MP3 Francisco Rivera - The Hallel
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8 MP3 Songs in this album (28:39) !
Related styles: Spiritual: Scriptures, Kids/Family: Educational, Christian
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End-Time Bible Singing Revival
End-Time Bible Singing Revival in commemoration of King Hezekiah
In about 722 B.C. King Hezekiah of Judah held a Bible Singing Revival in restoring temple worship which was abolished.
II Chronicles 29:30 which reads: "Moreover Hezekiah the king and the princes commanded the Levites to sing praise
unto the LORD with the words of David and Asaph the seer. And they sang praises with gladness, and they bowed
their heads and worshipped." Read about Hezekiah II Kings 18-20, II Chronicles 29-32, Isaiah 36-39
KIng David the second king of Israel spoke these words approximately 1000 B.C. in II Samuel 23:2 "The spirit of the LORD spake by me, and his word was in my tongue."
Below is the artist's short biography and some thoughts from scripture to share!
Psalmistyle music is a most effective Bible Scripture teaching tool. Be transformed by the renewing of your mind!
As we hide His word in our hearts!
Francisco Bawdon Rivera has been playing the guitar and performing music for forty-six years. In the 1960's in the Battle-Of-The-Bands playing rock'n'roll, to the 1970's writing his first Christian songs, then in the 1980's learning to compose Bible Scripture to song while serving a five and one/half year prison term for burglaries committed to support a drug habit acquired during the flower-child era, which was in the 1960's. This music which he calls Psalmistyle Christian Music is Bible Scripture sung word-for-word accompanied with musical instruments. It is not just for Christians. Psalmistyle Music is for all people. "For God so loved the world that He gave His only begotten Son that whosoever believes in him shall not perish but have everlasting life." John 3:16 That means His word the "Holy Bible" is a love letter to everybody in the world, with no exceptions, every person! Psalmistyle Music is music, melody and God's word! Listen and you will remember!
Psalm 90. The Days of Our Years
The 90th Psalm is probably the oldest of all the psalms. According to the received text, David is recognized as author or 75 of the psalms. Asaph as author of 12, and Ethan and Heman of 1 each. No definate author is listed for 60 of them, although it is probable that David wrote many of these. This 90th psalm, however, is ascribed to Moses, the man of God. (Because of similarity in phraseology, it is quite possible that Moses also wrote Psalm 91.) It is placed as the opening chapter in Book IV
of the psalms (the Book of Psalms is divided into five books, beginning with Psalms 1, 42, 73, 90, and 107,
Treasures of the Psalms by Henry M. Morris
Psalm 90. Eternity of God
And Brevity of Human Life. Being a Psalm of Moses, who lived 4400 years before David, it may have been the first Psalm to be written. Moses wrote other Songs (Exodus 15, Deuteronomy 32). Rabbinic tradition assigns the ten following Psalms, 91-100, to Moses.
Halley's Bible Handbook
Psalm 90. A short life and a hard one
The Hebrew title links this psalm with Moses, though few scholars accept him as author. It has an almost funeral tone and a sombre mood which the book of Ecclesiastes shares.
Compared with the eternal nature of God (1-4) we mortal are as transient as a blade of grass (5-6). Our span of life is short, yet even this must be worked out under God's
judgment (7-10). The psalmist appeals to God's pity as he begs for the return of joy and gladness (13_17).
> Verse 12 The truly wise are those who revere God and his teaching (see Proverbs 1:7).
Zondervan Handbook to the Bible
Psalm 90 The Message of the Passing Years. The majestic
music of this great psalm separates it from all the rest.
It is like the deep bass stop of a mighty organ. Moses' authorship is stamped upon it. It is worthy of the man who had seen God.
Verses 1-6: the transitoriness of human life is contrasted with the stability of God. He is the asylum and home of all the generations of mankind, Deut. 33:27. The earth and its mountains, the universe and its worlds were born of him; but he himself had no origin, no beginning.
Time is but a sigh, a breath, the swift rush of the mountain torrent, a tale told by the campfire at night, the grass of a morning's growth.
Verses 7-12: A wail is borne in these verses from the forty years of wanderings. The ceaseless succession of graves was the bitter harvest of Israel's rebellion.
Oh, that we might apply our hearts to wisdom, that we may not fail of God's rest!
Verses 13-17: In the closing words Moses utters a sublime prayer which includes us all. Let us seek to do some good work before we go, and may our children be a nobler generation than ourselves! But all beauty of character and permanence of work must emanate from God.
F.B. MEYER BIBlE COMMENTARY
Psalm 90 The authorship of this psalm is ascribed to Moses as stated in the superscription. Some scholars concur with this view on the basis that there is a strong affinity to Deuteronomy in language and thought. Since critical scholarship ascribes the authorship of Deuteronomy
to a later age, other scholars dispute the Mosaic authorship of the psalm.
Radak presents the novel thought that David found this psalm in an old manuscript whose authorship he ascribed to Moses and incorporated it in his own book.
This psalm is to be understood as being primarily a poem to God's greatness. The psalmist contrasts God's eternality with human transitoriness, "For a thousand years
in Your eyes, Are as yesterday's day...." (v.4) and "The span of our life contains seventy years" (v10). The author was most likely advanced in years and looks back on his life philosophically realized how quickly the years have gone by. Time, therefore, must be cherished and be made the most of, "Give us the knowledge so to number our days..
(and) acquire a heart of wisdom" (v.12). The Psalmist feels his mortality and insignificance all the more when he
calls to mind God's eternal nature and His role as the prime mover behind the human drama, saying "return you mortals" (v.3). The psalm does not deal with Israel in any particular way, it treats the human condition as a whole, is general in nature, striking a universal note.
