2 Cronici 5
1 Astfel a fost isprăvită toată lucrarea pe care a făcut-o Solomon pentru Casa Domnului. Apoi a adus argintul, aurul şi toate uneltele pe cari le închinase Domnului tatăl său David, şi le-a pus în vistieriile Casei lui Dumnezeu.
2 Atunci Solomon a strâns la Ierusalim pe bătrânii lui Israel şi pe toate căpeteniile seminţiilor, pe capii familiilor copiilor lui Israel, ca să mute din cetatea lui David, adică din Sion, chivotul legământului Domnului.
3 Toţi bărbaţii lui Israel s-au adunat la împărat, pentru sărbătoarea din luna a şaptea.
4 Când au ajuns toţi bătrânii lui Israel, Leviţii au ridicat chivotul.
5 Au adus chivotul, cortul întâlnirii, şi toate uneltele sfinte cari erau în cort: preoţii şi Leviţii le-au dus.
6 Împăratul Solomon şi toată adunarea lui Israel, chemată la el, a stătut înaintea chivotului. Au jertfit oi şi boi, cari nu se pot nici socoti, nici număra, din pricina mulţimii lor.
7 Preoţii au dus chivotul legământului Domnului la locul lui, în sfântul locaş al casei, în Locul prea sfânt, supt aripile heruvimilor.
8 Heruvimii aveau aripile întinse peste locul chivotului, şi acopereau chivotul şi drugii lui pe deasupra.
9 Drugilor li se dăduse o astfel de lungime încât capetele lor se vedeau la o depărtare de chivot dinaintea sfântului locaş, dar nu se vedeau de afară. Chivotul a fost acolo până în ziua de azi.
10 În chivot nu erau decât cele două table, pe cari le pusese acolo Moise, în Horeb, când a făcut Domnul legământ cu copiii lui Israel, la ieşirea lor din Egipt.
11 În clipa când au ieşit preoţii din Locul sfânt, -căci toţi preoţii de faţă se sfinţiseră fără să mai ţină şirul cetelor,
12 şi toţi Leviţii cari erau cântăreţi: Asaf, Heman, Iedutun, fiii şi fraţii lor, îmbrăcaţi în in supţire, stăteau la răsăritul altarului cu chimvale, alăute şi arfe, şi aveau cu ei o sută douăzeci de preoţi cari sunau din trâmbiţe; -
13 şi când cei ce sunau din trâmbiţe şi ceice cântau, unindu-se într-un glas ca să mărească şi să laude pe Domnul, au sunat din trâmbiţe, chimvale şi celelalte instrumente, şi au mărit pe Domnul prin aceste cuvinte: ,,Căci este bun, căci îndurarea Lui ţine în veci!`` în clipa aceea, casa, şi anume Casa Domnului, s-a umplut cu un nor.
14 Preoţii n-au putut să mai stea acolo ca să facă slujba, din pricina norului; căci slava Domnului umpluse Casa lui Dumnezeu.
{"verseMap":{"1":[{"id":6371,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Books of First and Second Chronicles","title_en":"Books of First and Second Chronicles","content_ro":"<h3>CHRONICLES, Books of First and Second<\/h3>\n<p>Two OT books, historical records of King David and his successors in the land of Judah. The books of Chronicles are among the most neglected books in the Bible, partly because most of the material can be found in Samuel, Kings, or elsewhere in the OT. Fourteen chapters (1 Chr 1–9; 23–27) are little more than lists of names; the rest of the material is primarily historical narrative, which some people find almost as boring as lists. Yet the content of Chronicles is not history in a professional or academic sense because the materials used are comparable to the annals compiled by ancient Near Eastern court scribes. Those sources recorded each year’s most important events and were frequently more propagandistic than objectively historical. The records in Chronicles, somewhat eclectic in nature and ignoring certain facets of national history while emphasizing others, deal with only a selected portion of the history of the Israelites. A good deal of the criticism that the work is historically unreliable has come from lack of understanding the book’s character. Chronicles is not so much a history as a metaphysical interpretation of events in Israelite life in light of covenantal values. It was not sufficient for the Chronicler that kings rose and fell; the events were interpreted from a special religious standpoint.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Origin and Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>In the Hebrew Bible, 1 and 2 Chronicles form a single book. The Bible does not say who wrote that book or when it was written. According to the Jewish Talmud, Ezra wrote “his book and Chronicles—the order of all generations down to himself.” Although many scholars defend the view that Ezra wrote Chronicles, there is still no general agreement about the date and authorship of the book.<\/p>\n<p>The author is usually called “the Chronicler,” a title suggesting that he was a historian. It is possible that he was a scribe, priest, or Levite. Evidently the writer had access to government and temple archives, because repeated references are made to a number of official records of kings (1 Chr 9:1; 27:24; 2 Chr 16:11; 20:34; 25:26; 27:7; 28:26; 32:32; 33:18; 35:27; 36:8) and prophets (1 Chr 29:29; 2 Chr 9:29; 12:15; 13:22; 20:34; 26:22; 32:32; 33:19).<\/p>\n<p>The evidence is suggestive, but not conclusive, that the author of Chronicles also wrote the books of Ezra and Nehemiah. The last two verses of Chronicles are almost the same as the first three verses of Ezra. The language and literary style of all three books are similar. The same theological concerns for the temple and its worship and the same interest in lists and genealogies appear in all three books. In the Hebrew Bible, Ezra-Nehemiah is considered one book and stands before Chronicles. Chronicles stands at the very end of the Hebrew Bible.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>It is not possible to determine precisely when the book of Chronicles was written. The book ends with a reference to the decree of Cyrus, king of Persia, permitting the Jewish captives in Babylon to return to their homeland. Since Cyrus’s decree is usually dated about 538 <span>BC<\/span>, Chronicles could not have been written before that date. But if Ezra-Nehemiah is a part of the same work as Chronicles, the materials could not have been written until Nehemiah returned to Jerusalem in 444 <span>BC<\/span>.<\/p>\n<p>Genealogies in Chronicles and Ezra-Nehemiah may shed some light on the dating of the books. In 1 Chronicles 3:10-24 the lineage of David and Solomon is traced through the sixth generation after the exile, which would make the date for Anani (the last person in the list) about 400 <span>BC<\/span>.<\/p>\n<p>The language of Chronicles is definitely that of postexilic Hebrew. The use of the Persian word <em>daric<\/em> (1 Chr 29:7), plus a lack of any Greek words, places Chronicles in the Persian period (538–331 <span>BC<\/span>). The word <span class=\"hebrew\" lang=\"he\">midrash<\/span> (“exposition”) appears in the OT only in Chronicles (2 Chr 13:22; 24:27) but is very common in postbiblical Hebrew. Around 400 <span>BC<\/span> is probably the best estimate for the date of Chronicles, based on evidence now available.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the Persian period, some of the Jews returned to Jerusalem from Babylon soon after Cyrus’s decree. They rebuilt the temple and waited for the messianic age to come. But with drought, economic hardships, and moral and spiritual laxness, their hopes faded. Judah was stable politically as a part of the large, dominant Persian Empire. There was not the slightest possibility of restoring the Davidic kingdom.<\/p>\n<p>If the kingdom of David could not be restored politically, how was a Jew of the early fourth century <span>BC<\/span> to understand history and the place of the Jews in God’s plan? The Chronicler, living at that time, found the key to history in God’s covenant with David. The first 10 chapters of 1 Chronicles lead up to David; chapters 11–29 detail events of David’s rule. Moses is mentioned in Chronicles 31 times; David, more than 250 times. David planned the temple and collected money to build it. He appointed Levites, singers, and gatekeepers. He divided the priesthood into its orders. He was responsible for the temple worship, which was tremendously important to the Chronicler and his contemporaries.<\/p>\n<p>The Persian period of Israel’s history is largely a silent one, both in other OT materials and in archaeological finds. Of course, all the evidence is not yet in, as archaeologists continue their investigations of the period.<\/p>\n<p class=\"h2\" id=\"OriginandPurpose\">Origin and Purpose<\/p>\n<p>The Chronicler must have lived in Jerusalem and written for the Jewish community there. He refers to Jerusalem about 240 times and to Judah more than 225 times. A negative feeling toward the northern kingdom of Israel can be seen in the almost total lack of references to any northern king. The Chronicler’s attitude toward the north is clearly expressed in the two following verses: “The northern tribes of Israel have refused to be ruled by a descendant of David to this day” (2 Chr 10:19, <span>nlt<\/span>) and “Don’t you realize that the <span>Lord<\/span>, the God of Israel, made an unbreakable covenant with David, giving him and his descendants the throne of Israel forever?” (13:5, <span>nlt<\/span>).<\/p>\n<p>The Chronicler wanted the Jewish people to see that God was sovereign over all things. For example, he includes David’s affirmation: “Yours, O <span>Lord<\/span>, is the greatness, the power, the glory, the victory, and the majesty. Everything in the heavens and on earth is yours, O <span>Lord<\/span>, and this is your kingdom. We adore you as the one who is over all things. Riches and honor come from you alone, for you rule over everything. Power and might are in your hand, and it is at your discretion that people are made great and given strength” (1 Chr 29:11-12, <span>nlt<\/span>).<\/p>\n<p>Compiled in the postexilic period, Chronicles was meant to emphasize the significance of the theocracy seen in light of earlier history. The theocracy was a social configuration God planned for postexilic Judah, a religious rather than secular community. Instead of a king, the Jews had a priesthood of which the Lord approved (as distinct from the corrupt priests who had been to a large extent responsible for the preexilic moral and spiritual collapse of the nation).<\/p>\n<p>The postexilic Judeans were to live as a holy nation, not as people with political and nationalistic ambitions. Therefore, the Chronicler demanded implicit obedience to the Mosaic covenant so that the returning Jews could find prosperity, divine blessing, and grace. The Jews were still the chosen people, purged by the experience of exile, with a new opportunity to fulfill the Sinai covenant.<\/p>\n<p>The Chronicler gave great weight to divine retribution and was insistent that all action be guided by specific moral principles, to reflect God’s character clearly in his people. Because the writer saw God’s hand in all history, punishing the apostate and being gracious to the penitent, he saw in the chastened remnant of the exile the true spiritual heirs of the house of David. He insisted that the postexilic community adhere rigorously to the morality of Sinai, guarding against preexilic apostasy and ensuring divine blessing.<\/p>\n<p>The writer wanted the Jews to know God’s power. He also wanted them to believe in the Lord so that they would be “established.” If they believed God’s messengers, they would succeed (2 Chr 20:20). He also wanted the people to know that Jerusalem was God’s chosen place of worship (2 Chr 5–6), and that the temple, priests, singers, Levites, and gatekeepers had been divinely appointed (1 Chr 28:19). The temple was meant to be a place where all their needs could be met (2 Chr 6:19–7:3).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>Chronicles can be briefly outlined as follows: 1 Chronicles—genealogies (1–9); the reign of David (10–29); 2 Chronicles—the reign of Solomon (1–9); the kings of Judah (10:1–36:21); epilogue on the exile and return (36:22-23). Since the Chronicler’s writings do not have a didactic format, the reader must draw out those ideas and principles that are prominent and basic.<\/p>\n<p>One important idea running through Chronicles is the greatness, power, and uniqueness of God. It is expressed most beautifully and forcefully in 1 Chronicles 29:11-12, which declares that everything in heaven and earth belongs to God and he is head over all. Other passages make a similar claim. When Sennacherib, king of Assyria, attacked Judah and Jerusalem, King Hezekiah of Judah admonished his people not to fear the king of Assyria.<\/p>\n<p>Several times the Chronicler repeats the idea that Israel’s God is unique: there is no other God like the Lord. In 1 Chronicles 16:25-26, Psalm 96:4-5 is quoted: “Great is the <span>Lord<\/span>! He is most worthy of praise! He is to be revered above all gods. The gods of other nations are merely idols, but the <span>Lord<\/span> made the heavens!” (<span>nlt<\/span>). Both David and Solomon are quoted as saying that there is no other God but the Lord (1 Chr 17:20; 2 Chr 6:14).<\/p>\n<p>Chronicles emphasizes that the Lord is “greater than all gods” (2 Chr 2:5). The classic passage that stresses the differences between God and the “god” of a nation is in 2 Chronicles 32. When Sennacherib attacked Jerusalem, he asked the people what they were relying on to withstand the siege in Jerusalem. Sennacherib was saying, in effect, “Don’t let Hezekiah deceive you by telling you that your God will deliver you. No god of any nation so far has been able to stand against me. Your God is like the gods of all the other nations. He will not be able to deliver you from me.” The Chronicler observes that the Assyrians spoke of the God of Jerusalem as they spoke of the gods of the peoples of the earth. But God did deliver Hezekiah and the inhabitants of Jerusalem from Sennacherib.<\/p>\n<p>Several passages declare that God rules over the nations (1 Chr 17:21; 2 Chr 20:6). In fact, the Chronicler saw the Lord as the one who directs history. The Lord brought Israel out of Egypt and drove the Canaanites out of their land (1 Chr 17:21; 2 Chr 6:5; 20:7). Some seeming quirks of history are explained with such phrases as “it was ordained by God” (2 Chr 22:7, <span>rsv<\/span>). Over and over in telling the story of the struggles of the kings of Judah with other nations, Chronicles points out that the Lord always decided the battle (1 Chr 10:13-14; 18:6; 2 Chr 12:2; 13:15; 20:15; 21:11-14; 24:18; 28:1, 5-6, 19).<\/p>\n<p>To the Chronicler the Lord was a covenant-keeping God (2 Chr 6:14). He was the God of justice and righteousness (12:6), so human judges must judge honestly and fairly (19:7). The Chronicler made it clear that no individual or nation could succeed by opposing God (24:20); not only would people fail against God, but they were powerless without him (1 Chr 29:14; 2 Chr 20:12).<\/p>\n<p>The Lord is seen not only as a unique, righteous, and powerful God, but also as a wise God. God tests the human heart and knows when he finds integrity (1 Chr 29:17). Solomon prayed for God to “hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; (for thou only knowest the hearts of the children of men)” (2 Chr 6:30, <span>kjv<\/span>).<\/p>\n<p>Although God knows all about human beings, and has supreme power in heaven and on earth, men and women are still free to obey or disobey the Lord. The stories in Chronicles depict people who chose to obey or disobey God. Those who obeyed succeeded; but to the extent that others, even kings, disobeyed God, they failed. Three of the Chronicler’s heroes were Jehoshaphat, Hezekiah, and Josiah. Each was a great reformer, and each was commended for obeying the Lord. But each one sinned near the end of his life and incurred the disfavor of God. Jehoshaphat joined an alliance with a wicked king from the north (2 Chr 20:35-37). Hezekiah sinned in receiving envoys from Babylon and “God left him to himself” (32:31). Josiah did not obey the word of God spoken by Pharaoh Neco and was killed (35:21-24).<\/p>\n<p>The Chronicler believed that all human beings have sinned (2 Chr 6:36), and should repent with all their mind and heart (6:38). One of the greatest passages on repentance in all the Bible is in 2 Chronicles 7:14.<\/p>\n<p>A prominent theme in Chronicles is the importance of the temple as the place to meet God in worship. One could say that almost everything in Chronicles is related to the temple in one way or another. For a person living in Jerusalem in the fourth century <span>BC<\/span> under the domination of the Persians, temple worship was very significant. The Chronicler expressed the importance of true community and institutional worship.<\/p>\n<p>Worship was the dominant attitude of the Chronicler, whose God was worthy to be praised. A worship service is described in 2 Chronicles 29:20-30. Hezekiah commanded a burnt offering and a sin offering to be made for all Israel. The Levites were stationed in the house of the Lord with cymbals, harps, and lyres. The priests had trumpets. “Then Hezekiah ordered that the burnt offering be placed on the altar. As the burnt offering was presented, songs of praise to the <span>Lord<\/span> were begun, accompanied by the trumpets and other instruments of David, king of Israel. The entire assembly worshiped the <span>Lord<\/span> as the singers sang and the trumpets blew, until all the burnt offerings were finished. Then the king and everyone with him bowed down in worship. King Hezekiah and the officials ordered the Levites to praise the <span>Lord<\/span> with the psalms of David and Asaph the seer. So they offered joyous praise and bowed down in worship” (2 Chr 29:27-30, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of; King; Kings, Books of First and Second.<\/p>","content_en":"<h3>CHRONICLES, Books of First and Second<\/h3>\n<p>Two OT books, historical records of King David and his successors in the land of Judah. The books of Chronicles are among the most neglected books in the Bible, partly because most of the material can be found in Samuel, Kings, or elsewhere in the OT. Fourteen chapters (1 Chr 1–9; 23–27) are little more than lists of names; the rest of the material is primarily historical narrative, which some people find almost as boring as lists. Yet the content of Chronicles is not history in a professional or academic sense because the materials used are comparable to the annals compiled by ancient Near Eastern court scribes. Those sources recorded each year’s most important events and were frequently more propagandistic than objectively historical. The records in Chronicles, somewhat eclectic in nature and ignoring certain facets of national history while emphasizing others, deal with only a selected portion of the history of the Israelites. A good deal of the criticism that the work is historically unreliable has come from lack of understanding the book’s character. Chronicles is not so much a history as a metaphysical interpretation of events in Israelite life in light of covenantal values. It was not sufficient for the Chronicler that kings rose and fell; the events were interpreted from a special religious standpoint.<\/p>\n<p>Preview<\/p>\n<p>• Author<\/p>\n<p>• Date<\/p>\n<p>• Background<\/p>\n<p>• Origin and Purpose<\/p>\n<p>• Content<\/p>\n<p class=\"h2\" id=\"Author\">Author<\/p>\n<p>In the Hebrew Bible, 1 and 2 Chronicles form a single book. The Bible does not say who wrote that book or when it was written. According to the Jewish Talmud, Ezra wrote “his book and Chronicles—the order of all generations down to himself.” Although many scholars defend the view that Ezra wrote Chronicles, there is still no general agreement about the date and authorship of the book.<\/p>\n<p>The author is usually called “the Chronicler,” a title suggesting that he was a historian. It is possible that he was a scribe, priest, or Levite. Evidently the writer had access to government and temple archives, because repeated references are made to a number of official records of kings (1 Chr 9:1; 27:24; 2 Chr 16:11; 20:34; 25:26; 27:7; 28:26; 32:32; 33:18; 35:27; 36:8) and prophets (1 Chr 29:29; 2 Chr 9:29; 12:15; 13:22; 20:34; 26:22; 32:32; 33:19).<\/p>\n<p>The evidence is suggestive, but not conclusive, that the author of Chronicles also wrote the books of Ezra and Nehemiah. The last two verses of Chronicles are almost the same as the first three verses of Ezra. The language and literary style of all three books are similar. The same theological concerns for the temple and its worship and the same interest in lists and genealogies appear in all three books. In the Hebrew Bible, Ezra-Nehemiah is considered one book and stands before Chronicles. Chronicles stands at the very end of the Hebrew Bible.<\/p>\n\n<p class=\"h2\" id=\"Date\">Date<\/p>\n<p>It is not possible to determine precisely when the book of Chronicles was written. The book ends with a reference to the decree of Cyrus, king of Persia, permitting the Jewish captives in Babylon to return to their homeland. Since Cyrus’s decree is usually dated about 538 <span>BC<\/span>, Chronicles could not have been written before that date. But if Ezra-Nehemiah is a part of the same work as Chronicles, the materials could not have been written until Nehemiah returned to Jerusalem in 444 <span>BC<\/span>.<\/p>\n<p>Genealogies in Chronicles and Ezra-Nehemiah may shed some light on the dating of the books. In 1 Chronicles 3:10-24 the lineage of David and Solomon is traced through the sixth generation after the exile, which would make the date for Anani (the last person in the list) about 400 <span>BC<\/span>.<\/p>\n<p>The language of Chronicles is definitely that of postexilic Hebrew. The use of the Persian word <em>daric<\/em> (1 Chr 29:7), plus a lack of any Greek words, places Chronicles in the Persian period (538–331 <span>BC<\/span>). The word <span class=\"hebrew\" lang=\"he\">midrash<\/span> (“exposition”) appears in the OT only in Chronicles (2 Chr 13:22; 24:27) but is very common in postbiblical Hebrew. Around 400 <span>BC<\/span> is probably the best estimate for the date of Chronicles, based on evidence now available.<\/p>\n<p class=\"h2\" id=\"Background\">Background<\/p>\n<p>During the Persian period, some of the Jews returned to Jerusalem from Babylon soon after Cyrus’s decree. They rebuilt the temple and waited for the messianic age to come. But with drought, economic hardships, and moral and spiritual laxness, their hopes faded. Judah was stable politically as a part of the large, dominant Persian Empire. There was not the slightest possibility of restoring the Davidic kingdom.<\/p>\n<p>If the kingdom of David could not be restored politically, how was a Jew of the early fourth century <span>BC<\/span> to understand history and the place of the Jews in God’s plan? The Chronicler, living at that time, found the key to history in God’s covenant with David. The first 10 chapters of 1 Chronicles lead up to David; chapters 11–29 detail events of David’s rule. Moses is mentioned in Chronicles 31 times; David, more than 250 times. David planned the temple and collected money to build it. He appointed Levites, singers, and gatekeepers. He divided the priesthood into its orders. He was responsible for the temple worship, which was tremendously important to the Chronicler and his contemporaries.<\/p>\n<p>The Persian period of Israel’s history is largely a silent one, both in other OT materials and in archaeological finds. Of course, all the evidence is not yet in, as archaeologists continue their investigations of the period.<\/p>\n<p class=\"h2\" id=\"OriginandPurpose\">Origin and Purpose<\/p>\n<p>The Chronicler must have lived in Jerusalem and written for the Jewish community there. He refers to Jerusalem about 240 times and to Judah more than 225 times. A negative feeling toward the northern kingdom of Israel can be seen in the almost total lack of references to any northern king. The Chronicler’s attitude toward the north is clearly expressed in the two following verses: “The northern tribes of Israel have refused to be ruled by a descendant of David to this day” (2 Chr 10:19, <span>nlt<\/span>) and “Don’t you realize that the <span>Lord<\/span>, the God of Israel, made an unbreakable covenant with David, giving him and his descendants the throne of Israel forever?” (13:5, <span>nlt<\/span>).<\/p>\n<p>The Chronicler wanted the Jewish people to see that God was sovereign over all things. For example, he includes David’s affirmation: “Yours, O <span>Lord<\/span>, is the greatness, the power, the glory, the victory, and the majesty. Everything in the heavens and on earth is yours, O <span>Lord<\/span>, and this is your kingdom. We adore you as the one who is over all things. Riches and honor come from you alone, for you rule over everything. Power and might are in your hand, and it is at your discretion that people are made great and given strength” (1 Chr 29:11-12, <span>nlt<\/span>).<\/p>\n<p>Compiled in the postexilic period, Chronicles was meant to emphasize the significance of the theocracy seen in light of earlier history. The theocracy was a social configuration God planned for postexilic Judah, a religious rather than secular community. Instead of a king, the Jews had a priesthood of which the Lord approved (as distinct from the corrupt priests who had been to a large extent responsible for the preexilic moral and spiritual collapse of the nation).<\/p>\n<p>The postexilic Judeans were to live as a holy nation, not as people with political and nationalistic ambitions. Therefore, the Chronicler demanded implicit obedience to the Mosaic covenant so that the returning Jews could find prosperity, divine blessing, and grace. The Jews were still the chosen people, purged by the experience of exile, with a new opportunity to fulfill the Sinai covenant.<\/p>\n<p>The Chronicler gave great weight to divine retribution and was insistent that all action be guided by specific moral principles, to reflect God’s character clearly in his people. Because the writer saw God’s hand in all history, punishing the apostate and being gracious to the penitent, he saw in the chastened remnant of the exile the true spiritual heirs of the house of David. He insisted that the postexilic community adhere rigorously to the morality of Sinai, guarding against preexilic apostasy and ensuring divine blessing.<\/p>\n<p>The writer wanted the Jews to know God’s power. He also wanted them to believe in the Lord so that they would be “established.” If they believed God’s messengers, they would succeed (2 Chr 20:20). He also wanted the people to know that Jerusalem was God’s chosen place of worship (2 Chr 5–6), and that the temple, priests, singers, Levites, and gatekeepers had been divinely appointed (1 Chr 28:19). The temple was meant to be a place where all their needs could be met (2 Chr 6:19–7:3).<\/p>\n<p class=\"h2\" id=\"Content\">Content<\/p>\n<p>Chronicles can be briefly outlined as follows: 1 Chronicles—genealogies (1–9); the reign of David (10–29); 2 Chronicles—the reign of Solomon (1–9); the kings of Judah (10:1–36:21); epilogue on the exile and return (36:22-23). Since the Chronicler’s writings do not have a didactic format, the reader must draw out those ideas and principles that are prominent and basic.<\/p>\n<p>One important idea running through Chronicles is the greatness, power, and uniqueness of God. It is expressed most beautifully and forcefully in 1 Chronicles 29:11-12, which declares that everything in heaven and earth belongs to God and he is head over all. Other passages make a similar claim. When Sennacherib, king of Assyria, attacked Judah and Jerusalem, King Hezekiah of Judah admonished his people not to fear the king of Assyria.<\/p>\n<p>Several times the Chronicler repeats the idea that Israel’s God is unique: there is no other God like the Lord. In 1 Chronicles 16:25-26, Psalm 96:4-5 is quoted: “Great is the <span>Lord<\/span>! He is most worthy of praise! He is to be revered above all gods. The gods of other nations are merely idols, but the <span>Lord<\/span> made the heavens!” (<span>nlt<\/span>). Both David and Solomon are quoted as saying that there is no other God but the Lord (1 Chr 17:20; 2 Chr 6:14).<\/p>\n<p>Chronicles emphasizes that the Lord is “greater than all gods” (2 Chr 2:5). The classic passage that stresses the differences between God and the “god” of a nation is in 2 Chronicles 32. When Sennacherib attacked Jerusalem, he asked the people what they were relying on to withstand the siege in Jerusalem. Sennacherib was saying, in effect, “Don’t let Hezekiah deceive you by telling you that your God will deliver you. No god of any nation so far has been able to stand against me. Your God is like the gods of all the other nations. He will not be able to deliver you from me.” The Chronicler observes that the Assyrians spoke of the God of Jerusalem as they spoke of the gods of the peoples of the earth. But God did deliver Hezekiah and the inhabitants of Jerusalem from Sennacherib.