cor 10:13), sustaining grace for difficult times (2 Cor 12:9), provision for all needs (Phil 4:19), reward for obedience (Jas 1:12), and eternal life (Lk 18:29-30; Jn 3:16; Rom 6:22-23). God’s promises are certain and sure, but participation in their blessing often requires that certain conditions on which they are predicated be met. Divine promises also are not always guarantees of blessing. Indeed, there are promises announcing the certainty of judgment on those who refuse to obey the gospel of the Lord Jesus (2 Thes 1:8-9).<\/p>\n<p>In addition to the promises of God, which have subjective and individual application to many different people in widely different times and places, there are a great many promises that pertain to the programmatic unfolding of God’s plan of redemption in a grand procession of historical events. These promises have neither repeated applications nor conditional natures. In such cases, promise becomes nearly synonymous with prophecy, and promises of this type, along with their subsequent fulfillment, are intricately intertwined in the entire fabric of redemptive history.<\/p>\n<p class=\"h2\" id=\"PromisesintheOldTestament\">Promises in the Old Testament<\/p>\n<p>The highlights of the promise theme in the OT can be seen in the promise of what is often termed the protevangelium (i.e., the first announcement of the gospel) given to Adam and Eve in the Garden of Eden immediately after the fall into sin (Gn 3:15). Subsequent promises are the covenants God made with Abraham (chs 12; 15; 17) and with David (2 Sm 7), followed by the promise of a new covenant (Jer 31).<\/p>\n<h5>The Protevangelium<\/h5>\n<p>Genesis 3:15b says: “Your [Satan’s] offspring and her [Eve’s] offspring will be enemies. He will crush your head, and you will strike his heel” (<span>nlt<\/span>). This statement is a promise that at some future time the offspring of the woman will crush Satan. The offspring of the woman is individualized in the “he” of the last phrase. “He” shall strike you (i.e., Satan) on the head, although Satan will inflict a wound on the offspring of the woman. Here, then, is the promise that gives Adam and Eve, as well as their descendants, the basis to expect the eventual destruction of their adversary Satan through their offspring.<\/p>\n<h5>The Promise to Abraham<\/h5>\n<p>In Genesis 12:1-7 Abraham is told to leave his people and country and to go to a land that the Lord would show to him. God, in turn, promises him that (1) his offspring would become a great nation; (2) he would be blessed and his name made great; (3) through him other nations would be blessed; and (4) the land of Canaan would be given to his descendants. Of particular significance among these promises given to Abraham is that through his offspring he will bless many nations. This promise is repeated five times in the book of Genesis (Gn 12:3; 18:18; 22:18; 26:4; 28:14) and points back to the promise of Genesis 3:15 as well as forward to Christ.<\/p>\n<h5>The Promise to David<\/h5>\n<p>In 2 Samuel 7, God gave a promise to King David that his dynasty would endure forever (2 Sm 7:16; Ps 89:34-37). It is with this Davidic covenant that the promised line, which had previously run from Adam through Seth, Shem, Abraham, Isaac, Jacob, and Judah, is now narrowed to the royal line of the house of David. David is to be the ancestor of the Messiah-King to come (Ps 89:3, 27-37). David thus became a central figure in the history of God’s plan to redeem the world. Jesus Christ is referred to as the son of David, the son of Abraham (Mt 1:1).<\/p>\n<h5>The Promise of a New Covenant<\/h5>\n<p>In Jeremiah 31:31-37, it is promised that in future days the Lord would make a new covenant with the house of Israel and the house of Judah. The content of this new covenant reemphasizes and extends the basic promises of the former covenant: “I will be their God, and they will be my people. . . . I will forgive their wickedness and will never again remember their sins” (vv 33-34, <span>nlt<\/span>). It would appear that the “new covenant” of Jeremiah is to be viewed as a restatement of the same basic promises included in the Abrahamic and Davidic covenants.<\/p>\n<p>The new covenant was inaugurated with the first advent of Christ, and believers in Christ are now recipients by the Holy Spirit of the blessings of that new covenant (Heb 8:6-13). The complete and final realization of these blessings in all their fullness awaits the return of Christ, the complete establishment of his kingdom in its outward and final form, and the blessedness of life in the new heavens and new earth. In the intervening time, God’s people live in a day in which some of the benefits of the age to come are a present reality but the fullness of the new age is yet future.<\/p>\n<p class=\"h2\" id=\"ThePromiseThemeintheNewTestament\">The Promise Theme in the New Testament<\/p>\n<p>New Testament writers refer to the OT promises in a way that indicates that they did not view these promises as separate and isolated assertions but rather as portions of a unitary promise that is ultimately fulfilled in Christ (see Lk 1:54-55, 69-73; Acts 13:23, 32-33; 26:6-7; 2 Cor 1:20). Jesus is the fulfillment of the promises made to the patriarchs and David, and these promises are accordingly to be viewed as having a single focal point in him.<\/p>\n<p>In the books of Galatians and Ephesians, Paul develops this idea in more detail, saying to the Gentile Christians that they are made “heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus” (Eph 3:6, <span>niv<\/span>). In fact, Paul says that Gentiles who trust in Christ are incorporated into the seed of Abraham and are thus heirs according to the promise (Gal 3:29), and he even goes so far as to equate the gospel with the promise given to Abraham when he states, “The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you’ ” (Gal 3:8, <span>niv<\/span>). These and other NT texts establish the close connection between the coming of Christ and the fulfillment of the promise. The promises of God find their point of convergence in Christ and all that he accomplished, and will yet accomplish, for his people.<\/p>\n<p>One further aspect of the promise particularly emphasized in the NT concerns the coming of the Holy Spirit. Paul refers to believers as sealed with the promised Holy Spirit (Eph 1:13), and as receiving the promise of the Spirit (Gal 3:14). The gift of the Holy Spirit is not only the fulfillment of an OT promise (Is 32:15; Ez 36:27; Jl 2:28), and that of Christ himself (Lk 24:49; Jn 14:16, 20; Acts 1:4), but it is also itself a promise of something yet future. Paul speaks of the Holy Spirit’s presence within the believer as a guarantee of our inheritance (2 Cor 1:22; 5:5; Eph 1:14). The Holy Spirit is the “firstfruit” of future glory (Rom 8:23).<\/p>\n<p>One final aspect of the promise theme in the NT concerns the assurance of Christ’s second advent and the establishment of the new heavens and the new earth (cf. Jn 14:1-3; 2 Pt 3:4, 9, 13).<\/p>\n<p><em>See also<\/em> Covenant; God, Being and Attributes of; Hope; Prophecy; Prophet, Prophetess.<\/p>","content_en":"<h3>PROMISE<\/h3>\n<p>Declaration by one person to another that something will or will not be done, giving the person to whom it is made the right to expect the performance of whatever has been specified.<\/p>\n<p class=\"h2\" id=\"TypesofPromise\">Types of Promise<\/p>\n<p>In biblical usage there are scattered examples of promises that people give either to one another (e.g., Nm 22:17; Est 4:7) or to God (e.g., Neh 5:12), but the promises that God gives to man are far more significant. These divine promises are absolutely trustworthy because the one who gives them is totally able to perform that which he has promised (Rom 4:21).<\/p>\n<p>Divine promises in Scripture assure their recipients of many spiritual and temporal benefits, including sonship (2 Cor 6:16–7:1), forgiveness of sin (1 Jn 1:9), answer to prayer (Lk 11:9), deliverance from temptations (1 Cor 10:13), sustaining grace for difficult times (2 Cor 12:9), provision for all needs (Phil 4:19), reward for obedience (Jas 1:12), and eternal life (Lk 18:29-30; Jn 3:16; Rom 6:22-23). God’s promises are certain and sure, but participation in their blessing often requires that certain conditions on which they are predicated be met. Divine promises also are not always guarantees of blessing. Indeed, there are promises announcing the certainty of judgment on those who refuse to obey the gospel of the Lord Jesus (2 Thes 1:8-9).<\/p>\n<p>In addition to the promises of God, which have subjective and individual application to many different people in widely different times and places, there are a great many promises that pertain to the programmatic unfolding of God’s plan of redemption in a grand procession of historical events. These promises have neither repeated applications nor conditional natures. In such cases, promise becomes nearly synonymous with prophecy, and promises of this type, along with their subsequent fulfillment, are intricately intertwined in the entire fabric of redemptive history.<\/p>\n<p class=\"h2\" id=\"PromisesintheOldTestament\">Promises in the Old Testament<\/p>\n<p>The highlights of the promise theme in the OT can be seen in the promise of what is often termed the protevangelium (i.e., the first announcement of the gospel) given to Adam and Eve in the Garden of Eden immediately after the fall into sin (Gn 3:15). Subsequent promises are the covenants God made with Abraham (chs 12; 15; 17) and with David (2 Sm 7), followed by the promise of a new covenant (Jer 31).<\/p>\n<h5>The Protevangelium<\/h5>\n<p>Genesis 3:15b says: “Your [Satan’s] offspring and her [Eve’s] offspring will be enemies. He will crush your head, and you will strike his heel” (<span>nlt<\/span>). This statement is a promise that at some future time the offspring of the woman will crush Satan. The offspring of the woman is individualized in the “he” of the last phrase. “He” shall strike you (i.e., Satan) on the head, although Satan will inflict a wound on the offspring of the woman. Here, then, is the promise that gives Adam and Eve, as well as their descendants, the basis to expect the eventual destruction of their adversary Satan through their offspring.<\/p>\n<h5>The Promise to Abraham<\/h5>\n<p>In Genesis 12:1-7 Abraham is told to leave his people and country and to go to a land that the Lord would show to him. God, in turn, promises him that (1) his offspring would become a great nation; (2) he would be blessed and his name made great; (3) through him other nations would be blessed; and (4) the land of Canaan would be given to his descendants. Of particular significance among these promises given to Abraham is that through his offspring he will bless many nations. This promise is repeated five times in the book of Genesis (Gn 12:3; 18:18; 22:18; 26:4; 28:14) and points back to the promise of Genesis 3:15 as well as forward to Christ.<\/p>\n<h5>The Promise to David<\/h5>\n<p>In 2 Samuel 7, God gave a promise to King David that his dynasty would endure forever (2 Sm 7:16; Ps 89:34-37). It is with this Davidic covenant that the promised line, which had previously run from Adam through Seth, Shem, Abraham, Isaac, Jacob, and Judah, is now narrowed to the royal line of the house of David. David is to be the ancestor of the Messiah-King to come (Ps 89:3, 27-37). David thus became a central figure in the history of God’s plan to redeem the world. Jesus Christ is referred to as the son of David, the son of Abraham (Mt 1:1).<\/p>\n<h5>The Promise of a New Covenant<\/h5>\n<p>In Jeremiah 31:31-37, it is promised that in future days the Lord would make a new covenant with the house of Israel and the house of Judah. The content of this new covenant reemphasizes and extends the basic promises of the former covenant: “I will be their God, and they will be my people. . . . I will forgive their wickedness and will never again remember their sins” (vv 33-34, <span>nlt<\/span>). It would appear that the “new covenant” of Jeremiah is to be viewed as a restatement of the same basic promises included in the Abrahamic and Davidic covenants.<\/p>\n<p>The new covenant was inaugurated with the first advent of Christ, and believers in Christ are now recipients by the Holy Spirit of the blessings of that new covenant (Heb 8:6-13). The complete and final realization of these blessings in all their fullness awaits the return of Christ, the complete establishment of his kingdom in its outward and final form, and the blessedness of life in the new heavens and new earth. In the intervening time, God’s people live in a day in which some of the benefits of the age to come are a present reality but the fullness of the new age is yet future.<\/p>\n<p class=\"h2\" id=\"ThePromiseThemeintheNewTestament\">The Promise Theme in the New Testament<\/p>\n<p>New Testament writers refer to the OT promises in a way that indicates that they did not view these promises as separate and isolated assertions but rather as portions of a unitary promise that is ultimately fulfilled in Christ (see Lk 1:54-55, 69-73; Acts 13:23, 32-33; 26:6-7; 2 Cor 1:20). Jesus is the fulfillment of the promises made to the patriarchs and David, and these promises are accordingly to be viewed as having a single focal point in him.<\/p>\n<p>In the books of Galatians and Ephesians, Paul develops this idea in more detail, saying to the Gentile Christians that they are made “heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus” (Eph 3:6, <span>niv<\/span>). In fact, Paul says that Gentiles who trust in Christ are incorporated into the seed of Abraham and are thus heirs according to the promise (Gal 3:29), and he even goes so far as to equate the gospel with the promise given to Abraham when he states, “The Scripture foresaw that God would justify the Gentiles by faith, and announced the gospel in advance to Abraham: ‘All nations will be blessed through you’ ” (Gal 3:8, <span>niv<\/span>). These and other NT texts establish the close connection between the coming of Christ and the fulfillment of the promise. The promises of God find their point of convergence in Christ and all that he accomplished, and will yet accomplish, for his people.<\/p>\n<p>One further aspect of the promise particularly emphasized in the NT concerns the coming of the Holy Spirit. Paul refers to believers as sealed with the promised Holy Spirit (Eph 1:13), and as receiving the promise of the Spirit (Gal 3:14). The gift of the Holy Spirit is not only the fulfillment of an OT promise (Is 32:15; Ez 36:27; Jl 2:28), and that of Christ himself (Lk 24:49; Jn 14:16, 20; Acts 1:4), but it is also itself a promise of something yet future. Paul speaks of the Holy Spirit’s presence within the believer as a guarantee of our inheritance (2 Cor 1:22; 5:5; Eph 1:14). The Holy Spirit is the “firstfruit” of future glory (Rom 8:23).<\/p>\n<p>One final aspect of the promise theme in the NT concerns the assurance of Christ’s second advent and the establishment of the new heavens and the new earth (cf. Jn 14:1-3; 2 Pt 3:4, 9, 13).<\/p>\n<p><em>See also<\/em> Covenant; God, Being and Attributes of; Hope; Prophecy; Prophet, Prophetess.<\/p>","summary_ro":"PROMISE Declaration by one person to another that something will or will not be done, giving the person to whom it is made the right to expect the performance of whatever has been specified. Types of Promise In biblical usage there are scattered examples of promises that people give either to one another (e.g., Nm 22:17; Est 4:7) or to God (e.g., Neh 5:12), but the promises that God gives to man are far more significant. These divine promises are absolutely trustworthy because the one who giv...","summary_en":"PROMISE Declaration by one person to another that something will or will not be done, giving the person to whom it is made the right to expect the performance of whatever has been specified. Types of Promise In biblical usage there are scattered examples of promises that people give either to one another (e.g., Nm 22:17; Est 4:7) or to God (e.g., Neh 5:12), but the promises that God gives to man are far more significant. These divine promises are absolutely trustworthy because the one who giv...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false}],"35":[{"id":49725,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:35","title_en":"Study Note: Psalmi 89:35","content_ro":"<p><strong>89:35<\/strong> <em>holiness:<\/em> The Lord is wholly distinct from the created order (22:3); his character is totally pure. He does as he pleases (115:3), and he chooses to be faithful (89:1; 115:1); therefore, he <em>cannot lie.<\/em><\/p>","content_en":"<p><strong>89:35<\/strong> <em>holiness:<\/em> The Lord is wholly distinct from the created order (22:3); his character is totally pure. He does as he pleases (115:3), and he chooses to be faithful (89:1; 115:1); therefore, he <em>cannot lie.<\/em><\/p>","summary_ro":"89:35 holiness: The Lord is wholly distinct from the created order (22:3); his character is totally pure. He does as he pleases (115:3), and he chooses to be faithful (89:1; 115:1); therefore, he cannot lie.","summary_en":"89:35 holiness: The Lord is wholly distinct from the created order (22:3); his character is totally pure. He does as he pleases (115:3), and he chooses to be faithful (89:1; 115:1); therefore, he cannot lie.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77351,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:35","title_en":"Study Note: Psalmi 89:35","content_ro":"<p><strong>89:35<\/strong> <em>holiness:<\/em> The Lord is wholly distinct from the created order (22:3); his character is totally pure. He does as he pleases (115:3), and he chooses to be faithful (89:1; 115:1); therefore, he <em>cannot lie.