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"It is time to work for the Lord" is the first half of a verse in Psalms that has served as a dramatic slogan at several junctures in rabbinic Judaism. Psalm 119:126 states: "It is time for the Lord to act, for your law has been broken" (New Oxford Annotated Bible ad loc.; Hebrew: עֵ֭ת לַעֲשֹׂ֣ות לַיהוָ֑ה הֵ֝פֵ֗רוּ תֹּורָתֶֽךָ Eth la'asot la-adonai he ...
Psalm 119 is the 119th psalm of the Book of Psalms, beginning in the English of the King James Version: "Blessed are the undefiled in the way, who walk in the law of the Lord". The Book of Psalms is in the third section of the Hebrew Bible , the Khetuvim , and a book of the Christian Old Testament .
One of the Songs of Ascents, Psalm 122 appears in Hebrew on the walls at the entrance to the City of David, Jerusalem.. Song of Ascents is a title given to fifteen of the Psalms, 120–134 (119–133 in the Septuagint and the Vulgate), each starting with the superscription "Shir Hama'aloth" (Hebrew: שיר המעלות, romanized: šir ham-ma‘loṯ, lit.
But when the pagan Celsus ridiculed the Christian religion for having an ugly God in about 180, Origen (d. 248) cited Psalm 45:3: "Gird thy sword upon thy thigh, mighty one, with thy beauty and fairness" [27] Later the emphasis of leading Christian thinkers changed; Jerome (d. 420) and Augustine of Hippo (d. 430) argued that Jesus must have ...
Psalm 119 The acrostic form and the use of Torah words constitute the framework for an elaborate prayer. The grounds for the prayer are established in the first two stanzas (alef and beth): the Torah is held up as a source of blessing and right conduct, and the psalmist pledges to dedicate himself to the law.
The Agpeya (Coptic: Ϯⲁⲅⲡⲓⲁ, Arabic: أجبية) is the Coptic Christian "Prayer Book of the Hours" or breviary, and is equivalent to the Shehimo in the Syriac Orthodox Church (another Oriental Orthodox Christian denomination), as well as the Byzantine Horologion and Roman Liturgy of the Hours used by the Eastern Orthodox Church and Roman Catholic Church, respectively.
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Further, Jesus Christ himself is called the "image of the invisible God" in Colossians 1:15, [46] and is therefore in one sense an icon. As people are also made in God's images, people are also considered to be living icons, and are therefore " censed " along with painted icons during Orthodox prayer services.
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