<\/p>\n<p>Several passages declare that God rules over the nations (1 Chr 17:21; 2 Chr 20:6). In fact, the Chronicler saw the Lord as the one who directs history. The Lord brought Israel out of Egypt and drove the Canaanites out of their land (1 Chr 17:21; 2 Chr 6:5; 20:7). Some seeming quirks of history are explained with such phrases as “it was ordained by God” (2 Chr 22:7, <span>rsv<\/span>). Over and over in telling the story of the struggles of the kings of Judah with other nations, Chronicles points out that the Lord always decided the battle (1 Chr 10:13-14; 18:6; 2 Chr 12:2; 13:15; 20:15; 21:11-14; 24:18; 28:1, 5-6, 19).<\/p>\n<p>To the Chronicler the Lord was a covenant-keeping God (2 Chr 6:14). He was the God of justice and righteousness (12:6), so human judges must judge honestly and fairly (19:7). The Chronicler made it clear that no individual or nation could succeed by opposing God (24:20); not only would people fail against God, but they were powerless without him (1 Chr 29:14; 2 Chr 20:12).<\/p>\n<p>The Lord is seen not only as a unique, righteous, and powerful God, but also as a wise God. God tests the human heart and knows when he finds integrity (1 Chr 29:17). Solomon prayed for God to “hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; (for thou only knowest the hearts of the children of men)” (2 Chr 6:30, <span>kjv<\/span>).<\/p>\n<p>Although God knows all about human beings, and has supreme power in heaven and on earth, men and women are still free to obey or disobey the Lord. The stories in Chronicles depict people who chose to obey or disobey God. Those who obeyed succeeded; but to the extent that others, even kings, disobeyed God, they failed. Three of the Chronicler’s heroes were Jehoshaphat, Hezekiah, and Josiah. Each was a great reformer, and each was commended for obeying the Lord. But each one sinned near the end of his life and incurred the disfavor of God. Jehoshaphat joined an alliance with a wicked king from the north (2 Chr 20:35-37). Hezekiah sinned in receiving envoys from Babylon and “God left him to himself” (32:31). Josiah did not obey the word of God spoken by Pharaoh Neco and was killed (35:21-24).<\/p>\n<p>The Chronicler believed that all human beings have sinned (2 Chr 6:36), and should repent with all their mind and heart (6:38). One of the greatest passages on repentance in all the Bible is in 2 Chronicles 7:14.<\/p>\n<p>A prominent theme in Chronicles is the importance of the temple as the place to meet God in worship. One could say that almost everything in Chronicles is related to the temple in one way or another. For a person living in Jerusalem in the fourth century <span>BC<\/span> under the domination of the Persians, temple worship was very significant. The Chronicler expressed the importance of true community and institutional worship.<\/p>\n<p>Worship was the dominant attitude of the Chronicler, whose God was worthy to be praised. A worship service is described in 2 Chronicles 29:20-30. Hezekiah commanded a burnt offering and a sin offering to be made for all Israel. The Levites were stationed in the house of the Lord with cymbals, harps, and lyres. The priests had trumpets. “Then Hezekiah ordered that the burnt offering be placed on the altar. As the burnt offering was presented, songs of praise to the <span>Lord<\/span> were begun, accompanied by the trumpets and other instruments of David, king of Israel. The entire assembly worshiped the <span>Lord<\/span> as the singers sang and the trumpets blew, until all the burnt offerings were finished. Then the king and everyone with him bowed down in worship. King Hezekiah and the officials ordered the Levites to praise the <span>Lord<\/span> with the psalms of David and Asaph the seer. So they offered joyous praise and bowed down in worship” (2 Chr 29:27-30, <span>nlt<\/span>).<\/p>\n<p><em>See also<\/em> Chronology of the Bible (Old Testament); Israel, History of; King; Kings, Books of First and Second.<\/p>","summary_ro":"CHRONICLES, Books of First and Second Two OT books, historical records of King David and his successors in the land of Judah. The books of Chronicles are among the most neglected books in the Bible, partly because most of the material can be found in Samuel, Kings, or elsewhere in the OT. Fourteen chapters (1 Chr 1–9; 23–27) are little more than lists of names; the rest of the material is primarily historical narrative, which some people find almost as boring as lists. Yet the content of Chro...","summary_en":"CHRONICLES, Books of First and Second Two OT books, historical records of King David and his successors in the land of Judah. The books of Chronicles are among the most neglected books in the Bible, partly because most of the material can be found in Samuel, Kings, or elsewhere in the OT. Fourteen chapters (1 Chr 1–9; 23–27) are little more than lists of names; the rest of the material is primarily historical narrative, which some people find almost as boring as lists. Yet the content of Chro...","source":"Articles\/C.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47738,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:1","title_en":"Study Note: 2 Cronici 5:1","content_ro":"<p><strong>5:1<\/strong> This verse concludes the section on Temple furnishings, following 1 Kgs 7:51 almost verbatim. • <em>the gifts his father, David, had dedicated:<\/em> Just as the spoils taken from Egypt went into building the Tabernacle, the spoils of Israel’s enemies built <em>the Temple<\/em>. The prophets often portrayed the spoils of other nations as being at Israel’s disposal (see Isa 60:10-14; Zech 14:14).<\/p>","content_en":"<p><strong>5:1<\/strong> This verse concludes the section on Temple furnishings, following 1 Kgs 7:51 almost verbatim. • <em>the gifts his father, David, had dedicated:<\/em> Just as the spoils taken from Egypt went into building the Tabernacle, the spoils of Israel’s enemies built <em>the Temple<\/em>. The prophets often portrayed the spoils of other nations as being at Israel’s disposal (see Isa 60:10-14; Zech 14:14).<\/p>","summary_ro":"5:1 This verse concludes the section on Temple furnishings, following 1 Kgs 7:51 almost verbatim. • the gifts his father, David, had dedicated: Just as the spoils taken from Egypt went into building the Tabernacle, the spoils of Israel’s enemies built the Temple. The prophets often portrayed the spoils of other nations as being at Israel’s disposal (see Isa 60:10-14; Zech 14:14).","summary_en":"5:1 This verse concludes the section on Temple furnishings, following 1 Kgs 7:51 almost verbatim. • the gifts his father, David, had dedicated: Just as the spoils taken from Egypt went into building the Tabernacle, the spoils of Israel’s enemies built the Temple. The prophets often portrayed the spoils of other nations as being at Israel’s disposal (see Isa 60:10-14; Zech 14:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75364,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:1","title_en":"Study Note: 2 Cronici 5:1","content_ro":"<p><strong>5:1<\/strong> This verse concludes the section on Temple furnishings, following 1 Kgs 7:51 almost verbatim. • <em>the gifts his father, David, had dedicated:<\/em> Just as the spoils taken from Egypt went into building the Tabernacle, the spoils of Israel’s enemies built <em>the Temple<\/em>. The prophets often portrayed the spoils of other nations as being at Israel’s disposal (see Isa 60:10-14; Zech 14:14).<\/p>","content_en":"<p><strong>5:1<\/strong> This verse concludes the section on Temple furnishings, following 1 Kgs 7:51 almost verbatim. • <em>the gifts his father, David, had dedicated:<\/em> Just as the spoils taken from Egypt went into building the Tabernacle, the spoils of Israel’s enemies built <em>the Temple<\/em>. The prophets often portrayed the spoils of other nations as being at Israel’s disposal (see Isa 60:10-14; Zech 14:14).<\/p>","summary_ro":"5:1 This verse concludes the section on Temple furnishings, following 1 Kgs 7:51 almost verbatim. • the gifts his father, David, had dedicated: Just as the spoils taken from Egypt went into building the Tabernacle, the spoils of Israel’s enemies built the Temple. The prophets often portrayed the spoils of other nations as being at Israel’s disposal (see Isa 60:10-14; Zech 14:14).","summary_en":"5:1 This verse concludes the section on Temple furnishings, following 1 Kgs 7:51 almost verbatim. • the gifts his father, David, had dedicated: Just as the spoils taken from Egypt went into building the Tabernacle, the spoils of Israel’s enemies built the Temple. The prophets often portrayed the spoils of other nations as being at Israel’s disposal (see Isa 60:10-14; Zech 14:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102990,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:1","title_en":"Study Note: 2 Cronici 5:1","content_ro":"<p><strong>5:1<\/strong> This verse concludes the section on Temple furnishings, following 1 Kgs 7:51 almost verbatim. • <em>the gifts his father, David, had dedicated:<\/em> Just as the spoils taken from Egypt went into building the Tabernacle, the spoils of Israel’s enemies built <em>the Temple<\/em>. The prophets often portrayed the spoils of other nations as being at Israel’s disposal (see Isa 60:10-14; Zech 14:14).<\/p>","content_en":"<p><strong>5:1<\/strong> This verse concludes the section on Temple furnishings, following 1 Kgs 7:51 almost verbatim. • <em>the gifts his father, David, had dedicated:<\/em> Just as the spoils taken from Egypt went into building the Tabernacle, the spoils of Israel’s enemies built <em>the Temple<\/em>. The prophets often portrayed the spoils of other nations as being at Israel’s disposal (see Isa 60:10-14; Zech 14:14).<\/p>","summary_ro":"5:1 This verse concludes the section on Temple furnishings, following 1 Kgs 7:51 almost verbatim. • the gifts his father, David, had dedicated: Just as the spoils taken from Egypt went into building the Tabernacle, the spoils of Israel’s enemies built the Temple. The prophets often portrayed the spoils of other nations as being at Israel’s disposal (see Isa 60:10-14; Zech 14:14).","summary_en":"5:1 This verse concludes the section on Temple furnishings, following 1 Kgs 7:51 almost verbatim. • the gifts his father, David, had dedicated: Just as the spoils taken from Egypt went into building the Tabernacle, the spoils of Israel’s enemies built the Temple. The prophets often portrayed the spoils of other nations as being at Israel’s disposal (see Isa 60:10-14; Zech 14:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130616,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:1","title_en":"Study Note: 2 Cronici 5:1","content_ro":"<p><strong>5:1<\/strong> This verse concludes the section on Temple furnishings, following 1 Kgs 7:51 almost verbatim. • <em>the gifts his father, David, had dedicated:<\/em> Just as the spoils taken from Egypt went into building the Tabernacle, the spoils of Israel’s enemies built <em>the Temple<\/em>. The prophets often portrayed the spoils of other nations as being at Israel’s disposal (see Isa 60:10-14; Zech 14:14).<\/p>","content_en":"<p><strong>5:1<\/strong> This verse concludes the section on Temple furnishings, following 1 Kgs 7:51 almost verbatim. • <em>the gifts his father, David, had dedicated:<\/em> Just as the spoils taken from Egypt went into building the Tabernacle, the spoils of Israel’s enemies built <em>the Temple<\/em>. The prophets often portrayed the spoils of other nations as being at Israel’s disposal (see Isa 60:10-14; Zech 14:14).<\/p>","summary_ro":"5:1 This verse concludes the section on Temple furnishings, following 1 Kgs 7:51 almost verbatim. • the gifts his father, David, had dedicated: Just as the spoils taken from Egypt went into building the Tabernacle, the spoils of Israel’s enemies built the Temple. The prophets often portrayed the spoils of other nations as being at Israel’s disposal (see Isa 60:10-14; Zech 14:14).","summary_en":"5:1 This verse concludes the section on Temple furnishings, following 1 Kgs 7:51 almost verbatim. • the gifts his father, David, had dedicated: Just as the spoils taken from Egypt went into building the Tabernacle, the spoils of Israel’s enemies built the Temple. The prophets often portrayed the spoils of other nations as being at Israel’s disposal (see Isa 60:10-14; Zech 14:14).","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"2":[{"id":39370,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","content_en":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","summary_ro":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","summary_en":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":61905,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Temple Worship","title_en":"Temple Worship","content_ro":"<h3>Temple Worship<\/h3>\n<p>Throughout the ancient Near East, it was a king’s responsibility to provide for his nation’s temple. David, the founder of the dynasty of Judah’s kings, established Jerusalem as the capital of Israel (2 Sam 5:4-10) and made it the central place of worship. Although Solomon actually built the Temple, David prepared for the building of the Temple and for its liturgy.<\/p>\n<p>It took Solomon seven years to build the Temple in Jerusalem, beginning in the fourth year of his reign (967 <span>BC<\/span>). It was a large structure—90 feet long, 30 feet wide, and 45 feet high, with a vestibule 15 feet deep stretching across the width (see 1 Kgs 6:2-10). It employed the most sophisticated building techniques of the age, and no expense was spared in construction, ornamentation, or equipment. Even so, Solomon readily confessed to its utter inadequacy to house the eternal God (1 Kgs 8:27).<\/p>\n<p>The Temple, located adjacent to the king’s palace, represented God’s reign over all creation and all nations: “The <span>Lord<\/span> is in his holy Temple. Let all the earth be silent before him” (Hab 2:20). It served to teach Israel about God’s exclusive dominion and their total dependence on him. And although God cannot be confined to a building, he chose to make the Temple the focal point of his presence on earth. As such, the Temple was central for Israelite worship and for the personal relationship between God and his people.<\/p>\n<p>The kings were charged to devote themselves to God and to encourage the proper worship of God at his dwelling place, the Temple (see 1 Chr 22:17-19). The Temple also established the legitimacy of the human king, who represented divine rule. This role of the Temple was expressed in Psalm 132, which celebrated David’s restoration of the Ark to Jerusalem (Ps 132:6-12). This psalm was used at the conclusion of Solomon’s prayer of dedication (2 Chr 6:41-42).<\/p>\n<p>The Temple’s purpose in representing God’s presence in the world was later fulfilled in Christ and the church. Jesus himself signaled the transition from the Temple buildings to his own body as the temple (see John 2:19), and the disciples began understanding this transition after the resurrection (John 2:21-22). The apostle Paul later described the church as the new sacred space where Jews and Gentiles are reconciled. Using Temple imagery, he described breaking down barriers in the body of Christ, creating one people (Eph 2:14-15). The church stands as a holy temple, resting on the foundation of the apostles and prophets (Eph 2:20-22). It is built from living stones—believers—fashioned together around Jesus Christ, the cornerstone (1 Pet 2:4-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:27-53; 1 Chr 22:1-19; 2 Chr 5:2-14; 6:41-42; 7:12-16; Ps 48:9; 65:4; 66:13; 138:2; Jer 7:3-11; 11:15; Ezek 8:6-16; 44:1-31; Joel 1:14; 2:17; Hab 2:20; Hag 2:7; John 2:19-22; Eph 2:14-15, 20-22; 1 Pet 2:4-5<\/p>","content_en":"<h3>Temple Worship<\/h3>\n<p>Throughout the ancient Near East, it was a king’s responsibility to provide for his nation’s temple. David, the founder of the dynasty of Judah’s kings, established Jerusalem as the capital of Israel (2 Sam 5:4-10) and made it the central place of worship. Although Solomon actually built the Temple, David prepared for the building of the Temple and for its liturgy.<\/p>\n<p>It took Solomon seven years to build the Temple in Jerusalem, beginning in the fourth year of his reign (967 <span>BC<\/span>). It was a large structure—90 feet long, 30 feet wide, and 45 feet high, with a vestibule 15 feet deep stretching across the width (see 1 Kgs 6:2-10). It employed the most sophisticated building techniques of the age, and no expense was spared in construction, ornamentation, or equipment. Even so, Solomon readily confessed to its utter inadequacy to house the eternal God (1 Kgs 8:27).<\/p>\n<p>The Temple, located adjacent to the king’s palace, represented God’s reign over all creation and all nations: “The <span>Lord<\/span> is in his holy Temple. Let all the earth be silent before him” (Hab 2:20). It served to teach Israel about God’s exclusive dominion and their total dependence on him. And although God cannot be confined to a building, he chose to make the Temple the focal point of his presence on earth. As such, the Temple was central for Israelite worship and for the personal relationship between God and his people.<\/p>\n<p>The kings were charged to devote themselves to God and to encourage the proper worship of God at his dwelling place, the Temple (see 1 Chr 22:17-19). The Temple also established the legitimacy of the human king, who represented divine rule. This role of the Temple was expressed in Psalm 132, which celebrated David’s restoration of the Ark to Jerusalem (Ps 132:6-12). This psalm was used at the conclusion of Solomon’s prayer of dedication (2 Chr 6:41-42).<\/p>\n<p>The Temple’s purpose in representing God’s presence in the world was later fulfilled in Christ and the church. Jesus himself signaled the transition from the Temple buildings to his own body as the temple (see John 2:19), and the disciples began understanding this transition after the resurrection (John 2:21-22). The apostle Paul later described the church as the new sacred space where Jews and Gentiles are reconciled. Using Temple imagery, he described breaking down barriers in the body of Christ, creating one people (Eph 2:14-15). The church stands as a holy temple, resting on the foundation of the apostles and prophets (Eph 2:20-22). It is built from living stones—believers—fashioned together around Jesus Christ, the cornerstone (1 Pet 2:4-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:27-53; 1 Chr 22:1-19; 2 Chr 5:2-14; 6:41-42; 7:12-16; Ps 48:9; 65:4; 66:13; 138:2; Jer 7:3-11; 11:15; Ezek 8:6-16; 44:1-31; Joel 1:14; 2:17; Hab 2:20; Hag 2:7; John 2:19-22; Eph 2:14-15, 20-22; 1 Pet 2:4-5<\/p>","summary_ro":"Temple Worship Throughout the ancient Near East, it was a king’s responsibility to provide for his nation’s temple. David, the founder of the dynasty of Judah’s kings, established Jerusalem as the capital of Israel (2 Sam 5:4-10) and made it the central place of worship. Although Solomon actually built the Temple, David prepared for the building of the Temple and for its liturgy. It took Solomon seven years to build the Temple in Jerusalem, beginning in the fourth year of his reign (967 BC). ...","summary_en":"Temple Worship Throughout the ancient Near East, it was a king’s responsibility to provide for his nation’s temple. David, the founder of the dynasty of Judah’s kings, established Jerusalem as the capital of Israel (2 Sam 5:4-10) and made it the central place of worship. Although Solomon actually built the Temple, David prepared for the building of the Temple and for its liturgy. It took Solomon seven years to build the Temple in Jerusalem, beginning in the fourth year of his reign (967 BC). ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":89531,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Temple Worship","title_en":"Temple Worship","content_ro":"<h3>Temple Worship<\/h3>\n<p>Throughout the ancient Near East, it was a king’s responsibility to provide for his nation’s temple. David, the founder of the dynasty of Judah’s kings, established Jerusalem as the capital of Israel (2 Sam 5:4-10) and made it the central place of worship. Although Solomon actually built the Temple, David prepared for the building of the Temple and for its liturgy.<\/p>\n<p>It took Solomon seven years to build the Temple in Jerusalem, beginning in the fourth year of his reign (967 <span>BC<\/span>). It was a large structure—90 feet long, 30 feet wide, and 45 feet high, with a vestibule 15 feet deep stretching across the width (see 1 Kgs 6:2-10). It employed the most sophisticated building techniques of the age, and no expense was spared in construction, ornamentation, or equipment. Even so, Solomon readily confessed to its utter inadequacy to house the eternal God (1 Kgs 8:27).<\/p>\n<p>The Temple, located adjacent to the king’s palace, represented God’s reign over all creation and all nations: “The <span>Lord<\/span> is in his holy Temple. Let all the earth be silent before him” (Hab 2:20). It served to teach Israel about God’s exclusive dominion and their total dependence on him. And although God cannot be confined to a building, he chose to make the Temple the focal point of his presence on earth. As such, the Temple was central for Israelite worship and for the personal relationship between God and his people.<\/p>\n<p>The kings were charged to devote themselves to God and to encourage the proper worship of God at his dwelling place, the Temple (see 1 Chr 22:17-19). The Temple also established the legitimacy of the human king, who represented divine rule. This role of the Temple was expressed in Psalm 132, which celebrated David’s restoration of the Ark to Jerusalem (Ps 132:6-12). This psalm was used at the conclusion of Solomon’s prayer of dedication (2 Chr 6:41-42).<\/p>\n<p>The Temple’s purpose in representing God’s presence in the world was later fulfilled in Christ and the church. Jesus himself signaled the transition from the Temple buildings to his own body as the temple (see John 2:19), and the disciples began understanding this transition after the resurrection (John 2:21-22). The apostle Paul later described the church as the new sacred space where Jews and Gentiles are reconciled. Using Temple imagery, he described breaking down barriers in the body of Christ, creating one people (Eph 2:14-15). The church stands as a holy temple, resting on the foundation of the apostles and prophets (Eph 2:20-22). It is built from living stones—believers—fashioned together around Jesus Christ, the cornerstone (1 Pet 2:4-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:27-53; 1 Chr 22:1-19; 2 Chr 5:2-14; 6:41-42; 7:12-16; Ps 48:9; 65:4; 66:13; 138:2; Jer 7:3-11; 11:15; Ezek 8:6-16; 44:1-31; Joel 1:14; 2:17; Hab 2:20; Hag 2:7; John 2:19-22; Eph 2:14-15, 20-22; 1 Pet 2:4-5<\/p>","content_en":"<h3>Temple Worship<\/h3>\n<p>Throughout the ancient Near East, it was a king’s responsibility to provide for his nation’s temple. David, the founder of the dynasty of Judah’s kings, established Jerusalem as the capital of Israel (2 Sam 5:4-10) and made it the central place of worship. Although Solomon actually built the Temple, David prepared for the building of the Temple and for its liturgy.<\/p>\n<p>It took Solomon seven years to build the Temple in Jerusalem, beginning in the fourth year of his reign (967 <span>BC<\/span>). It was a large structure—90 feet long, 30 feet wide, and 45 feet high, with a vestibule 15 feet deep stretching across the width (see 1 Kgs 6:2-10). It employed the most sophisticated building techniques of the age, and no expense was spared in construction, ornamentation, or equipment. Even so, Solomon readily confessed to its utter inadequacy to house the eternal God (1 Kgs 8:27).<\/p>\n<p>The Temple, located adjacent to the king’s palace, represented God’s reign over all creation and all nations: “The <span>Lord<\/span> is in his holy Temple. Let all the earth be silent before him” (Hab 2:20). It served to teach Israel about God’s exclusive dominion and their total dependence on him. And although God cannot be confined to a building, he chose to make the Temple the focal point of his presence on earth. As such, the Temple was central for Israelite worship and for the personal relationship between God and his people.<\/p>\n<p>The kings were charged to devote themselves to God and to encourage the proper worship of God at his dwelling place, the Temple (see 1 Chr 22:17-19). The Temple also established the legitimacy of the human king, who represented divine rule. This role of the Temple was expressed in Psalm 132, which celebrated David’s restoration of the Ark to Jerusalem (Ps 132:6-12). This psalm was used at the conclusion of Solomon’s prayer of dedication (2 Chr 6:41-42).<\/p>\n<p>The Temple’s purpose in representing God’s presence in the world was later fulfilled in Christ and the church. Jesus himself signaled the transition from the Temple buildings to his own body as the temple (see John 2:19), and the disciples began understanding this transition after the resurrection (John 2:21-22). The apostle Paul later described the church as the new sacred space where Jews and Gentiles are reconciled. Using Temple imagery, he described breaking down barriers in the body of Christ, creating one people (Eph 2:14-15). The church stands as a holy temple, resting on the foundation of the apostles and prophets (Eph 2:20-22). It is built from living stones—believers—fashioned together around Jesus Christ, the cornerstone (1 Pet 2:4-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:27-53; 1 Chr 22:1-19; 2 Chr 5:2-14; 6:41-42; 7:12-16; Ps 48:9; 65:4; 66:13; 138:2; Jer 7:3-11; 11:15; Ezek 8:6-16; 44:1-31; Joel 1:14; 2:17; Hab 2:20; Hag 2:7; John 2:19-22; Eph 2:14-15, 20-22; 1 Pet 2:4-5<\/p>","summary_ro":"Temple Worship Throughout the ancient Near East, it was a king’s responsibility to provide for his nation’s temple. David, the founder of the dynasty of Judah’s kings, established Jerusalem as the capital of Israel (2 Sam 5:4-10) and made it the central place of worship. Although Solomon actually built the Temple, David prepared for the building of the Temple and for its liturgy. It took Solomon seven years to build the Temple in Jerusalem, beginning in the fourth year of his reign (967 BC). ...","summary_en":"Temple Worship Throughout the ancient Near East, it was a king’s responsibility to provide for his nation’s temple. David, the founder of the dynasty of Judah’s kings, established Jerusalem as the capital of Israel (2 Sam 5:4-10) and made it the central place of worship. Although Solomon actually built the Temple, David prepared for the building of the Temple and for its liturgy. It took Solomon seven years to build the Temple in Jerusalem, beginning in the fourth year of his reign (967 BC). ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":117157,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Temple Worship","title_en":"Temple Worship","content_ro":"<h3>Temple Worship<\/h3>\n<p>Throughout the ancient Near East, it was a king’s responsibility to provide for his nation’s temple. David, the founder of the dynasty of Judah’s kings, established Jerusalem as the capital of Israel (2 Sam 5:4-10) and made it the central place of worship. Although Solomon actually built the Temple, David prepared for the building of the Temple and for its liturgy.<\/p>\n<p>It took Solomon seven years to build the Temple in Jerusalem, beginning in the fourth year of his reign (967 <span>BC<\/span>). It was a large structure—90 feet long, 30 feet wide, and 45 feet high, with a vestibule 15 feet deep stretching across the width (see 1 Kgs 6:2-10). It employed the most sophisticated building techniques of the age, and no expense was spared in construction, ornamentation, or equipment. Even so, Solomon readily confessed to its utter inadequacy to house the eternal God (1 Kgs 8:27).<\/p>\n<p>The Temple, located adjacent to the king’s palace, represented God’s reign over all creation and all nations: “The <span>Lord<\/span> is in his holy Temple. Let all the earth be silent before him” (Hab 2:20). It served to teach Israel about God’s exclusive dominion and their total dependence on him. And although God cannot be confined to a building, he chose to make the Temple the focal point of his presence on earth. As such, the Temple was central for Israelite worship and for the personal relationship between God and his people.<\/p>\n<p>The kings were charged to devote themselves to God and to encourage the proper worship of God at his dwelling place, the Temple (see 1 Chr 22:17-19). The Temple also established the legitimacy of the human king, who represented divine rule. This role of the Temple was expressed in Psalm 132, which celebrated David’s restoration of the Ark to Jerusalem (Ps 132:6-12). This psalm was used at the conclusion of Solomon’s prayer of dedication (2 Chr 6:41-42).