<\/em><\/p>","content_en":"<p><strong>89:35<\/strong> <em>holiness:<\/em> The Lord is wholly distinct from the created order (22:3); his character is totally pure. He does as he pleases (115:3), and he chooses to be faithful (89:1; 115:1); therefore, he <em>cannot lie.<\/em><\/p>","summary_ro":"89:35 holiness: The Lord is wholly distinct from the created order (22:3); his character is totally pure. He does as he pleases (115:3), and he chooses to be faithful (89:1; 115:1); therefore, he cannot lie.","summary_en":"89:35 holiness: The Lord is wholly distinct from the created order (22:3); his character is totally pure. He does as he pleases (115:3), and he chooses to be faithful (89:1; 115:1); therefore, he cannot lie.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104977,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:35","title_en":"Study Note: Psalmi 89:35","content_ro":"<p><strong>89:35<\/strong> <em>holiness:<\/em> The Lord is wholly distinct from the created order (22:3); his character is totally pure. He does as he pleases (115:3), and he chooses to be faithful (89:1; 115:1); therefore, he <em>cannot lie.<\/em><\/p>","content_en":"<p><strong>89:35<\/strong> <em>holiness:<\/em> The Lord is wholly distinct from the created order (22:3); his character is totally pure. He does as he pleases (115:3), and he chooses to be faithful (89:1; 115:1); therefore, he <em>cannot lie.<\/em><\/p>","summary_ro":"89:35 holiness: The Lord is wholly distinct from the created order (22:3); his character is totally pure. He does as he pleases (115:3), and he chooses to be faithful (89:1; 115:1); therefore, he cannot lie.","summary_en":"89:35 holiness: The Lord is wholly distinct from the created order (22:3); his character is totally pure. He does as he pleases (115:3), and he chooses to be faithful (89:1; 115:1); therefore, he cannot lie.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132603,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:35","title_en":"Study Note: Psalmi 89:35","content_ro":"<p><strong>89:35<\/strong> <em>holiness:<\/em> The Lord is wholly distinct from the created order (22:3); his character is totally pure. He does as he pleases (115:3), and he chooses to be faithful (89:1; 115:1); therefore, he <em>cannot lie.<\/em><\/p>","content_en":"<p><strong>89:35<\/strong> <em>holiness:<\/em> The Lord is wholly distinct from the created order (22:3); his character is totally pure. He does as he pleases (115:3), and he chooses to be faithful (89:1; 115:1); therefore, he <em>cannot lie.<\/em><\/p>","summary_ro":"89:35 holiness: The Lord is wholly distinct from the created order (22:3); his character is totally pure. He does as he pleases (115:3), and he chooses to be faithful (89:1; 115:1); therefore, he cannot lie.","summary_en":"89:35 holiness: The Lord is wholly distinct from the created order (22:3); his character is totally pure. He does as he pleases (115:3), and he chooses to be faithful (89:1; 115:1); therefore, he cannot lie.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61157,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Monarchy","title_en":"Monarchy","content_ro":"<h3>Monarchy<\/h3>\n<p>One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs, so kings reigned either on behalf of the gods or as presumed gods themselves.<\/p>\n<p>The Israelites envied other nations and were not interested in the long-term implications of monarchy, in spite of Samuel’s warnings (1 Sam 8:10-18). Several hundred years of monarchy would prove that Samuel’s apprehensions were justified: Wicked kings eventually led God’s chosen nation into foreign domination and exile. Yet God used the monarchy to fulfill his purposes, as he would provide the Messiah through David and his dynasty, establishing an eternal kingdom (see 2 Sam 7:8-16; Matt 21:1-11; Rev 5:5; 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 17:14-20; 33:5; Judg 17:6; 21:25; 1 Sam 8:5-22; 10:1, 24-25; 2 Sam 7:8-16; Ps 89:35-37; Eccl 8:2-5; Isa 33:22; Matt 21:1-11; 22:42-46; 27:11; 1 Tim 1:17; 1 Pet 2:13-14; Rev 5:5; 11:15; 15:3<\/p>","content_en":"<h3>Monarchy<\/h3>\n<p>One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs, so kings reigned either on behalf of the gods or as presumed gods themselves.<\/p>\n<p>The Israelites envied other nations and were not interested in the long-term implications of monarchy, in spite of Samuel’s warnings (1 Sam 8:10-18). Several hundred years of monarchy would prove that Samuel’s apprehensions were justified: Wicked kings eventually led God’s chosen nation into foreign domination and exile. Yet God used the monarchy to fulfill his purposes, as he would provide the Messiah through David and his dynasty, establishing an eternal kingdom (see 2 Sam 7:8-16; Matt 21:1-11; Rev 5:5; 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 17:14-20; 33:5; Judg 17:6; 21:25; 1 Sam 8:5-22; 10:1, 24-25; 2 Sam 7:8-16; Ps 89:35-37; Eccl 8:2-5; Isa 33:22; Matt 21:1-11; 22:42-46; 27:11; 1 Tim 1:17; 1 Pet 2:13-14; Rev 5:5; 11:15; 15:3<\/p>","summary_ro":"Monarchy One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs,...","summary_en":"Monarchy One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs,...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88783,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Monarchy","title_en":"Monarchy","content_ro":"<h3>Monarchy<\/h3>\n<p>One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs, so kings reigned either on behalf of the gods or as presumed gods themselves.<\/p>\n<p>The Israelites envied other nations and were not interested in the long-term implications of monarchy, in spite of Samuel’s warnings (1 Sam 8:10-18). Several hundred years of monarchy would prove that Samuel’s apprehensions were justified: Wicked kings eventually led God’s chosen nation into foreign domination and exile. Yet God used the monarchy to fulfill his purposes, as he would provide the Messiah through David and his dynasty, establishing an eternal kingdom (see 2 Sam 7:8-16; Matt 21:1-11; Rev 5:5; 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 17:14-20; 33:5; Judg 17:6; 21:25; 1 Sam 8:5-22; 10:1, 24-25; 2 Sam 7:8-16; Ps 89:35-37; Eccl 8:2-5; Isa 33:22; Matt 21:1-11; 22:42-46; 27:11; 1 Tim 1:17; 1 Pet 2:13-14; Rev 5:5; 11:15; 15:3<\/p>","content_en":"<h3>Monarchy<\/h3>\n<p>One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs, so kings reigned either on behalf of the gods or as presumed gods themselves.<\/p>\n<p>The Israelites envied other nations and were not interested in the long-term implications of monarchy, in spite of Samuel’s warnings (1 Sam 8:10-18). Several hundred years of monarchy would prove that Samuel’s apprehensions were justified: Wicked kings eventually led God’s chosen nation into foreign domination and exile. Yet God used the monarchy to fulfill his purposes, as he would provide the Messiah through David and his dynasty, establishing an eternal kingdom (see 2 Sam 7:8-16; Matt 21:1-11; Rev 5:5; 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 17:14-20; 33:5; Judg 17:6; 21:25; 1 Sam 8:5-22; 10:1, 24-25; 2 Sam 7:8-16; Ps 89:35-37; Eccl 8:2-5; Isa 33:22; Matt 21:1-11; 22:42-46; 27:11; 1 Tim 1:17; 1 Pet 2:13-14; Rev 5:5; 11:15; 15:3<\/p>","summary_ro":"Monarchy One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs,...","summary_en":"Monarchy One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs,...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":116409,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Monarchy","title_en":"Monarchy","content_ro":"<h3>Monarchy<\/h3>\n<p>One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs, so kings reigned either on behalf of the gods or as presumed gods themselves.<\/p>\n<p>The Israelites envied other nations and were not interested in the long-term implications of monarchy, in spite of Samuel’s warnings (1 Sam 8:10-18). Several hundred years of monarchy would prove that Samuel’s apprehensions were justified: Wicked kings eventually led God’s chosen nation into foreign domination and exile. Yet God used the monarchy to fulfill his purposes, as he would provide the Messiah through David and his dynasty, establishing an eternal kingdom (see 2 Sam 7:8-16; Matt 21:1-11; Rev 5:5; 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 17:14-20; 33:5; Judg 17:6; 21:25; 1 Sam 8:5-22; 10:1, 24-25; 2 Sam 7:8-16; Ps 89:35-37; Eccl 8:2-5; Isa 33:22; Matt 21:1-11; 22:42-46; 27:11; 1 Tim 1:17; 1 Pet 2:13-14; Rev 5:5; 11:15; 15:3<\/p>","content_en":"<h3>Monarchy<\/h3>\n<p>One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs, so kings reigned either on behalf of the gods or as presumed gods themselves.<\/p>\n<p>The Israelites envied other nations and were not interested in the long-term implications of monarchy, in spite of Samuel’s warnings (1 Sam 8:10-18). Several hundred years of monarchy would prove that Samuel’s apprehensions were justified: Wicked kings eventually led God’s chosen nation into foreign domination and exile. Yet God used the monarchy to fulfill his purposes, as he would provide the Messiah through David and his dynasty, establishing an eternal kingdom (see 2 Sam 7:8-16; Matt 21:1-11; Rev 5:5; 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 17:14-20; 33:5; Judg 17:6; 21:25; 1 Sam 8:5-22; 10:1, 24-25; 2 Sam 7:8-16; Ps 89:35-37; Eccl 8:2-5; Isa 33:22; Matt 21:1-11; 22:42-46; 27:11; 1 Tim 1:17; 1 Pet 2:13-14; Rev 5:5; 11:15; 15:3<\/p>","summary_ro":"Monarchy One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs,...","summary_en":"Monarchy One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs,...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144035,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Monarchy","title_en":"Monarchy","content_ro":"<h3>Monarchy<\/h3>\n<p>One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs, so kings reigned either on behalf of the gods or as presumed gods themselves.<\/p>\n<p>The Israelites envied other nations and were not interested in the long-term implications of monarchy, in spite of Samuel’s warnings (1 Sam 8:10-18). Several hundred years of monarchy would prove that Samuel’s apprehensions were justified: Wicked kings eventually led God’s chosen nation into foreign domination and exile. Yet God used the monarchy to fulfill his purposes, as he would provide the Messiah through David and his dynasty, establishing an eternal kingdom (see 2 Sam 7:8-16; Matt 21:1-11; Rev 5:5; 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 17:14-20; 33:5; Judg 17:6; 21:25; 1 Sam 8:5-22; 10:1, 24-25; 2 Sam 7:8-16; Ps 89:35-37; Eccl 8:2-5; Isa 33:22; Matt 21:1-11; 22:42-46; 27:11; 1 Tim 1:17; 1 Pet 2:13-14; Rev 5:5; 11:15; 15:3<\/p>","content_en":"<h3>Monarchy<\/h3>\n<p>One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs, so kings reigned either on behalf of the gods or as presumed gods themselves.<\/p>\n<p>The Israelites envied other nations and were not interested in the long-term implications of monarchy, in spite of Samuel’s warnings (1 Sam 8:10-18). Several hundred years of monarchy would prove that Samuel’s apprehensions were justified: Wicked kings eventually led God’s chosen nation into foreign domination and exile. Yet God used the monarchy to fulfill his purposes, as he would provide the Messiah through David and his dynasty, establishing an eternal kingdom (see 2 Sam 7:8-16; Matt 21:1-11; Rev 5:5; 11:15).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Deut 17:14-20; 33:5; Judg 17:6; 21:25; 1 Sam 8:5-22; 10:1, 24-25; 2 Sam 7:8-16; Ps 89:35-37; Eccl 8:2-5; Isa 33:22; Matt 21:1-11; 22:42-46; 27:11; 1 Tim 1:17; 1 Pet 2:13-14; Rev 5:5; 11:15; 15:3<\/p>","summary_ro":"Monarchy One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs,...","summary_en":"Monarchy One reason the nation of Israel wanted a king was to be “like all the other nations.” The institution of kingship in other ancient Near Eastern nations was almost two thousand years old by the time of Saul and David, especially in the Egyptian and Babylonian empires. Other much smaller nations—such as Philistia, Moab, and Edom—also had kings with permanent bureaucracies and standing armies. Kings were believed to be the chosen instruments through which deities governed human affairs,...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"37":[{"id":26260,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Moon","title_en":"Moon","content_ro":"<h3>MOON<\/h3>\n<p>Lesser luminary of the heavens (Gn 1:16). Many Semitic languages use the same word for moon as the Hebrew. In three passages in the Hebrew OT (Sg 6:10; Is 24:23; 30:26), the moon is called “the white one,” and paired with “the hot one,” the sun. Another term, “crescent,” is used in other languages such as Aramaic and Arabic, and “crescent ornaments” (Jgs 8:21, 26; Is 3:18) are mentioned.<\/p>\n<p>In the creation account, it is said concerning the functions of the two luminaries: “They will be signs to mark off the seasons, the days, and the years” (Gn 1:14, <span>nlt<\/span>)—that is, “times” are determined by their movements. For this reason, when telling about the mighty deeds of the Lord in Creation, the poet says, “You made the moon to mark the seasons” (Ps 104:19, <span>nlt<\/span>). The ancient Hebrew calendar was lunar (Ecclus 43:6-7), the months beginning with the new moon, marked by special rituals (Nm 10:10; 28:11-14; 2 Chr 2:4). Two great festivals, Passover and Tabernacles, began in midmonth when the moon was full (Lv 23:5-6; Ps 81:3-5; and Lv 23:34, respectively). The seven-day week is a division of the 28-day lunar cycle into logical and convenient units, so the moon may be said to provide the basis for the significance of the number seven. As a corollary, the beginning of the seventh month, the Festival of Trumpets (Lv 23:24), marked the climax month of the sacred feasts; it also signified the New Year for regnal years and for agriculture (Josephus’s <em>Antiquities<\/em> 1.1.3; Mishnah, <em>Rosh Hashanah<\/em> 1:1).<\/p>\n<p>One verse in the creation story speaks of the sun’s dominion over the day and the moon’s over the night (Gn 1:16; cf. Ps 136:9). The moon is also mentioned (alongside the sun) in the general order of creation when the spheres of the universe were established (Jer 31:35). From this the luminaries symbolize the continuity of the world order (Pss 72:5; 89:37-38). The darkening of the moon (and the sun) is a sign of the change of the order in creation in the latter days (Is 13:10; Ez 32:7; Jl 2:10; Hb 3:11; Mt 24:29; Mk 13:24; Rv 6:12; the converse is stated in Is 30:26). Since the moon resembles the sun, it also has the power to smite (Ps 121:6) and to influence the growth of crops in the field (Dt 33:14). In the book of Deuteronomy, the Israelites were warned against worshiping the moon and the rest of the host of heaven (Dt 4:19; 17:3), but this foreign worship made its inroads into the Judean kingdom (2 Kgs 21:3; 23:4-5; Jer 7:18; 8:2).<\/p>\n<p>To keep an accurate control over the calendar and the feasts, the new moon was carefully observed seven times during the year in Jerusalem. This assured that the major feasts fell on the proper days. The Sanhedrin would gather early in the morning on the last day of the preceding month, and watchmen were posted to observe the moon’s first appearance. When the evidence became clear, the sacred word was pronounced and the day became the first of the new month. Fire signals beginning from the Mt of Olives announced the new moon; later they were replaced by messengers because the Samaritans had set up false signals along the way.<\/p>\n<p><em>See also<\/em> Astronomy; Calendars, Ancient and Modern; Feasts and Festivals of Israel.<\/p>","content_en":"<h3>MOON<\/h3>\n<p>Lesser luminary of the heavens (Gn 1:16). Many Semitic languages use the same word for moon as the Hebrew. In three passages in the Hebrew OT (Sg 6:10; Is 24:23; 30:26), the moon is called “the white one,” and paired with “the hot one,” the sun. Another term, “crescent,” is used in other languages such as Aramaic and Arabic, and “crescent ornaments” (Jgs 8:21, 26; Is 3:18) are mentioned.<\/p>\n<p>In the creation account, it is said concerning the functions of the two luminaries: “They will be signs to mark off the seasons, the days, and the years” (Gn 1:14, <span>nlt<\/span>)—that is, “times” are determined by their movements. For this reason, when telling about the mighty deeds of the Lord in Creation, the poet says, “You made the moon to mark the seasons” (Ps 104:19, <span>nlt<\/span>). The ancient Hebrew calendar was lunar (Ecclus 43:6-7), the months beginning with the new moon, marked by special rituals (Nm 10:10; 28:11-14; 2 Chr 2:4). Two great festivals, Passover and Tabernacles, began in midmonth when the moon was full (Lv 23:5-6; Ps 81:3-5; and Lv 23:34, respectively). The seven-day week is a division of the 28-day lunar cycle into logical and convenient units, so the moon may be said to provide the basis for the significance of the number seven. As a corollary, the beginning of the seventh month, the Festival of Trumpets (Lv 23:24), marked the climax month of the sacred feasts; it also signified the New Year for regnal years and for agriculture (Josephus’s <em>Antiquities<\/em> 1.1.3; Mishnah, <em>Rosh Hashanah<\/em> 1:1).