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Verse 7 is one of three verses which make up the prayer of Tzidkatcha ("Your righteousness") recited after the Chazan's repetition of the Amidah during the Shabbat afternoon prayer. [19] In Sephardi traditions and Nusach Sefard , it is the first of the three verses recited in consecutive order: Psalms 36:7, 71:19, 119:42.
Several verses from Psalm 51 are regular parts of Jewish liturgy. Verses (in Hebrew) 3, 4, 9, 13, 19, 20, and 21 are said in Selichot. Verses 9, 12, and 19 are said during Tefillat Zakkah prior to the Kol Nidrei service on Yom Kippur eve. Verse 17, "O Lord, open my lips", is recited as a preface to the Amidah in all prayer services
Psalm 44 is the 44th psalm of the Book of Psalms, beginning in English in the King James Version: "We have heard with our ears, O God, our fathers have told us".In the slightly different numbering system used in the Greek Septuagint version of the bible, and generally in its Latin translations, this psalm is Psalm 43.
The psalm concludes with a plea to God for those who honor him, to bless them with his justice and to protect them from the snares of the wicked. [7] The theme of inheriting the land reoccurs five times in this Psalm (in verses 9, 11, 22, 29 and 34). Prior to this in Psalm 25:13 the rich as also said to inherit the land as well.
Two different models of the process of creation existed in ancient Israel. [15] In the "logos" (speech) model, God speaks and shapes unresisting dormant matter into effective existence and order (Psalm 33: "By the word of YHWH the heavens were made, and by the breath of his mouth all their hosts; he gathers up the waters like a mound, stores the Deep in vaults"); in the second, or "agon ...
The psalm is divided into two parts: in verses 1–5, the psalmist proclaims the joy of seeing his fault remitted by God, and in verse 6 to verse 11, he shows his confidence in the conviction that God is the guide on the right path. The harm suffered by the psalmist is very hard to bear, although we can not know precisely its nature.
Like many other psalms, it includes dramatic lament (e.g. verses 81–88), joyous praise (e.g. verses 45–48), and prayers for life, deliverance, and vindication (e.g. verses 132–34). What makes Psalm 119 unique is the way that these requests are continually and explicitly grounded in the gift of the Torah and the psalmist's loyalty to it.
God is called "my King and my God", the power behind life. [10] Originally, the desired place of God meant the Temple in Jerusalem. Some scholars believe that the psalm is written from the viewpoint of pilgrims on their way towards the temple, while others think that it dates from the time of the exile, longing to restore the destroyed temple. [7]