<\/p>\n<p>The Temple’s purpose in representing God’s presence in the world was later fulfilled in Christ and the church. Jesus himself signaled the transition from the Temple buildings to his own body as the temple (see John 2:19), and the disciples began understanding this transition after the resurrection (John 2:21-22). The apostle Paul later described the church as the new sacred space where Jews and Gentiles are reconciled. Using Temple imagery, he described breaking down barriers in the body of Christ, creating one people (Eph 2:14-15). The church stands as a holy temple, resting on the foundation of the apostles and prophets (Eph 2:20-22). It is built from living stones—believers—fashioned together around Jesus Christ, the cornerstone (1 Pet 2:4-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:27-53; 1 Chr 22:1-19; 2 Chr 5:2-14; 6:41-42; 7:12-16; Ps 48:9; 65:4; 66:13; 138:2; Jer 7:3-11; 11:15; Ezek 8:6-16; 44:1-31; Joel 1:14; 2:17; Hab 2:20; Hag 2:7; John 2:19-22; Eph 2:14-15, 20-22; 1 Pet 2:4-5<\/p>","content_en":"<h3>Temple Worship<\/h3>\n<p>Throughout the ancient Near East, it was a king’s responsibility to provide for his nation’s temple. David, the founder of the dynasty of Judah’s kings, established Jerusalem as the capital of Israel (2 Sam 5:4-10) and made it the central place of worship. Although Solomon actually built the Temple, David prepared for the building of the Temple and for its liturgy.<\/p>\n<p>It took Solomon seven years to build the Temple in Jerusalem, beginning in the fourth year of his reign (967 <span>BC<\/span>). It was a large structure—90 feet long, 30 feet wide, and 45 feet high, with a vestibule 15 feet deep stretching across the width (see 1 Kgs 6:2-10). It employed the most sophisticated building techniques of the age, and no expense was spared in construction, ornamentation, or equipment. Even so, Solomon readily confessed to its utter inadequacy to house the eternal God (1 Kgs 8:27).<\/p>\n<p>The Temple, located adjacent to the king’s palace, represented God’s reign over all creation and all nations: “The <span>Lord<\/span> is in his holy Temple. Let all the earth be silent before him” (Hab 2:20). It served to teach Israel about God’s exclusive dominion and their total dependence on him. And although God cannot be confined to a building, he chose to make the Temple the focal point of his presence on earth. As such, the Temple was central for Israelite worship and for the personal relationship between God and his people.<\/p>\n<p>The kings were charged to devote themselves to God and to encourage the proper worship of God at his dwelling place, the Temple (see 1 Chr 22:17-19). The Temple also established the legitimacy of the human king, who represented divine rule. This role of the Temple was expressed in Psalm 132, which celebrated David’s restoration of the Ark to Jerusalem (Ps 132:6-12). This psalm was used at the conclusion of Solomon’s prayer of dedication (2 Chr 6:41-42).<\/p>\n<p>The Temple’s purpose in representing God’s presence in the world was later fulfilled in Christ and the church. Jesus himself signaled the transition from the Temple buildings to his own body as the temple (see John 2:19), and the disciples began understanding this transition after the resurrection (John 2:21-22). The apostle Paul later described the church as the new sacred space where Jews and Gentiles are reconciled. Using Temple imagery, he described breaking down barriers in the body of Christ, creating one people (Eph 2:14-15). The church stands as a holy temple, resting on the foundation of the apostles and prophets (Eph 2:20-22). It is built from living stones—believers—fashioned together around Jesus Christ, the cornerstone (1 Pet 2:4-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:27-53; 1 Chr 22:1-19; 2 Chr 5:2-14; 6:41-42; 7:12-16; Ps 48:9; 65:4; 66:13; 138:2; Jer 7:3-11; 11:15; Ezek 8:6-16; 44:1-31; Joel 1:14; 2:17; Hab 2:20; Hag 2:7; John 2:19-22; Eph 2:14-15, 20-22; 1 Pet 2:4-5<\/p>","summary_ro":"Temple Worship Throughout the ancient Near East, it was a king’s responsibility to provide for his nation’s temple. David, the founder of the dynasty of Judah’s kings, established Jerusalem as the capital of Israel (2 Sam 5:4-10) and made it the central place of worship. Although Solomon actually built the Temple, David prepared for the building of the Temple and for its liturgy. It took Solomon seven years to build the Temple in Jerusalem, beginning in the fourth year of his reign (967 BC). ...","summary_en":"Temple Worship Throughout the ancient Near East, it was a king’s responsibility to provide for his nation’s temple. David, the founder of the dynasty of Judah’s kings, established Jerusalem as the capital of Israel (2 Sam 5:4-10) and made it the central place of worship. Although Solomon actually built the Temple, David prepared for the building of the Temple and for its liturgy. It took Solomon seven years to build the Temple in Jerusalem, beginning in the fourth year of his reign (967 BC). ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":144783,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"Temple Worship","title_en":"Temple Worship","content_ro":"<h3>Temple Worship<\/h3>\n<p>Throughout the ancient Near East, it was a king’s responsibility to provide for his nation’s temple. David, the founder of the dynasty of Judah’s kings, established Jerusalem as the capital of Israel (2 Sam 5:4-10) and made it the central place of worship. Although Solomon actually built the Temple, David prepared for the building of the Temple and for its liturgy.<\/p>\n<p>It took Solomon seven years to build the Temple in Jerusalem, beginning in the fourth year of his reign (967 <span>BC<\/span>). It was a large structure—90 feet long, 30 feet wide, and 45 feet high, with a vestibule 15 feet deep stretching across the width (see 1 Kgs 6:2-10). It employed the most sophisticated building techniques of the age, and no expense was spared in construction, ornamentation, or equipment. Even so, Solomon readily confessed to its utter inadequacy to house the eternal God (1 Kgs 8:27).<\/p>\n<p>The Temple, located adjacent to the king’s palace, represented God’s reign over all creation and all nations: “The <span>Lord<\/span> is in his holy Temple. Let all the earth be silent before him” (Hab 2:20). It served to teach Israel about God’s exclusive dominion and their total dependence on him. And although God cannot be confined to a building, he chose to make the Temple the focal point of his presence on earth. As such, the Temple was central for Israelite worship and for the personal relationship between God and his people.<\/p>\n<p>The kings were charged to devote themselves to God and to encourage the proper worship of God at his dwelling place, the Temple (see 1 Chr 22:17-19). The Temple also established the legitimacy of the human king, who represented divine rule. This role of the Temple was expressed in Psalm 132, which celebrated David’s restoration of the Ark to Jerusalem (Ps 132:6-12). This psalm was used at the conclusion of Solomon’s prayer of dedication (2 Chr 6:41-42).<\/p>\n<p>The Temple’s purpose in representing God’s presence in the world was later fulfilled in Christ and the church. Jesus himself signaled the transition from the Temple buildings to his own body as the temple (see John 2:19), and the disciples began understanding this transition after the resurrection (John 2:21-22). The apostle Paul later described the church as the new sacred space where Jews and Gentiles are reconciled. Using Temple imagery, he described breaking down barriers in the body of Christ, creating one people (Eph 2:14-15). The church stands as a holy temple, resting on the foundation of the apostles and prophets (Eph 2:20-22). It is built from living stones—believers—fashioned together around Jesus Christ, the cornerstone (1 Pet 2:4-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:27-53; 1 Chr 22:1-19; 2 Chr 5:2-14; 6:41-42; 7:12-16; Ps 48:9; 65:4; 66:13; 138:2; Jer 7:3-11; 11:15; Ezek 8:6-16; 44:1-31; Joel 1:14; 2:17; Hab 2:20; Hag 2:7; John 2:19-22; Eph 2:14-15, 20-22; 1 Pet 2:4-5<\/p>","content_en":"<h3>Temple Worship<\/h3>\n<p>Throughout the ancient Near East, it was a king’s responsibility to provide for his nation’s temple. David, the founder of the dynasty of Judah’s kings, established Jerusalem as the capital of Israel (2 Sam 5:4-10) and made it the central place of worship. Although Solomon actually built the Temple, David prepared for the building of the Temple and for its liturgy.<\/p>\n<p>It took Solomon seven years to build the Temple in Jerusalem, beginning in the fourth year of his reign (967 <span>BC<\/span>). It was a large structure—90 feet long, 30 feet wide, and 45 feet high, with a vestibule 15 feet deep stretching across the width (see 1 Kgs 6:2-10). It employed the most sophisticated building techniques of the age, and no expense was spared in construction, ornamentation, or equipment. Even so, Solomon readily confessed to its utter inadequacy to house the eternal God (1 Kgs 8:27).<\/p>\n<p>The Temple, located adjacent to the king’s palace, represented God’s reign over all creation and all nations: “The <span>Lord<\/span> is in his holy Temple. Let all the earth be silent before him” (Hab 2:20). It served to teach Israel about God’s exclusive dominion and their total dependence on him. And although God cannot be confined to a building, he chose to make the Temple the focal point of his presence on earth. As such, the Temple was central for Israelite worship and for the personal relationship between God and his people.<\/p>\n<p>The kings were charged to devote themselves to God and to encourage the proper worship of God at his dwelling place, the Temple (see 1 Chr 22:17-19). The Temple also established the legitimacy of the human king, who represented divine rule. This role of the Temple was expressed in Psalm 132, which celebrated David’s restoration of the Ark to Jerusalem (Ps 132:6-12). This psalm was used at the conclusion of Solomon’s prayer of dedication (2 Chr 6:41-42).<\/p>\n<p>The Temple’s purpose in representing God’s presence in the world was later fulfilled in Christ and the church. Jesus himself signaled the transition from the Temple buildings to his own body as the temple (see John 2:19), and the disciples began understanding this transition after the resurrection (John 2:21-22). The apostle Paul later described the church as the new sacred space where Jews and Gentiles are reconciled. Using Temple imagery, he described breaking down barriers in the body of Christ, creating one people (Eph 2:14-15). The church stands as a holy temple, resting on the foundation of the apostles and prophets (Eph 2:20-22). It is built from living stones—believers—fashioned together around Jesus Christ, the cornerstone (1 Pet 2:4-5).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>1 Kgs 8:27-53; 1 Chr 22:1-19; 2 Chr 5:2-14; 6:41-42; 7:12-16; Ps 48:9; 65:4; 66:13; 138:2; Jer 7:3-11; 11:15; Ezek 8:6-16; 44:1-31; Joel 1:14; 2:17; Hab 2:20; Hag 2:7; John 2:19-22; Eph 2:14-15, 20-22; 1 Pet 2:4-5<\/p>","summary_ro":"Temple Worship Throughout the ancient Near East, it was a king’s responsibility to provide for his nation’s temple. David, the founder of the dynasty of Judah’s kings, established Jerusalem as the capital of Israel (2 Sam 5:4-10) and made it the central place of worship. Although Solomon actually built the Temple, David prepared for the building of the Temple and for its liturgy. It took Solomon seven years to build the Temple in Jerusalem, beginning in the fourth year of his reign (967 BC). ...","summary_en":"Temple Worship Throughout the ancient Near East, it was a king’s responsibility to provide for his nation’s temple. David, the founder of the dynasty of Judah’s kings, established Jerusalem as the capital of Israel (2 Sam 5:4-10) and made it the central place of worship. Although Solomon actually built the Temple, David prepared for the building of the Temple and for its liturgy. It took Solomon seven years to build the Temple in Jerusalem, beginning in the fourth year of his reign (967 BC). ...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"3":[{"id":47739,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:3","title_en":"Study Note: 2 Cronici 5:3","content_ro":"<p><strong>5:3<\/strong> The dedication of the Temple took place during <em>the annual Festival of Shelters, which is held in early autumn.<\/em> This seven-day festival required a pilgrimage to the central place of worship (Deut 16:13-15). The seventh month marked the end of Israel’s harvest season, allowing landowners to leave for a week without concern for fields or crops.<\/p>","content_en":"<p><strong>5:3<\/strong> The dedication of the Temple took place during <em>the annual Festival of Shelters, which is held in early autumn.<\/em> This seven-day festival required a pilgrimage to the central place of worship (Deut 16:13-15). The seventh month marked the end of Israel’s harvest season, allowing landowners to leave for a week without concern for fields or crops.<\/p>","summary_ro":"5:3 The dedication of the Temple took place during the annual Festival of Shelters, which is held in early autumn. This seven-day festival required a pilgrimage to the central place of worship (Deut 16:13-15). The seventh month marked the end of Israel’s harvest season, allowing landowners to leave for a week without concern for fields or crops.","summary_en":"5:3 The dedication of the Temple took place during the annual Festival of Shelters, which is held in early autumn. This seven-day festival required a pilgrimage to the central place of worship (Deut 16:13-15). The seventh month marked the end of Israel’s harvest season, allowing landowners to leave for a week without concern for fields or crops.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75365,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:3","title_en":"Study Note: 2 Cronici 5:3","content_ro":"<p><strong>5:3<\/strong> The dedication of the Temple took place during <em>the annual Festival of Shelters, which is held in early autumn.<\/em> This seven-day festival required a pilgrimage to the central place of worship (Deut 16:13-15). The seventh month marked the end of Israel’s harvest season, allowing landowners to leave for a week without concern for fields or crops.<\/p>","content_en":"<p><strong>5:3<\/strong> The dedication of the Temple took place during <em>the annual Festival of Shelters, which is held in early autumn.<\/em> This seven-day festival required a pilgrimage to the central place of worship (Deut 16:13-15). The seventh month marked the end of Israel’s harvest season, allowing landowners to leave for a week without concern for fields or crops.<\/p>","summary_ro":"5:3 The dedication of the Temple took place during the annual Festival of Shelters, which is held in early autumn. This seven-day festival required a pilgrimage to the central place of worship (Deut 16:13-15). The seventh month marked the end of Israel’s harvest season, allowing landowners to leave for a week without concern for fields or crops.","summary_en":"5:3 The dedication of the Temple took place during the annual Festival of Shelters, which is held in early autumn. This seven-day festival required a pilgrimage to the central place of worship (Deut 16:13-15). The seventh month marked the end of Israel’s harvest season, allowing landowners to leave for a week without concern for fields or crops.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102991,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:3","title_en":"Study Note: 2 Cronici 5:3","content_ro":"<p><strong>5:3<\/strong> The dedication of the Temple took place during <em>the annual Festival of Shelters, which is held in early autumn.<\/em> This seven-day festival required a pilgrimage to the central place of worship (Deut 16:13-15). The seventh month marked the end of Israel’s harvest season, allowing landowners to leave for a week without concern for fields or crops.<\/p>","content_en":"<p><strong>5:3<\/strong> The dedication of the Temple took place during <em>the annual Festival of Shelters, which is held in early autumn.<\/em> This seven-day festival required a pilgrimage to the central place of worship (Deut 16:13-15). The seventh month marked the end of Israel’s harvest season, allowing landowners to leave for a week without concern for fields or crops.<\/p>","summary_ro":"5:3 The dedication of the Temple took place during the annual Festival of Shelters, which is held in early autumn. This seven-day festival required a pilgrimage to the central place of worship (Deut 16:13-15). The seventh month marked the end of Israel’s harvest season, allowing landowners to leave for a week without concern for fields or crops.","summary_en":"5:3 The dedication of the Temple took place during the annual Festival of Shelters, which is held in early autumn. This seven-day festival required a pilgrimage to the central place of worship (Deut 16:13-15). The seventh month marked the end of Israel’s harvest season, allowing landowners to leave for a week without concern for fields or crops.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130617,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:3","title_en":"Study Note: 2 Cronici 5:3","content_ro":"<p><strong>5:3<\/strong> The dedication of the Temple took place during <em>the annual Festival of Shelters, which is held in early autumn.<\/em> This seven-day festival required a pilgrimage to the central place of worship (Deut 16:13-15). The seventh month marked the end of Israel’s harvest season, allowing landowners to leave for a week without concern for fields or crops.<\/p>","content_en":"<p><strong>5:3<\/strong> The dedication of the Temple took place during <em>the annual Festival of Shelters, which is held in early autumn.<\/em> This seven-day festival required a pilgrimage to the central place of worship (Deut 16:13-15). The seventh month marked the end of Israel’s harvest season, allowing landowners to leave for a week without concern for fields or crops.<\/p>","summary_ro":"5:3 The dedication of the Temple took place during the annual Festival of Shelters, which is held in early autumn. This seven-day festival required a pilgrimage to the central place of worship (Deut 16:13-15). The seventh month marked the end of Israel’s harvest season, allowing landowners to leave for a week without concern for fields or crops.","summary_en":"5:3 The dedication of the Temple took place during the annual Festival of Shelters, which is held in early autumn. This seven-day festival required a pilgrimage to the central place of worship (Deut 16:13-15). The seventh month marked the end of Israel’s harvest season, allowing landowners to leave for a week without concern for fields or crops.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"5":[{"id":47740,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:5","title_en":"Study Note: 2 Cronici 5:5","content_ro":"<p><strong>5:5<\/strong> <em>the special tent:<\/em> “Tent of Meeting” is the name used in Exodus to indicate the function of the Tabernacle (e.g., Exod 33:7). The Tabernacle was the dwelling place of the divine presence (e.g., Exod 25:8-9) and the place where God met with his people through the priests. After the Temple was built, this special tent had no further function.<\/p>","content_en":"<p><strong>5:5<\/strong> <em>the special tent:<\/em> “Tent of Meeting” is the name used in Exodus to indicate the function of the Tabernacle (e.g., Exod 33:7). The Tabernacle was the dwelling place of the divine presence (e.g., Exod 25:8-9) and the place where God met with his people through the priests. After the Temple was built, this special tent had no further function.<\/p>","summary_ro":"5:5 the special tent: “Tent of Meeting” is the name used in Exodus to indicate the function of the Tabernacle (e.g., Exod 33:7). The Tabernacle was the dwelling place of the divine presence (e.g., Exod 25:8-9) and the place where God met with his people through the priests. After the Temple was built, this special tent had no further function.","summary_en":"5:5 the special tent: “Tent of Meeting” is the name used in Exodus to indicate the function of the Tabernacle (e.g., Exod 33:7). The Tabernacle was the dwelling place of the divine presence (e.g., Exod 25:8-9) and the place where God met with his people through the priests. After the Temple was built, this special tent had no further function.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75366,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:5","title_en":"Study Note: 2 Cronici 5:5","content_ro":"<p><strong>5:5<\/strong> <em>the special tent:<\/em> “Tent of Meeting” is the name used in Exodus to indicate the function of the Tabernacle (e.g., Exod 33:7). The Tabernacle was the dwelling place of the divine presence (e.g., Exod 25:8-9) and the place where God met with his people through the priests. After the Temple was built, this special tent had no further function.<\/p>","content_en":"<p><strong>5:5<\/strong> <em>the special tent:<\/em> “Tent of Meeting” is the name used in Exodus to indicate the function of the Tabernacle (e.g., Exod 33:7). The Tabernacle was the dwelling place of the divine presence (e.g., Exod 25:8-9) and the place where God met with his people through the priests. After the Temple was built, this special tent had no further function.<\/p>","summary_ro":"5:5 the special tent: “Tent of Meeting” is the name used in Exodus to indicate the function of the Tabernacle (e.g., Exod 33:7). The Tabernacle was the dwelling place of the divine presence (e.g., Exod 25:8-9) and the place where God met with his people through the priests. After the Temple was built, this special tent had no further function.","summary_en":"5:5 the special tent: “Tent of Meeting” is the name used in Exodus to indicate the function of the Tabernacle (e.g., Exod 33:7). The Tabernacle was the dwelling place of the divine presence (e.g., Exod 25:8-9) and the place where God met with his people through the priests. After the Temple was built, this special tent had no further function.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102992,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:5","title_en":"Study Note: 2 Cronici 5:5","content_ro":"<p><strong>5:5<\/strong> <em>the special tent:<\/em> “Tent of Meeting” is the name used in Exodus to indicate the function of the Tabernacle (e.g., Exod 33:7). The Tabernacle was the dwelling place of the divine presence (e.g., Exod 25:8-9) and the place where God met with his people through the priests. After the Temple was built, this special tent had no further function.<\/p>","content_en":"<p><strong>5:5<\/strong> <em>the special tent:<\/em> “Tent of Meeting” is the name used in Exodus to indicate the function of the Tabernacle (e.g., Exod 33:7). The Tabernacle was the dwelling place of the divine presence (e.g., Exod 25:8-9) and the place where God met with his people through the priests. After the Temple was built, this special tent had no further function.<\/p>","summary_ro":"5:5 the special tent: “Tent of Meeting” is the name used in Exodus to indicate the function of the Tabernacle (e.g., Exod 33:7). The Tabernacle was the dwelling place of the divine presence (e.g., Exod 25:8-9) and the place where God met with his people through the priests. After the Temple was built, this special tent had no further function.","summary_en":"5:5 the special tent: “Tent of Meeting” is the name used in Exodus to indicate the function of the Tabernacle (e.g., Exod 33:7). The Tabernacle was the dwelling place of the divine presence (e.g., Exod 25:8-9) and the place where God met with his people through the priests. After the Temple was built, this special tent had no further function.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130618,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:5","title_en":"Study Note: 2 Cronici 5:5","content_ro":"<p><strong>5:5<\/strong> <em>the special tent:<\/em> “Tent of Meeting” is the name used in Exodus to indicate the function of the Tabernacle (e.g., Exod 33:7). The Tabernacle was the dwelling place of the divine presence (e.g., Exod 25:8-9) and the place where God met with his people through the priests. After the Temple was built, this special tent had no further function.<\/p>","content_en":"<p><strong>5:5<\/strong> <em>the special tent:<\/em> “Tent of Meeting” is the name used in Exodus to indicate the function of the Tabernacle (e.g., Exod 33:7). The Tabernacle was the dwelling place of the divine presence (e.g., Exod 25:8-9) and the place where God met with his people through the priests. After the Temple was built, this special tent had no further function.<\/p>","summary_ro":"5:5 the special tent: “Tent of Meeting” is the name used in Exodus to indicate the function of the Tabernacle (e.g., Exod 33:7). The Tabernacle was the dwelling place of the divine presence (e.g., Exod 25:8-9) and the place where God met with his people through the priests. After the Temple was built, this special tent had no further function.","summary_en":"5:5 the special tent: “Tent of Meeting” is the name used in Exodus to indicate the function of the Tabernacle (e.g., Exod 33:7). The Tabernacle was the dwelling place of the divine presence (e.g., Exod 25:8-9) and the place where God met with his people through the priests. After the Temple was built, this special tent had no further function.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"7":[{"id":47741,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:7","title_en":"Study Note: 2 Cronici 5:7","content_ro":"<p><strong>5:7-8<\/strong> The giant <em>cherubim<\/em> were symbols of the universal and eternal rule of God.<\/p>","content_en":"<p><strong>5:7-8<\/strong> The giant <em>cherubim<\/em> were symbols of the universal and eternal rule of God.<\/p>","summary_ro":"5:7-8 The giant cherubim were symbols of the universal and eternal rule of God.","summary_en":"5:7-8 The giant cherubim were symbols of the universal and eternal rule of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75367,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:7","title_en":"Study Note: 2 Cronici 5:7","content_ro":"<p><strong>5:7-8<\/strong> The giant <em>cherubim<\/em> were symbols of the universal and eternal rule of God.<\/p>","content_en":"<p><strong>5:7-8<\/strong> The giant <em>cherubim<\/em> were symbols of the universal and eternal rule of God.<\/p>","summary_ro":"5:7-8 The giant cherubim were symbols of the universal and eternal rule of God.","summary_en":"5:7-8 The giant cherubim were symbols of the universal and eternal rule of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102993,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:7","title_en":"Study Note: 2 Cronici 5:7","content_ro":"<p><strong>5:7-8<\/strong> The giant <em>cherubim<\/em> were symbols of the universal and eternal rule of God.<\/p>","content_en":"<p><strong>5:7-8<\/strong> The giant <em>cherubim<\/em> were symbols of the universal and eternal rule of God.<\/p>","summary_ro":"5:7-8 The giant cherubim were symbols of the universal and eternal rule of God.","summary_en":"5:7-8 The giant cherubim were symbols of the universal and eternal rule of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130619,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:7","title_en":"Study Note: 2 Cronici 5:7","content_ro":"<p><strong>5:7-8<\/strong> The giant <em>cherubim<\/em> were symbols of the universal and eternal rule of God.<\/p>","content_en":"<p><strong>5:7-8<\/strong> The giant <em>cherubim<\/em> were symbols of the universal and eternal rule of God.<\/p>","summary_ro":"5:7-8 The giant cherubim were symbols of the universal and eternal rule of God.","summary_en":"5:7-8 The giant cherubim were symbols of the universal and eternal rule of God.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"9":[{"id":47742,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:9","title_en":"Study Note: 2 Cronici 5:9","content_ro":"<p><strong>5:9<\/strong> The Hebrew phrase <em>to this day<\/em> might be an idiom meaning <em>from then on.<\/em> The Ark was evidently not in the Temple following the Exile, when the Chronicler wrote.<\/p>","content_en":"<p><strong>5:9<\/strong> The Hebrew phrase <em>to this day<\/em> might be an idiom meaning <em>from then on.<\/em> The Ark was evidently not in the Temple following the Exile, when the Chronicler wrote.<\/p>","summary_ro":"5:9 The Hebrew phrase to this day might be an idiom meaning from then on. The Ark was evidently not in the Temple following the Exile, when the Chronicler wrote.","summary_en":"5:9 The Hebrew phrase to this day might be an idiom meaning from then on. The Ark was evidently not in the Temple following the Exile, when the Chronicler wrote.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75368,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:9","title_en":"Study Note: 2 Cronici 5:9","content_ro":"<p><strong>5:9<\/strong> The Hebrew phrase <em>to this day<\/em> might be an idiom meaning <em>from then on.<\/em> The Ark was evidently not in the Temple following the Exile, when the Chronicler wrote.<\/p>","content_en":"<p><strong>5:9<\/strong> The Hebrew phrase <em>to this day<\/em> might be an idiom meaning <em>from then on.<\/em> The Ark was evidently not in the Temple following the Exile, when the Chronicler wrote.<\/p>","summary_ro":"5:9 The Hebrew phrase to this day might be an idiom meaning from then on. The Ark was evidently not in the Temple following the Exile, when the Chronicler wrote.","summary_en":"5:9 The Hebrew phrase to this day might be an idiom meaning from then on. The Ark was evidently not in the Temple following the Exile, when the Chronicler wrote.