<\/p>\n<p>One verse in the creation story speaks of the sun’s dominion over the day and the moon’s over the night (Gn 1:16; cf. Ps 136:9). The moon is also mentioned (alongside the sun) in the general order of creation when the spheres of the universe were established (Jer 31:35). From this the luminaries symbolize the continuity of the world order (Pss 72:5; 89:37-38). The darkening of the moon (and the sun) is a sign of the change of the order in creation in the latter days (Is 13:10; Ez 32:7; Jl 2:10; Hb 3:11; Mt 24:29; Mk 13:24; Rv 6:12; the converse is stated in Is 30:26). Since the moon resembles the sun, it also has the power to smite (Ps 121:6) and to influence the growth of crops in the field (Dt 33:14). In the book of Deuteronomy, the Israelites were warned against worshiping the moon and the rest of the host of heaven (Dt 4:19; 17:3), but this foreign worship made its inroads into the Judean kingdom (2 Kgs 21:3; 23:4-5; Jer 7:18; 8:2).<\/p>\n<p>To keep an accurate control over the calendar and the feasts, the new moon was carefully observed seven times during the year in Jerusalem. This assured that the major feasts fell on the proper days. The Sanhedrin would gather early in the morning on the last day of the preceding month, and watchmen were posted to observe the moon’s first appearance. When the evidence became clear, the sacred word was pronounced and the day became the first of the new month. Fire signals beginning from the Mt of Olives announced the new moon; later they were replaced by messengers because the Samaritans had set up false signals along the way.<\/p>\n<p><em>See also<\/em> Astronomy; Calendars, Ancient and Modern; Feasts and Festivals of Israel.<\/p>","summary_ro":"MOON Lesser luminary of the heavens (Gn 1:16). Many Semitic languages use the same word for moon as the Hebrew. In three passages in the Hebrew OT (Sg 6:10; Is 24:23; 30:26), the moon is called “the white one,” and paired with “the hot one,” the sun. Another term, “crescent,” is used in other languages such as Aramaic and Arabic, and “crescent ornaments” (Jgs 8:21, 26; Is 3:18) are mentioned. In the creation account, it is said concerning the functions of the two luminaries: “They will be sig...","summary_en":"MOON Lesser luminary of the heavens (Gn 1:16). Many Semitic languages use the same word for moon as the Hebrew. In three passages in the Hebrew OT (Sg 6:10; Is 24:23; 30:26), the moon is called “the white one,” and paired with “the hot one,” the sun. Another term, “crescent,” is used in other languages such as Aramaic and Arabic, and “crescent ornaments” (Jgs 8:21, 26; Is 3:18) are mentioned. In the creation account, it is said concerning the functions of the two luminaries: “They will be sig...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false}],"38":[{"id":2182,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Anoint","title_en":"Anoint","content_ro":"<h3>ANOINT<\/h3>\n<p>To pour oil or ointment onto a person or object in a ritualistic fashion.<\/p>\n<p>The Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone of Bethel (Gn 28:18-19). At a later time the ceremony was repeated (Gn 35:9-15). The ceremony was clearly religious, signifying induction into sacred use. As a religious act, the anointing was meant to endow the anointed one with the quality of the deity involved. From ancient times the Hebrews inaugurated officers of their national community by pouring special oil on the head of the person designated for office. The same practice was used to set objects apart for special divine use.<\/p>\n<p>Scripture supplies few details of the ceremonial anointings of official things and persons. Jacob simply poured oil on a rock with an accompanying pronouncement. When anointing Israel’s first king, the prophet-judge Samuel took Saul aside for instruction (1 Sm 9:25-27), then “took a vial of oil and poured it on his head, and kissed him and said, ‘Has not the Lord anointed you to be prince over his people Israel’” (1 Sm 10:1, <span>rsv<\/span>). For anointing the tabernacle and its priests, a special oil was compounded and used only for that sacred purpose. Skilled perfume makers blended the choicest spices (myrrh, cinnamon, sweet cane, cassia) in olive oil (Ex 30:22-25). The Lord specified that everything set apart for God—the tabernacle, the ark, the table and its instruments, the lampstand and utensils, the incense altar and main altar, the washbasin—was to be anointed. Aaron the high priest and his sons the priests were also to be anointed (Ex 30:26-32). The result was a holy place with holy furnishings, holy implements of worship, and holy ministers.<\/p>\n<p>The offices of prophet, priest, and king were those associated with anointing in the nation of Israel. Prophets were sometimes, but not invariably, inducted by official anointing (1 Kgs 19:16). They could be referred to as God’s anointed ones (1 Chr 16:22; Ps 105:15). At the institution of the levitical priesthood, all the priests were anointed to their offices, the sons of Aaron as well as Aaron himself (Ex 40:12-15; Nm 3:3). Afterward, anointing was not repeated at the consecration of ordinary priests, but was especially reserved for the high priest (Ex 29:29; Lv 16:32).<\/p>\n<p>Before they had a king of their own, the Israelites were aware of anointing as a mode of inaugurating kings (Jgs 9:8,15). Anointing became a divinely ordained rite accompanying induction of all the kings of Judah and Israel (2 Kgs 9:1-6; 11:12) from Saul onward (1 Sm 10:1; 1 Kgs 1:39). David’s anointing took place in three stages (1 Sm 16:1, 13; 2 Sm 2:4; 5:1-4). “The Lord’s anointed” or some similar phrase became a common designation for Hebrew kings (1 Sm 12:3-5; 2 Sm 1:14-16; Ps 89:38, 51; Lam 4:20).<\/p>\n<p>Anointing, however, had more than religious or ritualistic significance. Both the Egyptians and the Syrians practiced anointing for medical and cosmetic reasons, and the Scriptures indicate that such nonreligious practice was also a part of Israelite customs (2 Sm 12:20; Ru 3:3; Mi 6:15). In fact, failure to anoint or perfume oneself indicated mourning or distress (2 Sm 14:2; Dn 10:3; Mt 6:17).<\/p>\n<p>In the NT, anointing of the sick accompanied by prayer for healing by local church elders is recommended when requested by a sick person (Jas 5:14-16). Anointing with oil was also a part of the apostles’ healing ministry (Mk 6:12-13).<\/p>","content_en":"<h3>ANOINT<\/h3>\n<p>To pour oil or ointment onto a person or object in a ritualistic fashion.<\/p>\n<p>The Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone of Bethel (Gn 28:18-19). At a later time the ceremony was repeated (Gn 35:9-15). The ceremony was clearly religious, signifying induction into sacred use. As a religious act, the anointing was meant to endow the anointed one with the quality of the deity involved. From ancient times the Hebrews inaugurated officers of their national community by pouring special oil on the head of the person designated for office. The same practice was used to set objects apart for special divine use.<\/p>\n<p>Scripture supplies few details of the ceremonial anointings of official things and persons. Jacob simply poured oil on a rock with an accompanying pronouncement. When anointing Israel’s first king, the prophet-judge Samuel took Saul aside for instruction (1 Sm 9:25-27), then “took a vial of oil and poured it on his head, and kissed him and said, ‘Has not the Lord anointed you to be prince over his people Israel’” (1 Sm 10:1, <span>rsv<\/span>). For anointing the tabernacle and its priests, a special oil was compounded and used only for that sacred purpose. Skilled perfume makers blended the choicest spices (myrrh, cinnamon, sweet cane, cassia) in olive oil (Ex 30:22-25). The Lord specified that everything set apart for God—the tabernacle, the ark, the table and its instruments, the lampstand and utensils, the incense altar and main altar, the washbasin—was to be anointed. Aaron the high priest and his sons the priests were also to be anointed (Ex 30:26-32). The result was a holy place with holy furnishings, holy implements of worship, and holy ministers.<\/p>\n<p>The offices of prophet, priest, and king were those associated with anointing in the nation of Israel. Prophets were sometimes, but not invariably, inducted by official anointing (1 Kgs 19:16). They could be referred to as God’s anointed ones (1 Chr 16:22; Ps 105:15). At the institution of the levitical priesthood, all the priests were anointed to their offices, the sons of Aaron as well as Aaron himself (Ex 40:12-15; Nm 3:3). Afterward, anointing was not repeated at the consecration of ordinary priests, but was especially reserved for the high priest (Ex 29:29; Lv 16:32).<\/p>\n<p>Before they had a king of their own, the Israelites were aware of anointing as a mode of inaugurating kings (Jgs 9:8,15). Anointing became a divinely ordained rite accompanying induction of all the kings of Judah and Israel (2 Kgs 9:1-6; 11:12) from Saul onward (1 Sm 10:1; 1 Kgs 1:39). David’s anointing took place in three stages (1 Sm 16:1, 13; 2 Sm 2:4; 5:1-4). “The Lord’s anointed” or some similar phrase became a common designation for Hebrew kings (1 Sm 12:3-5; 2 Sm 1:14-16; Ps 89:38, 51; Lam 4:20).<\/p>\n<p>Anointing, however, had more than religious or ritualistic significance. Both the Egyptians and the Syrians practiced anointing for medical and cosmetic reasons, and the Scriptures indicate that such nonreligious practice was also a part of Israelite customs (2 Sm 12:20; Ru 3:3; Mi 6:15). In fact, failure to anoint or perfume oneself indicated mourning or distress (2 Sm 14:2; Dn 10:3; Mt 6:17).<\/p>\n<p>In the NT, anointing of the sick accompanied by prayer for healing by local church elders is recommended when requested by a sick person (Jas 5:14-16). Anointing with oil was also a part of the apostles’ healing ministry (Mk 6:12-13).<\/p>","summary_ro":"ANOINT To pour oil or ointment onto a person or object in a ritualistic fashion. The Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone of Bethel (Gn 28:18-19). At a later time the ceremony was repeated (Gn 35:9-15). The ceremony was clearly religious, signifying induction into sacred use. As a religious act, the anointing was meant to endow the anointed one with the quality of the deity involved. From ancient times the Hebrews inaugurated...","summary_en":"ANOINT To pour oil or ointment onto a person or object in a ritualistic fashion. The Hebrew word for anoint first appears in Genesis 31:13, where it refers to Jacob pouring oil on the stone of Bethel (Gn 28:18-19). At a later time the ceremony was repeated (Gn 35:9-15). The ceremony was clearly religious, signifying induction into sacred use. As a religious act, the anointing was meant to endow the anointed one with the quality of the deity involved. From ancient times the Hebrews inaugurated...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49726,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:38","title_en":"Study Note: Psalmi 89:38","content_ro":"<p><strong>89:38<\/strong> <em>You are angry:<\/em> The harshness of God’s wrath perplexes the psalmist.<\/p>","content_en":"<p><strong>89:38<\/strong> <em>You are angry:<\/em> The harshness of God’s wrath perplexes the psalmist.<\/p>","summary_ro":"89:38 You are angry: The harshness of God’s wrath perplexes the psalmist.","summary_en":"89:38 You are angry: The harshness of God’s wrath perplexes the psalmist.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77352,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:38","title_en":"Study Note: Psalmi 89:38","content_ro":"<p><strong>89:38<\/strong> <em>You are angry:<\/em> The harshness of God’s wrath perplexes the psalmist.<\/p>","content_en":"<p><strong>89:38<\/strong> <em>You are angry:<\/em> The harshness of God’s wrath perplexes the psalmist.<\/p>","summary_ro":"89:38 You are angry: The harshness of God’s wrath perplexes the psalmist.","summary_en":"89:38 You are angry: The harshness of God’s wrath perplexes the psalmist.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104978,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:38","title_en":"Study Note: Psalmi 89:38","content_ro":"<p><strong>89:38<\/strong> <em>You are angry:<\/em> The harshness of God’s wrath perplexes the psalmist.<\/p>","content_en":"<p><strong>89:38<\/strong> <em>You are angry:<\/em> The harshness of God’s wrath perplexes the psalmist.<\/p>","summary_ro":"89:38 You are angry: The harshness of God’s wrath perplexes the psalmist.","summary_en":"89:38 You are angry: The harshness of God’s wrath perplexes the psalmist.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132604,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:38","title_en":"Study Note: Psalmi 89:38","content_ro":"<p><strong>89:38<\/strong> <em>You are angry:<\/em> The harshness of God’s wrath perplexes the psalmist.<\/p>","content_en":"<p><strong>89:38<\/strong> <em>You are angry:<\/em> The harshness of God’s wrath perplexes the psalmist.<\/p>","summary_ro":"89:38 You are angry: The harshness of God’s wrath perplexes the psalmist.","summary_en":"89:38 You are angry: The harshness of God’s wrath perplexes the psalmist.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62578,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Royal Psalms","title_en":"Royal Psalms","content_ro":"<h3>Royal Psalms<\/h3>\n<p>The <em>royal psalms<\/em> all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms.<\/p>\n<p>Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, faithfulness, and peace (72:1-3).<\/p>\n<p>The royal psalms express the hope and aspirations of the dynasty of David. But with its corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained alive for the future of a king descended from David who would serve as God’s agent. The royal psalms maintain this hope for a king whose perfect obedience would guarantee the continuity of David’s dynasty and the perpetual benefits of his reign.<\/p>\n<p>In this sense, the royal psalms may also be called <em>messianic psalms<\/em> in that they express hope in a messianic agent, an ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44), and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most significant links to Christ are as follows:<\/p>\n<li>Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts 13:33; Heb 1:5; 5:5).<\/li>\n<li>Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks of a permanent rule (45:6).<\/li>\n<li>Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing priesthood of David and his successors. Such language would be hyperbole, and possibly misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged to stand in God’s presence (see Luke 1:19), Christ the Son sits in the place of power and authority over all things at God’s right hand (Heb 1:13).<\/li>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; 144; Acts 2:34-35; 13:33; Heb 1:5, 13; 5:5-10<\/p>","content_en":"<h3>Royal Psalms<\/h3>\n<p>The <em>royal psalms<\/em> all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms.<\/p>\n<p>Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, faithfulness, and peace (72:1-3).<\/p>\n<p>The royal psalms express the hope and aspirations of the dynasty of David. But with its corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained alive for the future of a king descended from David who would serve as God’s agent. The royal psalms maintain this hope for a king whose perfect obedience would guarantee the continuity of David’s dynasty and the perpetual benefits of his reign.<\/p>\n<p>In this sense, the royal psalms may also be called <em>messianic psalms<\/em> in that they express hope in a messianic agent, an ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44), and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most significant links to Christ are as follows:<\/p>\n<li>Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts 13:33; Heb 1:5; 5:5).<\/li>\n<li>Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks of a permanent rule (45:6).<\/li>\n<li>Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing priesthood of David and his successors. Such language would be hyperbole, and possibly misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged to stand in God’s presence (see Luke 1:19), Christ the Son sits in the place of power and authority over all things at God’s right hand (Heb 1:13).<\/li>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; 144; Acts 2:34-35; 13:33; Heb 1:5, 13; 5:5-10<\/p>","summary_ro":"Royal Psalms The royal psalms all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, f...","summary_en":"Royal Psalms The royal psalms all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63115,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90204,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Royal Psalms","title_en":"Royal Psalms","content_ro":"<h3>Royal Psalms<\/h3>\n<p>The <em>royal psalms<\/em> all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms.<\/p>\n<p>Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, faithfulness, and peace (72:1-3).<\/p>\n<p>The royal psalms express the hope and aspirations of the dynasty of David. But with its corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained alive for the future of a king descended from David who would serve as God’s agent. The royal psalms maintain this hope for a king whose perfect obedience would guarantee the continuity of David’s dynasty and the perpetual benefits of his reign.<\/p>\n<p>In this sense, the royal psalms may also be called <em>messianic psalms<\/em> in that they express hope in a messianic agent, an ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44), and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most significant links to Christ are as follows:<\/p>\n<li>Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts 13:33; Heb 1:5; 5:5).<\/li>\n<li>Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks of a permanent rule (45:6).