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Psalm 92 is the 92nd psalm of the Book of Psalms, beginning in English in the King James Version: "It is a good thing to give thanks unto the LORD".In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 91.
In Hebrew the first three verses increase numerically: Two parallel phrases of five words each, then six, then seven (hinting at completion in Jewish numerology). [13] The Psalm is a cry for help, [15] and ultimately a declaration of belief in the greatness of God and trust in the protection God provides.
Chesed (Hebrew: חֶסֶד, also Romanized: Ḥeseḏ) is a Hebrew word that means 'kindness or love between people', specifically of the devotional piety of people towards God as well as of love or mercy of God towards humanity.
The psalm can be divided into two parts, each ending with the same line (verses 6 and 12 in the Hebrew). [6] The psalmist bemoans all the troubles he has endured in his exile and prays for salvation. [5] He laments his remoteness from the temple of God and expresses his desire for the renewal of the divine presence. [6]
Verse 19 in the Hebrew (verse 17 in many modern English translations) suggests that God desires a "broken and contrite heart" more than he does sacrificial offerings. The idea of using brokenheartedness as a way to reconnect to God was emphasized in numerous teachings by Rebbe Nachman of Breslov. [14]
Verse 6 also alludes to the trumpet or shofar blowing at the conclusion of the holiday of Yom Kippur, when the Divine Presence, which has rested upon the Jewish people throughout the day of atonement, returns to heaven. This verse can be translated, "God ascends with a teruah", teruah being a reference to the sound of the shofar. [10]
The opening verse is literally "God, to deliver me, to my help! Hurry!" It is a sped up and abbreviated version of Psalm 40:14. This is consistent with hasten used repeatedly in the opening. In some views, the first verses of Psalm 40 concern the coming anointed and His deliverance, while the later verses concern the desperate in general.
Midrash halakha is the name given to a group of tannaitic expositions on the first five books of the Hebrew Bible. [42] These midrashim, written in Mishnaic Hebrew , clearly distinguish between the Biblical texts that they discuss and the rabbinic interpretation of that text.