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102994,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:9","title_en":"Study Note: 2 Cronici 5:9","content_ro":"<p><strong>5:9<\/strong> The Hebrew phrase <em>to this day<\/em> might be an idiom meaning <em>from then on.<\/em> The Ark was evidently not in the Temple following the Exile, when the Chronicler wrote.<\/p>","content_en":"<p><strong>5:9<\/strong> The Hebrew phrase <em>to this day<\/em> might be an idiom meaning <em>from then on.<\/em> The Ark was evidently not in the Temple following the Exile, when the Chronicler wrote.<\/p>","summary_ro":"5:9 The Hebrew phrase to this day might be an idiom meaning from then on. The Ark was evidently not in the Temple following the Exile, when the Chronicler wrote.","summary_en":"5:9 The Hebrew phrase to this day might be an idiom meaning from then on. The Ark was evidently not in the Temple following the Exile, when the Chronicler wrote.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130620,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:9","title_en":"Study Note: 2 Cronici 5:9","content_ro":"<p><strong>5:9<\/strong> The Hebrew phrase <em>to this day<\/em> might be an idiom meaning <em>from then on.<\/em> The Ark was evidently not in the Temple following the Exile, when the Chronicler wrote.<\/p>","content_en":"<p><strong>5:9<\/strong> The Hebrew phrase <em>to this day<\/em> might be an idiom meaning <em>from then on.<\/em> The Ark was evidently not in the Temple following the Exile, when the Chronicler wrote.<\/p>","summary_ro":"5:9 The Hebrew phrase to this day might be an idiom meaning from then on. The Ark was evidently not in the Temple following the Exile, when the Chronicler wrote.","summary_en":"5:9 The Hebrew phrase to this day might be an idiom meaning from then on. The Ark was evidently not in the Temple following the Exile, when the Chronicler wrote.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"10":[{"id":35530,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Sina*, Sinai","title_en":"Sina*, Sinai","content_ro":"<h3>SINA*, SINAI<\/h3>\n<p>Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath).<\/p>\n<p>The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god that desert dwellers worshiped. The mountain is also called Horeb, mostly in Deuteronomy (see also 1 Kgs 8:9; 19:8; 2 Chr 5:10; Ps 106:19; Mal 4:4).<\/p>\n\n<p>The traditional location of Mt Sinai is among the mountains at the southern end of the Sinai Peninsula. Since at least the fourth century, Christians have venerated Jebel Musa (Mt Moses in Arabic) as the site where God molded the families of Jacob into the nation of Israel. A Greek Orthodox monastery of St Catherine at the base of the 7,500-foot (2,286-meters) peak has been there for over 1,500 years. Other candidates for the holy mountain have been the nearby Jebel Katerina (8,670 feet, or 2,642.6 meters) and Jebel Serbal (6,800 feet, or 2,072.6 meters). Some scholars prefer a northern location near Kadesh-barnea, while others argue for a volcanic mountain across the gulf to the east in ancient Midian or Arabia (Ex 3:1; Gal 4:25).<\/p>\n<p>Most references to Sinai are in Exodus (13 times), Leviticus (5 times), and Numbers (12 times) because these are the books that report the giving of the law and the two-year encampment of the Israelites on the plains adjacent to the mountain. Exodus 19 and 34 especially are replete with references because these are the chapters that describe the encounters between Moses and Yahweh on the two occasions when the law was actually given.<\/p>\n<p>In both the OT and NT, Sinai came to represent the place where God came down to his people. In the blessing of Moses (Dt 33:2), the song of Deborah (Jgs 5:5), Psalm 68 (vv 8, 17), the confession of the Levites in the time of Nehemiah (Neh 9:13), and the speech of Stephen (Acts 7:30, 38), Sinai was remembered as the scene of that momentous encounter. Paul, in Galatians 4:21-26, spells out an allegory in which Mt Sinai represents the old covenant, slavery, and the present city of Jerusalem. <em>See<\/em> Paran; Shur; Sin, Wilderness of; Commandments, The Ten; Wilderness Wanderings; Zin, Wilderness of.<\/p>","content_en":"<h3>SINA*, SINAI<\/h3>\n<p>Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath).<\/p>\n<p>The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god that desert dwellers worshiped. The mountain is also called Horeb, mostly in Deuteronomy (see also 1 Kgs 8:9; 19:8; 2 Chr 5:10; Ps 106:19; Mal 4:4).<\/p>\n\n<p>The traditional location of Mt Sinai is among the mountains at the southern end of the Sinai Peninsula. Since at least the fourth century, Christians have venerated Jebel Musa (Mt Moses in Arabic) as the site where God molded the families of Jacob into the nation of Israel. A Greek Orthodox monastery of St Catherine at the base of the 7,500-foot (2,286-meters) peak has been there for over 1,500 years. Other candidates for the holy mountain have been the nearby Jebel Katerina (8,670 feet, or 2,642.6 meters) and Jebel Serbal (6,800 feet, or 2,072.6 meters). Some scholars prefer a northern location near Kadesh-barnea, while others argue for a volcanic mountain across the gulf to the east in ancient Midian or Arabia (Ex 3:1; Gal 4:25).<\/p>\n<p>Most references to Sinai are in Exodus (13 times), Leviticus (5 times), and Numbers (12 times) because these are the books that report the giving of the law and the two-year encampment of the Israelites on the plains adjacent to the mountain. Exodus 19 and 34 especially are replete with references because these are the chapters that describe the encounters between Moses and Yahweh on the two occasions when the law was actually given.<\/p>\n<p>In both the OT and NT, Sinai came to represent the place where God came down to his people. In the blessing of Moses (Dt 33:2), the song of Deborah (Jgs 5:5), Psalm 68 (vv 8, 17), the confession of the Levites in the time of Nehemiah (Neh 9:13), and the speech of Stephen (Acts 7:30, 38), Sinai was remembered as the scene of that momentous encounter. Paul, in Galatians 4:21-26, spells out an allegory in which Mt Sinai represents the old covenant, slavery, and the present city of Jerusalem. <em>See<\/em> Paran; Shur; Sin, Wilderness of; Commandments, The Ten; Wilderness Wanderings; Zin, Wilderness of.<\/p>","summary_ro":"SINA*, SINAI Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath). The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god ...","summary_en":"SINA*, SINAI Name of the mountain where God met Moses and gave him the Ten Commandments and the rest of the law. The name applies not only to the mountain itself but to the desert around it (Lv 7:38), as well as the entire peninsula embraced by the two arms of the Red Sea known as the Gulf of Suez and the Gulf of Aqaba (or Elath). The name is probably related to Sin (wilderness of) and may even be an alternate spelling (cf. Ex 16:1; 17:1; Nm 33:11-12). Sin is one name of the ancient moon god ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false},{"id":47743,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:10","title_en":"Study Note: 2 Cronici 5:10","content_ro":"<p><strong>5:10<\/strong> The <em>Ark<\/em> contained only the <em>tablets<\/em> of the covenant (see Exod 25:21; Deut 10:5). The pot of manna Aaron placed in the Ark (Exod 16:33-34) had apparently been lost.<\/p>","content_en":"<p><strong>5:10<\/strong> The <em>Ark<\/em> contained only the <em>tablets<\/em> of the covenant (see Exod 25:21; Deut 10:5). The pot of manna Aaron placed in the Ark (Exod 16:33-34) had apparently been lost.<\/p>","summary_ro":"5:10 The Ark contained only the tablets of the covenant (see Exod 25:21; Deut 10:5). The pot of manna Aaron placed in the Ark (Exod 16:33-34) had apparently been lost.","summary_en":"5:10 The Ark contained only the tablets of the covenant (see Exod 25:21; Deut 10:5). The pot of manna Aaron placed in the Ark (Exod 16:33-34) had apparently been lost.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75369,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:10","title_en":"Study Note: 2 Cronici 5:10","content_ro":"<p><strong>5:10<\/strong> The <em>Ark<\/em> contained only the <em>tablets<\/em> of the covenant (see Exod 25:21; Deut 10:5). The pot of manna Aaron placed in the Ark (Exod 16:33-34) had apparently been lost.<\/p>","content_en":"<p><strong>5:10<\/strong> The <em>Ark<\/em> contained only the <em>tablets<\/em> of the covenant (see Exod 25:21; Deut 10:5). The pot of manna Aaron placed in the Ark (Exod 16:33-34) had apparently been lost.<\/p>","summary_ro":"5:10 The Ark contained only the tablets of the covenant (see Exod 25:21; Deut 10:5). The pot of manna Aaron placed in the Ark (Exod 16:33-34) had apparently been lost.","summary_en":"5:10 The Ark contained only the tablets of the covenant (see Exod 25:21; Deut 10:5). The pot of manna Aaron placed in the Ark (Exod 16:33-34) had apparently been lost.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102995,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:10","title_en":"Study Note: 2 Cronici 5:10","content_ro":"<p><strong>5:10<\/strong> The <em>Ark<\/em> contained only the <em>tablets<\/em> of the covenant (see Exod 25:21; Deut 10:5). The pot of manna Aaron placed in the Ark (Exod 16:33-34) had apparently been lost.<\/p>","content_en":"<p><strong>5:10<\/strong> The <em>Ark<\/em> contained only the <em>tablets<\/em> of the covenant (see Exod 25:21; Deut 10:5). The pot of manna Aaron placed in the Ark (Exod 16:33-34) had apparently been lost.<\/p>","summary_ro":"5:10 The Ark contained only the tablets of the covenant (see Exod 25:21; Deut 10:5). The pot of manna Aaron placed in the Ark (Exod 16:33-34) had apparently been lost.","summary_en":"5:10 The Ark contained only the tablets of the covenant (see Exod 25:21; Deut 10:5). The pot of manna Aaron placed in the Ark (Exod 16:33-34) had apparently been lost.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130621,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:10","title_en":"Study Note: 2 Cronici 5:10","content_ro":"<p><strong>5:10<\/strong> The <em>Ark<\/em> contained only the <em>tablets<\/em> of the covenant (see Exod 25:21; Deut 10:5). The pot of manna Aaron placed in the Ark (Exod 16:33-34) had apparently been lost.<\/p>","content_en":"<p><strong>5:10<\/strong> The <em>Ark<\/em> contained only the <em>tablets<\/em> of the covenant (see Exod 25:21; Deut 10:5). The pot of manna Aaron placed in the Ark (Exod 16:33-34) had apparently been lost.<\/p>","summary_ro":"5:10 The Ark contained only the tablets of the covenant (see Exod 25:21; Deut 10:5). The pot of manna Aaron placed in the Ark (Exod 16:33-34) had apparently been lost.","summary_en":"5:10 The Ark contained only the tablets of the covenant (see Exod 25:21; Deut 10:5). The pot of manna Aaron placed in the Ark (Exod 16:33-34) had apparently been lost.","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"11":[{"id":47744,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:11","title_en":"Study Note: 2 Cronici 5:11","content_ro":"<p><strong>5:11-14<\/strong> The Chronicler complements the dedication of the Temple with a detailed description of a great celebration. He names the three specific orders of <em>singers<\/em> and all their kinsmen. The <em>120 . . . trumpeters<\/em> apparently included five priests from each of the 24 divisions (1 Chr 24:3-19). The sanctified priests, their standard apparel of <em>fine linen robes<\/em><em>,<\/em> the musical <em>instruments<\/em><em>,<\/em> the singers, and the trumpeters were all correctly positioned. When the priests exited, the musicians raised their song, and the <em>cloud<\/em> of the <em>glorious presence of the<\/em> <span>Lord<\/span><em> filled the Temple.<\/em><\/p>","content_en":"<p><strong>5:11-14<\/strong> The Chronicler complements the dedication of the Temple with a detailed description of a great celebration. He names the three specific orders of <em>singers<\/em> and all their kinsmen. The <em>120 . . . trumpeters<\/em> apparently included five priests from each of the 24 divisions (1 Chr 24:3-19). The sanctified priests, their standard apparel of <em>fine linen robes<\/em><em>,<\/em> the musical <em>instruments<\/em><em>,<\/em> the singers, and the trumpeters were all correctly positioned. When the priests exited, the musicians raised their song, and the <em>cloud<\/em> of the <em>glorious presence of the<\/em> <span>Lord<\/span><em> filled the Temple.<\/em><\/p>","summary_ro":"5:11-14 The Chronicler complements the dedication of the Temple with a detailed description of a great celebration. He names the three specific orders of singers and all their kinsmen. The 120 . . . trumpeters apparently included five priests from each of the 24 divisions (1 Chr 24:3-19). The sanctified priests, their standard apparel of fine linen robes, the musical instruments, the singers, and the trumpeters were all correctly positioned. When the priests exited, the musicians raised their...","summary_en":"5:11-14 The Chronicler complements the dedication of the Temple with a detailed description of a great celebration. He names the three specific orders of singers and all their kinsmen. The 120 . . . trumpeters apparently included five priests from each of the 24 divisions (1 Chr 24:3-19). The sanctified priests, their standard apparel of fine linen robes, the musical instruments, the singers, and the trumpeters were all correctly positioned. When the priests exited, the musicians raised their...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":75370,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:11","title_en":"Study Note: 2 Cronici 5:11","content_ro":"<p><strong>5:11-14<\/strong> The Chronicler complements the dedication of the Temple with a detailed description of a great celebration. He names the three specific orders of <em>singers<\/em> and all their kinsmen. The <em>120 . . . trumpeters<\/em> apparently included five priests from each of the 24 divisions (1 Chr 24:3-19). The sanctified priests, their standard apparel of <em>fine linen robes<\/em><em>,<\/em> the musical <em>instruments<\/em><em>,<\/em> the singers, and the trumpeters were all correctly positioned. When the priests exited, the musicians raised their song, and the <em>cloud<\/em> of the <em>glorious presence of the<\/em> <span>Lord<\/span><em> filled the Temple.<\/em><\/p>","content_en":"<p><strong>5:11-14<\/strong> The Chronicler complements the dedication of the Temple with a detailed description of a great celebration. He names the three specific orders of <em>singers<\/em> and all their kinsmen. The <em>120 . . . trumpeters<\/em> apparently included five priests from each of the 24 divisions (1 Chr 24:3-19). The sanctified priests, their standard apparel of <em>fine linen robes<\/em><em>,<\/em> the musical <em>instruments<\/em><em>,<\/em> the singers, and the trumpeters were all correctly positioned. When the priests exited, the musicians raised their song, and the <em>cloud<\/em> of the <em>glorious presence of the<\/em> <span>Lord<\/span><em> filled the Temple.<\/em><\/p>","summary_ro":"5:11-14 The Chronicler complements the dedication of the Temple with a detailed description of a great celebration. He names the three specific orders of singers and all their kinsmen. The 120 . . . trumpeters apparently included five priests from each of the 24 divisions (1 Chr 24:3-19). The sanctified priests, their standard apparel of fine linen robes, the musical instruments, the singers, and the trumpeters were all correctly positioned. When the priests exited, the musicians raised their...","summary_en":"5:11-14 The Chronicler complements the dedication of the Temple with a detailed description of a great celebration. He names the three specific orders of singers and all their kinsmen. The 120 . . . trumpeters apparently included five priests from each of the 24 divisions (1 Chr 24:3-19). The sanctified priests, their standard apparel of fine linen robes, the musical instruments, the singers, and the trumpeters were all correctly positioned. When the priests exited, the musicians raised their...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":102996,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:11","title_en":"Study Note: 2 Cronici 5:11","content_ro":"<p><strong>5:11-14<\/strong> The Chronicler complements the dedication of the Temple with a detailed description of a great celebration. He names the three specific orders of <em>singers<\/em> and all their kinsmen. The <em>120 . . . trumpeters<\/em> apparently included five priests from each of the 24 divisions (1 Chr 24:3-19). The sanctified priests, their standard apparel of <em>fine linen robes<\/em><em>,<\/em> the musical <em>instruments<\/em><em>,<\/em> the singers, and the trumpeters were all correctly positioned. When the priests exited, the musicians raised their song, and the <em>cloud<\/em> of the <em>glorious presence of the<\/em> <span>Lord<\/span><em> filled the Temple.<\/em><\/p>","content_en":"<p><strong>5:11-14<\/strong> The Chronicler complements the dedication of the Temple with a detailed description of a great celebration. He names the three specific orders of <em>singers<\/em> and all their kinsmen. The <em>120 . . . trumpeters<\/em> apparently included five priests from each of the 24 divisions (1 Chr 24:3-19). The sanctified priests, their standard apparel of <em>fine linen robes<\/em><em>,<\/em> the musical <em>instruments<\/em><em>,<\/em> the singers, and the trumpeters were all correctly positioned. When the priests exited, the musicians raised their song, and the <em>cloud<\/em> of the <em>glorious presence of the<\/em> <span>Lord<\/span><em> filled the Temple.<\/em><\/p>","summary_ro":"5:11-14 The Chronicler complements the dedication of the Temple with a detailed description of a great celebration. He names the three specific orders of singers and all their kinsmen. The 120 . . . trumpeters apparently included five priests from each of the 24 divisions (1 Chr 24:3-19). The sanctified priests, their standard apparel of fine linen robes, the musical instruments, the singers, and the trumpeters were all correctly positioned. When the priests exited, the musicians raised their...","summary_en":"5:11-14 The Chronicler complements the dedication of the Temple with a detailed description of a great celebration. He names the three specific orders of singers and all their kinsmen. The 120 . . . trumpeters apparently included five priests from each of the 24 divisions (1 Chr 24:3-19). The sanctified priests, their standard apparel of fine linen robes, the musical instruments, the singers, and the trumpeters were all correctly positioned. When the priests exited, the musicians raised their...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":130622,"type":"study_note","type_label":"Notă de studiu","type_icon":"📝","type_color":"#06b6d4","title_ro":"Notă de studiu: 2 Cronici 5:11","title_en":"Study Note: 2 Cronici 5:11","content_ro":"<p><strong>5:11-14<\/strong> The Chronicler complements the dedication of the Temple with a detailed description of a great celebration. He names the three specific orders of <em>singers<\/em> and all their kinsmen. The <em>120 . . . trumpeters<\/em> apparently included five priests from each of the 24 divisions (1 Chr 24:3-19). The sanctified priests, their standard apparel of <em>fine linen robes<\/em><em>,<\/em> the musical <em>instruments<\/em><em>,<\/em> the singers, and the trumpeters were all correctly positioned. When the priests exited, the musicians raised their song, and the <em>cloud<\/em> of the <em>glorious presence of the<\/em> <span>Lord<\/span><em> filled the Temple.<\/em><\/p>","content_en":"<p><strong>5:11-14<\/strong> The Chronicler complements the dedication of the Temple with a detailed description of a great celebration. He names the three specific orders of <em>singers<\/em> and all their kinsmen. The <em>120 . . . trumpeters<\/em> apparently included five priests from each of the 24 divisions (1 Chr 24:3-19). The sanctified priests, their standard apparel of <em>fine linen robes<\/em><em>,<\/em> the musical <em>instruments<\/em><em>,<\/em> the singers, and the trumpeters were all correctly positioned. When the priests exited, the musicians raised their song, and the <em>cloud<\/em> of the <em>glorious presence of the<\/em> <span>Lord<\/span><em> filled the Temple.<\/em><\/p>","summary_ro":"5:11-14 The Chronicler complements the dedication of the Temple with a detailed description of a great celebration. He names the three specific orders of singers and all their kinsmen. The 120 . . . trumpeters apparently included five priests from each of the 24 divisions (1 Chr 24:3-19). The sanctified priests, their standard apparel of fine linen robes, the musical instruments, the singers, and the trumpeters were all correctly positioned. When the priests exited, the musicians raised their...","summary_en":"5:11-14 The Chronicler complements the dedication of the Temple with a detailed description of a great celebration. He names the three specific orders of singers and all their kinsmen. The 120 . . . trumpeters apparently included five priests from each of the 24 divisions (1 Chr 24:3-19). The sanctified priests, their standard apparel of fine linen robes, the musical instruments, the singers, and the trumpeters were all correctly positioned. When the priests exited, the musicians raised their...","source":"StudyNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"12":[{"id":14774,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Gratitude","title_en":"Gratitude","content_ro":"<h3>GRATITUDE<\/h3>\n<p>Natural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God.<\/p>\n<p>In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him for the magnificence of the universe (Pss 19:1-4; 33:6-9; 104:1-24). When they received good news, they thanked God for his goodness and great deeds (1 Chr 16:8-12). When they received bad news, they also gave thanks, trusting that he was a just God (Jb 1:21).<\/p>\n<p>These same sentiments are found in later Jewish writings such as the Talmud. The people of Israel thanked God for his faithfulness to covenant promises: (1) for deliverance from enemies (Pss 18:17; 30:1; 44:1-8) and from death (Ps 30:8-12; Is 38:18-20; (2) for forgiveness of sin (Pss 32:5; 99:8; 103:3; Is 12:1); (3) for answers to prayer (Pss 28:6; 66:19); (4) for compassion toward the afflicted and oppressed (Pss 34:2; 72:12); (5) for executing justice (Dt 32:4; Ps 99:4); and (6) for continuing guidance (Ps 32:8; Is 30:20-21).<\/p>\n<p>Gratitude was such a vital part of Israel’s religion that it pervaded most ceremonies and customs. Thank offerings acknowledged blessings from God (Lv 7:12-13; 22:29; Ps 50:14). Shouts of joy (Ps 42:4), songs of praise (Pss 145:7; 149:1), and music and dance (Ps 150:3-5) all added to the spirit of thanksgiving in worship. Feasts and festivals were celebrated in remembrance of God’s steadfast love throughout their history (Dt 16:9-15; 2 Chr 30:21-22). King David appointed Levitical priests to offer God thanks (1 Chr 16:4). This custom was carried on by the kings Solomon (2 Chr 5:12-13) and Hezekiah (2 Chr 31:2) and by those who returned from the exile (Neh 11:17; 12:24, 27).<\/p>\n<p>In the NT, the object of thanksgiving is the love of God expressed in the redemptive work of Christ. The apostle Paul thanked God for that gift of grace (1 Cor 1:4; 2 Cor 9:15) and the ability to preach the gospel (2 Cor 2:14; 1 Tm 1:12). Paul thankfully participated in the spiritual gifts (1 Cor 14:18). Gratitude for love and faith among believers pervades his letters (Rom 6:17; Eph 1:15-16; Phil 1:3-5; Col 1:3-4; 1 Thes 1:2-3).<\/p>\n<p>Because the expression of gratitude is tied so closely to the response of faith, Paul encouraged believers to give thanks in all things (Rom 14:6; 1 Thes 5:18). He commanded Christians to pray with thanksgiving (Phil 4:6; Col 4:2) in the name of Christ, who has made all thanksgiving possible (Eph 5:20). In his teaching on how to celebrate the Lord’s Supper, Paul specified that Christians should give thanks, just as the Lord “had given thanks” (1 Cor 11:24).<\/p>","content_en":"<h3>GRATITUDE<\/h3>\n<p>Natural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God.<\/p>\n<p>In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him for the magnificence of the universe (Pss 19:1-4; 33:6-9; 104:1-24). When they received good news, they thanked God for his goodness and great deeds (1 Chr 16:8-12). When they received bad news, they also gave thanks, trusting that he was a just God (Jb 1:21).<\/p>\n<p>These same sentiments are found in later Jewish writings such as the Talmud. The people of Israel thanked God for his faithfulness to covenant promises: (1) for deliverance from enemies (Pss 18:17; 30:1; 44:1-8) and from death (Ps 30:8-12; Is 38:18-20; (2) for forgiveness of sin (Pss 32:5; 99:8; 103:3; Is 12:1); (3) for answers to prayer (Pss 28:6; 66:19); (4) for compassion toward the afflicted and oppressed (Pss 34:2; 72:12); (5) for executing justice (Dt 32:4; Ps 99:4); and (6) for continuing guidance (Ps 32:8; Is 30:20-21).<\/p>\n<p>Gratitude was such a vital part of Israel’s religion that it pervaded most ceremonies and customs. Thank offerings acknowledged blessings from God (Lv 7:12-13; 22:29; Ps 50:14). Shouts of joy (Ps 42:4), songs of praise (Pss 145:7; 149:1), and music and dance (Ps 150:3-5) all added to the spirit of thanksgiving in worship. Feasts and festivals were celebrated in remembrance of God’s steadfast love throughout their history (Dt 16:9-15; 2 Chr 30:21-22). King David appointed Levitical priests to offer God thanks (1 Chr 16:4). This custom was carried on by the kings Solomon (2 Chr 5:12-13) and Hezekiah (2 Chr 31:2) and by those who returned from the exile (Neh 11:17; 12:24, 27).<\/p>\n<p>In the NT, the object of thanksgiving is the love of God expressed in the redemptive work of Christ. The apostle Paul thanked God for that gift of grace (1 Cor 1:4; 2 Cor 9:15) and the ability to preach the gospel (2 Cor 2:14; 1 Tm 1:12). Paul thankfully participated in the spiritual gifts (1 Cor 14:18). Gratitude for love and faith among believers pervades his letters (Rom 6:17; Eph 1:15-16; Phil 1:3-5; Col 1:3-4; 1 Thes 1:2-3).<\/p>\n<p>Because the expression of gratitude is tied so closely to the response of faith, Paul encouraged believers to give thanks in all things (Rom 14:6; 1 Thes 5:18). He commanded Christians to pray with thanksgiving (Phil 4:6; Col 4:2) in the name of Christ, who has made all thanksgiving possible (Eph 5:20). In his teaching on how to celebrate the Lord’s Supper, Paul specified that Christians should give thanks, just as the Lord “had given thanks” (1 Cor 11:24).<\/p>","summary_ro":"GRATITUDE Natural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God. In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him...","summary_en":"GRATITUDE Natural expression of thanks in response to blessings, protection, or love. In the Judeo-Christian tradition, gratitude is not a tool used to manipulate the will of God. It is never coerced or fabricated in one’s mind; rather, gratitude is a joyful commitment of one’s personality to God. In the OT, gratitude to God was the only condition in which life could be enjoyed. For Jews, every aspect of creation provided evidence of God’s lordship over all life. The Hebrew people thanked him...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":16196,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Heman","title_en":"Heman","content_ro":"<h3>HEMAN<\/h3>\n<li>1. Lotan’s son, the brother of Hori and a descendant of Seir the Horite (Gn 36:22); alternately spelled Homam in 1 Chronicles 1:39, reflecting a later scribal error.<\/li>\n<li>2. Mahol’s son, descendant of Zerah from Judah’s tribe and one of the sages whose wisdom was surpassed by King Solomon’s (1 Kgs 4:31; 1 Chr 2:6). He is perhaps the Ezrahite and author of Psalm 88.<\/li>\n<li>3. Kohathite Levite, Joel’s son and one appointed, along with Asaph and Ethan (also called Jeduthun), by David to lead the musicians in the sanctuary (1 Chr 6:33; 15:17; 16:41). During the transport of the ark from Obed-edom’s house to Jerusalem, he was responsible for sounding the bronze cymbals (1 Chr 15:19; 2 Chr 5:12). Heman fathered 14 sons and 3 daughters, all of whom served as musicians in the Lord’s house (1 Chr 25:1-6). Later, his descendants participated in the cleansing of the temple during King Hezekiah’s reign (715–686 <span>BC<\/span>; 2 Chr 29:14) and assisted with the Passover celebration initiated by King Josiah (640–609 <span>BC<\/span>; 2 Chr 35:15).<\/li>","content_en":"<h3>HEMAN<\/h3>\n<li>1. Lotan’s son, the brother of Hori and a descendant of Seir the Horite (Gn 36:22); alternately spelled Homam in 1 Chronicles 1:39, reflecting a later scribal error.