<\/li>\n<li>Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing priesthood of David and his successors. Such language would be hyperbole, and possibly misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged to stand in God’s presence (see Luke 1:19), Christ the Son sits in the place of power and authority over all things at God’s right hand (Heb 1:13).<\/li>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; 144; Acts 2:34-35; 13:33; Heb 1:5, 13; 5:5-10<\/p>","content_en":"<h3>Royal Psalms<\/h3>\n<p>The <em>royal psalms<\/em> all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms.<\/p>\n<p>Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, faithfulness, and peace (72:1-3).<\/p>\n<p>The royal psalms express the hope and aspirations of the dynasty of David. But with its corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained alive for the future of a king descended from David who would serve as God’s agent. The royal psalms maintain this hope for a king whose perfect obedience would guarantee the continuity of David’s dynasty and the perpetual benefits of his reign.<\/p>\n<p>In this sense, the royal psalms may also be called <em>messianic psalms<\/em> in that they express hope in a messianic agent, an ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44), and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most significant links to Christ are as follows:<\/p>\n<li>Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts 13:33; Heb 1:5; 5:5).<\/li>\n<li>Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks of a permanent rule (45:6).<\/li>\n<li>Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing priesthood of David and his successors. Such language would be hyperbole, and possibly misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged to stand in God’s presence (see Luke 1:19), Christ the Son sits in the place of power and authority over all things at God’s right hand (Heb 1:13).<\/li>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; 144; Acts 2:34-35; 13:33; Heb 1:5, 13; 5:5-10<\/p>","summary_ro":"Royal Psalms The royal psalms all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, f...","summary_en":"Royal Psalms The royal psalms all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90741,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117830,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Royal Psalms","title_en":"Royal Psalms","content_ro":"<h3>Royal Psalms<\/h3>\n<p>The <em>royal psalms<\/em> all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms.<\/p>\n<p>Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, faithfulness, and peace (72:1-3).<\/p>\n<p>The royal psalms express the hope and aspirations of the dynasty of David. But with its corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained alive for the future of a king descended from David who would serve as God’s agent. The royal psalms maintain this hope for a king whose perfect obedience would guarantee the continuity of David’s dynasty and the perpetual benefits of his reign.<\/p>\n<p>In this sense, the royal psalms may also be called <em>messianic psalms<\/em> in that they express hope in a messianic agent, an ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44), and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most significant links to Christ are as follows:<\/p>\n<li>Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts 13:33; Heb 1:5; 5:5).<\/li>\n<li>Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks of a permanent rule (45:6).<\/li>\n<li>Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing priesthood of David and his successors. Such language would be hyperbole, and possibly misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged to stand in God’s presence (see Luke 1:19), Christ the Son sits in the place of power and authority over all things at God’s right hand (Heb 1:13).<\/li>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; 144; Acts 2:34-35; 13:33; Heb 1:5, 13; 5:5-10<\/p>","content_en":"<h3>Royal Psalms<\/h3>\n<p>The <em>royal psalms<\/em> all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms.<\/p>\n<p>Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, faithfulness, and peace (72:1-3).<\/p>\n<p>The royal psalms express the hope and aspirations of the dynasty of David. But with its corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained alive for the future of a king descended from David who would serve as God’s agent. The royal psalms maintain this hope for a king whose perfect obedience would guarantee the continuity of David’s dynasty and the perpetual benefits of his reign.<\/p>\n<p>In this sense, the royal psalms may also be called <em>messianic psalms<\/em> in that they express hope in a messianic agent, an ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44), and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most significant links to Christ are as follows:<\/p>\n<li>Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts 13:33; Heb 1:5; 5:5).<\/li>\n<li>Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks of a permanent rule (45:6).<\/li>\n<li>Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing priesthood of David and his successors. Such language would be hyperbole, and possibly misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged to stand in God’s presence (see Luke 1:19), Christ the Son sits in the place of power and authority over all things at God’s right hand (Heb 1:13).<\/li>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; 144; Acts 2:34-35; 13:33; Heb 1:5, 13; 5:5-10<\/p>","summary_ro":"Royal Psalms The royal psalms all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, f...","summary_en":"Royal Psalms The royal psalms all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118367,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145456,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Royal Psalms","title_en":"Royal Psalms","content_ro":"<h3>Royal Psalms<\/h3>\n<p>The <em>royal psalms<\/em> all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms.<\/p>\n<p>Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, faithfulness, and peace (72:1-3).<\/p>\n<p>The royal psalms express the hope and aspirations of the dynasty of David. But with its corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained alive for the future of a king descended from David who would serve as God’s agent. The royal psalms maintain this hope for a king whose perfect obedience would guarantee the continuity of David’s dynasty and the perpetual benefits of his reign.<\/p>\n<p>In this sense, the royal psalms may also be called <em>messianic psalms<\/em> in that they express hope in a messianic agent, an ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44), and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most significant links to Christ are as follows:<\/p>\n<li>Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts 13:33; Heb 1:5; 5:5).<\/li>\n<li>Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks of a permanent rule (45:6).<\/li>\n<li>Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing priesthood of David and his successors. Such language would be hyperbole, and possibly misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged to stand in God’s presence (see Luke 1:19), Christ the Son sits in the place of power and authority over all things at God’s right hand (Heb 1:13).<\/li>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; 144; Acts 2:34-35; 13:33; Heb 1:5, 13; 5:5-10<\/p>","content_en":"<h3>Royal Psalms<\/h3>\n<p>The <em>royal psalms<\/em> all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms.<\/p>\n<p>Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, faithfulness, and peace (72:1-3).<\/p>\n<p>The royal psalms express the hope and aspirations of the dynasty of David. But with its corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained alive for the future of a king descended from David who would serve as God’s agent. The royal psalms maintain this hope for a king whose perfect obedience would guarantee the continuity of David’s dynasty and the perpetual benefits of his reign.<\/p>\n<p>In this sense, the royal psalms may also be called <em>messianic psalms<\/em> in that they express hope in a messianic agent, an ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44), and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most significant links to Christ are as follows:<\/p>\n<li>Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts 13:33; Heb 1:5; 5:5).<\/li>\n<li>Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks of a permanent rule (45:6).<\/li>\n<li>Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35; Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing priesthood of David and his successors. Such language would be hyperbole, and possibly misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged to stand in God’s presence (see Luke 1:19), Christ the Son sits in the place of power and authority over all things at God’s right hand (Heb 1:13).<\/li>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 2; 18; 20; 21; 45; 61; 72; 89; 101; 110; 132; 144; Acts 2:34-35; 13:33; Heb 1:5, 13; 5:5-10<\/p>","summary_ro":"Royal Psalms The royal psalms all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, f...","summary_en":"Royal Psalms The royal psalms all have some reference to the king, the nature of his rule, and his relationship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (see Ps 2). Each king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As God’s representative, the Davidic king was expected to uphold the qualities of justice, righteousness, f...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145993,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"39":[{"id":8160,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Crown","title_en":"Crown","content_ro":"<h3>CROWN<\/h3>\n<p>Headpiece symbolizing honor or high office. In addition to using the word metaphorically, the OT refers to three kinds of crowns. One type of crown was worn by the high priest and Hebrew kings. The high priest’s “holy crown” was a gold plate engraved with the words “Holy to the Lord” fastened to the front of a turban (Ex 29:6; 39:30). It symbolized his consecration as the people’s representative before God. The Hebrew kings wore a crown light enough to be worn into battle (2 Sm 1:10)—perhaps a narrow band of silk studded with jewels. Like the high priest’s, the king’s crown also indicated a divinely appointed office (2 Kgs 11:12; Pss 89:39; 132:18). A second type of crown was a massive gold and jeweled symbol of office worn by pagan kings and idols (2 Sm 12:30; Est 1:11). The prophet Zechariah placed such a crown on Joshua the high priest to indicate the union of royal and priestly functions (Zec 6:11, 14). A third type of crown was a wreath of flowers used at a banquet to symbolize joy and celebration (Sg 3:11; Is 28:1; Wisd of Sol 2:8).<\/p>\n<p>The word “crown” is used metaphorically to indicate rule or royalty (Na 3:17, <span>kjv<\/span>), glory or honor (Jb 19:9; Ps 8:5; Ez 16:12), joy (Ez 23:42), or pride (Jb 31:36; Is 28:3).<\/p>\n<p>In the NT the most common word for “crown” means a laurel wreath worn at banquets or a prize given as a civic or military honor. The apostle Paul alluded to its use as an athletic prize when he urged Christians to be disciplined in striving for a “crown” that would not wither (1 Cor 9:25; 2 Tm 2:5). Paul regarded his converts as his “joy and crown” (Phil 4:1; 1 Thes 2:19).<\/p>\n<p>A victor’s wreath symbolizes the eternal life inherited by Christians who have persevered (Jas 1:12; 1 Pt 5:4; Rv 2:10; 3:11). In the book of Revelation the victories of the locusts (9:7), the woman (12:1), and Christ (6:2; 14:14) are symbolized by laurel crowns. A different Greek word, meaning a royal crown, is used for the diadems on the heads of the dragon (12:3), the beast from the sea (13:1), and Christ (19:12).<\/p>\n<p>Jesus’ crown of thorns was a circlet formed from a prickly shrub—an ironic parody of a victor’s wreath (Mk 15:17-18). Its combination with the robe, scepter (Mt 27:27-29), and satirical inscription on the cross that Jesus was “the King of the Jews” (Mk 15:26), were all meant to mock him as a defeated messianic aspirant.<\/p>","content_en":"<h3>CROWN<\/h3>\n<p>Headpiece symbolizing honor or high office. In addition to using the word metaphorically, the OT refers to three kinds of crowns. One type of crown was worn by the high priest and Hebrew kings. The high priest’s “holy crown” was a gold plate engraved with the words “Holy to the Lord” fastened to the front of a turban (Ex 29:6; 39:30). It symbolized his consecration as the people’s representative before God. The Hebrew kings wore a crown light enough to be worn into battle (2 Sm 1:10)—perhaps a narrow band of silk studded with jewels. Like the high priest’s, the king’s crown also indicated a divinely appointed office (2 Kgs 11:12; Pss 89:39; 132:18). A second type of crown was a massive gold and jeweled symbol of office worn by pagan kings and idols (2 Sm 12:30; Est 1:11). The prophet Zechariah placed such a crown on Joshua the high priest to indicate the union of royal and priestly functions (Zec 6:11, 14). A third type of crown was a wreath of flowers used at a banquet to symbolize joy and celebration (Sg 3:11; Is 28:1; Wisd of Sol 2:8).<\/p>\n<p>The word “crown” is used metaphorically to indicate rule or royalty (Na 3:17, <span>kjv<\/span>), glory or honor (Jb 19:9; Ps 8:5; Ez 16:12), joy (Ez 23:42), or pride (Jb 31:36; Is 28:3).<\/p>\n<p>In the NT the most common word for “crown” means a laurel wreath worn at banquets or a prize given as a civic or military honor. The apostle Paul alluded to its use as an athletic prize when he urged Christians to be disciplined in striving for a “crown” that would not wither (1 Cor 9:25; 2 Tm 2:5). Paul regarded his converts as his “joy and crown” (Phil 4:1; 1 Thes 2:19).<\/p>\n<p>A victor’s wreath symbolizes the eternal life inherited by Christians who have persevered (Jas 1:12; 1 Pt 5:4; Rv 2:10; 3:11). In the book of Revelation the victories of the locusts (9:7), the woman (12:1), and Christ (6:2; 14:14) are symbolized by laurel crowns. A different Greek word, meaning a royal crown, is used for the diadems on the heads of the dragon (12:3), the beast from the sea (13:1), and Christ (19:12).<\/p>\n<p>Jesus’ crown of thorns was a circlet formed from a prickly shrub—an ironic parody of a victor’s wreath (Mk 15:17-18). Its combination with the robe, scepter (Mt 27:27-29), and satirical inscription on the cross that Jesus was “the King of the Jews” (Mk 15:26), were all meant to mock him as a defeated messianic aspirant.<\/p>","summary_ro":"CROWN Headpiece symbolizing honor or high office. In addition to using the word metaphorically, the OT refers to three kinds of crowns. One type of crown was worn by the high priest and Hebrew kings. The high priest’s “holy crown” was a gold plate engraved with the words “Holy to the Lord” fastened to the front of a turban (Ex 29:6; 39:30). It symbolized his consecration as the people’s representative before God. The Hebrew kings wore a crown light enough to be worn into battle (2 Sm 1:10)—pe...","summary_en":"CROWN Headpiece symbolizing honor or high office. In addition to using the word metaphorically, the OT refers to three kinds of crowns. One type of crown was worn by the high priest and Hebrew kings. The high priest’s “holy crown” was a gold plate engraved with the words “Holy to the Lord” fastened to the front of a turban (Ex 29:6; 39:30). It symbolized his consecration as the people’s representative before God. The Hebrew kings wore a crown light enough to be worn into battle (2 Sm 1:10)—pe...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false}],"40":[{"id":49727,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:40","title_en":"Study Note: Psalmi 89:40","content_ro":"<p><strong>89:40<\/strong> <em>broken down the walls:<\/em> The Lord’s people are completely vulnerable.<\/p>","content_en":"<p><strong>89:40<\/strong> <em>broken down the walls:<\/em> The Lord’s people are completely vulnerable.<\/p>","summary_ro":"89:40 broken down the walls: The Lord’s people are completely vulnerable.","summary_en":"89:40 broken down the walls: The Lord’s people are completely vulnerable.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77353,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:40","title_en":"Study Note: Psalmi 89:40","content_ro":"<p><strong>89:40<\/strong> <em>broken down the walls:<\/em> The Lord’s people are completely vulnerable.<\/p>","content_en":"<p><strong>89:40<\/strong> <em>broken down the walls:<\/em> The Lord’s people are completely vulnerable.<\/p>","summary_ro":"89:40 broken down the walls: The Lord’s people are completely vulnerable.","summary_en":"89:40 broken down the walls: The Lord’s people are completely vulnerable.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104979,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:40","title_en":"Study Note: Psalmi 89:40","content_ro":"<p><strong>89:40<\/strong> <em>broken down the walls:<\/em> The Lord’s people are completely vulnerable.<\/p>","content_en":"<p><strong>89:40<\/strong> <em>broken down the walls:<\/em> The Lord’s people are completely vulnerable.<\/p>","summary_ro":"89:40 broken down the walls: The Lord’s people are completely vulnerable.","summary_en":"89:40 broken down the walls: The Lord’s people are completely vulnerable.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132605,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:40","title_en":"Study Note: Psalmi 89:40","content_ro":"<p><strong>89:40<\/strong> <em>broken down the walls:<\/em> The Lord’s people are completely vulnerable.