: 2 Peter 1: 20 – 21 ; Romans 3: 2 ; 2 Peter 3: 1 – 2, 15 – 16 ; 2 Timothy 3: 14 – 17 ; Matthew 5: 17 – 19 ; Psalm 119: 105 ; John 20: 30 – 31 ; Hebrews 1: 1 – 2.

A unique feature of the service is the chanting of the Lamentations or Praises ( Enkōmia ), which consist of verses chanted by the clergy interspersed between the verses of Psalm 119 ( which is, by far, the longest psalm in the Bible ).

They consist of 185 tercet antiphons arranged in three parts ( stáseis or " stops "), which are interjected with the verses of Psalm 119, and nine short doxastiká (" Gloriae ") and Theotókia ( invocations to the Virgin Mary ).

* Königs und Propheten 119er Psalm ... ( Psalm 119, Psalm 100, and German Magnificat: " Swan Song "

In the Psalms examples of God's grace include teaching the Law ( Psalm 119: 29 ) and answering prayers ( Psalm 27: 7 ).

Psalm 119: 164 states: " Seven times a day I praise you for your righteous laws " which is among the scriptural quotes in the attestation of Saint Symeon of Thessaloniki that commences " The times of prayer and the services are seven in number, like the number of gifts of the Spirit, since the holy prayers are from the Spirit.

In accordance with Psalm 119: 164, “ Seven times in the day have I praised Thee for Thy judgments, O Righteous One ,” the Syriac Orthodox Church observes seven services of prayer each day:

* " Printers Bible " 1612: In some copies Psalm 119: 161 reads " Printers have persecuted me without a cause " rather than " Princes have persecuted me ..."

Psalm 119, which is the longest in the psalter, is generally sung with a change of chant after every 8 of its 176 verses, corresponding to the 22 stanzas of the original Hebrew text.

The number of words can vary depending upon aspects such as whether the Hebrew alphabet in Psalm 119, the superscriptions listed in some of the Psalms, and the subscripts traditionally found at the end of the Pauline epistles, are included.

2 Tim 3: 12-17 | 2 Peter 1: 20-21 | John 10: 34-36 | Psalm 119: 160

Psalm 119 ( Greek numbering: Psalm 118 ) is the longest psalm as well as the longest chapter in the Bible.

With its 176 verses, Psalm 119 has more verses than 13 Old Testament Books and 16 New Testament Books.

A Haredi Judaism | Haredi Jew reading Psalm 119 at the Western Wall.

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.

* Psalm 119: 1 was set to music by Charles Villiers Stanford.

* Psalm 119: 89 is a popular Nigerian praise song.

* Psalm 119: 105 was set to music by Amy Grant.

* Psalm 119: 1 – 176 was completed in 1671 by Heinrich Schütz.

A complete English version of Psalm 119 from the King James Bible was completed by Frederick Steinruck, Michael Misiaszek, and Michael Owens.

Then Psalm 33 ( 34 ) is read up to the verse " O fear the Lord, all ye his saints ; for there is no want to them that fear him.

The Bible reveals that God can be both present to a person in a manifest manner ( Psalm 46: 1, Isaiah 57: 15 ) as well as being present in every situation in all of creation at any given time ( Psalm 33: 13-14 ).

In the King James Version of the Bible, " psaltery ," and its plural, " psalteries ," is used to translate the Hebrew keliy ( כלי ) in Psalm 71: 22 and I Chronicles 16: 5 ; nevel ( נבל ) in I Samuel 10: 5 ; 2 Samuel 6: 5 ; I Kings 10: 12 ; I Chronicles 13: 8 ; 15: 16, 20, 28 ; 25: 1, 6 ; II Chronicles 5: 12 ; 9: 11 ; 20: 28 ; 29: 25 ; Nehemiah 12: 27 ; Psalms 33: 2 ; 57: 6 ; 81: 2 ; 92: 3 ; 108: 2 ; 144: 9 ; and 150: 3 ; and pesanterin ( פסנתרין ) in Daniel 3: 5, 7, 10, and 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 " ( struggle ) model, God does battle with the monsters of the sea at the beginning of the world in order to mark his sovereignty and power.

Psalm 33: 8 and 34: 5 ) Lastly, in Daniel 10 angels are entrusted with the care of particular districts ; one is called " prince of the kingdom of the Persians ", and Michael is termed " one of the chief princes "; cf.

Rabbi Simlai taught " Six hundred and thirteen commandments were given to Moses ; then David came and reduced them to eleven in Psalm 15 .; Isaiah ( 33: 15 ), to six ; Micah ( 6: 8 ), to three: ' To act justly and to love mercy and to walk humbly with your God '; Isaiah again ( 56: 1 ), to two: ' Maintain justice, and do what is right '; and Habakkuk ( 2: 4 ), to one: ' The righteous person lives by his faithfulness '.

In the Septuagint the term logos is used for the word of God in the creation of heaven in Psalm 33: 6, and in some related contexts.

Above him is inscribed a quote from Psalm 33 reading " Ipse dixit, et facta sunt: ipse mandávit, et creáta sunt "— For he spake and it was done ; he commanded, and it stood fast.

The phrase does not appear in the Old Testament, but Psalm 33 ( 34 ): 19 comes close.

( Psalm 33 )

These are during 853 – 841 BC when Jerusalem was invaded by Philistines and Arabs during the reign of Jehoram ( recorded in 2 Kings 8: 20-22 and 2 Chronicles 21: 8-20 in the Christian Old Testament ) and 605 – 586 BC when Jerusalem was attacked by King Nebuchadnezzer of Babylon, which led to the Babylonian exile of Israel ( recorded in Psalm 137 ).

The designation " memoirs of the apostles " occurs twice in Justin's First Apology ( 66. 3, 67. 3 – 4 ) and thirteen times in the Dialogue, mostly in his interpretation of Psalm 22, whereas the term " gospel " is used only three times, once in 1 Apol.

: 1 Timothy 1: 17 ; Deuteronomy 6: 4 ; 1 Kings 8: 27 ; 1 John 1: 5 ; Genesis 1: 1 – 2 ; Acts 17: 24 – 25, 28 ; Psalm 90: 1 – 2 ; Matthew 28: 19 ; John 3: 16 ; Isaiah 57: 15 ; 2 Peter 3: 9.

: Genesis 1: 26 – 27 ; Psalm 8: 3 – 9 ; Micah 6: 8 ; Matthew 5: 44 – 48 ; 1 John 1: 3 ; John 1: 12.

* R 6. 13 – Psalm: Confitebor tibi in A major

* R 6. 14 – Psalm: Laudate pueri in E flat major

* R 6. 15 – Psalm: Laudate pueri in C major

* R 6. 16 – Psalm: Laudate pueri in C major

* R 6. 17 – Psalm: Laetatus sum in D minor

* R 6. 18 – Psalm: Magnificat in C major

* R 6. 19 – Psalm: Magnificat in G major

Psalm 87: 4 – 6 is also interpreted as predicting the coronation of Haile Selassie I.

In 1583 De Monte sent Byrd his setting of verses 1 – 4 of Psalm 136 ( Super flumina Babylonis ), including the pointed question ’ How shall we sing the Lord's song in a strange land ?’ Byrd replied the following year with a setting of the defiant continuation, set, like de Monte's piece, in eight parts and incorporating a three-part canon by inversion.