<\/li>\n<li>2. Mahol’s son, descendant of Zerah from Judah’s tribe and one of the sages whose wisdom was surpassed by King Solomon’s (1 Kgs 4:31; 1 Chr 2:6). He is perhaps the Ezrahite and author of Psalm 88.<\/li>\n<li>3. Kohathite Levite, Joel’s son and one appointed, along with Asaph and Ethan (also called Jeduthun), by David to lead the musicians in the sanctuary (1 Chr 6:33; 15:17; 16:41). During the transport of the ark from Obed-edom’s house to Jerusalem, he was responsible for sounding the bronze cymbals (1 Chr 15:19; 2 Chr 5:12). Heman fathered 14 sons and 3 daughters, all of whom served as musicians in the Lord’s house (1 Chr 25:1-6). Later, his descendants participated in the cleansing of the temple during King Hezekiah’s reign (715–686 <span>BC<\/span>; 2 Chr 29:14) and assisted with the Passover celebration initiated by King Josiah (640–609 <span>BC<\/span>; 2 Chr 35:15).<\/li>","summary_ro":"HEMAN 1. Lotan’s son, the brother of Hori and a descendant of Seir the Horite (Gn 36:22); alternately spelled Homam in 1 Chronicles 1:39, reflecting a later scribal error. 2. Mahol’s son, descendant of Zerah from Judah’s tribe and one of the sages whose wisdom was surpassed by King Solomon’s (1 Kgs 4:31; 1 Chr 2:6). He is perhaps the Ezrahite and author of Psalm 88. 3. Kohathite Levite, Joel’s son and one appointed, along with Asaph and Ethan (also called Jeduthun), by David to lead the music...","summary_en":"HEMAN 1. Lotan’s son, the brother of Hori and a descendant of Seir the Horite (Gn 36:22); alternately spelled Homam in 1 Chronicles 1:39, reflecting a later scribal error. 2. Mahol’s son, descendant of Zerah from Judah’s tribe and one of the sages whose wisdom was surpassed by King Solomon’s (1 Kgs 4:31; 1 Chr 2:6). He is perhaps the Ezrahite and author of Psalm 88. 3. Kohathite Levite, Joel’s son and one appointed, along with Asaph and Ethan (also called Jeduthun), by David to lead the music...","source":"Articles\/H.xml","external_url":null,"has_map":false,"has_picture":false},{"id":18641,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Jeduthun","title_en":"Jeduthun","content_ro":"<h3>JEDUTHUN<\/h3>\n<p>Member of the Levitical family of Merar who, along with Asaph and Heman, presided over the music in the sanctuary in David’s reign (1 Chr 25:1; 2 Chr 5:12; called “Ethan” in 1 Chr 6:44; 15:17). Jeduthun is mentioned in the titles of Psalms 39, 62, and 77. Some of his sons were set apart to prophesy with lyres, harps, and cymbals (1 Chr 25:1-3), apparently following the example of their father, who was called “the king’s seer” (2 Chr 35:15). In 1 Chronicles 16:38 and 42, he is listed as Obed-edom’s father.<\/p>","content_en":"<h3>JEDUTHUN<\/h3>\n<p>Member of the Levitical family of Merar who, along with Asaph and Heman, presided over the music in the sanctuary in David’s reign (1 Chr 25:1; 2 Chr 5:12; called “Ethan” in 1 Chr 6:44; 15:17). Jeduthun is mentioned in the titles of Psalms 39, 62, and 77. Some of his sons were set apart to prophesy with lyres, harps, and cymbals (1 Chr 25:1-3), apparently following the example of their father, who was called “the king’s seer” (2 Chr 35:15). In 1 Chronicles 16:38 and 42, he is listed as Obed-edom’s father.<\/p>","summary_ro":"JEDUTHUN Member of the Levitical family of Merar who, along with Asaph and Heman, presided over the music in the sanctuary in David’s reign (1 Chr 25:1; 2 Chr 5:12; called “Ethan” in 1 Chr 6:44; 15:17). Jeduthun is mentioned in the titles of Psalms 39, 62, and 77. Some of his sons were set apart to prophesy with lyres, harps, and cymbals (1 Chr 25:1-3), apparently following the example of their father, who was called “the king’s seer” (2 Chr 35:15). In 1 Chronicles 16:38 and 42, he is listed ...","summary_en":"JEDUTHUN Member of the Levitical family of Merar who, along with Asaph and Heman, presided over the music in the sanctuary in David’s reign (1 Chr 25:1; 2 Chr 5:12; called “Ethan” in 1 Chr 6:44; 15:17). Jeduthun is mentioned in the titles of Psalms 39, 62, and 77. Some of his sons were set apart to prophesy with lyres, harps, and cymbals (1 Chr 25:1-3), apparently following the example of their father, who was called “the king’s seer” (2 Chr 35:15). In 1 Chronicles 16:38 and 42, he is listed ...","source":"Articles\/J.xml","external_url":null,"has_map":false,"has_picture":false},{"id":26559,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Music","title_en":"Music","content_ro":"<h3>MUSIC<\/h3>\n<p>A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship.<\/p>\n<p>The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human impulse to sing. The injunction “sing to the Lord” was a signal for the people to pour out their praise in song.<\/p>\n<p>The Bible, however, is limited in its treatment of music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the collection of texts, particularly the psalms, and a few enigmatic musical instructions. The biblical writers were writing a history not of their culture but of their relationship with God; hence, their comments about music are not critical. Also, the biblical documents cover a long span of history and are grouped according to category rather than in chronological order, thus making it difficult to order the development of musical style with precision. Finally, there is the problem of understanding the biblical descriptions of music and its performance. Only in this century have scholars been able to interpret the information provided in the Bible in terms of Eastern music systems.<\/p>\n<p>Preview<\/p>\n<p>• Music in the Old Testament<\/p>\n<p>• Music in the Psalms<\/p>\n<p>• Music in the New Testament<\/p>\n<p class=\"h2\" id=\"MusicintheOldTestament\">Music in the Old Testament<\/p>\n<p>The first musician mentioned in the Bible is “Jubal, the first musician—the inventor of the harp and flute” (Gn 4:21, <span>nlt<\/span>). The importance of this description of a musician so early in history lies in the equality Jubal is given with his brothers Jabal, the herdsman, and Tubal-cain, the smith. Music making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to be a derivative from the Hebrew word for “ram.” The ram’s horn <em>(<\/em><span class=\"hebrew\" lang=\"he\">shophar<\/span><em>)<\/em> was an early instrument of the Jewish people and was significant in signaling important events.<\/p>\n<p>For the most part, the music described in early biblical history was of a functional nature. Music gained special significance as it became an important part of temple worship. Many of the descriptions of music making in ancient Israel, before David’s time, are quite utilitarian. There are accounts of music at times of farewell (Gn 31:27), at times of rejoicing and feasting (Ex 32:17-18; Is 5:12; 24:8-9), at military victories (2 Chr 20:27-28), and for work (Nm 21:17, the song of the well diggers; Is 16:10; Jer 48:33). Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy (Jgs 7:17-20). The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” (Ex 32:17-18).<\/p>\n<p>In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy accompanied by percussion instruments is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea (Ex 15); Jephthah’s daughter welcomed her father in his victory (Jgs 11:34); Deborah joined with Barak in singing a song of victory (Jgs 5); and women hailed David after his defeat of the Philistines (1 Sm 18:6-7). There is little mention of women as musicians following the establishment of the temple in Jerusalem, but there are a few allusions to the fact that women did participate in singing and dancing. The account of the return from exile in Babylon includes both male and female singers (Neh 7:67), confirming that women still took part in musical performance.<\/p>\n<p>As Jerusalem became the religious center of the Hebrew people (950–850 <span>BC<\/span>), the role of the professional musician became more important. The women’s songs became insignificant compared to the pomp and ceremony associated with the temple and the royal court. While the Levitical singers took most of the musical responsibility at the temple, the development of antiphonal singing allowed the people to join in on responses in the singing of psalms.<\/p>\n<h5>Musical Style and Use<\/h5>\n<p>The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah gave as tribute to King Sennacherib many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them (cf. Ps 137:3).<\/p>\n<p>Since the OT’s purpose was to narrate the relationship between the Jewish nation and God, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The kinds of songs recorded in the early part of the OT represent a folklike poetry. The song of thanksgiving to the Lord by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Many descriptions of the biblical writers reflect the spirit of bardic song. This would be logical, as these stories were meant to be passed on. Marching songs (2 Chr 20:27-28), and songs of triumph (Jgs 5) also indicate a secular body of music.<\/p>\n<h5>Music in Worship<\/h5>\n<p>The singers and musicians for the temple worship were chosen from the tribe of Levi. King David assembled the Levites for a census, and out of the total of 38,000 men over the age of 30, 4,000 were chosen as musicians. These 4,000 were subsequently given specific jobs. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals. . . . The number of them along with their brethren, who were trained in singing to the <span>Lord<\/span>, all who were skilful, was two hundred and eighty-eight” (1 Chr 25:1, 7, <span>rsv<\/span>). The singers were further divided into 24 groups of 12 singers, who rotated in participating in the weekday, Sabbath, and high holy day services.<\/p>\n<p>According to a later source, there were minimum and maximum numbers of singers and instrumentalists required at each service. The minimum number of singers was twelve, the maximum was unlimited. There had to be in attendance at least two harps but no more than six, at least two flutes but no more than twelve, a minimum of two trumpets with no maximum, and a minimum of nine lyres with no maximum. There was only one player with a pair of cymbals.<\/p>\n<p>A singer was admitted to the Levitical choir at the age of thirty following a five-year apprenticeship (1 Chr 23:3). Five years is a relatively short time considering the amount of material these singers had to memorize (for there was no notation) and the liturgical ritual they had to master; it is speculated that they actually were in training from childhood. The Levites lived in villages outside the city wall and may have been actively involved in the musical education of their children (Neh 12:29). The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night (1 Chr 9:33). Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. A singer served in the choir for 20 years, from age 30 to 50, and the music was of a high quality due to strict discipline and continuous practice and performance.<\/p>\n<p>From the beginning of Jewish formal worship connected with the tabernacle, music and sound was important. In Exodus 28:34-35 the descriptions of Aaron’s robe include bells attached to the lower hem that sounded as he entered the Holy Place. The first liturgical music mentioned in the OT is found in 2 Samuel 6 in the descriptions of the transfer of the ark: David and the Israelites sang, played instruments, and danced to the glory of the Lord. This music bore little resemblance to the stately ceremony described later in Solomon’s temple. In 2 Chronicles 7:6, David is given recognition for inventing the musical instruments used in the temple. In the postexilic era Levitical singers are mentioned as the descendants of Asaph, the “singing master” appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as these, we have a definite indication that liturgical music and organization stemmed from David’s time.<\/p>\n<p>The ceremonies in the Jewish temple were organized around the sacrifice. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice; thus the daily burnt, expiatory, and laudatory offerings and libations had individual liturgies. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signaled by the blowing of the trumpets, on which signal the people would prostrate themselves. This is the only time the trumpets were used together with the other instruments in orchestral fashion on solemn occasions (2 Chr 5:12-13).<\/p>\n<p class=\"h2\" id=\"MusicinthePsalms\">Music in the Psalms<\/p>\n<h5>Musical Psalm Titles<\/h5>\n<p>The collection of 150 lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The Psalter contains not only religious songs but also songs that have their roots in secular or popular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events—for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity.<\/p>\n<p>The psalms were an important part of all the services of the temple; the Psalter became the liturgical hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation, Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Sabbath. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms (Pss 113–118, 120–136, 146–148) were sung during the offering of the paschal lamb at the Passover feast.<\/p>\n<p>While most of the liturgical music was performed by Levites, texts of the psalms suggest that there was also congregational participation. The forms of music found both in synagogal and ecclesiastical chant had their source in the forms of the poetic text of the psalms. The simplest is the plain psalmody sung by one person (e.g., Pss 3–5, 46). In responsorial psalmody the soloist is answered by the choir (e.g., Ps 67:1-2; the soloist sang verse 1 and the choir answered with verse 2). Antiphonal psalmody involves two groups singing alternately (e.g., Ps 103:20-22). The congregation would chant a refrain such as appears in Psalm 80: “Restore us, O God; let thy face shine, that we may be saved!” recurs throughout the psalm (<span>rsv<\/span>).<\/p>\n<p>Even though the synagogue had no altar for sacrifice, psalm singing retained an important place. After the Romans destroyed the temple, the worship heritage of the Jews could have been lost if the customs, including musical customs, had not become an integral part of synagogue worship.<\/p>\n<p>The most enigmatic part of the psalms is the headings that are not part of the poetic text. The first question is whether these should even be considered as superscripts. Greek, Latin, Hebrew, and other ancient languages were written in such a way that the text ran together without any break between chapters or paragraphs. This means that the verses, and even the division of the psalms themselves, were partially determined by copyists, chiefly the Masoretes. There is some question as to which psalms the extrapoetic texts actually belong with; they may actually be subscripts instead of superscripts. Sumerian and Babylonian poetry had information such as the name of the author, the musical instrument used for accompaniment, the tune, the purpose, and such listed at the end of the poem. Hence, some of the headings may actually be endings.<\/p>\n<p>The indications at the beginning of a psalm fall into three categories. They are either musical terms giving direction for the actual performance, musical cues designating the tune to which the psalm would be sung, or comments indicating the function of the psalm. These terms have been interpreted in various ways.<\/p>\n<p>Originally, these headings may have been marginal notes for the choir leaders. Realizing that these terms were not related to the psalm text proper, early biblical scribes may not have been overly careful with their placement in the text, which may explain some of the discrepancies among the early manuscripts—why certain words are left out in some and why terms assigned to only a few psalms may originally have been indicated on more of them.<\/p>\n<p>All but 50 of the psalms contain a proper name in the heading. These names possibly indicate the author; other commentators, interpreting the preposition appearing before the names to mean “for,” think the names are a dedication. Thus the title would be “A Psalm for David,” not “A Psalm of David.” This may be the case with the names of Asaph, Heman, Ethan, and especially the sons of Korah, where it would make better sense for the psalm to be written for rather than by the family. Seventy-three psalms have David’s name in the heading, hence the common reference to the Psalter as the Psalms of David. Twelve include the name of Asaph, eleven the children of Korah, two Solomon, and one each contains Moses, Heman, and Ethan.<\/p>\n<h5>Musical Terms in the Psalm Titles<\/h5>\n<p>Numerous musical terms are included in the superscriptions to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is one of the most controversial terms found in the psalm headings. It appears at the beginning of Psalm 46 and also in 1 Chronicles 15:20. One meaning for the Hebrew word is “maiden,” and musicologists interpret this as an instruction that the psalm should be sung in the range of the female singing voice. The reference in Chronicles is to harps in the range of women’s voices. This interpretation does not seem to fit Psalm 46, but if we look at the preceding psalm and read the term as a subscript, it becomes logical. Psalm 45 is a song of love, actually a nuptial ode; it would be natural for women to sing the second half (vv 10-17). While there is little mention of women singing in the temple, there is speculation that young boys in training may have sung along with the Levitical singers. Also this may be a case where the term appears only once in the modern text but may have been used more often in the original. Another possible meaning for <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Gittith<\/span> is a term found in the superscriptions of Psalms 8, 81, and 84. It may be a musical cue, indicating a mood for the performance of these psalms, but a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath<\/span> has been left in its original Hebrew form by early translators and is found in the headings of Psalms 53 and 88. It may have roots in the Hebrew <span class=\"hebrew\" lang=\"he\">mahaleh<\/span> “sickness” or <span class=\"hebrew\" lang=\"he\">mahot<\/span> “dance,” though neither of these words can be related to the psalm texts. Another explanation is a musical one. <span class=\"hebrew\" lang=\"he\">Mahalath<\/span> may come from the word <span class=\"hebrew\" lang=\"he\">halal<\/span> meaning “to pierce,” implying that the psalm was to be accompanied with pipes.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Maskil<\/span> (<span>kjv<\/span> “Maschil”) appears in the headings of 13 psalms (Pss 32, 42, 44–45, 52–55, 74, 78, 88–89, 142). The term is probably derived from the verb <span class=\"hebrew\" lang=\"he\">sakal<\/span><em>,<\/em> “to have insight or comprehension,” but there is no agreement among commentators. By looking at the psalms themselves, their didactic nature and the structure of stanzas and refrains, musicologists conclude the term represents a song of praise, possibly sung by a soloist with participation by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> appears in the heading of 55 psalms. It appears 52 times in the first three books of Psalms (Pss 1–89), not at all in book four (Pss 90–106), and 3 times in book five (Pss 107–150). The most common modern translations are “to the Choirmaster” (<span>rsv<\/span>), “to the choir director” (<span>nasb<\/span>, <span>nlt<\/span>), “to the director of music” (<span>niv<\/span>), “to the chief Musician” (<span>kjv<\/span>, <span>nkjv<\/span>). The word is derived from the Hebrew verb <span class=\"hebrew\" lang=\"he\">nazzah<\/span><em>,<\/em> appearing in 1 Chronicles 23:4 and Ezra 3:8-9 in the sense of “administering.” In 1 Chronicles 15:21 the word is found in relation to leading or directing song in the temple. <span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> relates to the choirmaster and represents the singer chosen to lead the music who probably was involved in rehearsing and instructing. It is now assumed that <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> indicates the psalm was to be sung partially or entirely by a soloist. This is evidenced by the change in some texts from “I” where the soloist sang, to “we” where the choir or congregation sang. Psalm 5 is an example of a text divided for solo and choral singing: verses 1-3 solo; verses 4-6 choral; verses 7-8 solo; verses 9-10 choral; and verses 11-12 end the psalm with the combined soloist and choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Miktam<\/span> (<span>kjv<\/span> “Michtam”) is another term that has no clear musical meaning, due mainly to the fact that its etymology is unknown. It occurs in Psalms 16 and 56–60, all of which have a character of lamentation or supplication. In a musical sense, it probably meant that a certain well-known tune was to be selected as the melody of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mizmor<\/span> (Hebrew, meaning a song sung to instrumental accompaniment) is found nowhere else in the Bible; it is included in the superscriptions of 57 psalms. It probably indicated a song accompanied by melodic instruments as opposed to a dance song accompanied by rhythmic instruments.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Neginah<\/span> appears in the superscriptions of Psalms 4, 6, 54–55, 61, 67, and 76. The term <span class=\"hebrew\" lang=\"he\">neginah<\/span> and its plural <span class=\"hebrew\" lang=\"he\">neginoth<\/span> are found in Psalm 77:7, Lamentations 5:14, Isaiah 38:20, and Habakkuk 3:19. <span class=\"hebrew\" lang=\"he\">Neginah<\/span><em>,<\/em> from the Hebrew root <span class=\"hebrew\" lang=\"he\">naggen<\/span><em>,<\/em> “to touch the strings,” instructs that stringed instruments accompany the singing.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Nehiloth<\/span> is found only in the introduction to Psalm 5 (<span>kjv<\/span>). The origin of the word is problematic. It could come from the verb <span class=\"hebrew\" lang=\"he\">nahal<\/span><em>,<\/em> “to possess or inherit,” or more feasibly from <span class=\"hebrew\" lang=\"he\">halal<\/span><em>,<\/em> meaning “to pierce.” The latter implies the idea of a pierced instrument (the flute or pipe) to be used for accompaniment.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sheminith<\/span> appears in Psalms 6 and 12 and also in 1 Chronicles 15:21. The Hebrew word means literally “over the eighth.” Some scholars feel it had something to do with an octave, but the Hebrew musical language probably did not include a musical unit divided into eight parts. Other scholars interpret <span class=\"hebrew\" lang=\"he\">sheminith<\/span> as meaning an eight-stringed instrument. A more logical interpretation comes from examining its use in 1 Chronicles. In 15:20 the instructions are for musicians to play the harps according to <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and in verse 21 to play the lyres according to <span class=\"hebrew\" lang=\"he\">sheminith<\/span><em>.<\/em> Here the terms <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and <span class=\"hebrew\" lang=\"he\">sheminith<\/span> seem to be used in opposition. If <span class=\"hebrew\" lang=\"he\">alamoth<\/span> implies a register of the female voice, then <span class=\"hebrew\" lang=\"he\">sheminith<\/span> would imply a lower register. Thus, it may have been an instruction to use a lower pitched instrument for accompaniment.<\/p>\n<h5>Psalm Varieties in the Titles<\/h5>\n<p>Some of the notes in the psalm headings are indications of the type or variety of psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hazkir<\/span> is found in the headings of Psalms 38 and 70. According to the Targum, this is an indication that the psalm was sung at the sacrificial rite called <span class=\"hebrew\" lang=\"he\">askara<\/span> and is translated “for a memorial offering.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Lammed<\/span> appears in the superscription of Psalm 60 in the phrase <span class=\"hebrew\" lang=\"he\">le-lammed<\/span><em>,<\/em> translated “to teach.” According to tradition, this was a psalm, though undoubtedly not the only one, taught to young people as part of their education. This is another example of a term that may have been omitted from other psalms in later versions of the Psalter.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> is in the heading of Psalm 7 and also in Habakkuk 3:1. The word probably comes from the Hebrew verb <span class=\"hebrew\" lang=\"he\">shagah<\/span><em>,<\/em> “to wander,” but may also be connected with the Assyrian liturgical term <span class=\"hebrew\" lang=\"he\">shigu<\/span><em>,<\/em> which represented a plaintive song in several stanzas. Biblical scholars have assumed <span class=\"hebrew\" lang=\"he\">shiggaion<\/span><em>,<\/em> plural <span class=\"hebrew\" lang=\"he\">shigionoth<\/span><em>,<\/em> was a lament or penitential song.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir<\/span> is the simplest word for “song” and was probably used in the headings at an early stage of the Psalter; it is usually found with <span class=\"hebrew\" lang=\"he\">mizmor<\/span> (13 times). Fifteen psalms have this heading. It was probably the term for a specific type of praise song, usually performed by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hamaalot<\/span> and <span class=\"hebrew\" lang=\"he\">Shir Lamaalot<\/span> occur in the headings of Psalms 120–134, which are often referred to as the Psalms of Ascent (<span>kjv<\/span> “Psalms of Degrees”). Most explanations offered relate to the fact that the temple was situated on high ground. Often these 15 psalms are associated with the 15 steps leading from the Court of the Women to the Court of the Israelites. But most contemporary scholars believe the idea of “going up” referred to the pilgrims’ journey to Jerusalem to worship at the temple. These psalms are short, with popular appeal, making them appropriate for singing during the journey.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hanukkat Habayit<\/span> is found only in the heading of Psalm 30. This phrase tells that the psalm was to be used for the dedication or rededication of the house of God.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir-yedidot<\/span> appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Tefillah<\/span> is a common term for “prayer” and appears in the headings of Psalms 17, 86, 90, 102, and 142, and also in Habakkuk 3:1. The word probably refers to a specific form of poetic prayer.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Selah<\/span> is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. It occurs in 39 psalms, appearing a total of 71 times in the Psalter—67 times within the text and 4 times at the end of a psalm. It is most frequent in the first three books. In the first book <span class=\"hebrew\" lang=\"he\">selah<\/span> appears in 9 psalms; in the second book, 17 psalms; in the third book, 11 psalms. In the fourth book it is not found at all and in the fifth book in only two psalms. Thirty-one of these psalms also include the term <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> in their superscriptions, which implies that they were sung by a soloist and choir. Most commonly, <span class=\"hebrew\" lang=\"he\">selah<\/span> is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end. The regularity of its appearance within a psalm is not consistent, and in only a few instances do these divisions break the psalm into equal sections. Because of the random placement of the term, some scholars believe that, like the headings, <span class=\"hebrew\" lang=\"he\">selah<\/span> was not always carefully copied into the text. It may have been a note appearing only in the texts of the musicians, which would explain this inconsistency. An explanation of <span class=\"hebrew\" lang=\"he\">selah<\/span> is found in the Talmudic tradition: “Ben Azra clashed the cymbal and the Levites broke forth into singing. When they reached a break in the singing they blew upon the trumpets and the people prostrated themselves; at every break there was a blowing of the trumpet and at every blowing of the trumpet a prostration. This was the rite of the daily whole offering in the service of the House of our God.” <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> then, would be an instruction for the musicians that the singing was to cease and the instrumentalists were to play.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">higgaion selah<\/span> appears once, in Psalm 9:16. The word <span class=\"hebrew\" lang=\"he\">higgaiaon<\/span> comes from the root <span class=\"hebrew\" lang=\"he\">hagah<\/span><em>,<\/em> “to murmur, to growl, to produce a low sound.” This may have been an instruction for the interlude to be more subdued than a normal <span class=\"hebrew\" lang=\"he\">selah<\/span><em>.