<\/p>","content_en":"<p><strong>89:40<\/strong> <em>broken down the walls:<\/em> The Lord’s people are completely vulnerable.<\/p>","summary_ro":"89:40 broken down the walls: The Lord’s people are completely vulnerable.","summary_en":"89:40 broken down the walls: The Lord’s people are completely vulnerable.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"42":[{"id":49728,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:42","title_en":"Study Note: Psalmi 89:42","content_ro":"<p><strong>89:42<\/strong> Although the Lord promised to strengthen David, he secretly <em>strengthened<\/em> David’s <em>enemies<\/em>.<\/p>","content_en":"<p><strong>89:42<\/strong> Although the Lord promised to strengthen David, he secretly <em>strengthened<\/em> David’s <em>enemies<\/em>.<\/p>","summary_ro":"89:42 Although the Lord promised to strengthen David, he secretly strengthened David’s enemies.","summary_en":"89:42 Although the Lord promised to strengthen David, he secretly strengthened David’s enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77354,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:42","title_en":"Study Note: Psalmi 89:42","content_ro":"<p><strong>89:42<\/strong> Although the Lord promised to strengthen David, he secretly <em>strengthened<\/em> David’s <em>enemies<\/em>.<\/p>","content_en":"<p><strong>89:42<\/strong> Although the Lord promised to strengthen David, he secretly <em>strengthened<\/em> David’s <em>enemies<\/em>.<\/p>","summary_ro":"89:42 Although the Lord promised to strengthen David, he secretly strengthened David’s enemies.","summary_en":"89:42 Although the Lord promised to strengthen David, he secretly strengthened David’s enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104980,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:42","title_en":"Study Note: Psalmi 89:42","content_ro":"<p><strong>89:42<\/strong> Although the Lord promised to strengthen David, he secretly <em>strengthened<\/em> David’s <em>enemies<\/em>.<\/p>","content_en":"<p><strong>89:42<\/strong> Although the Lord promised to strengthen David, he secretly <em>strengthened<\/em> David’s <em>enemies<\/em>.<\/p>","summary_ro":"89:42 Although the Lord promised to strengthen David, he secretly strengthened David’s enemies.","summary_en":"89:42 Although the Lord promised to strengthen David, he secretly strengthened David’s enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132606,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:42","title_en":"Study Note: Psalmi 89:42","content_ro":"<p><strong>89:42<\/strong> Although the Lord promised to strengthen David, he secretly <em>strengthened<\/em> David’s <em>enemies<\/em>.<\/p>","content_en":"<p><strong>89:42<\/strong> Although the Lord promised to strengthen David, he secretly <em>strengthened<\/em> David’s <em>enemies<\/em>.<\/p>","summary_ro":"89:42 Although the Lord promised to strengthen David, he secretly strengthened David’s enemies.","summary_en":"89:42 Although the Lord promised to strengthen David, he secretly strengthened David’s enemies.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"46":[{"id":38772,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Wrath of God","title_en":"Wrath of God","content_ro":"<h3>WRATH OF GOD<\/h3>\n<p>A term for God’s displeasure with human beings and their sinful actions. The word “wrath” is a concept represented by many different words and idioms in the original languages of the Bible, all of which express the notion of justifiable anger for unjust actions.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT God is said to be angry with nations, sinners, and even with his covenant people. God’s anger is first expressed toward the covenant community of Israel for having refused to believe his word about entering into the Promised Land. After they had been rescued from Egypt, had received the Ten Commandments and the covenant, and had seen his glory (Nm 11:10; 12:9; 22:22; 32:10-14), they still disbelieved. Consequently, God in his wrath condemned the Israelites to wander in the wilderness until they died. The major reason for the Lord’s anger in the OT was that his own people constantly broke the covenant. They provoked him by their idolatry (Dt 2:15; 4:25; 9:7-8, 19; Jgs 2:14; 1 Kgs 11:9; 14:9, 15; 2 Kgs 17:18), by their mixing paganism with the worship of the Lord (Is 1:10-17; Jer 6:20; Hos 6:6; Am 5:21-27); by their wanton rebellion (1 Kgs 8:46), their unbelief (Nm 11:33; 14:11, 33; Ps 95:10-11), and their disregard for his concern for love, justice, righteousness, and holiness (Ex 22:22-24; Is 1:15-17; Am 5:7-12; Mi 3:1).<\/p>\n<p>The wrath of God also extends to all humanity (Na 1:2). The concept of the Day of the Lord was developed by the prophets to warn Israel and the nations that no one can escape the righteous expression of God’s wrath (Am 5:18-20). The Day of the Lord is the day of his wrath (Zep 1:15).<\/p>\n<p>The OT presents the concept of the wrath of God in balance with three other doctrines: his forbearance, his love, and his readiness to forgive. First, God is patient. The Hebrew word for “patient” is related to the word for “wrath” and means “length of wrath”; that is, God does not quickly become angry. He is longsuffering (Ex 34:6). Second, God is full of compassion and fidelity (Ex 34:6). Even when his children sin against him, he is like a father who is full of compassion and love. He is always faithful to his children. Third, he is ready to forgive those who sin against him when they atone for and are cleansed from their sins (Ex 34:6). The pleasure of his love is so much greater than his wrath (Ps 30:5). Micah prayed that the Lord may soon forgive and restore his people on the ground that he cannot be angry forever (7:18; cf. Ps 89:46; Jer 3:5). In Psalm 103:8-13, the psalmist likens God’s love and forgiveness to that of a father who does not harbor his anger continually, nor does he vex his children with discipline, so great is his love for those who fear him.<\/p>\n<p>The purpose of God’s wrath is not to destroy humanity (Hos 11:9). His wrath is neither a vindictive, emotional overreaction, nor is it unpredictable. In his wrath he sovereignly imposes limits on nations (Babylon, Assyria) and disciplines his own people with the desired end that they return to him (Jl 2:13-14). The OT presentation of the Day of the Lord doesn’t end with God’s anger; it concludes with the restoration of the earth, when the whole earth will be filled with knowledge of God (Is 11:9; Hb 2:14) and wickedness will be no more (Is 65:25).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT also teaches the wrath of God side by side with the doctrine of his grace, love, and forbearance (Mt 3:7; Lk 21:23; Jn 3:36; Rom 1:18; Eph 5:6; Rv 14:10). Those who do not profess faith in the risen Christ remain in their sins and will be subject to God’s wrath, whereas those who believe in him are delivered from God’s wrath (Eph 2:3; 1 Thes 1:10). The good news of the NT is that Jesus has come to deliver us from the wrath of God (Rom 5:9). Those who have been delivered are reconciled with God (v 10) because they no longer are under condemnation (8:1).<\/p>\n<p><em>See also<\/em> Death; Hell; Judgment; Last Judgment; Love.<\/p>","content_en":"<h3>WRATH OF GOD<\/h3>\n<p>A term for God’s displeasure with human beings and their sinful actions. The word “wrath” is a concept represented by many different words and idioms in the original languages of the Bible, all of which express the notion of justifiable anger for unjust actions.<\/p>\n<p class=\"h2\" id=\"IntheOldTestament\">In the Old Testament<\/p>\n<p>In the OT God is said to be angry with nations, sinners, and even with his covenant people. God’s anger is first expressed toward the covenant community of Israel for having refused to believe his word about entering into the Promised Land. After they had been rescued from Egypt, had received the Ten Commandments and the covenant, and had seen his glory (Nm 11:10; 12:9; 22:22; 32:10-14), they still disbelieved. Consequently, God in his wrath condemned the Israelites to wander in the wilderness until they died. The major reason for the Lord’s anger in the OT was that his own people constantly broke the covenant. They provoked him by their idolatry (Dt 2:15; 4:25; 9:7-8, 19; Jgs 2:14; 1 Kgs 11:9; 14:9, 15; 2 Kgs 17:18), by their mixing paganism with the worship of the Lord (Is 1:10-17; Jer 6:20; Hos 6:6; Am 5:21-27); by their wanton rebellion (1 Kgs 8:46), their unbelief (Nm 11:33; 14:11, 33; Ps 95:10-11), and their disregard for his concern for love, justice, righteousness, and holiness (Ex 22:22-24; Is 1:15-17; Am 5:7-12; Mi 3:1).<\/p>\n<p>The wrath of God also extends to all humanity (Na 1:2). The concept of the Day of the Lord was developed by the prophets to warn Israel and the nations that no one can escape the righteous expression of God’s wrath (Am 5:18-20). The Day of the Lord is the day of his wrath (Zep 1:15).<\/p>\n<p>The OT presents the concept of the wrath of God in balance with three other doctrines: his forbearance, his love, and his readiness to forgive. First, God is patient. The Hebrew word for “patient” is related to the word for “wrath” and means “length of wrath”; that is, God does not quickly become angry. He is longsuffering (Ex 34:6). Second, God is full of compassion and fidelity (Ex 34:6). Even when his children sin against him, he is like a father who is full of compassion and love. He is always faithful to his children. Third, he is ready to forgive those who sin against him when they atone for and are cleansed from their sins (Ex 34:6). The pleasure of his love is so much greater than his wrath (Ps 30:5). Micah prayed that the Lord may soon forgive and restore his people on the ground that he cannot be angry forever (7:18; cf. Ps 89:46; Jer 3:5). In Psalm 103:8-13, the psalmist likens God’s love and forgiveness to that of a father who does not harbor his anger continually, nor does he vex his children with discipline, so great is his love for those who fear him.<\/p>\n<p>The purpose of God’s wrath is not to destroy humanity (Hos 11:9). His wrath is neither a vindictive, emotional overreaction, nor is it unpredictable. In his wrath he sovereignly imposes limits on nations (Babylon, Assyria) and disciplines his own people with the desired end that they return to him (Jl 2:13-14). The OT presentation of the Day of the Lord doesn’t end with God’s anger; it concludes with the restoration of the earth, when the whole earth will be filled with knowledge of God (Is 11:9; Hb 2:14) and wickedness will be no more (Is 65:25).<\/p>\n<p class=\"h2\" id=\"IntheNewTestament\">In the New Testament<\/p>\n<p>The NT also teaches the wrath of God side by side with the doctrine of his grace, love, and forbearance (Mt 3:7; Lk 21:23; Jn 3:36; Rom 1:18; Eph 5:6; Rv 14:10). Those who do not profess faith in the risen Christ remain in their sins and will be subject to God’s wrath, whereas those who believe in him are delivered from God’s wrath (Eph 2:3; 1 Thes 1:10). The good news of the NT is that Jesus has come to deliver us from the wrath of God (Rom 5:9). Those who have been delivered are reconciled with God (v 10) because they no longer are under condemnation (8:1).<\/p>\n<p><em>See also<\/em> Death; Hell; Judgment; Last Judgment; Love.<\/p>","summary_ro":"WRATH OF GOD A term for God’s displeasure with human beings and their sinful actions. The word “wrath” is a concept represented by many different words and idioms in the original languages of the Bible, all of which express the notion of justifiable anger for unjust actions. In the Old Testament In the OT God is said to be angry with nations, sinners, and even with his covenant people. God’s anger is first expressed toward the covenant community of Israel for having refused to believe his wor...","summary_en":"WRATH OF GOD A term for God’s displeasure with human beings and their sinful actions. The word “wrath” is a concept represented by many different words and idioms in the original languages of the Bible, all of which express the notion of justifiable anger for unjust actions. In the Old Testament In the OT God is said to be angry with nations, sinners, and even with his covenant people. God’s anger is first expressed toward the covenant community of Israel for having refused to believe his wor...","source":"Articles\/W.xml","external_url":null,"has_map":false,"has_picture":false},{"id":49729,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:46","title_en":"Study Note: Psalmi 89:46","content_ro":"<p><strong>89:46-47<\/strong> The psalmist wonders if he will live to see the end of the Lord’s <em>anger<\/em>. Our lifetimes are <em>short<\/em><em>,<\/em> like a day in the Lord’s sight (90:4, 10).<\/p>","content_en":"<p><strong>89:46-47<\/strong> The psalmist wonders if he will live to see the end of the Lord’s <em>anger<\/em>. Our lifetimes are <em>short<\/em><em>,<\/em> like a day in the Lord’s sight (90:4, 10).<\/p>","summary_ro":"89:46-47 The psalmist wonders if he will live to see the end of the Lord’s anger. Our lifetimes are short, like a day in the Lord’s sight (90:4, 10).","summary_en":"89:46-47 The psalmist wonders if he will live to see the end of the Lord’s anger. Our lifetimes are short, like a day in the Lord’s sight (90:4, 10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77355,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:46","title_en":"Study Note: Psalmi 89:46","content_ro":"<p><strong>89:46-47<\/strong> The psalmist wonders if he will live to see the end of the Lord’s <em>anger<\/em>. Our lifetimes are <em>short<\/em><em>,<\/em> like a day in the Lord’s sight (90:4, 10).<\/p>","content_en":"<p><strong>89:46-47<\/strong> The psalmist wonders if he will live to see the end of the Lord’s <em>anger<\/em>. Our lifetimes are <em>short<\/em><em>,<\/em> like a day in the Lord’s sight (90:4, 10).<\/p>","summary_ro":"89:46-47 The psalmist wonders if he will live to see the end of the Lord’s anger. Our lifetimes are short, like a day in the Lord’s sight (90:4, 10).","summary_en":"89:46-47 The psalmist wonders if he will live to see the end of the Lord’s anger. Our lifetimes are short, like a day in the Lord’s sight (90:4, 10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104981,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:46","title_en":"Study Note: Psalmi 89:46","content_ro":"<p><strong>89:46-47<\/strong> The psalmist wonders if he will live to see the end of the Lord’s <em>anger<\/em>. Our lifetimes are <em>short<\/em><em>,<\/em> like a day in the Lord’s sight (90:4, 10).<\/p>","content_en":"<p><strong>89:46-47<\/strong> The psalmist wonders if he will live to see the end of the Lord’s <em>anger<\/em>. Our lifetimes are <em>short<\/em><em>,<\/em> like a day in the Lord’s sight (90:4, 10).<\/p>","summary_ro":"89:46-47 The psalmist wonders if he will live to see the end of the Lord’s anger. Our lifetimes are short, like a day in the Lord’s sight (90:4, 10).","summary_en":"89:46-47 The psalmist wonders if he will live to see the end of the Lord’s anger. Our lifetimes are short, like a day in the Lord’s sight (90:4, 10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132607,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:46","title_en":"Study Note: Psalmi 89:46","content_ro":"<p><strong>89:46-47<\/strong> The psalmist wonders if he will live to see the end of the Lord’s <em>anger<\/em>. Our lifetimes are <em>short<\/em><em>,<\/em> like a day in the Lord’s sight (90:4, 10).<\/p>","content_en":"<p><strong>89:46-47<\/strong> The psalmist wonders if he will live to see the end of the Lord’s <em>anger<\/em>. Our lifetimes are <em>short<\/em><em>,<\/em> like a day in the Lord’s sight (90:4, 10).<\/p>","summary_ro":"89:46-47 The psalmist wonders if he will live to see the end of the Lord’s anger. Our lifetimes are short, like a day in the Lord’s sight (90:4, 10).","summary_en":"89:46-47 The psalmist wonders if he will live to see the end of the Lord’s anger. Our lifetimes are short, like a day in the Lord’s sight (90:4, 10).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":62771,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Presence in the Psalms","title_en":"God’s Presence in the Psalms","content_ro":"<h3>God’s Presence in the Psalms<\/h3>\n<p>Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging.<\/p>\n<p>The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1; 80:3-19). God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them (10:11; 42:3). The absence of God creates dismay, shame, and chaos, and may even lead to death (30:7; 44:24; 104:29).<\/p>\n<p>The psalmists prayed for God’s presence as they requested a change in their circumstances (31:15-16; 67:1; 69:17; 80:3, 7, 19), and they acknowledged the role of his presence in giving them aid (see 44:3). The godly long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their deepest longing (17:15) and gives them lasting pleasure (37:4; 43:4; 73:25). Everything about God delights them.<\/p>\n<p>God’s favor and goodness are realized in his presence (23:6), as demonstrated in his people’s experiences of blessing, abundant crops, and prosperity (21:3; 65:11; 68:10; 85:12; 106:5; 128:2). Thus God’s goodness and the Temple—the place where his presence is especially manifest—are closely linked (65:4). God’s presence leads to health and vitality among his people, and he satisfies his people who are in need (107:9). For the psalmists, God’s presence was essential for flourishing.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 4:6; 13:1; 21:6; 24:3-6; 27:9; 44:3, 24; 67:1; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7<\/p>","content_en":"<h3>God’s Presence in the Psalms<\/h3>\n<p>Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging.