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The Baal Shem Tov taught that prayer conducted with joy is greater than prayer conducted with tears. [29]: 1:185 The Baal Shem also taught that when the Tzadikim of the generation are joyful they awaken joy in the entire world, [29]: 2:349 and that anger is dispelled by an emphasis on love for God and joy in performing the commandments.
Joy. Positivity. Love. The legacy of a man who believed that each day was a good day. “This is the day the Lord hath made. Let us rejoice and be glad in it,” were the late Rev. Dale White’s ...
"Joy", a 1972 instrumental by Apollo 100, which reached number six on the U.S. Billboard Hot 100 and number 24 in the RPM Canadian chart [10] "Precious Joy" on the 1973 album Blues on Bach by the Modern Jazz Quartet "Dreams of You", a 1975 single by Ralph McTell which reached the top 40 of the UK Singles Chart [11] [12]
Psalm 100 is the 100th psalm in the Book of Psalms in the Tanakh. [1] In English, it is translated as "Make a joyful noise unto the Lord, all ye lands" in the King James Version (KJV), and as "O be joyful in the Lord, all ye lands" in the Book of Common Prayer (BCP).
Stained glass window at Christ Church Cathedral in Dublin, depicting the Fruit of the Holy Spirit along with Biblical role models representing them: the Good Shepherd representing love, an angel holding a scroll with the Gloria in excelsis Deo representing joy and Jesus Christ, Job representing longsuffering, Jonathan faith, Ruth gentleness and goodness, Moses meekness, and John the Baptist ...
The Seven Joys of Mary (1480), Hans Memling "The Seven Joys of Mary" (Roud # 278) is a traditional carol about Mary's happiness at moments in the life of Jesus, probably inspired by the trope of the Seven Joys of the Virgin in the devotional literature and art of Medieval Europe.
The Holman Christian Standard Bible translated the phrase as "No one can be a slave of two masters". [2] David Hill notes that while labourers would frequently have more than one employer, it was impossible for a slave to have two masters and the author of Matthew may have chosen the slave metaphor as the clearer one. [3]
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