<\/em><\/p>\n<h5>Ancient Melodies in the Titles<\/h5>\n<p>Many psalms contain headings that are not direct musical references but are cue words to suggest well-known tunes. They probably refer either to names or the first words of popular secular songs <em>(<\/em><span class=\"hebrew\" lang=\"he\">makams<\/span><em>)<\/em> whose melodic patterns were used in singing the psalm. Many biblical scholars have tried to find hidden meaning in these headings, but most musicologists believe these are simply references or introductions to melodies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Aijeleth Shahar<\/span><em>,<\/em> in Psalm 22 (<span>kjv<\/span>), is translated “according to The Hind of the Dawn” (<span>rsv<\/span>), and “To the tune of ‘The Doe of the Morning’ ” (<span>niv<\/span>), “To the tune ‘Doe of the Dawn’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Al-taschith<\/span><em>,<\/em> in Psalms 57–59 and 75 (<span>kjv<\/span>), is translated “To the tune ‘Do Not Destroy!’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Jonath-elem-rechokim<\/span><em>,<\/em> in Psalm 56 (<span>kjv<\/span>), is translated “according to The Dove on Far-off Terebinths” (<span>rsv<\/span>), and “To the tune ‘Dove on Distant Oaks’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath Leannoth<\/span><em>,<\/em> in Psalm 88, is translated “To the tune ‘The Suffering of Affliction’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Muthlabben<\/span><em>,<\/em> in Psalm 9, is translated “To the tune ‘Death of the Son’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim<\/span><em>,<\/em> in Psalms 45 and 69 (<span>kjv<\/span>), is translated “To the tune ‘Lilies’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim-Eduth<\/span><em>,<\/em> in Psalm 80 (<span>kjv<\/span>), is translated “To the tune ‘Lilies of the Covenant’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shushan-eduth<\/span><em>,<\/em> in Psalm 60, is translated “To the tune ‘Lily of the Testimony’ ” (<span>nlt<\/span>).<\/p>\n<p>These melody types appear only in the first three books of the Psalter, and this may imply that these popular <span class=\"hebrew\" lang=\"he\">makams<\/span> had fallen into disuse by the time the final books of the Psalter were written. Other <span class=\"hebrew\" lang=\"he\">makam<\/span>-types had probably become popular, and the authors, realizing the relatively short life of a popular tune, did not include them in the headings of the Psalms but left the choice up to the performer.<\/p>\n<p class=\"h2\" id=\"MusicintheNewTestament\">Music in the New Testament<\/p>\n<h5>First-Century Influences<\/h5>\n<h6>The Synagogue<\/h6>\n<p>By the time of Christ, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the law but gradually became the center of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue as there was no sacrificial rite, and the music could not be exactly reproduced as there were no trained Levitical singers. Scholars do not agree about the amount of continuity between the music of the temple and the music of the synagogue, but there is evidence that certain musical practices did remain constant between the two places of worship.<\/p>\n<p>Information on the customs and rituals of the synagogue come from Talmudic writings. The musical elements of worship in the synagogue were the chanting of Scripture, psalmody, and spiritual songs. The choral singing of the temple was replaced by a single cantor. The cantor was a layman who, according to tradition, had to have the following qualifications: “He had to be well educated, gifted with a sweet voice, of humble personality, recognized by the community, conversant with Scripture and all the prayers; he must not be a rich man, for his prayers should come from his heart.” His most important job was the cantillation of the Law and the Prophets. A series of accents and punctuations, forerunners of actual musical notation, were indications for the cantor in the musical interpretation of the Scripture.<\/p>\n<p>Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early Christian church. Gregorian psalm tones have their roots in Hebrew psalmody.<\/p>\n<h6>Greek and Roman Cultures<\/h6>\n<p>While both the temple and the synagogue were familiar to the early Christians (Acts 2:46-47; 3:1; 5:42; 9:20; 18:4; etc.), the Greek and Roman cultures also played a major part in shaping the young church. Hellenistic influences by the time of Christ had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. Greek philosophers considered music a cathartic force that could lead humans into metaphysical knowledge. This understanding led to the belief that music had a moral substance that could influence people to either good or evil. If this philosophy had totally encompassed Judeo-Christian thought, certainly Paul would have encouraged the use of music in the spread of the gospel. However, Paul’s omission of this theory implies that the Judeo-Christian world at that time had rejected the Greek ideal, at least in part.<\/p>\n<p>While the Jewish rabbis considered music an art form for the praise of God, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. The music of the Roman games was neither religious nor philosophic and, from the accounts of witnesses, it was not technically exceptional. In the Roman Empire musicians were given a lower status and looked on as mere entertainers. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.<\/p>\n<h5>In the New Testament Writings<\/h5>\n<p>One of the few mentions of instruments in the NT is the use of flutes at a wake (Mt 9:23). As in the OT, music is associated with feasting and merrymaking (e.g., the return of the prodigal son, Lk 15:25). Five passages mention music metaphorically (Mt 6:2; 11:17; Lk 7:32; 1 Cor 13:1; 14:7-8). The most well known of these is Paul’s celebration of love in 1 Corinthians 13. The denunciation of the gong and cymbals must be understood in light of the attitude of the early Christians toward the music of the Pharisees. Here the signal instruments of the temple were used to represent pompous display of religious pietism.<\/p>\n\n<p>Most references to music are found in the eschatological visions and prophetic passages scattered throughout the NT—most frequently in the book of Revelation (also Mt 24:31; 1 Cor 15:52; 1 Thes 4:16; Heb 12:19). Many of these descriptions have a direct association with musical references in the OT (e.g., the use of harps and trumpets and the singing of the Hallelujah). But the value of many of the passages in Revelation comes from their literary style. These doxological and psalmlike passages were probably spontaneous “spiritual songs” composed by the young church (e.g., Rv 5:9-10).<\/p>\n<p>The passages that mention religious or liturgical music are often more conceptual than literal. Two parallel passages describing the Last Supper (Mt 26:30; Mk 14:26) mention that Christ and his disciples sang a hymn. This is the only direct account of Jesus singing, but it is probable that when he read in the synagogue he did so in the accepted vocal style (Lk 4:16-20). There is much controversy surrounding the actual events at the Last Supper, but we can assume that the hymn sung was a traditional Jewish hymn, probably associated with the Passover.<\/p>\n<p>From the account in Acts 16:25 we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music making in 1 Corinthians 14:15, 26 in terms of a balance between rationalism and emotion. And, as with all the gifts of the Spirit, Paul asks that singing be done for edification.<\/p>\n<p>In two similar passages (Eph 5:19; Col 3:16) Paul groups together three musical terms—psalms, hymns, and spiritual songs. The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early Christian psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modeled after the psalms, but in praise of Christ. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer, possibly wordless (perhaps related to glossolalia), in a style that was popular in mystical Judaism. These outbursts of song were probably melismatic (sung on one tone) and are perhaps the forerunners of the later Alleluia chant.<\/p>\n<h5>Hymnody in the New Testament<\/h5>\n<p>It can be assumed that the early Christians composed hymns in praise of Christ. Logically, most of the hymns found in the NT are based on Hebrew poetic psalm forms, but there is Greek and Latin influence also. The hymns from the Gospel of Luke have become well-known canticles adopted by the church: the Magnificat (Lk 1:46-55), the Benedictus (1:68-79), the Gloria (2:14) and the Nunc Dimittis (2:29-32). While patterned after the psalms of the OT, these hymns are full of confidence in the salvation of Christ and in his imminent return. Other Christological hymns found in the NT include the prologue to the Gospel of John, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.<\/p>","content_en":"<h3>MUSIC<\/h3>\n<p>A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship.<\/p>\n<p>The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human impulse to sing. The injunction “sing to the Lord” was a signal for the people to pour out their praise in song.<\/p>\n<p>The Bible, however, is limited in its treatment of music in ancient Israel. Since there was no written musical notation, the primary record of songs sung by the Hebrews is the collection of texts, particularly the psalms, and a few enigmatic musical instructions. The biblical writers were writing a history not of their culture but of their relationship with God; hence, their comments about music are not critical. Also, the biblical documents cover a long span of history and are grouped according to category rather than in chronological order, thus making it difficult to order the development of musical style with precision. Finally, there is the problem of understanding the biblical descriptions of music and its performance. Only in this century have scholars been able to interpret the information provided in the Bible in terms of Eastern music systems.<\/p>\n<p>Preview<\/p>\n<p>• Music in the Old Testament<\/p>\n<p>• Music in the Psalms<\/p>\n<p>• Music in the New Testament<\/p>\n<p class=\"h2\" id=\"MusicintheOldTestament\">Music in the Old Testament<\/p>\n<p>The first musician mentioned in the Bible is “Jubal, the first musician—the inventor of the harp and flute” (Gn 4:21, <span>nlt<\/span>). The importance of this description of a musician so early in history lies in the equality Jubal is given with his brothers Jabal, the herdsman, and Tubal-cain, the smith. Music making is recognized among the earliest professions of nomadic peoples. The name Jubal is believed to be a derivative from the Hebrew word for “ram.” The ram’s horn <em>(<\/em><span class=\"hebrew\" lang=\"he\">shophar<\/span><em>)<\/em> was an early instrument of the Jewish people and was significant in signaling important events.<\/p>\n<p>For the most part, the music described in early biblical history was of a functional nature. Music gained special significance as it became an important part of temple worship. Many of the descriptions of music making in ancient Israel, before David’s time, are quite utilitarian. There are accounts of music at times of farewell (Gn 31:27), at times of rejoicing and feasting (Ex 32:17-18; Is 5:12; 24:8-9), at military victories (2 Chr 20:27-28), and for work (Nm 21:17, the song of the well diggers; Is 16:10; Jer 48:33). Most of this music was probably rather crude and primitive in nature, especially the music associated with military advances, which was meant to terrify the enemy (Jgs 7:17-20). The music and dancing that greeted Moses as he descended from the mountain was described as if it sounded like “war in the camp” (Ex 32:17-18).<\/p>\n<p>In the early history of the Jewish people, women played an important part in the performance of music. The image of women dancing and singing for joy accompanied by percussion instruments is repeated several times: Miriam led the women in a hymn of thanksgiving after the deliverance from the Red Sea (Ex 15); Jephthah’s daughter welcomed her father in his victory (Jgs 11:34); Deborah joined with Barak in singing a song of victory (Jgs 5); and women hailed David after his defeat of the Philistines (1 Sm 18:6-7). There is little mention of women as musicians following the establishment of the temple in Jerusalem, but there are a few allusions to the fact that women did participate in singing and dancing. The account of the return from exile in Babylon includes both male and female singers (Neh 7:67), confirming that women still took part in musical performance.<\/p>\n<p>As Jerusalem became the religious center of the Hebrew people (950–850 <span>BC<\/span>), the role of the professional musician became more important. The women’s songs became insignificant compared to the pomp and ceremony associated with the temple and the royal court. While the Levitical singers took most of the musical responsibility at the temple, the development of antiphonal singing allowed the people to join in on responses in the singing of psalms.<\/p>\n<h5>Musical Style and Use<\/h5>\n<p>The Jewish people seem to have been especially musical. Of course, they were influenced by other ancient cultures, but there is evidence that they were in demand as musicians by other peoples. According to an Assyrian document, King Hezekiah gave as tribute to King Sennacherib many male and female Jewish musicians. The Babylonians demanded that the captive Jews sing to them and entertain them (cf. Ps 137:3).<\/p>\n<p>Since the OT’s purpose was to narrate the relationship between the Jewish nation and God, most of the references to music deal with its function in worship. However, evidence reveals that there was also a large body of secular musical literature. There may have been guilds of poets and singers early in Jewish history. The kinds of songs recorded in the early part of the OT represent a folklike poetry. The song of thanksgiving to the Lord by Moses and the people of Israel after their escape at the Red Sea is a stirring national song. Many descriptions of the biblical writers reflect the spirit of bardic song. This would be logical, as these stories were meant to be passed on. Marching songs (2 Chr 20:27-28), and songs of triumph (Jgs 5) also indicate a secular body of music.<\/p>\n<h5>Music in Worship<\/h5>\n<p>The singers and musicians for the temple worship were chosen from the tribe of Levi. King David assembled the Levites for a census, and out of the total of 38,000 men over the age of 30, 4,000 were chosen as musicians. These 4,000 were subsequently given specific jobs. “David and the chiefs of the service also set apart for the service certain of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with lyres, with harps, and with cymbals. . . . The number of them along with their brethren, who were trained in singing to the <span>Lord<\/span>, all who were skilful, was two hundred and eighty-eight” (1 Chr 25:1, 7, <span>rsv<\/span>). The singers were further divided into 24 groups of 12 singers, who rotated in participating in the weekday, Sabbath, and high holy day services.<\/p>\n<p>According to a later source, there were minimum and maximum numbers of singers and instrumentalists required at each service. The minimum number of singers was twelve, the maximum was unlimited. There had to be in attendance at least two harps but no more than six, at least two flutes but no more than twelve, a minimum of two trumpets with no maximum, and a minimum of nine lyres with no maximum. There was only one player with a pair of cymbals.<\/p>\n<p>A singer was admitted to the Levitical choir at the age of thirty following a five-year apprenticeship (1 Chr 23:3). Five years is a relatively short time considering the amount of material these singers had to memorize (for there was no notation) and the liturgical ritual they had to master; it is speculated that they actually were in training from childhood. The Levites lived in villages outside the city wall and may have been actively involved in the musical education of their children (Neh 12:29). The Levites performed other duties connected with the sacred service, but the singers were excused from all other duties because they were on duty day and night (1 Chr 9:33). Their skills were an important part of the temple worship, and they were able to devote their entire life to the development of their musical ability. A singer served in the choir for 20 years, from age 30 to 50, and the music was of a high quality due to strict discipline and continuous practice and performance.<\/p>\n<p>From the beginning of Jewish formal worship connected with the tabernacle, music and sound was important. In Exodus 28:34-35 the descriptions of Aaron’s robe include bells attached to the lower hem that sounded as he entered the Holy Place. The first liturgical music mentioned in the OT is found in 2 Samuel 6 in the descriptions of the transfer of the ark: David and the Israelites sang, played instruments, and danced to the glory of the Lord. This music bore little resemblance to the stately ceremony described later in Solomon’s temple. In 2 Chronicles 7:6, David is given recognition for inventing the musical instruments used in the temple. In the postexilic era Levitical singers are mentioned as the descendants of Asaph, the “singing master” appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as these, we have a definite indication that liturgical music and organization stemmed from David’s time.<\/p>\n<p>The ceremonies in the Jewish temple were organized around the sacrifice. Singing formed an integral part of the sacrificial service and was necessary to validate the sacrificial action. There were special musical settings for each sacrifice; thus the daily burnt, expiatory, and laudatory offerings and libations had individual liturgies. Particular psalms became associated with certain sacrifices as well as with certain days of the week. The psalm of the day was intoned as the high priest started to pour out the drink offering. The psalm was divided into three sections, each signaled by the blowing of the trumpets, on which signal the people would prostrate themselves. This is the only time the trumpets were used together with the other instruments in orchestral fashion on solemn occasions (2 Chr 5:12-13).<\/p>\n<p class=\"h2\" id=\"MusicinthePsalms\">Music in the Psalms<\/p>\n<h5>Musical Psalm Titles<\/h5>\n<p>The collection of 150 lyric poems known as the book of Psalms contains the most information on music making in ancient Israel. The Psalter contains not only religious songs but also songs that have their roots in secular or popular songs, such as work songs, love songs, and wedding songs. The majority are songs of praise, thanksgiving, prayer, and repentance. There are also historic odes that relate great national events—for example, Psalm 30, “a song at the dedication of the temple,” and Psalm 137, which portrays the sufferings of the Jews in captivity.<\/p>\n<p>The psalms were an important part of all the services of the temple; the Psalter became the liturgical hymnal of the Israelites. Worship included an appointed psalm for each day of the week. On the first day of the week, Psalm 24 was sung in remembrance of the first day of creation, Psalm 48 was sung on the second day, Psalm 82 on the third, Psalm 94 on the fourth, Psalm 81 on the fifth, Psalm 93 on the sixth, and Psalm 92 on the Sabbath. After the sacrificial offerings, Psalm 105:1-5 was sung at the morning service and Psalm 96 at the evening service. The Hallel psalms (Pss 113–118, 120–136, 146–148) were sung during the offering of the paschal lamb at the Passover feast.<\/p>\n<p>While most of the liturgical music was performed by Levites, texts of the psalms suggest that there was also congregational participation. The forms of music found both in synagogal and ecclesiastical chant had their source in the forms of the poetic text of the psalms. The simplest is the plain psalmody sung by one person (e.g., Pss 3–5, 46). In responsorial psalmody the soloist is answered by the choir (e.g., Ps 67:1-2; the soloist sang verse 1 and the choir answered with verse 2). Antiphonal psalmody involves two groups singing alternately (e.g., Ps 103:20-22). The congregation would chant a refrain such as appears in Psalm 80: “Restore us, O God; let thy face shine, that we may be saved!” recurs throughout the psalm (<span>rsv<\/span>).<\/p>\n<p>Even though the synagogue had no altar for sacrifice, psalm singing retained an important place. After the Romans destroyed the temple, the worship heritage of the Jews could have been lost if the customs, including musical customs, had not become an integral part of synagogue worship.<\/p>\n<p>The most enigmatic part of the psalms is the headings that are not part of the poetic text. The first question is whether these should even be considered as superscripts. Greek, Latin, Hebrew, and other ancient languages were written in such a way that the text ran together without any break between chapters or paragraphs. This means that the verses, and even the division of the psalms themselves, were partially determined by copyists, chiefly the Masoretes. There is some question as to which psalms the extrapoetic texts actually belong with; they may actually be subscripts instead of superscripts. Sumerian and Babylonian poetry had information such as the name of the author, the musical instrument used for accompaniment, the tune, the purpose, and such listed at the end of the poem. Hence, some of the headings may actually be endings.<\/p>\n<p>The indications at the beginning of a psalm fall into three categories. They are either musical terms giving direction for the actual performance, musical cues designating the tune to which the psalm would be sung, or comments indicating the function of the psalm. These terms have been interpreted in various ways.<\/p>\n<p>Originally, these headings may have been marginal notes for the choir leaders. Realizing that these terms were not related to the psalm text proper, early biblical scribes may not have been overly careful with their placement in the text, which may explain some of the discrepancies among the early manuscripts—why certain words are left out in some and why terms assigned to only a few psalms may originally have been indicated on more of them.<\/p>\n<p>All but 50 of the psalms contain a proper name in the heading. These names possibly indicate the author; other commentators, interpreting the preposition appearing before the names to mean “for,” think the names are a dedication. Thus the title would be “A Psalm for David,” not “A Psalm of David.” This may be the case with the names of Asaph, Heman, Ethan, and especially the sons of Korah, where it would make better sense for the psalm to be written for rather than by the family. Seventy-three psalms have David’s name in the heading, hence the common reference to the Psalter as the Psalms of David. Twelve include the name of Asaph, eleven the children of Korah, two Solomon, and one each contains Moses, Heman, and Ethan.<\/p>\n<h5>Musical Terms in the Psalm Titles<\/h5>\n<p>Numerous musical terms are included in the superscriptions to cue the kind of instrumental accompaniment, mood, and style of performance for the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is one of the most controversial terms found in the psalm headings. It appears at the beginning of Psalm 46 and also in 1 Chronicles 15:20. One meaning for the Hebrew word is “maiden,” and musicologists interpret this as an instruction that the psalm should be sung in the range of the female singing voice. The reference in Chronicles is to harps in the range of women’s voices. This interpretation does not seem to fit Psalm 46, but if we look at the preceding psalm and read the term as a subscript, it becomes logical. Psalm 45 is a song of love, actually a nuptial ode; it would be natural for women to sing the second half (vv 10-17). While there is little mention of women singing in the temple, there is speculation that young boys in training may have sung along with the Levitical singers. Also this may be a case where the term appears only once in the modern text but may have been used more often in the original. Another possible meaning for <span class=\"hebrew\" lang=\"he\">Alamoth<\/span> is “flutes,” perhaps describing the kind of musical accompaniment for the performance of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Gittith<\/span> is a term found in the superscriptions of Psalms 8, 81, and 84. It may be a musical cue, indicating a mood for the performance of these psalms, but a more common explanation is that it is a collective term for the stringed instruments that would have accompanied them.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath<\/span> has been left in its original Hebrew form by early translators and is found in the headings of Psalms 53 and 88. It may have roots in the Hebrew <span class=\"hebrew\" lang=\"he\">mahaleh<\/span> “sickness” or <span class=\"hebrew\" lang=\"he\">mahot<\/span> “dance,” though neither of these words can be related to the psalm texts. Another explanation is a musical one. <span class=\"hebrew\" lang=\"he\">Mahalath<\/span> may come from the word <span class=\"hebrew\" lang=\"he\">halal<\/span> meaning “to pierce,” implying that the psalm was to be accompanied with pipes.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Maskil<\/span> (<span>kjv<\/span> “Maschil”) appears in the headings of 13 psalms (Pss 32, 42, 44–45, 52–55, 74, 78, 88–89, 142). The term is probably derived from the verb <span class=\"hebrew\" lang=\"he\">sakal<\/span><em>,<\/em> “to have insight or comprehension,” but there is no agreement among commentators. By looking at the psalms themselves, their didactic nature and the structure of stanzas and refrains, musicologists conclude the term represents a song of praise, possibly sung by a soloist with participation by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> appears in the heading of 55 psalms. It appears 52 times in the first three books of Psalms (Pss 1–89), not at all in book four (Pss 90–106), and 3 times in book five (Pss 107–150). The most common modern translations are “to the Choirmaster” (<span>rsv<\/span>), “to the choir director” (<span>nasb<\/span>, <span>nlt<\/span>), “to the director of music” (<span>niv<\/span>), “to the chief Musician” (<span>kjv<\/span>, <span>nkjv<\/span>). The word is derived from the Hebrew verb <span class=\"hebrew\" lang=\"he\">nazzah<\/span><em>,<\/em> appearing in 1 Chronicles 23:4 and Ezra 3:8-9 in the sense of “administering.” In 1 Chronicles 15:21 the word is found in relation to leading or directing song in the temple. <span class=\"hebrew\" lang=\"he\">Menazzeah<\/span> relates to the choirmaster and represents the singer chosen to lead the music who probably was involved in rehearsing and instructing. It is now assumed that <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> indicates the psalm was to be sung partially or entirely by a soloist. This is evidenced by the change in some texts from “I” where the soloist sang, to “we” where the choir or congregation sang. Psalm 5 is an example of a text divided for solo and choral singing: verses 1-3 solo; verses 4-6 choral; verses 7-8 solo; verses 9-10 choral; and verses 11-12 end the psalm with the combined soloist and choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Miktam<\/span> (<span>kjv<\/span> “Michtam”) is another term that has no clear musical meaning, due mainly to the fact that its etymology is unknown. It occurs in Psalms 16 and 56–60, all of which have a character of lamentation or supplication. In a musical sense, it probably meant that a certain well-known tune was to be selected as the melody of the psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mizmor<\/span> (Hebrew, meaning a song sung to instrumental accompaniment) is found nowhere else in the Bible; it is included in the superscriptions of 57 psalms. It probably indicated a song accompanied by melodic instruments as opposed to a dance song accompanied by rhythmic instruments.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Neginah<\/span> appears in the superscriptions of Psalms 4, 6, 54–55, 61, 67, and 76. The term <span class=\"hebrew\" lang=\"he\">neginah<\/span> and its plural <span class=\"hebrew\" lang=\"he\">neginoth<\/span> are found in Psalm 77:7, Lamentations 5:14, Isaiah 38:20, and Habakkuk 3:19. <span class=\"hebrew\" lang=\"he\">Neginah<\/span><em>,<\/em> from the Hebrew root <span class=\"hebrew\" lang=\"he\">naggen<\/span><em>,<\/em> “to touch the strings,” instructs that stringed instruments accompany the singing.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Nehiloth<\/span> is found only in the introduction to Psalm 5 (<span>kjv<\/span>). The origin of the word is problematic. It could come from the verb <span class=\"hebrew\" lang=\"he\">nahal<\/span><em>,<\/em> “to possess or inherit,” or more feasibly from <span class=\"hebrew\" lang=\"he\">halal<\/span><em>,<\/em> meaning “to pierce.” The latter implies the idea of a pierced instrument (the flute or pipe) to be used for accompaniment.