<\/p>\n<p>The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1; 80:3-19). God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them (10:11; 42:3). The absence of God creates dismay, shame, and chaos, and may even lead to death (30:7; 44:24; 104:29).<\/p>\n<p>The psalmists prayed for God’s presence as they requested a change in their circumstances (31:15-16; 67:1; 69:17; 80:3, 7, 19), and they acknowledged the role of his presence in giving them aid (see 44:3). The godly long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their deepest longing (17:15) and gives them lasting pleasure (37:4; 43:4; 73:25). Everything about God delights them.<\/p>\n<p>God’s favor and goodness are realized in his presence (23:6), as demonstrated in his people’s experiences of blessing, abundant crops, and prosperity (21:3; 65:11; 68:10; 85:12; 106:5; 128:2). Thus God’s goodness and the Temple—the place where his presence is especially manifest—are closely linked (65:4). God’s presence leads to health and vitality among his people, and he satisfies his people who are in need (107:9). For the psalmists, God’s presence was essential for flourishing.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 4:6; 13:1; 21:6; 24:3-6; 27:9; 44:3, 24; 67:1; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7<\/p>","summary_ro":"God’s Presence in the Psalms Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging. The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced h...","summary_en":"God’s Presence in the Psalms Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging. The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63116,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90397,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Presence in the Psalms","title_en":"God’s Presence in the Psalms","content_ro":"<h3>God’s Presence in the Psalms<\/h3>\n<p>Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging.<\/p>\n<p>The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1; 80:3-19). God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them (10:11; 42:3). The absence of God creates dismay, shame, and chaos, and may even lead to death (30:7; 44:24; 104:29).<\/p>\n<p>The psalmists prayed for God’s presence as they requested a change in their circumstances (31:15-16; 67:1; 69:17; 80:3, 7, 19), and they acknowledged the role of his presence in giving them aid (see 44:3). The godly long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their deepest longing (17:15) and gives them lasting pleasure (37:4; 43:4; 73:25). Everything about God delights them.<\/p>\n<p>God’s favor and goodness are realized in his presence (23:6), as demonstrated in his people’s experiences of blessing, abundant crops, and prosperity (21:3; 65:11; 68:10; 85:12; 106:5; 128:2). Thus God’s goodness and the Temple—the place where his presence is especially manifest—are closely linked (65:4). God’s presence leads to health and vitality among his people, and he satisfies his people who are in need (107:9). For the psalmists, God’s presence was essential for flourishing.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 4:6; 13:1; 21:6; 24:3-6; 27:9; 44:3, 24; 67:1; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7<\/p>","content_en":"<h3>God’s Presence in the Psalms<\/h3>\n<p>Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging.<\/p>\n<p>The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1; 80:3-19). God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them (10:11; 42:3). The absence of God creates dismay, shame, and chaos, and may even lead to death (30:7; 44:24; 104:29).<\/p>\n<p>The psalmists prayed for God’s presence as they requested a change in their circumstances (31:15-16; 67:1; 69:17; 80:3, 7, 19), and they acknowledged the role of his presence in giving them aid (see 44:3). The godly long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their deepest longing (17:15) and gives them lasting pleasure (37:4; 43:4; 73:25). Everything about God delights them.<\/p>\n<p>God’s favor and goodness are realized in his presence (23:6), as demonstrated in his people’s experiences of blessing, abundant crops, and prosperity (21:3; 65:11; 68:10; 85:12; 106:5; 128:2). Thus God’s goodness and the Temple—the place where his presence is especially manifest—are closely linked (65:4). God’s presence leads to health and vitality among his people, and he satisfies his people who are in need (107:9). For the psalmists, God’s presence was essential for flourishing.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 4:6; 13:1; 21:6; 24:3-6; 27:9; 44:3, 24; 67:1; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7<\/p>","summary_ro":"God’s Presence in the Psalms Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging. The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced h...","summary_en":"God’s Presence in the Psalms Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging. The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90742,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118023,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Presence in the Psalms","title_en":"God’s Presence in the Psalms","content_ro":"<h3>God’s Presence in the Psalms<\/h3>\n<p>Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging.<\/p>\n<p>The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1; 80:3-19). God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them (10:11; 42:3). The absence of God creates dismay, shame, and chaos, and may even lead to death (30:7; 44:24; 104:29).<\/p>\n<p>The psalmists prayed for God’s presence as they requested a change in their circumstances (31:15-16; 67:1; 69:17; 80:3, 7, 19), and they acknowledged the role of his presence in giving them aid (see 44:3). The godly long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their deepest longing (17:15) and gives them lasting pleasure (37:4; 43:4; 73:25). Everything about God delights them.<\/p>\n<p>God’s favor and goodness are realized in his presence (23:6), as demonstrated in his people’s experiences of blessing, abundant crops, and prosperity (21:3; 65:11; 68:10; 85:12; 106:5; 128:2). Thus God’s goodness and the Temple—the place where his presence is especially manifest—are closely linked (65:4). God’s presence leads to health and vitality among his people, and he satisfies his people who are in need (107:9). For the psalmists, God’s presence was essential for flourishing.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 4:6; 13:1; 21:6; 24:3-6; 27:9; 44:3, 24; 67:1; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7<\/p>","content_en":"<h3>God’s Presence in the Psalms<\/h3>\n<p>Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging.<\/p>\n<p>The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1; 80:3-19). God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them (10:11; 42:3). The absence of God creates dismay, shame, and chaos, and may even lead to death (30:7; 44:24; 104:29).<\/p>\n<p>The psalmists prayed for God’s presence as they requested a change in their circumstances (31:15-16; 67:1; 69:17; 80:3, 7, 19), and they acknowledged the role of his presence in giving them aid (see 44:3). The godly long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their deepest longing (17:15) and gives them lasting pleasure (37:4; 43:4; 73:25). Everything about God delights them.<\/p>\n<p>God’s favor and goodness are realized in his presence (23:6), as demonstrated in his people’s experiences of blessing, abundant crops, and prosperity (21:3; 65:11; 68:10; 85:12; 106:5; 128:2). Thus God’s goodness and the Temple—the place where his presence is especially manifest—are closely linked (65:4). God’s presence leads to health and vitality among his people, and he satisfies his people who are in need (107:9). For the psalmists, God’s presence was essential for flourishing.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 4:6; 13:1; 21:6; 24:3-6; 27:9; 44:3, 24; 67:1; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7<\/p>","summary_ro":"God’s Presence in the Psalms Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging. The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced h...","summary_en":"God’s Presence in the Psalms Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging. The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118368,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145649,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"God’s Presence in the Psalms","title_en":"God’s Presence in the Psalms","content_ro":"<h3>God’s Presence in the Psalms<\/h3>\n<p>Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging.<\/p>\n<p>The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1; 80:3-19). God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them (10:11; 42:3). The absence of God creates dismay, shame, and chaos, and may even lead to death (30:7; 44:24; 104:29).<\/p>\n<p>The psalmists prayed for God’s presence as they requested a change in their circumstances (31:15-16; 67:1; 69:17; 80:3, 7, 19), and they acknowledged the role of his presence in giving them aid (see 44:3). The godly long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their deepest longing (17:15) and gives them lasting pleasure (37:4; 43:4; 73:25). Everything about God delights them.<\/p>\n<p>God’s favor and goodness are realized in his presence (23:6), as demonstrated in his people’s experiences of blessing, abundant crops, and prosperity (21:3; 65:11; 68:10; 85:12; 106:5; 128:2). Thus God’s goodness and the Temple—the place where his presence is especially manifest—are closely linked (65:4). God’s presence leads to health and vitality among his people, and he satisfies his people who are in need (107:9). For the psalmists, God’s presence was essential for flourishing.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 4:6; 13:1; 21:6; 24:3-6; 27:9; 44:3, 24; 67:1; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7<\/p>","content_en":"<h3>God’s Presence in the Psalms<\/h3>\n<p>Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging.<\/p>\n<p>The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced his presence in blessing, provision, and protection (67:1; 80:3-19). God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9; 44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them (10:11; 42:3). The absence of God creates dismay, shame, and chaos, and may even lead to death (30:7; 44:24; 104:29).<\/p>\n<p>The psalmists prayed for God’s presence as they requested a change in their circumstances (31:15-16; 67:1; 69:17; 80:3, 7, 19), and they acknowledged the role of his presence in giving them aid (see 44:3). The godly long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their deepest longing (17:15) and gives them lasting pleasure (37:4; 43:4; 73:25). Everything about God delights them.<\/p>\n<p>God’s favor and goodness are realized in his presence (23:6), as demonstrated in his people’s experiences of blessing, abundant crops, and prosperity (21:3; 65:11; 68:10; 85:12; 106:5; 128:2). Thus God’s goodness and the Temple—the place where his presence is especially manifest—are closely linked (65:4). God’s presence leads to health and vitality among his people, and he satisfies his people who are in need (107:9). For the psalmists, God’s presence was essential for flourishing.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 4:6; 13:1; 21:6; 24:3-6; 27:9; 44:3, 24; 67:1; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7<\/p>","summary_ro":"God’s Presence in the Psalms Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging. The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced h...","summary_en":"God’s Presence in the Psalms Scripture writers often express the desire to experience God’s presence. In the intimate experience of his presence, God’s rich goodness and love are all that people need (see Ps 21:6). By the same token, the absence of God’s presence is distressing and damaging. The poets of Israel often spoke of God’s face as a way of expressing his presence or absence. So they sought his face (24:6; 105:4). When his face shone or was turned toward his people, they experienced h...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145994,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"47":[{"id":63117,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90743,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118369,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145995,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"48":[{"id":521,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Adam (Person)","title_en":"Adam (Person)","content_ro":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","content_en":"<h3>ADAM (P<span>erson<\/span>)<\/h3>\n<p>First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ.<\/p>\n<p>The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the first humans were created male and female in God’s image with his specific mandate to populate and rule over the earth. With regard to the rest of creation the first humans were, on one hand, part of it, being created on the same day as other land animals; on the other hand, they were distinctly above it, being the culmination of the creation process and sole bearers of God’s image.<\/p>\n<p>The intent of the second account is much more specific (2:4–3:24); it seeks to explain the origin of the present human condition of sin and death and to set the stage for the drama of redemption. The story treats in detail aspects of Adam’s creation omitted from the first story. For example, it tells of the formation of Adam from the dust of the ground and of his receiving the breath of life from God (2:7). It recounts the planting of the Garden and the responsibility given to Adam to cultivate it (2:8-15). God’s instruction to Adam that the fruit of every tree in the Garden was his for food, except one, is carefully recorded, as well as the solemn warning that the fruit of the “tree of the knowledge of good and evil” was never to be eaten, under the pain of death (2:16-17). Adam’s loneliness after naming the animals and not finding a suitable companion is also described, thus introducing the creation of the first woman (2:18-22). The creation of Eve from Adam’s rib poignantly portrays the essential unity of spirit and purpose of the sexes intended by God.<\/p>\n<p>The story does not end on such a positive note, however. It moves on to record the great deception Satan played upon Eve through the serpent. By clever insinuations and distortion of God’s original commandment (cf. 3:1 with 2:16-17), the serpent tricked Eve into eating the forbidden fruit and sharing it with Adam. Eve seems to have eaten because she was deceived (1 Tm 2:14), Adam out of a willful and conscious rebellion. Ironically, the two beings originally created in God’s image and likeness believed that they could become “like” God by disobeying him (Gn 3:5).<\/p>\n<p>The effects of their disobedience were immediate, though not at all what Adam had expected. For the first time a barrier of shame disrupted the unity of man and woman (3:7). More important, a barrier of real moral guilt was erected between the first couple and God. The story relates that when God came looking for Adam after his rebellion, he was hiding among the trees, already aware of his separation from God (3:8). When God questioned him, Adam threw the blame on Eve and, by implication, back on God: “It was the woman you gave me who brought me the fruit” (3:12, <span>nlt<\/span>). Eve in turn blamed the serpent (3:13).<\/p>\n<p>According to the story in Genesis, God held all three responsible and informed each one of the calamitous consequences of their rebellion (3:14-19). The two great mandates, originally signs of pure blessing, became mixed with curse and pain—the earth could now be populated only through the woman’s birth pangs and could be subdued only by the man’s labor and perspiration (3:16-18). Further, the unity of man and woman would be strained by man’s subjugation of her, or possibly by the beginning of a struggle for dominance between them (3:16b can be taken both ways). Finally, God pronounced the ultimate consequence: as he had originally warned, Adam and Eve were to die. Someday the breath of life would be taken from them, and their bodies would return to the dust from which they were made (3:19). That very day they also experienced a “spiritual” death; they were separated from God, the giver of life, and from the tree of life, the symbol of eternal life (3:22). God sent them out of Eden, and there was no way back. The entrance to paradise was blocked by the cherubim and flaming sword (3:23-24). Only God could restore what they had lost.<\/p>\n<p>The story is not devoid of hope. God was merciful even then. He made them garments of skin to cover their bodies and promised that someday the power of Satan behind the serpent would be crushed by the woman’s “seed” (Gn 3:15; cf. Rom 16:20). Many scholars consider that promise to be the first biblical mention of redemption.