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Sheminith<\/span> appears in Psalms 6 and 12 and also in 1 Chronicles 15:21. The Hebrew word means literally “over the eighth.” Some scholars feel it had something to do with an octave, but the Hebrew musical language probably did not include a musical unit divided into eight parts. Other scholars interpret <span class=\"hebrew\" lang=\"he\">sheminith<\/span> as meaning an eight-stringed instrument. A more logical interpretation comes from examining its use in 1 Chronicles. In 15:20 the instructions are for musicians to play the harps according to <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and in verse 21 to play the lyres according to <span class=\"hebrew\" lang=\"he\">sheminith<\/span><em>.<\/em> Here the terms <span class=\"hebrew\" lang=\"he\">alamoth<\/span> and <span class=\"hebrew\" lang=\"he\">sheminith<\/span> seem to be used in opposition. If <span class=\"hebrew\" lang=\"he\">alamoth<\/span> implies a register of the female voice, then <span class=\"hebrew\" lang=\"he\">sheminith<\/span> would imply a lower register. Thus, it may have been an instruction to use a lower pitched instrument for accompaniment.<\/p>\n<h5>Psalm Varieties in the Titles<\/h5>\n<p>Some of the notes in the psalm headings are indications of the type or variety of psalm.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Hazkir<\/span> is found in the headings of Psalms 38 and 70. According to the Targum, this is an indication that the psalm was sung at the sacrificial rite called <span class=\"hebrew\" lang=\"he\">askara<\/span> and is translated “for a memorial offering.”<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Lammed<\/span> appears in the superscription of Psalm 60 in the phrase <span class=\"hebrew\" lang=\"he\">le-lammed<\/span><em>,<\/em> translated “to teach.” According to tradition, this was a psalm, though undoubtedly not the only one, taught to young people as part of their education. This is another example of a term that may have been omitted from other psalms in later versions of the Psalter.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shiggaion<\/span> is in the heading of Psalm 7 and also in Habakkuk 3:1. The word probably comes from the Hebrew verb <span class=\"hebrew\" lang=\"he\">shagah<\/span><em>,<\/em> “to wander,” but may also be connected with the Assyrian liturgical term <span class=\"hebrew\" lang=\"he\">shigu<\/span><em>,<\/em> which represented a plaintive song in several stanzas. Biblical scholars have assumed <span class=\"hebrew\" lang=\"he\">shiggaion<\/span><em>,<\/em> plural <span class=\"hebrew\" lang=\"he\">shigionoth<\/span><em>,<\/em> was a lament or penitential song.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir<\/span> is the simplest word for “song” and was probably used in the headings at an early stage of the Psalter; it is usually found with <span class=\"hebrew\" lang=\"he\">mizmor<\/span> (13 times). Fifteen psalms have this heading. It was probably the term for a specific type of praise song, usually performed by the choir.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hamaalot<\/span> and <span class=\"hebrew\" lang=\"he\">Shir Lamaalot<\/span> occur in the headings of Psalms 120–134, which are often referred to as the Psalms of Ascent (<span>kjv<\/span> “Psalms of Degrees”). Most explanations offered relate to the fact that the temple was situated on high ground. Often these 15 psalms are associated with the 15 steps leading from the Court of the Women to the Court of the Israelites. But most contemporary scholars believe the idea of “going up” referred to the pilgrims’ journey to Jerusalem to worship at the temple. These psalms are short, with popular appeal, making them appropriate for singing during the journey.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir Hanukkat Habayit<\/span> is found only in the heading of Psalm 30. This phrase tells that the psalm was to be used for the dedication or rededication of the house of God.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shir-yedidot<\/span> appears only in Psalm 45. It refers to a love song that was probably sung at wedding ceremonies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Tefillah<\/span> is a common term for “prayer” and appears in the headings of Psalms 17, 86, 90, 102, and 142, and also in Habakkuk 3:1. The word probably refers to a specific form of poetic prayer.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Selah<\/span> is one of the most frequently used, but most enigmatic, terms found in the book of Psalms. It occurs in 39 psalms, appearing a total of 71 times in the Psalter—67 times within the text and 4 times at the end of a psalm. It is most frequent in the first three books. In the first book <span class=\"hebrew\" lang=\"he\">selah<\/span> appears in 9 psalms; in the second book, 17 psalms; in the third book, 11 psalms. In the fourth book it is not found at all and in the fifth book in only two psalms. Thirty-one of these psalms also include the term <span class=\"hebrew\" lang=\"he\">menazzeah<\/span> in their superscriptions, which implies that they were sung by a soloist and choir. Most commonly, <span class=\"hebrew\" lang=\"he\">selah<\/span> is interpreted as a signal for a break in the singing and possibly for an instrumental interlude. It never appears at the beginning of a psalm but only in the middle of the text or at the end. The regularity of its appearance within a psalm is not consistent, and in only a few instances do these divisions break the psalm into equal sections. Because of the random placement of the term, some scholars believe that, like the headings, <span class=\"hebrew\" lang=\"he\">selah<\/span> was not always carefully copied into the text. It may have been a note appearing only in the texts of the musicians, which would explain this inconsistency. An explanation of <span class=\"hebrew\" lang=\"he\">selah<\/span> is found in the Talmudic tradition: “Ben Azra clashed the cymbal and the Levites broke forth into singing. When they reached a break in the singing they blew upon the trumpets and the people prostrated themselves; at every break there was a blowing of the trumpet and at every blowing of the trumpet a prostration. This was the rite of the daily whole offering in the service of the House of our God.” <span class=\"hebrew\" lang=\"he\">Selah<\/span><em>,<\/em> then, would be an instruction for the musicians that the singing was to cease and the instrumentalists were to play.<\/p>\n<p>The term <span class=\"hebrew\" lang=\"he\">higgaion selah<\/span> appears once, in Psalm 9:16. The word <span class=\"hebrew\" lang=\"he\">higgaiaon<\/span> comes from the root <span class=\"hebrew\" lang=\"he\">hagah<\/span><em>,<\/em> “to murmur, to growl, to produce a low sound.” This may have been an instruction for the interlude to be more subdued than a normal <span class=\"hebrew\" lang=\"he\">selah<\/span><em>.<\/em><\/p>\n<h5>Ancient Melodies in the Titles<\/h5>\n<p>Many psalms contain headings that are not direct musical references but are cue words to suggest well-known tunes. They probably refer either to names or the first words of popular secular songs <em>(<\/em><span class=\"hebrew\" lang=\"he\">makams<\/span><em>)<\/em> whose melodic patterns were used in singing the psalm. Many biblical scholars have tried to find hidden meaning in these headings, but most musicologists believe these are simply references or introductions to melodies.<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Aijeleth Shahar<\/span><em>,<\/em> in Psalm 22 (<span>kjv<\/span>), is translated “according to The Hind of the Dawn” (<span>rsv<\/span>), and “To the tune of ‘The Doe of the Morning’ ” (<span>niv<\/span>), “To the tune ‘Doe of the Dawn’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Al-taschith<\/span><em>,<\/em> in Psalms 57–59 and 75 (<span>kjv<\/span>), is translated “To the tune ‘Do Not Destroy!’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Jonath-elem-rechokim<\/span><em>,<\/em> in Psalm 56 (<span>kjv<\/span>), is translated “according to The Dove on Far-off Terebinths” (<span>rsv<\/span>), and “To the tune ‘Dove on Distant Oaks’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Mahalath Leannoth<\/span><em>,<\/em> in Psalm 88, is translated “To the tune ‘The Suffering of Affliction’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Muthlabben<\/span><em>,<\/em> in Psalm 9, is translated “To the tune ‘Death of the Son’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim<\/span><em>,<\/em> in Psalms 45 and 69 (<span>kjv<\/span>), is translated “To the tune ‘Lilies’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shoshannim-Eduth<\/span><em>,<\/em> in Psalm 80 (<span>kjv<\/span>), is translated “To the tune ‘Lilies of the Covenant’ ” (<span>nlt<\/span>).<\/p>\n<p><span class=\"hebrew\" lang=\"he\">Shushan-eduth<\/span><em>,<\/em> in Psalm 60, is translated “To the tune ‘Lily of the Testimony’ ” (<span>nlt<\/span>).<\/p>\n<p>These melody types appear only in the first three books of the Psalter, and this may imply that these popular <span class=\"hebrew\" lang=\"he\">makams<\/span> had fallen into disuse by the time the final books of the Psalter were written. Other <span class=\"hebrew\" lang=\"he\">makam<\/span>-types had probably become popular, and the authors, realizing the relatively short life of a popular tune, did not include them in the headings of the Psalms but left the choice up to the performer.<\/p>\n<p class=\"h2\" id=\"MusicintheNewTestament\">Music in the New Testament<\/p>\n<h5>First-Century Influences<\/h5>\n<h6>The Synagogue<\/h6>\n<p>By the time of Christ, the synagogue had become the chief place of worship for the Jewish people. It began as a place for study of the law but gradually became the center of worship for Jews unable to attend the temple. The liturgical service of the temple could not be duplicated in the synagogue as there was no sacrificial rite, and the music could not be exactly reproduced as there were no trained Levitical singers. Scholars do not agree about the amount of continuity between the music of the temple and the music of the synagogue, but there is evidence that certain musical practices did remain constant between the two places of worship.<\/p>\n<p>Information on the customs and rituals of the synagogue come from Talmudic writings. The musical elements of worship in the synagogue were the chanting of Scripture, psalmody, and spiritual songs. The choral singing of the temple was replaced by a single cantor. The cantor was a layman who, according to tradition, had to have the following qualifications: “He had to be well educated, gifted with a sweet voice, of humble personality, recognized by the community, conversant with Scripture and all the prayers; he must not be a rich man, for his prayers should come from his heart.” His most important job was the cantillation of the Law and the Prophets. A series of accents and punctuations, forerunners of actual musical notation, were indications for the cantor in the musical interpretation of the Scripture.<\/p>\n<p>Psalm singing was gradually transplanted from the temple to the synagogue, which in turn influenced the early Christian church. Gregorian psalm tones have their roots in Hebrew psalmody.<\/p>\n<h6>Greek and Roman Cultures<\/h6>\n<p>While both the temple and the synagogue were familiar to the early Christians (Acts 2:46-47; 3:1; 5:42; 9:20; 18:4; etc.), the Greek and Roman cultures also played a major part in shaping the young church. Hellenistic influences by the time of Christ had long been felt in the Middle East, and while it was strongly opposed by some Jewish leaders, the Greek arts had permeated Jewish culture. Greek philosophers considered music a cathartic force that could lead humans into metaphysical knowledge. This understanding led to the belief that music had a moral substance that could influence people to either good or evil. If this philosophy had totally encompassed Judeo-Christian thought, certainly Paul would have encouraged the use of music in the spread of the gospel. However, Paul’s omission of this theory implies that the Judeo-Christian world at that time had rejected the Greek ideal, at least in part.<\/p>\n<p>While the Jewish rabbis considered music an art form for the praise of God, and while the Greek philosophers thought of it as a powerful moral force in creation, the Romans considered music mainly as entertainment. The music of the Roman games was neither religious nor philosophic and, from the accounts of witnesses, it was not technically exceptional. In the Roman Empire musicians were given a lower status and looked on as mere entertainers. One reason the early church did not include instrumental music in their worship was in reaction to the debased secular use of instruments by the Romans.<\/p>\n<h5>In the New Testament Writings<\/h5>\n<p>One of the few mentions of instruments in the NT is the use of flutes at a wake (Mt 9:23). As in the OT, music is associated with feasting and merrymaking (e.g., the return of the prodigal son, Lk 15:25). Five passages mention music metaphorically (Mt 6:2; 11:17; Lk 7:32; 1 Cor 13:1; 14:7-8). The most well known of these is Paul’s celebration of love in 1 Corinthians 13. The denunciation of the gong and cymbals must be understood in light of the attitude of the early Christians toward the music of the Pharisees. Here the signal instruments of the temple were used to represent pompous display of religious pietism.<\/p>\n\n<p>Most references to music are found in the eschatological visions and prophetic passages scattered throughout the NT—most frequently in the book of Revelation (also Mt 24:31; 1 Cor 15:52; 1 Thes 4:16; Heb 12:19). Many of these descriptions have a direct association with musical references in the OT (e.g., the use of harps and trumpets and the singing of the Hallelujah). But the value of many of the passages in Revelation comes from their literary style. These doxological and psalmlike passages were probably spontaneous “spiritual songs” composed by the young church (e.g., Rv 5:9-10).<\/p>\n<p>The passages that mention religious or liturgical music are often more conceptual than literal. Two parallel passages describing the Last Supper (Mt 26:30; Mk 14:26) mention that Christ and his disciples sang a hymn. This is the only direct account of Jesus singing, but it is probable that when he read in the synagogue he did so in the accepted vocal style (Lk 4:16-20). There is much controversy surrounding the actual events at the Last Supper, but we can assume that the hymn sung was a traditional Jewish hymn, probably associated with the Passover.<\/p>\n<p>From the account in Acts 16:25 we know that Paul and Silas sang hymns while in jail. Paul gives instruction for music making in 1 Corinthians 14:15, 26 in terms of a balance between rationalism and emotion. And, as with all the gifts of the Spirit, Paul asks that singing be done for edification.<\/p>\n<p>In two similar passages (Eph 5:19; Col 3:16) Paul groups together three musical terms—psalms, hymns, and spiritual songs. The singing of psalms was an obvious carryover from the synagogue, and we can assume that the early Christian psalm singing followed the Jewish style. The term for “hymns” probably refers to poetic texts, possibly modeled after the psalms, but in praise of Christ. “Spiritual songs” may refer to a spontaneous, ecstatic form of musical prayer, possibly wordless (perhaps related to glossolalia), in a style that was popular in mystical Judaism. These outbursts of song were probably melismatic (sung on one tone) and are perhaps the forerunners of the later Alleluia chant.<\/p>\n<h5>Hymnody in the New Testament<\/h5>\n<p>It can be assumed that the early Christians composed hymns in praise of Christ. Logically, most of the hymns found in the NT are based on Hebrew poetic psalm forms, but there is Greek and Latin influence also. The hymns from the Gospel of Luke have become well-known canticles adopted by the church: the Magnificat (Lk 1:46-55), the Benedictus (1:68-79), the Gloria (2:14) and the Nunc Dimittis (2:29-32). While patterned after the psalms of the OT, these hymns are full of confidence in the salvation of Christ and in his imminent return. Other Christological hymns found in the NT include the prologue to the Gospel of John, Ephesians 2:14-16, Philippians 2:6-11, Colossians 1:15-20, 1 Timothy 3:16, Hebrews 1:3, and 1 Peter 3:18-22.<\/p>","summary_ro":"MUSIC A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship. The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human ...","summary_en":"MUSIC A natural human expression that probably began with speech-singing and developed into songs, which were then accompanied by instruments. Music as we know it has become quite complex, a luxury and entertainment; music in antiquity, however, was a functional expression of daily life, work, and worship. The phrase “sing to the Lord,” common to the OT (Ex 15:21; 1 Chr 16:9; Pss 68:32; 96:1-2; Is 42:10; Jer 20:13), was not unique to the Jewish nation. All religions draw on the natural human ...","source":"Articles\/M.xml","external_url":null,"has_map":false,"has_picture":false},{"id":35546,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Singer","title_en":"Singer","content_ro":"<h3>SINGER<\/h3>\n<p>The professional singer was important in temple worship. David first organized singers for worship in the tabernacle (1 Chr 9:33; 15:16, 19, 27). Later, they ministered in Solomon’s temple (2 Chr 5:12-13) and for other kings (20:21; 23:13; 35:15). After the exile, the singers were again active (Ezr 2:41, 70; Neh 7:1, 44, 73; 10:28, 39). They sang psalms for temple worship (Pss 68:25; 87:7). Some were appointed “chief singers” (Hb 3:19). The sons of Asaph were prominent among them.<\/p>\n<p><em>See also<\/em> Music.<\/p>","content_en":"<h3>SINGER<\/h3>\n<p>The professional singer was important in temple worship. David first organized singers for worship in the tabernacle (1 Chr 9:33; 15:16, 19, 27). Later, they ministered in Solomon’s temple (2 Chr 5:12-13) and for other kings (20:21; 23:13; 35:15). After the exile, the singers were again active (Ezr 2:41, 70; Neh 7:1, 44, 73; 10:28, 39). They sang psalms for temple worship (Pss 68:25; 87:7). Some were appointed “chief singers” (Hb 3:19). The sons of Asaph were prominent among them.<\/p>\n<p><em>See also<\/em> Music.<\/p>","summary_ro":"SINGER The professional singer was important in temple worship. David first organized singers for worship in the tabernacle (1 Chr 9:33; 15:16, 19, 27). Later, they ministered in Solomon’s temple (2 Chr 5:12-13) and for other kings (20:21; 23:13; 35:15). After the exile, the singers were again active (Ezr 2:41, 70; Neh 7:1, 44, 73; 10:28, 39). They sang psalms for temple worship (Pss 68:25; 87:7). Some were appointed “chief singers” (Hb 3:19). The sons of Asaph were prominent among them. See ...","summary_en":"SINGER The professional singer was important in temple worship. David first organized singers for worship in the tabernacle (1 Chr 9:33; 15:16, 19, 27). Later, they ministered in Solomon’s temple (2 Chr 5:12-13) and for other kings (20:21; 23:13; 35:15). After the exile, the singers were again active (Ezr 2:41, 70; Neh 7:1, 44, 73; 10:28, 39). They sang psalms for temple worship (Pss 68:25; 87:7). Some were appointed “chief singers” (Hb 3:19). The sons of Asaph were prominent among them. See ...","source":"Articles\/S.xml","external_url":null,"has_map":false,"has_picture":false}],"13":[{"id":14012,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Glory","title_en":"Glory","content_ro":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","content_en":"<h3>GLORY<\/h3>\n<p>The singular splendor of God and the consequences for humanity.<\/p>\n<p class=\"h2\" id=\"TheGloryofGod\">The Glory of God<\/p>\n<p>The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence.<\/p>\n<h5>As an Attribute<\/h5>\n<p>God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as the glorious Father (Eph 1:17) and the King of glory (Ps 24); he is exalted above the heavens, and his glory is over all the earth (Pss 57:5, 11; 108:5; 113:4). He is the God of glory who appeared to the patriarchs of the OT (Acts 7:2). He is jealous to maintain his glory and unwilling that it be given to another (Is 42:8); he acts to bring glory to himself (Ps 79:9; Is 48:11).<\/p>\n<p>The glory of God is proclaimed by the Creation (Pss 19:1; 97:6; Rom 1:20). It is revealed by his mighty acts of salvation and deliverance (1 Chr 16:24; Pss 72:18-19; 96:3; 145:10-12; Jn 11:4, 40). His glory is the theme of the praise (1 Chr 16:24-29; Pss 29:1-2, 9; 66:1-2; 96:7-8; 115:1; Is 42:12; Rom 4:20; Phil 2:9-11).<\/p>\n<h5>As His Presence<\/h5>\n<p>References to the glory of the Lord are often to particular historical manifestations of his presence; images of light and fire are prominently associated with these occurrences. The foremost example is what is known in rabbinical literature as the shekinah glory, a phrase meaning the “dwelling glory.” It refers primarily to the presence of God in the pillar of cloud and fire in the OT.<\/p>\n<p>The first explicit reference to the glory cloud is found in Exodus 13:21-22. At the time of the exodus, the glory of God appeared in the pillar of cloud and fire to lead the people through the sea and wilderness (Neh 9:11-12, 19). At Sinai, with Israel encamped around the mountain, the glory of God comes in the cloud and fire to speak with Moses in the sight of the people (Ex 19:9, 16-18; 24:15-18; Dt 5:5, 22-24). When Moses is given a glimpse of that glory unconcealed by the cloud and fire, his own face becomes radiant and must be veiled because of the people’s fear (Ex 33:18-23; 34:29-35; 2 Cor 3:7-18).<\/p>\n<p>The picture of Israel encamped around the glory of God on Sinai portrays God dwelling in the midst of his people. When the tabernacle is completed and the people set out on their march, the glory cloud of God’s presence dwells above them throughout their journey (Ex 40:34-38; Nm 10:11-12). When they encamp, the tribes encircle the tabernacle (Nm 1:50–2:2), and the cloud reminds them of his presence in their midst. Later, the same glory filled the new temple that Solomon builds (2 Chr 5:13–6:1; 7:1-3). The psalmists celebrated Jerusalem and the temple as the place where his glory dwelt (Pss 26:8; 63:2; 85:9); God was in their midst.<\/p>\n<p>Later in Israel’s history they denied God’s glorious presence (Is 3:8) and exchanged the glory of the Lord for idols made by human hands (Ps 106:20; Jer 2:10-11; cf. Rom 1:23). Because of their disobedience, judgment came against Jerusalem; the penalties of covenant violation were enforced. God would no longer be the God of a disobedient people (Hos 1:9). God’s presence in the glory cloud left the temple (Ez 10:4, 18-19; 11:22), and Israel went into exile (12:1-15).<\/p>\n<p>Yet out of this judgment God determined to bring a remnant to rebuild the city and the temple. In his visions Ezekiel saw the glory of the Lord return to dwell in the temple again (Ez 43:2-9), a time when the glory would return to a purified people and dwell among them forever. When the exile was over and the second temple was under construction, Haggai and Zechariah urged the people on with the promise of the return of the glory of God to fill the temple as it had done in the first temple and to “be glory in their midst” (Hg 2:3-9; Zec 2:5, 10-11).<\/p>\n<p class=\"h2\" id=\"TheGloryofGodinJesusChrist\">The Glory of God in Jesus Christ<\/p>\n<p>We are not told if the shekinah glory returned to the second temple. But we are told that God’s glory was seen again on earth in the person of Jesus Christ. John 1:14 says, “The Word became flesh and <em>dwelt<\/em> among us, and we beheld his <em>glory, glory<\/em> as of the only Son” (italics added). As such, Jesus was the new tabernacle for God’s abiding glory. In Jesus, God dwelt among people. Since Christ was (and is) the very image of God, to see the light of his face was to know the glory of God (2 Cor 4:4-6). To see Jesus was to see a “light to the Gentiles and the glory of Israel” (Lk 2:30-32). The disciples who witnessed the Transfiguration (Mt 17:1-8) saw his glory in a marvelous way (2 Pt 1:16-17), for it was a glory that burst out of his human body. This outburst of glory prefigured the glorification Christ experienced in resurrection and ascension (see Jn 17:5; Phil 2:5-11).<\/p>\n<p>Because Jesus humbled himself and was obedient to the point of death, God highly exalted him (Phil 2:8-9). After he suffered death on the cross, he entered into his glory (Lk 24:26) with a new and glorious body (1 Cor 15:39-43; Phil 3:21). The glorified Christ appeared to his servants. Stephen saw his glory (Acts 7:55), and Saul was blinded by his splendor (9:3). That same Christ is predicted to return in glory. He will sit on his throne in judgment (Mt 25:31); evil will be punished (16:27; 24:30; Mk 13:26; Lk 21:27; 2 Thes 2:9-10). Those who have professed him before men need not fear his glorious appearing (Mk 8:38).<\/p>\n<p>At the consummation, the whole earth will be filled with his glory (Ps 72:19; Is 6:3; Hb 2:14). No longer will a glory cloud rest above a temple to mark the Holy Place, for there will be a new heaven and a new earth (Rv 21:1). The Holy City will have the radiance of the glory of God (vv 10-11).<\/p>\n<p class=\"h2\" id=\"GloryandthePeopleofGod\">Glory and the People of God<\/p>\n<p>The people of God have experienced the glory of the presence of God. The glory cloud of the OT was <em>their<\/em> glory (Ps 106:20; Jer 2:11). Christ came as the embodiment of the glory of God; God was in the midst of his people. When Christ ascended, he sent his Spirit to the believers (Jn 16:7-14) so that God could live in the midst of his people. The Spirit of glory rests on those who suffer for the name of Christ (1 Pt 4:14); that Spirit is the guarantee of the glorious inheritance of the saints (Rom 8:16-17).<\/p>\n<p>God has given to his people the hope of glory (Rom 5:2; Phil 3:21; Col 1:27; Jude 1:24-25). Those whom he has chosen he will also glorify (Rom 8:30; 9:23); they will share in the glory of Christ (Col 3:4; 2 Thes 2:14; 2 Tm 2:10). The sufferings of this age do not compare with the glory that will be revealed (Rom 8:18; 2 Cor 4:17). The whole of creation longs to see the glorious freedom of the children of God (Rom 8:21). This hope of glory is so certain that Peter can speak of participating in it even now (1 Pt 5:1) while looking forward to that eternal glory (v 10). As partakers in the glory of Christ, the church is called to glorify God. Because of the hope that is in them, they purify themselves (1 Jn 3:3).<\/p>\n<p><em>See also<\/em> Boast; God, Being and Attributes of; Pillar of Fire and Cloud; Shekinah; Theophany; Wealth.<\/p>","summary_ro":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","summary_en":"GLORY The singular splendor of God and the consequences for humanity. The Glory of God The glory of God can be described in two senses: (1) as a general category or attribute, and (2) as a specific category referring to particular historical manifestations of his presence. As an Attribute God’s glory refers primarily to his majestic beauty and splendor; it also refers to the expression of God’s character (Rom 3:23). The Scriptures record praise to his glorious name (Neh 9:5), describe him as ...","source":"Articles\/G.xml","external_url":null,"has_map":false,"has_picture":false},{"id":14164,"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":30410,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Pillar of Fire and Cloud","title_en":"Pillar of Fire and Cloud","content_ro":"<h3>PILLAR OF FIRE AND CLOUD<\/h3>\n<p>One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though the Bible itself does not use this designation, the cloud and associated theophanies (God-appearances) are often called the “Shekinah glory” or simply “the Shekinah”—terms that have entered Christian theology from rabbinic literature.<\/p>\n<p>The cloud theophany is associated with a variety of functions; common to all of them is that it is a visible expression of the presence of God. The cloud filled the tabernacle and was there day and night as a witness to the presence of God (Ex 40:34-38). God appeared in the cloud on the Day of Atonement (Lv 16:2). God’s acceptance of the temple built as his dwelling is shown when the cloud comes at the dedication (1 Kgs 8:10-11; 2 Chr 5:13-14).<\/p>\n<p>The cloud was also a protection for Israel. At its first appearance in the events of the exodus, the cloud positioned itself between the armies of Egypt and Israel, engulfing the Egyptians in darkness on the one side while lighting the way with its fire for Israel on the other (Ex 14:19-20). The psalmist recalled how God “spread out a cloud as a covering, and a fire to give light at night” (Ps 105:39, <span>niv<\/span>).<\/p>\n<p>The pillar also served as Israel’s guide during the exodus and wandering in the wilderness. “The <span>Lord<\/span> guided them by a pillar of cloud during the day and a pillar of fire at night. That way they could travel whether it was day or night. And the <span>Lord<\/span> did not remove the pillar of cloud or pillar of fire from their sight” (Ex 13:21-22, <span>nlt<\/span>). Whenever the cloud lifted from above the tent, the Israelites set out; wherever the cloud settled, the Israelites encamped (Nm 9:17). In spite of the sins of the people, the Lord God went ahead of them on their journey, in fire by night and in a cloud by day (Dt 1:33). Subsequent generations would recount how God was their guide by day and night (Neh 9:12, 19; Ps 78:14).<\/p>\n<p>The cloud also had an oracular function (Ps 99:7). Not only did God speak from the cloud at Sinai (Ex 19:9, 16; 34:1-25; Dt 4:11-12; 5:22), he also spoke from there when Israel rebelled (Ex 16:10; Nm 14:10; 16:42-43), when Aaron and Miriam had a quarrel with Moses (Nm 12:1-15), and when the 70 elders were appointed. Only Moses had this ready access to the very words of God. When Moses went into the tabernacle, “the pillar of cloud would come down and hover at the entrance while the <span>Lord<\/span> spoke with Moses” (Ex 33:9, <span>nlt<\/span>). At the death of Moses the Lord appears in the pillar at the tent and speaks of the coming apostasy of the nation (Dt 31:14-29).<\/p>\n<p>Other theophanies having the features of cloud, fire, and light—or some combination—should probably be associated with the pillar of fire and cloud. Ezekiel saw an immense cloud with flashing lightning and surrounded by a brilliant light (Ez 1:4); when he looked inside the cloud, he saw a fire, creatures in the service of God, the throne of God, and the awesome presence of the one who sat upon it and spoke (vv 5-28). Ezekiel also had a vision of the glory of God leaving the temple, and later a vision of its return (chs 10; 43). In Daniel’s vision of the Ancient of Days, he sees one “like a son of man, coming with the clouds of heaven” to receive authority, glory, and power (Dn 7:13, <span>niv<\/span>). The phrase “son of man” becomes Jesus’ favorite self-designation in the Gospels. At the Transfiguration, when he reveals his own glory, the clouds envelop him (Mt 17:5; Mk 9:7; Lk 9:34). At his ascension he is received into the clouds, and angels remind the apostles of his promise to return in the same way (Acts 1:9-11; see Mt 24:30; Mk 13:26; Lk 21:27; Rv 1:7).<\/p>\n<p><em>See also<\/em> Glory; Shekinah; Theophany.<\/p>","content_en":"<h3>PILLAR OF FIRE AND CLOUD<\/h3>\n<p>One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though the Bible itself does not use this designation, the cloud and associated theophanies (God-appearances) are often called the “Shekinah glory” or simply “the Shekinah”—terms that have entered Christian theology from rabbinic literature.<\/p>\n<p>The cloud theophany is associated with a variety of functions; common to all of them is that it is a visible expression of the presence of God. The cloud filled the tabernacle and was there day and night as a witness to the presence of God (Ex 40:34-38). God appeared in the cloud on the Day of Atonement (Lv 16:2). God’s acceptance of the temple built as his dwelling is shown when the cloud comes at the dedication (1 Kgs 8:10-11; 2 Chr 5:13-14).<\/p>\n<p>The cloud was also a protection for Israel. At its first appearance in the events of the exodus, the cloud positioned itself between the armies of Egypt and Israel, engulfing the Egyptians in darkness on the one side while lighting the way with its fire for Israel on the other (Ex 14:19-20). The psalmist recalled how God “spread out a cloud as a covering, and a fire to give light at night” (Ps 105:39, <span>niv<\/span>).<\/p>\n<p>The pillar also served as Israel’s guide during the exodus and wandering in the wilderness. “The <span>Lord<\/span> guided them by a pillar of cloud during the day and a pillar of fire at night. That way they could travel whether it was day or night. And the <span>Lord<\/span> did not remove the pillar of cloud or pillar of fire from their sight” (Ex 13:21-22, <span>nlt<\/span>). Whenever the cloud lifted from above the tent, the Israelites set out; wherever the cloud settled, the Israelites encamped (Nm 9:17). In spite of the sins of the people, the Lord God went ahead of them on their journey, in fire by night and in a cloud by day (Dt 1:33). Subsequent generations would recount how God was their guide by day and night (Neh 9:12, 19; Ps 78:14).<\/p>\n<p>The cloud also had an oracular function (Ps 99:7). Not only did God speak from the cloud at Sinai (Ex 19:9, 16; 34:1-25; Dt 4:11-12; 5:22), he also spoke from there when Israel rebelled (Ex 16:10; Nm 14:10; 16:42-43), when Aaron and Miriam had a quarrel with Moses (Nm 12:1-15), and when the 70 elders were appointed. Only Moses had this ready access to the very words of God. When Moses went into the tabernacle, “the pillar of cloud would come down and hover at the entrance while the <span>Lord<\/span> spoke with Moses” (Ex 33:9, <span>nlt<\/span>). At the death of Moses the Lord appears in the pillar at the tent and speaks of the coming apostasy of the nation (Dt 31:14-29).<\/p>\n<p>Other theophanies having the features of cloud, fire, and light—or some combination—should probably be associated with the pillar of fire and cloud. Ezekiel saw an immense cloud with flashing lightning and surrounded by a brilliant light (Ez 1:4); when he looked inside the cloud, he saw a fire, creatures in the service of God, the throne of God, and the awesome presence of the one who sat upon it and spoke (vv 5-28). Ezekiel also had a vision of the glory of God leaving the temple, and later a vision of its return (chs 10; 43). In Daniel’s vision of the Ancient of Days, he sees one “like a son of man, coming with the clouds of heaven” to receive authority, glory, and power (Dn 7:13, <span>niv<\/span>). The phrase “son of man” becomes Jesus’ favorite self-designation in the Gospels. At the Transfiguration, when he reveals his own glory, the clouds envelop him (Mt 17:5; Mk 9:7; Lk 9:34). At his ascension he is received into the clouds, and angels remind the apostles of his promise to return in the same way (Acts 1:9-11; see Mt 24:30; Mk 13:26; Lk 21:27; Rv 1:7).<\/p>\n<p><em>See also<\/em> Glory; Shekinah; Theophany.<\/p>","summary_ro":"PILLAR OF FIRE AND CLOUD One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though ...","summary_en":"PILLAR OF FIRE AND CLOUD One of the most frequent modes of God’s appearing to humans in the OT; a visual manifestation of the presence of God common in the narratives of the exodus, Sinai covenant, the wilderness wanderings, and the dedication of the temple. The Bible refers to this phenomenon in a variety of ways: the pillar of cloud and of fire (Ex 14:24); pillar of cloud (Ex 33:9-10; Nm 14:14); pillar of fire (Ex 13:21; Nm 14:14); cloud (Ex 40:34-35; Dt 1:33); fire (Dt 1:33; 4:12). Though ...","source":"Articles\/P.xml","external_url":null,"has_map":false,"has_picture":false},{"id":39391,"type":"article","type_label":"Articol","type_icon":"📖","type_color":"#d4af37","title_ro":"Zion","title_en":"Zion","content_ro":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","content_en":"<h3>ZION<\/h3>\n<p>The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God.<\/p>\n\n<p class=\"h2\" id=\"GeographicalSites\">Geographical Sites<\/p>\n<h5>The Jebusite Fortress<\/h5>\n<p>The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter known as the “city of David.” The “fortress of Zion” may refer to the entire walled perimeter of the approximately 11-acre (4.5-hectare) site on the southeastern ridge (the Ophel Ridge), or to a smaller fortified area within that site.<\/p>\n<h5>The Temple Mount<\/h5>\n<p>Changes in the perimeter of the city by incorporating more territory within the walls extend the term Zion. When Solomon built the temple and his palace and extended the walls north of the Ophel Ridge to encompass the threshing floor of Ornan the Jebusite (2 Sm 24:16-18; 1 Chr 21:15-18, 28), the name Zion was applied to these areas as well. The transfer of the ark “from the city of David which is Zion” (1 Kgs 8:1; 2 Chr 5:2) to the temple hill brought both an extension and a reduction of the territory embraced by the term “Zion.” The whole city could still be called Zion, but from this point on, there would be a close identification between Zion and the temple hill. The temple precincts became the primary Zion; references to Zion in the poetic books and the preaching of the prophets are primarily to the temple area as the dwelling place of God.<\/p>\n<h5>The Entire City<\/h5>\n<p>The word “Zion” can be used as a designation of the entire city or its population without any particular reference to the temple area. This use is clearest in poetic passages where Zion is the parallel term to Jerusalem (Pss 51:18; 76:2; 102:21; 135:21; 147:12; Is 2:3; 30:19; 33:20; 37:32; 40:9; 41:27; 62:1; Jer 26:18; 51:35; Am 1:2; Zep 3:14) or to the villages of Judah (Pss 69:35; 97:8; Is 40:9).<\/p>\n<p class=\"h2\" id=\"TheologicalMotifs\">Theological Motifs<\/p>\n<h5>In the Old Testament<\/h5>\n<p>Many theological motifs attach to the Zion theme as it develops in redemptive history. The dominant motif of Zion as the dwelling place of God, the place where God is in the midst of his people, is conjoined to the larger theme of Immanuel, “God in our midst.” Just as the pillar of fire and cloud stood above the tabernacle during the wilderness wandering, so once Israel had attained the place of God’s choosing (Dt 12:5-14), he would dwell there. When Jerusalem became David’s capital and Solomon had completed the temple, the glory cloud filled the temple (1 Kgs 8:10; 2 Chr 5:13-14) and Jerusalem became the dwelling place of God (Pss 74:2; 76:2; 135:21; Is 8:18; Jl 3:17-21). The Lord loved and chose Zion (Pss 78:68; 132:13). His glorious presence was there, and from there he would speak (50:1-2). His fire was in Zion, his furnace in Jerusalem (Is 31:8-9). There he was enthroned above the cherubim (Pss 9:11; 99:1-2) and ruled over his people and the nations (Is 24:23). His chosen king ruled from that holy hill (Pss 2:6; 48:1).<\/p>\n<p>Though the size of the site of ancient Jerusalem is not particularly impressive and ordinarily would not be considered a large hill, for the psalmist Zion is God’s holy hill (Ps 99:9). The prophets describe it as “chief among the mountains, raised above the hills” (Is 2:2; Mi 4:1). The Canaanite god Baal was thought to dwell on a great mountain to the north, Mt Zaphon, so the psalmist describes Zion as “beautiful in its loftiness, like the utmost heights of Mt Zaphon” (Ps 48:1-2). God’s sanctuary is “like the high mountains” (Ps 78:68; Ez 40:2).<\/p>\n<p>An adequate water supply has been a problem for Jerusalem throughout its history. During the OT period, the city’s water came from one small spring. But in the eyes of the poets and prophets, Zion is gladdened by a great river that brings life wherever it flows (Ps 46:4; Ez 47:1-12; Jl 3:18; Zec 13:1; 14:8; see Rv 22:1-2). The threatening waters of chaos cannot shake the city of God (Ps 46:1-3).<\/p>\n<p>Because Zion is the city of God, it is the object of pilgrims, Jew and Gentile alike, who thirst to be in the presence of God in Zion’s temple (Pss 42:1-2; 63:1). The pilgrim psalms give vivid expression to their longing (84; 122; 125–128). All humanity will come to God in Zion (65:1-4). The Gentiles will make annual pilgrimages bringing gifts (Ps 76; Is 18:7; Zep 3:9-10); even former enemies will be regarded as native-born citizens of Zion (Ps 87; Is 60:14; Zec 14:21). The nations will stream into Jerusalem to inaugurate an era of peace (Is 2:1-5; Mi 4:1-8). Year after year the festivals of Israel will be celebrated in Zion by Gentiles (Zec 14:16-19).<\/p>\n<h5>In the New Testament<\/h5>\n<p>The NT further develops the emphasis on both the heavenly and the eschatological Zion. For example, the author of Hebrews said that the OT saints looked “forward to the city with foundations, whose architect and builder is God . . . longing for a better country—a heavenly one” (Heb 11:10, 16, <span>niv<\/span>), but none of them received the promises because God had planned something even better (vv 39-40). The church now enjoys what believers of the old covenant could never know: unlimited access to the presence of God in that Holy City, “Mount Zion, the heavenly Jerusalem, the city of the living God” (12:22; see vv 18-24). Earthly Zion is but a shadow of the heavenly reality. The present city of Jerusalem is likened to a slave woman, but the heavenly Jerusalem is free and the mother of both Jew and Gentile (Gal 4:21-27; see Is 49:14-23; 54:1). The NT also looks forward to the eschatological expectation of the re-creation of heaven and earth and the revelation of the new Jerusalem (Rv 21:2). It is a city on a great high mountain (Rv 21:10; see Pss 48:1-2; 78:68; Is 2:2; Ez 40:2; Mi 4:1), and a river of life flows within (Rv 22:1-2).<\/p>\n<p><em>See also<\/em> Jerusalem; Jerusalem, New.<\/p>","summary_ro":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","summary_en":"ZION The Jebusite fortress in Jerusalem conquered by David. Thereafter, Zion was used by biblical writers to identify other areas of Jerusalem and was used as a designation of the entire city. Zion was also used to describe, spiritually speaking, the eternal city of God. Geographical Sites The Jebusite Fortress The first occurrence of the word “Zion” is in the narrative of David’s conquest of Jerusalem (2 Sm 5:6-10; 1 Chr 11:4-9). David captured the “fortress of Zion,” which was thereafter kn...","source":"Articles\/Z.xml","external_url":null,"has_map":false,"has_picture":false},{"id":67835,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Community","title_en":"The New Community","content_ro":"<h3>The New Community<\/h3>\n<p>The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and among his people by the Holy Spirit.<\/p>\n<p>The promise that God would rebuild his temple (see Ezek 40–48) has been fulfilled as God dwells among his people (see John 1:14), who themselves constitute the “temple” under the new covenant. Only as we join together in worship, praise, and service will we function in the way God intended. Christians enjoy together the wonderful blessing of being the people God has chosen to carry out his mission to the world.<\/p>\n<p>As 1 Peter 2:9 makes clear, the church is now what Israel was originally, a “chosen people” (see Deut 7:6), “royal priests,” “a holy nation” (see Exod 19:6), and God’s “very own possession” (see Exod 19:5). With that privileged status comes the responsibility to proclaim God to the nations. As we join in harmonious worship and together serve in various ministries, we “show others the goodness of God” (1 Pet 2:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Chr 5:13-14; Isa 11:1-16; John 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Eph 2:19-22; 1 Pet 2:4-10; Rev 3:12; 21:1-3, 22<\/p>","content_en":"<h3>The New Community<\/h3>\n<p>The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and among his people by the Holy Spirit.<\/p>\n<p>The promise that God would rebuild his temple (see Ezek 40–48) has been fulfilled as God dwells among his people (see John 1:14), who themselves constitute the “temple” under the new covenant. Only as we join together in worship, praise, and service will we function in the way God intended. Christians enjoy together the wonderful blessing of being the people God has chosen to carry out his mission to the world.<\/p>\n<p>As 1 Peter 2:9 makes clear, the church is now what Israel was originally, a “chosen people” (see Deut 7:6), “royal priests,” “a holy nation” (see Exod 19:6), and God’s “very own possession” (see Exod 19:5). With that privileged status comes the responsibility to proclaim God to the nations. As we join in harmonious worship and together serve in various ministries, we “show others the goodness of God” (1 Pet 2:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Chr 5:13-14; Isa 11:1-16; John 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Eph 2:19-22; 1 Pet 2:4-10; Rev 3:12; 21:1-3, 22<\/p>","summary_ro":"The New Community The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and amon...","summary_en":"The New Community The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and amon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":95461,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Community","title_en":"The New Community","content_ro":"<h3>The New Community<\/h3>\n<p>The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and among his people by the Holy Spirit.<\/p>\n<p>The promise that God would rebuild his temple (see Ezek 40–48) has been fulfilled as God dwells among his people (see John 1:14), who themselves constitute the “temple” under the new covenant. Only as we join together in worship, praise, and service will we function in the way God intended. Christians enjoy together the wonderful blessing of being the people God has chosen to carry out his mission to the world.<\/p>\n<p>As 1 Peter 2:9 makes clear, the church is now what Israel was originally, a “chosen people” (see Deut 7:6), “royal priests,” “a holy nation” (see Exod 19:6), and God’s “very own possession” (see Exod 19:5). With that privileged status comes the responsibility to proclaim God to the nations. As we join in harmonious worship and together serve in various ministries, we “show others the goodness of God” (1 Pet 2:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Chr 5:13-14; Isa 11:1-16; John 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Eph 2:19-22; 1 Pet 2:4-10; Rev 3:12; 21:1-3, 22<\/p>","content_en":"<h3>The New Community<\/h3>\n<p>The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and among his people by the Holy Spirit.<\/p>\n<p>The promise that God would rebuild his temple (see Ezek 40–48) has been fulfilled as God dwells among his people (see John 1:14), who themselves constitute the “temple” under the new covenant. Only as we join together in worship, praise, and service will we function in the way God intended. Christians enjoy together the wonderful blessing of being the people God has chosen to carry out his mission to the world.<\/p>\n<p>As 1 Peter 2:9 makes clear, the church is now what Israel was originally, a “chosen people” (see Deut 7:6), “royal priests,” “a holy nation” (see Exod 19:6), and God’s “very own possession” (see Exod 19:5). With that privileged status comes the responsibility to proclaim God to the nations. As we join in harmonious worship and together serve in various ministries, we “show others the goodness of God” (1 Pet 2:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Chr 5:13-14; Isa 11:1-16; John 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Eph 2:19-22; 1 Pet 2:4-10; Rev 3:12; 21:1-3, 22<\/p>","summary_ro":"The New Community The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and amon...","summary_en":"The New Community The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and amon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":123087,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Community","title_en":"The New Community","content_ro":"<h3>The New Community<\/h3>\n<p>The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and among his people by the Holy Spirit.<\/p>\n<p>The promise that God would rebuild his temple (see Ezek 40–48) has been fulfilled as God dwells among his people (see John 1:14), who themselves constitute the “temple” under the new covenant. Only as we join together in worship, praise, and service will we function in the way God intended. Christians enjoy together the wonderful blessing of being the people God has chosen to carry out his mission to the world.<\/p>\n<p>As 1 Peter 2:9 makes clear, the church is now what Israel was originally, a “chosen people” (see Deut 7:6), “royal priests,” “a holy nation” (see Exod 19:6), and God’s “very own possession” (see Exod 19:5). With that privileged status comes the responsibility to proclaim God to the nations. As we join in harmonious worship and together serve in various ministries, we “show others the goodness of God” (1 Pet 2:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Chr 5:13-14; Isa 11:1-16; John 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Eph 2:19-22; 1 Pet 2:4-10; Rev 3:12; 21:1-3, 22<\/p>","content_en":"<h3>The New Community<\/h3>\n<p>The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and among his people by the Holy Spirit.<\/p>\n<p>The promise that God would rebuild his temple (see Ezek 40–48) has been fulfilled as God dwells among his people (see John 1:14), who themselves constitute the “temple” under the new covenant. Only as we join together in worship, praise, and service will we function in the way God intended. Christians enjoy together the wonderful blessing of being the people God has chosen to carry out his mission to the world.<\/p>\n<p>As 1 Peter 2:9 makes clear, the church is now what Israel was originally, a “chosen people” (see Deut 7:6), “royal priests,” “a holy nation” (see Exod 19:6), and God’s “very own possession” (see Exod 19:5). With that privileged status comes the responsibility to proclaim God to the nations. As we join in harmonious worship and together serve in various ministries, we “show others the goodness of God” (1 Pet 2:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Chr 5:13-14; Isa 11:1-16; John 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Eph 2:19-22; 1 Pet 2:4-10; Rev 3:12; 21:1-3, 22<\/p>","summary_ro":"The New Community The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and amon...","summary_en":"The New Community The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and amon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":150713,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The New Community","title_en":"The New Community","content_ro":"<h3>The New Community<\/h3>\n<p>The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and among his people by the Holy Spirit.<\/p>\n<p>The promise that God would rebuild his temple (see Ezek 40–48) has been fulfilled as God dwells among his people (see John 1:14), who themselves constitute the “temple” under the new covenant. Only as we join together in worship, praise, and service will we function in the way God intended. Christians enjoy together the wonderful blessing of being the people God has chosen to carry out his mission to the world.<\/p>\n<p>As 1 Peter 2:9 makes clear, the church is now what Israel was originally, a “chosen people” (see Deut 7:6), “royal priests,” “a holy nation” (see Exod 19:6), and God’s “very own possession” (see Exod 19:5). With that privileged status comes the responsibility to proclaim God to the nations. As we join in harmonious worship and together serve in various ministries, we “show others the goodness of God” (1 Pet 2:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Chr 5:13-14; Isa 11:1-16; John 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Eph 2:19-22; 1 Pet 2:4-10; Rev 3:12; 21:1-3, 22<\/p>","content_en":"<h3>The New Community<\/h3>\n<p>The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and among his people by the Holy Spirit.<\/p>\n<p>The promise that God would rebuild his temple (see Ezek 40–48) has been fulfilled as God dwells among his people (see John 1:14), who themselves constitute the “temple” under the new covenant. Only as we join together in worship, praise, and service will we function in the way God intended. Christians enjoy together the wonderful blessing of being the people God has chosen to carry out his mission to the world.<\/p>\n<p>As 1 Peter 2:9 makes clear, the church is now what Israel was originally, a “chosen people” (see Deut 7:6), “royal priests,” “a holy nation” (see Exod 19:6), and God’s “very own possession” (see Exod 19:5). With that privileged status comes the responsibility to proclaim God to the nations. As we join in harmonious worship and together serve in various ministries, we “show others the goodness of God” (1 Pet 2:9).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Gen 12:3; Exod 19:4-6; Deut 7:6; 2 Chr 5:13-14; Isa 11:1-16; John 1:14; 1 Cor 3:9-17; 6:19; 2 Cor 6:16-18; Eph 2:19-22; 1 Pet 2:4-10; Rev 3:12; 21:1-3, 22<\/p>","summary_ro":"The New Community The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and amon...","summary_en":"The New Community The New Testament draws attention to the importance of the Christian community, an emphasis that sometimes gets lost in individualistic cultures. Though believers in Christ are individually converted and born again to a new life (John 3:3; 1 Pet 1:23), we are not intended to remain in isolation. God’s purpose is to build us together as “living stones” in his “spiritual temple” (1 Pet 2:5). God no longer inhabits a building on Mount Zion in Jerusalem; he now lives in and amon...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}],"14":[{"id":60736,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":88362,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":115988,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false},{"id":143614,"type":"theme_note","type_label":"Temă biblică","type_icon":"🎯","type_color":"#ef4444","title_ro":"The Cloud and Fire","title_en":"The Cloud and Fire","content_ro":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","content_en":"<h3>The Cloud and Fire<\/h3>\n<p>When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22).<\/p>\n<p>The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the <span>Lord<\/span> went ahead of them” (Exod 13:21). When the pillar settled over the Tabernacle and the camp of Israel, it represented the Lord’s presence and protection. The cloud and fire also provided divine guidance by indicating when the Israelites should move (Exod 40:36-38; Num 9:17-23). When the pillar was stationary, Israel stayed where they were. When it lifted and moved on, the Israelites broke camp and followed. They camped in different places for varying amounts of time, sometimes briefly and sometimes for a longer period. Israel thus “camped or traveled at the <span>Lord<\/span>’s command” (Num 9:23). The pillar of cloud and fire was like a divine banner flying over the tribes on the march (cp. 10:14, 18, 22, 25).<\/p>\n<p>The pillar regularly appeared as a cloud by day and a pillar of fire by night (9:15-16; Exod 13:21). In the Bible, both fire and clouds often indicate the presence and glory of God (e.g., Exod 19:16-18; 24:15-18; Matt 17:5; 24:30; Acts 1:9; cp. Ps 18:8-13). The cloud and fire imagery indicated that God’s presence and glory moved with Israel through the wilderness. This special manifestation of God (a <em>theophany<\/em>) stayed with them “throughout all their journeys” while they were in the wilderness (Exod 40:38; see also Exod 13:22). Sometimes, “the cloud covered the Tabernacle, and the glory of the <span>Lord<\/span> filled the Tabernacle,” so that “Moses could no longer enter the Tabernacle” (Exod 40:34-35). On other occasions, the cloud descended and hovered near the entrance to the Tent of Meeting, indicating that the Lord was speaking with Moses “face to face” (Exod 33:7-11; cp. Num 11:25; 12:5; Deut 31:15). The pillar of cloud and fire was a constant, reassuring reminder of the Lord’s presence. We are not given any specific description of the fire and the cloud other than that it was shaped like a pillar; regardless, it was a powerful symbol of God’s special care for Israel (see Neh 9:19-21; cp. Pss 46:1; 139; John 1:14; Rom 8:31-39).<\/p>\n<p><strong>Passages for Further Study<\/strong><\/p>\n<p>Exod 13:20-22; 14:19-24; 16:10; 19:16-18; 24:15-18; 33:7-11; 40:34-38; Lev 16:2; Num 9:15-23; 10:11-12, 34; 11:25; 12:5, 10; 14:14; 16:42; Deut 31:15; 1 Kgs 8:11; 2 Chr 5:14; Neh 9:19-21; Pss 78:14; 99:7; 104:3; Ezek 1:4-5; 10:3; Matt 17:5; 24:30; 26:64; Luke 9:34-35; Acts 1:9; 1 Cor 10:2; 1 Thes 4:17; Rev 1:7; 14:14-16<\/p>","summary_ro":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","summary_en":"The Cloud and Fire When Israel was in the wilderness, God led the nation with a pillar of cloud and fire. The pillar joined the Israelites right after the first Passover, immediately after Israel left Egypt (Exod 13:20-22). The pillar served a variety of functions. When the Egyptians pursued the Israelites, the cloud moved behind the people of Israel and prevented an Egyptian advance (Exod 14:19-20). Through the rest of Israel’s travels, it was a visible indication that “the Lord went ahead o...","source":"ThemeNotes.xml","external_url":null,"has_map":false,"has_picture":false}]},"labels":{"article":"Articol","map":"Hartă","chart":"Diagramă","textbox":"Notă explicativă","picture":"Imagine","profile":"Profil","study_note":"Notă de studiu","theme_note":"Temă biblică"},"icons":{"article":"📖","map":"🗺️","chart":"📊","textbox":"💡","picture":"🖼️","profile":"👤","study_note":"📝","theme_note":"🎯"},"typeColors":{"article":"#d4af37","map":"#2d7d46","chart":"#3b82f6","textbox":"#8b5cf6","picture":"#ec4899","profile":"#f59e0b","study_note":"#06b6d4","theme_note":"#ef4444"}}
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