<\/p>\n<p class=\"h2\" id=\"TheSignificanceofAdam\">The Significance of Adam<\/p>\n<p>Adam’s significance is based upon several assumptions, the first being that he was a historical individual. That assumption was made by many OT writers (Gn 4:25; 5:1-5; 1 Chr 1:1; Hos 6:7). The NT writers agreed (Lk 3:38; Rom 5:14; 1 Cor 15:22, 45; 1 Tm 2:13-14; Jude 1:14). Equally essential to Adam’s significance is a second assumption, that he was more than an individual. To begin with, the Hebrew word <span class=\"hebrew\" lang=\"he\">adam<\/span> (more correctly <span class=\"hebrew\" lang=\"he\">’a–dha–m<\/span>) is not merely a proper name. Even in the Genesis story it is not used as a name until Genesis 4:25. The word is one of several Hebrew words meaning “man” and is the generic term for “human race.” In the vast majority of cases it refers either to a male individual (Lv 1:2; Jos 14:15; Neh 9:29; Is 56:2) or to humanity in general (Ex 4:11; Nm 12:3; 16:29; Dt 4:28; 1 Kgs 4:31; Jb 7:20; 14:1). The generic, collective sense of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> is also behind the phrase “children (or sons) of men” (2 Sm 7:14; Pss 11:4; 12:1; 14:2; 53:2; 90:3; Eccl 1:13; 2:3). That phrase, literally “sons of <span class=\"hebrew\" lang=\"he\">adam<\/span><em>,”<\/em> simply means “men” or “human beings,” and when it is used the entire human race is in view. Indeed, the universalistic human connotation of the word <span class=\"hebrew\" lang=\"he\">adam<\/span> indicates a concern in the OT going far beyond Israel’s nationalistic hopes and its God—to all the earth’s people and the Lord of all nations (Gn 9:5-7; Dt 5:24; 8:3; 1 Kgs 8:38-39; Pss 8:4; 89:48; 107:8-31; Prv 12:14; Mi 6:8).<\/p>\n<p>It is no accident, then, that the first man was named “Adam” or “Man.” The name intimates that to speak about Adam is somehow also to speak about the entire human race. Such usage can perhaps best be understood through the ancient concept of corporate personality and representation familiar to the Hebrews and other Near Eastern peoples. Modern thinking emphasizes the individual; existence of the social group and all social relationships has been seen as secondary to, and dependent upon, the existence and desire of the individual. The Hebrew understanding was quite different. Though the separate personality of the individual was appreciated (Jer 31:29-30; Ez 18:4), there was a strong tendency to see the social group (family, tribe, nation) as a single organism with a corporate identity of its own. Likewise the group representative was seen as the embodiment or personification of the corporate personality of the group. Within the representative the essential qualities and characteristics of the social group resided in such a way that the actions and decisions of the representative were binding on the entire group. If the group was a family, the father was usually considered the corporate representative; for good or for ill his family, and sometimes his descendants, received the results of his actions (Gn 17:1-8; cf. Gn 20:1-9, 18; Ex 20:5-6; Jos 7:24-25; Rom 11:28; Heb 7:1-10).<\/p>\n<p>As the original man and father of humankind, in whose image all succeeding generations would be born (Gn 5:3), Adam was the corporate representative of humanity. The creation accounts themselves give the impression that the mandates of Genesis 1:26-30 (cf. Gn 9:1, 7; Pss 8:5-7; 104:14) as well as the curses of Genesis 3:16-19 (cf. Ps 90:3; Eccl 12:7; Is 13:8; 21:3) were meant not only for Adam (and Eve) but, through him, for the entire race.<\/p>\n<p>In Romans 5:12-21 the apostle Paul contrasted the death and condemnation brought upon humanity by Adam’s disobedience with the life and justification given to humanity through Christ’s obedience. More explicitly, in 1 Corinthians 15:45-50 (<span>rsv<\/span>), Paul called Christ the “last Adam,” “second man,” and the “man of heaven” in juxtaposition to the “first Adam,” the “first man,” and the “man of dust.”<\/p>\n<p>For Paul, the human race was divided into two groups in the persons of Adam and Christ. Those who remain “incorporated” in Adam are the “old” humanity, bearing the image of the “man of dust” and partaking of his sin and alienation from God and Creation (Rom 5:12-19; 8:20-22). But those who are incorporated into Christ by faith become Christ’s “body” (Rom 12:4-5; 1 Cor 12:12-13, 27; Eph 1:22-23; Col 1:18); they are recreated in Christ’s image (Rom 8:29; 1 Cor 15:49; 2 Cor 3:18); they become one “new man” (Eph 2:15; 4:24; Col 3:9-10, <span>kjv<\/span>); and they partake of the new creation (2 Cor 5:17; Gal 6:15). The old barriers raised by Adam are removed by Christ (Rom 5:1; 2 Cor 5:19; Gal 3:27-28; Eph 2:14-16). For Paul, the functional similarity of Adam and Christ as representatives meant that Christ had restored what Adam had lost.<\/p>\n<p><em>See also<\/em> Eve; Man, Old and New; New Creation, New Creature.<\/p>","summary_ro":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","summary_en":"ADAM (Person) First man and father of the human race. Adam’s role in biblical history is important not only in OT considerations but also in understanding the meaning of salvation and the person and work of Jesus Christ. The creation of Adam and the first woman, Eve, is recited in two accounts in the book of Genesis. The intent of the first account (1:26-31) is to present the first pair in their relationship to God and to the rest of the created order. It teaches that with regard to God the f...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14962,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Hades*","title_en":"Hades*","content_ro":"<h3>HADES*<\/h3>\n<p>Abode of the dead. In Greek mythology Hades was originally the god of the underworld (also named Pluto), a brother of Zeus. He was the abductor of Persephone and thus the cause of winter. His realm, which was called by his name (and also called Tartarus), was the dark land where the dead existed. Odysseus entered that realm and fed the ghosts with blood to get directions back home (Homer’s <em>Odyssey<\/em> 4.834). Originally the Greeks thought of hades as simply the grave—a shadowy, ghostlike existence that happened to all who died, good and evil alike. Gradually they and the Romans came to see it as a place of reward and punishment, an elaborately organized and guarded realm where the good were rewarded in the Elysian Fields and the evil were punished (so described by the Roman poet Virgil, 70–19 <span>BC<\/span>).<\/p>\n<p>“Hades” became important to the Jews as the typical term used by the translators of the Septuagint to render the Hebrew name “Sheol” into Greek. This was a very suitable translation for the Hebrew term, for both words can signify the physical grave or death (Gn 37:35; Prv 5:5; 7:27), and both originally referred to a dark underworld (Jb 10:21-22) where existence was at best shadowy (Jb 38:17; Is 14:9). Sheol is described as under the ocean (Jb 26:5-6; Jon 2:2-3) and as having bars and gates (Jb 17:16). All people go there whether they are good or evil (Ps 89:48). In the earlier literature there is no hope of release from Sheol\/hades. C. S. Lewis describes this concept well in <em>The Silver Chair:<\/em> “Many sink down, and few return to the sunlit lands.” Of course, all these descriptions are in poetic literature; how literally the Hebrews (or the Greeks, for that matter) took their descriptions of hades\/Sheol is hard to say. They may have simply used the older picture-language of Greek poetry to describe that for which prose words were inadequate.<\/p>\n<p>Jew and Greek alike came in contact with Persia—the Jews at the time the postexilic writers were composing their books (e.g., Malachi, Daniel, and some psalms), and the Greeks somewhat later (they fought the Persians 520–479 <span>BC<\/span> and conquered them 334–330 <span>BC<\/span>). Whether because of Persian influence on these groups or not, during this period, the idea of reward and punishment after death developed, and Sheol\/hades changed from a shadow land to a differentiated place of reward and punishment for both Greeks (and Romans) and Jews. Josephus records that the Pharisees believed in reward and punishment at death (<em>Antiquities<\/em> 18.1.3), and a similar idea appears in 1 Enoch 22. In these and many other cases in Jewish literature, hades stands for the one place of the dead, which has two or more compartments. In other Jewish literature, hades is the place of torment for the wicked, while the righteous enter paradise (Pss of Sol 14; Wisd of Sol 2:1; 3:1). Thus, by the beginning of the NT period, hades has three meanings: (1) death, (2) the place of all the dead, and (3) the place of the wicked dead only. Context determines which meaning an author intends in a given passage.<\/p>\n<p>All these meanings appear in the NT. In Matthew 11:23 and Luke 10:15, Jesus speaks of Capernaum’s descending to hades (<span>nlt<\/span> mg). Most likely he simply means that the city will “die” or be destroyed. “Hades” means “death” in this context, as “heaven” means “exaltation.” Revelation 6:8 also exemplifies this: Death comes on a horse, and hades (a symbol of death) comes close behind. This personification of hades probably comes from the OT, where hades\/Sheol is viewed as a monster that devours people (Prv 1:12; 27:20; 30:16; Is 5:14; 28:15, 18; Hb 2:5).<\/p>\n<p>Matthew 16:18 is a more difficult use of hades. The church will be built upon a rock and the gates of hades will not prevail against it. Here the place of the dead (complete with gates and bars) is a symbol for death: Christians may in fact be killed, but death (the gates of hades) will no more hold them than it held Christ. He who burst out of hades will bring his people out as well. This is also the meaning of Acts 2:27 (quoting Ps 16:10): Christ did not stay dead; his life did not remain in hades; unlike David, he rose from the dead. It is uncertain in either of these cases whether hades is simply a symbol for death or whether it means that Christ and the Christian actually went to a place of the dead called hades; probably the former is intended. Whatever the case, since Christ did rise, he has conquered death and hades. He appears in Revelation 1:18 as the one holding the keys (the control) to both.<\/p>\n<p>Two NT passages refer to hades as the place where the dead exist: Revelation 20:13-14 and Luke 16:23. In Revelation 20 hades is emptied of all who are in it (either all dead or the wicked dead, depending on one’s eschatology)—the resurrection is complete. When the wicked are judged and cast into the lake of fire (Gehenna), hades is also thrown in. Luke 16:23, however, clearly refers to hades as the place of the wicked dead. There the rich man is tormented in a flame, while the poor man, Lazarus, goes to paradise (Abraham’s bosom).<\/p>\n<p>Hades, then, means three things in the NT, as it did in Jewish literature: (1) Death and its power is the most frequent meaning, especially in metaphorical uses. (2) It also means the place of the dead in general, when a writer wants to lump all the dead together. (3) It means, finally, the place where the wicked dead are tormented before the final judgment. This is its narrowest meaning, occurring only once in the NT (Lk 16:23). The Bible does not dwell on this torment—Dante’s picture in <em>The Inferno<\/em> draws on later speculation and Greco-Roman conceptions of hades more than on the Bible.<\/p>\n<p><em>See also<\/em> Dead, Place of the; Gehenna; Hell; Sheol.<\/p>","content_en":"<h3>HADES*<\/h3>\n<p>Abode of the dead. In Greek mythology Hades was originally the god of the underworld (also named Pluto), a brother of Zeus. He was the abductor of Persephone and thus the cause of winter. His realm, which was called by his name (and also called Tartarus), was the dark land where the dead existed. Odysseus entered that realm and fed the ghosts with blood to get directions back home (Homer’s <em>Odyssey<\/em> 4.834). Originally the Greeks thought of hades as simply the grave—a shadowy, ghostlike existence that happened to all who died, good and evil alike. Gradually they and the Romans came to see it as a place of reward and punishment, an elaborately organized and guarded realm where the good were rewarded in the Elysian Fields and the evil were punished (so described by the Roman poet Virgil, 70–19 <span>BC<\/span>).<\/p>\n<p>“Hades” became important to the Jews as the typical term used by the translators of the Septuagint to render the Hebrew name “Sheol” into Greek. This was a very suitable translation for the Hebrew term, for both words can signify the physical grave or death (Gn 37:35; Prv 5:5; 7:27), and both originally referred to a dark underworld (Jb 10:21-22) where existence was at best shadowy (Jb 38:17; Is 14:9). Sheol is described as under the ocean (Jb 26:5-6; Jon 2:2-3) and as having bars and gates (Jb 17:16). All people go there whether they are good or evil (Ps 89:48). In the earlier literature there is no hope of release from Sheol\/hades. C. S. Lewis describes this concept well in <em>The Silver Chair:<\/em> “Many sink down, and few return to the sunlit lands.” Of course, all these descriptions are in poetic literature; how literally the Hebrews (or the Greeks, for that matter) took their descriptions of hades\/Sheol is hard to say. They may have simply used the older picture-language of Greek poetry to describe that for which prose words were inadequate.<\/p>\n<p>Jew and Greek alike came in contact with Persia—the Jews at the time the postexilic writers were composing their books (e.g., Malachi, Daniel, and some psalms), and the Greeks somewhat later (they fought the Persians 520–479 <span>BC<\/span> and conquered them 334–330 <span>BC<\/span>). Whether because of Persian influence on these groups or not, during this period, the idea of reward and punishment after death developed, and Sheol\/hades changed from a shadow land to a differentiated place of reward and punishment for both Greeks (and Romans) and Jews. Josephus records that the Pharisees believed in reward and punishment at death (<em>Antiquities<\/em> 18.1.3), and a similar idea appears in 1 Enoch 22. In these and many other cases in Jewish literature, hades stands for the one place of the dead, which has two or more compartments. In other Jewish literature, hades is the place of torment for the wicked, while the righteous enter paradise (Pss of Sol 14; Wisd of Sol 2:1; 3:1). Thus, by the beginning of the NT period, hades has three meanings: (1) death, (2) the place of all the dead, and (3) the place of the wicked dead only. Context determines which meaning an author intends in a given passage.<\/p>\n<p>All these meanings appear in the NT. In Matthew 11:23 and Luke 10:15, Jesus speaks of Capernaum’s descending to hades (<span>nlt<\/span> mg). Most likely he simply means that the city will “die” or be destroyed. “Hades” means “death” in this context, as “heaven” means “exaltation.” Revelation 6:8 also exemplifies this: Death comes on a horse, and hades (a symbol of death) comes close behind. This personification of hades probably comes from the OT, where hades\/Sheol is viewed as a monster that devours people (Prv 1:12; 27:20; 30:16; Is 5:14; 28:15, 18; Hb 2:5).<\/p>\n<p>Matthew 16:18 is a more difficult use of hades. The church will be built upon a rock and the gates of hades will not prevail against it. Here the place of the dead (complete with gates and bars) is a symbol for death: Christians may in fact be killed, but death (the gates of hades) will no more hold them than it held Christ. He who burst out of hades will bring his people out as well. This is also the meaning of Acts 2:27 (quoting Ps 16:10): Christ did not stay dead; his life did not remain in hades; unlike David, he rose from the dead. It is uncertain in either of these cases whether hades is simply a symbol for death or whether it means that Christ and the Christian actually went to a place of the dead called hades; probably the former is intended. Whatever the case, since Christ did rise, he has conquered death and hades. He appears in Revelation 1:18 as the one holding the keys (the control) to both.<\/p>\n<p>Two NT passages refer to hades as the place where the dead exist: Revelation 20:13-14 and Luke 16:23. In Revelation 20 hades is emptied of all who are in it (either all dead or the wicked dead, depending on one’s eschatology)—the resurrection is complete. When the wicked are judged and cast into the lake of fire (Gehenna), hades is also thrown in. Luke 16:23, however, clearly refers to hades as the place of the wicked dead. There the rich man is tormented in a flame, while the poor man, Lazarus, goes to paradise (Abraham’s bosom).<\/p>\n<p>Hades, then, means three things in the NT, as it did in Jewish literature: (1) Death and its power is the most frequent meaning, especially in metaphorical uses. (2) It also means the place of the dead in general, when a writer wants to lump all the dead together. (3) It means, finally, the place where the wicked dead are tormented before the final judgment. This is its narrowest meaning, occurring only once in the NT (Lk 16:23). The Bible does not dwell on this torment—Dante’s picture in <em>The Inferno<\/em> draws on later speculation and Greco-Roman conceptions of hades more than on the Bible.<\/p>\n<p><em>See also<\/em> Dead, Place of the; Gehenna; Hell; Sheol.<\/p>","summary_ro":"HADES* Abode of the dead. In Greek mythology Hades was originally the god of the underworld (also named Pluto), a brother of Zeus. He was the abductor of Persephone and thus the cause of winter. His realm, which was called by his name (and also called Tartarus), was the dark land where the dead existed. Odysseus entered that realm and fed the ghosts with blood to get directions back home (Homer’s Odyssey 4.834). Originally the Greeks thought of hades as simply the grave—a shadowy, ghostlike e...","summary_en":"HADES* Abode of the dead. In Greek mythology Hades was originally the god of the underworld (also named Pluto), a brother of Zeus. He was the abductor of Persephone and thus the cause of winter. His realm, which was called by his name (and also called Tartarus), was the dark land where the dead existed. Odysseus entered that realm and fed the ghosts with blood to get directions back home (Homer’s Odyssey 4.834). Originally the Greeks thought of hades as simply the grave—a shadowy, ghostlike e...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false}],"49":[{"id":63118,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90744,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118370,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145996,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"50":[{"id":49730,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:50","title_en":"Study Note: Psalmi 89:50","content_ro":"<p><strong>89:50<\/strong> The phrase <em>your servants<\/em> refers to the community loyal to the Lord.<\/p>","content_en":"<p><strong>89:50<\/strong> The phrase <em>your servants<\/em> refers to the community loyal to the Lord.<\/p>","summary_ro":"89:50 The phrase your servants refers to the community loyal to the Lord.","summary_en":"89:50 The phrase your servants refers to the community loyal to the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77356,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:50","title_en":"Study Note: Psalmi 89:50","content_ro":"<p><strong>89:50<\/strong> The phrase <em>your servants<\/em> refers to the community loyal to the Lord.<\/p>","content_en":"<p><strong>89:50<\/strong> The phrase <em>your servants<\/em> refers to the community loyal to the Lord.<\/p>","summary_ro":"89:50 The phrase your servants refers to the community loyal to the Lord.","summary_en":"89:50 The phrase your servants refers to the community loyal to the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104982,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:50","title_en":"Study Note: Psalmi 89:50","content_ro":"<p><strong>89:50<\/strong> The phrase <em>your servants<\/em> refers to the community loyal to the Lord.<\/p>","content_en":"<p><strong>89:50<\/strong> The phrase <em>your servants<\/em> refers to the community loyal to the Lord.<\/p>","summary_ro":"89:50 The phrase your servants refers to the community loyal to the Lord.","summary_en":"89:50 The phrase your servants refers to the community loyal to the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132608,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:50","title_en":"Study Note: Psalmi 89:50","content_ro":"<p><strong>89:50<\/strong> The phrase <em>your servants<\/em> refers to the community loyal to the Lord.<\/p>","content_en":"<p><strong>89:50<\/strong> The phrase <em>your servants<\/em> refers to the community loyal to the Lord.<\/p>","summary_ro":"89:50 The phrase your servants refers to the community loyal to the Lord.","summary_en":"89:50 The phrase your servants refers to the community loyal to the Lord.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63119,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":63399,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":90745,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":91025,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118371,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":118651,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":145997,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Making Sense of the Exile","title_en":"Making Sense of the Exile","content_ro":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","content_en":"<h3>Making Sense of the Exile<\/h3>\n<p>Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).<\/p>\n<p>The Exile shaped many of the psalms; we see its impact working behind the scenes in various images and themes. In Psalm 89 the grief, anguish, and confusion of the Exile are distilled into several questions that the psalmist raises: Has God abandoned David’s royal line (89:38-39)? How long will God’s anger last (Ps 89:46)? Does God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not avenging his people (89:50-51)?<\/p>\n<p>These questions were on the minds of God’s people during and after the Exile. Some of their doubts raise questions concerning God’s ability to rule. Rather than dismissing these questions, wise readers listen, reflect, and study the answers that Scripture gives.<\/p>\n<p>The definitive answer came in the Lord Jesus Christ (see Isa 52–54; Luke 1:46-55, 67-79; 4:18-19; Rom 6:6, 16-23; Heb 12:22-24). But those who experienced the Exile could only dimly foresee a hopeful future. They asked these hard questions and lived without clear answers.<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Lev 26:27-45; Deut 28:36-37, 63-68; 30:1-5; 2 Kgs 17:5-23; 24:1–25:21; Ezra 5:12; Pss 89; 107; 126; Isa 5:13; 27:13; 52:1-12; 59:10; Jer 2:37; 3:18; 4:13; Ezek 6:9; 20:41; 37:1-14; Amos 5:11; Mic 6:14-15<\/p>","summary_ro":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","summary_en":"Making Sense of the Exile Israel’s kings and the people of Israel repeatedly rebelled against God and broke their covenant with him. God therefore declared that he would bring the curses of the covenant upon them (see Deut 28:15-68; cp. Jer 4:13; Amos 5:11; Mic 6:14-15). God sent the Assyrian and Babylonian armies to execute this sentence, and a large number of the Israelites were taken into exile (see 2 Kgs 24:1–25:21). The Exile shaped many of the psalms; we see its impact working behind th...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":146277,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Heart in the Psalms","title_en":"The Heart in the Psalms","content_ro":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","content_en":"<h3>The Heart in the Psalms<\/h3>\n<p>The Hebrew words <span class=\"hebrew\" lang=\"he\">leb<\/span> and <span class=\"hebrew\" lang=\"he\">lebab<\/span> (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life.<\/p>\n<p>The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lacking in integrity (10:3; 28:3; 41:6; 55:21; 62:4; 141:4). As time goes on, they become more arrogant, callous, and stubborn (14:1; 17:10; 73:7; 78:8; 81:12; 95:8, 10; 101:5; 119:70). The wicked are only committed to themselves (78:37), and their destructive way of life (5:9) leads to their own destruction.<\/p>\n<p>Meanwhile, the psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their pain, their hearts grow. They pray intensely (62:8; 119:145), long for God (84:2), trust in him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their commitment does not waver, and their hearts are pure (24:4; 51:10; 73:1, 13) and contented (131:1), even when broken. As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and full of life (22:26; 69:32). In the end, the Lord satisfies them and gives them the desires of their hearts (20:4; 21:2; 37:4). This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:11-12; 33:21; 86:12; 89:50; 102:4; 105:3; 111:1; 119:7, 111; 138:1).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Pss 7:9; 9:1; 13:2; 14:1; 16:7-9; 17:3; 19:8; 20:4; 21:2; 22:14, 26; 24:4; 26:2; 27:3, 14; 28:3, 7; 33:21; 34:17-18; 37:4; 38:8, 10; 51:10, 17; 55:4, 21; 57:7; 58:2; 61:2; 62:4, 8-10; 64:6; 69:20; 73:1, 7, 13, 21, 26; 78:8, 37; 81:12; 84:2; 86:12; 89:50; 95:8, 10; 102:4; 108:1; 109:22; 111:1; 119:70, 111, 145; 131:1; 138:1; 139:1-24; 140:2; 147:3<\/p>","summary_ro":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","summary_en":"The Heart in the Psalms The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they rarely refer to the physical human heart. Rather, these terms usually refer to the center of one’s being, an image for a person’s thought life, reflections, and will. The story of the heart reveals a person’s commitment and direction in life. The hearts of the wicked are cunning and scheming (Ps 58:2; 64:6; 140:2). The wicked are deceptive, hypocritical, greedy, jealous, and lackin...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"52":[{"id":1279,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Amen","title_en":"Amen","content_ro":"<h3>AMEN<\/h3>\n<p>Hebrew word meaning “so it is” or “let it be,” derived from a verb meaning “to be firm or sure.” Some translations of the Bible always retain the Hebrew word <span class=\"hebrew\" lang=\"he\">amen<\/span> in the text. Others translate it by an expression such as “truly” or “I tell you the truth,” or sometimes omit it altogether. Because of its use in the OT, “amen” was also used in Christian worship and religious writings, including the Greek NT.<\/p>\n<p>“Amen” has much more significance than merely being the last word in a prayer. In fact, that practice is not evidenced in the Bible and was not especially frequent in ancient times. In the nearly 30 times it is used in the OT, “amen” almost always occurs as a response to what has preceded. The significance of the response is that with it the people adopted what had just been said as if it were their own. For example, in Deuteronomy 27:15-26 (where “amen” appears 12 times) the people responded with “amen” after each statement of a curse directed toward those who disobey God. Similarly, “amen” is used as a response after statements of promise (Jer 11:5) or of praise and thanksgiving (1 Chr 16:36), and as a conclusion to the first four of the five “books” of Psalms (Pss 41:13; 72:19; 89:52; 106:48). The only exceptions in the OT are two occurrences in Isaiah 65:16. There, the phrase “the God of amen” (or “the God of truth”) stresses that God is the one who is “firm”; that is, he is completely trustworthy and faithfully fulfills his promises.<\/p>\n<p>The use of “amen” as a response to a preceding statement is continued in the NT epistles and book of Revelation. It appears after doxologies (Eph 3:21), benedictions (Gal 6:18), the giving of thanks (1 Cor 14:16), prophecy (Rv 1:7), and statements of praise (Rv 7:12). From 1 Corinthians 14:16 it is clear that a response of “amen” after a statement of thanks was a means for worshipers to participate by showing agreement with what had been said.<\/p>","content_en":"<h3>AMEN<\/h3>\n<p>Hebrew word meaning “so it is” or “let it be,” derived from a verb meaning “to be firm or sure.” Some translations of the Bible always retain the Hebrew word <span class=\"hebrew\" lang=\"he\">amen<\/span> in the text. Others translate it by an expression such as “truly” or “I tell you the truth,” or sometimes omit it altogether. Because of its use in the OT, “amen” was also used in Christian worship and religious writings, including the Greek NT.<\/p>\n<p>“Amen” has much more significance than merely being the last word in a prayer. In fact, that practice is not evidenced in the Bible and was not especially frequent in ancient times. In the nearly 30 times it is used in the OT, “amen” almost always occurs as a response to what has preceded. The significance of the response is that with it the people adopted what had just been said as if it were their own. For example, in Deuteronomy 27:15-26 (where “amen” appears 12 times) the people responded with “amen” after each statement of a curse directed toward those who disobey God. Similarly, “amen” is used as a response after statements of promise (Jer 11:5) or of praise and thanksgiving (1 Chr 16:36), and as a conclusion to the first four of the five “books” of Psalms (Pss 41:13; 72:19; 89:52; 106:48). The only exceptions in the OT are two occurrences in Isaiah 65:16. There, the phrase “the God of amen” (or “the God of truth”) stresses that God is the one who is “firm”; that is, he is completely trustworthy and faithfully fulfills his promises.<\/p>\n<p>The use of “amen” as a response to a preceding statement is continued in the NT epistles and book of Revelation. It appears after doxologies (Eph 3:21), benedictions (Gal 6:18), the giving of thanks (1 Cor 14:16), prophecy (Rv 1:7), and statements of praise (Rv 7:12). From 1 Corinthians 14:16 it is clear that a response of “amen” after a statement of thanks was a means for worshipers to participate by showing agreement with what had been said.<\/p>","summary_ro":"AMEN Hebrew word meaning “so it is” or “let it be,” derived from a verb meaning “to be firm or sure.” Some translations of the Bible always retain the Hebrew word amen in the text. Others translate it by an expression such as “truly” or “I tell you the truth,” or sometimes omit it altogether. Because of its use in the OT, “amen” was also used in Christian worship and religious writings, including the Greek NT. “Amen” has much more significance than merely being the last word in a prayer. In f...","summary_en":"AMEN Hebrew word meaning “so it is” or “let it be,” derived from a verb meaning “to be firm or sure.” Some translations of the Bible always retain the Hebrew word amen in the text. Others translate it by an expression such as “truly” or “I tell you the truth,” or sometimes omit it altogether. Because of its use in the OT, “amen” was also used in Christian worship and religious writings, including the Greek NT. “Amen” has much more significance than merely being the last word in a prayer. In f...","source":"Articles\/A.xml","external_url":null,"has_map":false,"has_picture":false},{"id":31989,"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":49731,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:52","title_en":"Study Note: Psalmi 89:52","content_ro":"<p><strong>89:52<\/strong> This doxology concludes all of Book Three (Pss 73–89); it is not intended to be read as part of Ps 89. It stands in stark contrast to the anguish and questioning of Ps 89. Cp. 41:13; 106:48.<\/p>","content_en":"<p><strong>89:52<\/strong> This doxology concludes all of Book Three (Pss 73–89); it is not intended to be read as part of Ps 89. It stands in stark contrast to the anguish and questioning of Ps 89. Cp. 41:13; 106:48.<\/p>","summary_ro":"89:52 This doxology concludes all of Book Three (Pss 73–89); it is not intended to be read as part of Ps 89. It stands in stark contrast to the anguish and questioning of Ps 89. Cp. 41:13; 106:48.","summary_en":"89:52 This doxology concludes all of Book Three (Pss 73–89); it is not intended to be read as part of Ps 89. It stands in stark contrast to the anguish and questioning of Ps 89. Cp. 41:13; 106:48.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":77357,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:52","title_en":"Study Note: Psalmi 89:52","content_ro":"<p><strong>89:52<\/strong> This doxology concludes all of Book Three (Pss 73–89); it is not intended to be read as part of Ps 89. It stands in stark contrast to the anguish and questioning of Ps 89. Cp. 41:13; 106:48.<\/p>","content_en":"<p><strong>89:52<\/strong> This doxology concludes all of Book Three (Pss 73–89); it is not intended to be read as part of Ps 89. It stands in stark contrast to the anguish and questioning of Ps 89. Cp. 41:13; 106:48.<\/p>","summary_ro":"89:52 This doxology concludes all of Book Three (Pss 73–89); it is not intended to be read as part of Ps 89. It stands in stark contrast to the anguish and questioning of Ps 89. Cp. 41:13; 106:48.","summary_en":"89:52 This doxology concludes all of Book Three (Pss 73–89); it is not intended to be read as part of Ps 89. It stands in stark contrast to the anguish and questioning of Ps 89. Cp. 41:13; 106:48.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":104983,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:52","title_en":"Study Note: Psalmi 89:52","content_ro":"<p><strong>89:52<\/strong> This doxology concludes all of Book Three (Pss 73–89); it is not intended to be read as part of Ps 89. It stands in stark contrast to the anguish and questioning of Ps 89. Cp. 41:13; 106:48.<\/p>","content_en":"<p><strong>89:52<\/strong> This doxology concludes all of Book Three (Pss 73–89); it is not intended to be read as part of Ps 89. It stands in stark contrast to the anguish and questioning of Ps 89. Cp. 41:13; 106:48.<\/p>","summary_ro":"89:52 This doxology concludes all of Book Three (Pss 73–89); it is not intended to be read as part of Ps 89. It stands in stark contrast to the anguish and questioning of Ps 89. Cp. 41:13; 106:48.","summary_en":"89:52 This doxology concludes all of Book Three (Pss 73–89); it is not intended to be read as part of Ps 89. It stands in stark contrast to the anguish and questioning of Ps 89. Cp. 41:13; 106:48.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":132609,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: Psalmi 89:52","title_en":"Study Note: Psalmi 89:52","content_ro":"<p><strong>89:52<\/strong> This doxology concludes all of Book Three (Pss 73–89); it is not intended to be read as part of Ps 89. It stands in stark contrast to the anguish and questioning of Ps 89. Cp. 41:13; 106:48.<\/p>","content_en":"<p><strong>89:52<\/strong> This doxology concludes all of Book Three (Pss 73–89); it is not intended to be read as part of Ps 89. It stands in stark contrast to the anguish and questioning of Ps 89. Cp. 41:13; 106:48.<\/p>","summary_ro":"89:52 This doxology concludes all of Book Three (Pss 73–89); it is not intended to be read as part of Ps 89. It stands in stark contrast to the anguish and questioning of Ps 89. Cp. 41:13; 106:48.","summary_en":"89:52 This doxology concludes all of Book Three (Pss 73–89); it is not intended to be read as part of Ps 89. It stands in stark contrast to the anguish and questioning of Ps 89. Cp. 41:13; 106:48.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
🔍
Niciun rezultat
Nu am găsit versete care să conțină textul căutat.
Psalmi 89
📘 Info carte
Se încarcă...
📖 Resurse
Muzică de relaxareSelectează o piesă
0:00
Redare audio
0 piese
🍪 Folosim cookie-uri
Folosim cookie-uri esențiale pentru funcționarea platformei și cookie-uri de analiză pentru a îmbunătăți experiența ta.
Află mai multe
✝️
Logosasistentul Biserica Online
✝️
Bine ai venit! 👋
Sunt Logos, prietenul tău spiritual. Începe conversația — te ascult cu drag! ✨