The last part, vv. 13-17, is a supplication to God
differing in tone and theme from what came before. It has been variously conjectured that either this was by a different author or, if by the same author, this final part
may have originally been an independent poem that was later
conjoined with this psalm.
This psalm is recited in the Saturday morning service.
The Book of Psalms A New Translation and Commentary
Martin S. Rozenberg and Bernard M. Zlotowitz
The "Hallel Psalms" Psalms 113-118 also known as the 'Egyptian Hallel'
They were sung, in families, on the night of the Passover: 113 and 114 at the beginnig of the meal: 115,116,117,118, at the close of the meal. They must have been the hymns that Jesus and his disciples sang at the last supper. (Matthew 26:30)
Hallel means Praise.
Psalm 113. A song of Praise. Begins and ends with Hallelujah, which means. Praise God forever.
Psalm 114 A song of the Exodus, recalling the Wonders and miracles of Israel's Deliverance out of Egypt, the beginning of the Passoverfeast. The earth, sea, rivers mountains, hills trembled at God's presence.
Psalm 115 The LORD the only God. Blessed are His people, Blessed are they who Trust in Him, and not in the gods of the nations. God's Glory, Mercy, Truth, Trust, Our help, our Shield, Praise forevermore! Dumbness of idols, Like those who make them. Our God is God.
where are the gods of the nations? Our God will bless us,
And we will bless His name forever.
Psalm 116 A song of Gratitude to God for deliverance from Death, and from Temptation, and for repeated answers to prayer, One of the best Psalms.
Gracious. Merciful. Praise.
Psalm 117 A summons to the nations to accept the LORD.
So quoted in Romans 15:11. Middle chapter in the Bible, and shortest. Praise. Truth. Mercy. Forever
Psalm 118 This was Jesus' Farewell Hymn with His disciples as He left the Passover, on His way to Gethsemane and Calvary. (Matthew 26:30) It embodied a prediction of His rejection(22,26; Matthew 21:9,42.
God, His strength and His song.
Halley's Bible Handbook Pages 265-266
Psalms 113-118 are a group of psalms linked traditionally with the Jewish feasts of Harvest(Tabernacles/Shelters) and Passover. In Jewish homes Psalms 113 and 114 are sung before the Passover meal; Psalms 115-118 after it (See Matthew 26:30).
Psalm 113 Our incomparable God
God is above and beyond his creation, yet he is infinitely aware of human misery. His love reaches to 'the dust', to lift up the poor and needy. Feeling the heartache of the childless wife, God brings her joy-respect instead of disgrace.
>ash heap/dunghill(7) the rubbish dump, tha place for outcasts (See Job 2:8). Good News Bible, 'misery'.
>Verse 9 Childlessness was viewed as a sign of God's disfavor-a punishment (1 Samuel 1:6; Luke 1:25).
Psalm 114 Passover hymn
This is the festival which marks the escape from Egypt at the exodus. The people remember how God freed them when they were slaves and made them his own people.
Verse 3: he sent back the sea (Exodus 14) and the Jordan river (Joshua 3) to let them cross. He provided water in the desert(8; Exodus 17; Numbers 20).
Psalm 115 The one, true, living God
This psalm give and indication of the way many psalms must have beed sung-with a single voice leading and the congregation joining in the response (9-11,etc.) A powerful contrast is drawn between God-almighty, loving, faithful-and th lifeless, impotent idols of 'the nations'(1-8). From the response of trust (9-11) and confidence in God's blessing (12-15) the psalm comes full circle back to God and his people (16-18).
>House of Aaron (12) 'Priests of God'
>Verse 17 Praise is for the living; death stills all tongues.
Psalm 116 'God saved my life'
Saved from death in answer to prayer, the psalmist comes to make his thank-offering in the Temple. The memory of that terrible time when the grave 'closed in' on him, with fear and danger all around, is vividly present as he pours out his heart in gratitude to God.
>Cup of salvation (13) A vivid compression: this is the cup of wine he will drink as part of the thank-offering he has promised to make. God gave him back his life; now he offers thanks.
Psalm 117 Call to praise
The psalmist calls all nations to praise the Lord. In his love and constant care for Israel he shows his purpose for every nation (See Romans 15:11).
Psalm 118 A victory hymn
The hymn was sung in procession by king, priests and people. As they approach the Temple, the king recalls the victory won with God's help (1-18). Verses 19-27: the procession, carrying branches, moves from the gateway to the altar.
>Verse 22 The despised nation of Israel has become the great power, By Jesus' day Israel, in turn, had forfeited their privileged position (Matthew 21:42-43).
ZONDERVAN HANDBOOK TO THE BIBLE
Psalms 113 & 114
The Mighty God Upligteth the Lowly. We detect the song of Samuel's mother in the first of these psalms. She sang the Old Testament "Magnificat" and it was passed on to us by the psalmist here. Thus is passed into the psalter of the Church. Note the universalty of this ascription of praise: for all time,v.2; through all the earth, v.3; and above all heavens, v.4. What a wonderful God is ours! Heaven cannot contain him, but he lifts the poor and needy out of the dust. Largeness is not greatness, and the babe in the cot in more important than the palace.
In Psalm 114 Egypt represents the tyranny of sin; but we have been redeemed. Like Israel we have gone forth. We belong no more to the present world with its strange tongue. Ours is the language of Canaan, our home. This exodus of ours has made us the temple and sanctuary of God. If once the Church realized that she is God-possessed, she would become irresistible. Seas would divide, rivers would move back, mountains would cleave, and the hills would remove. "Impossible" would be blotted from our vocabulary. The power that made Sinai tremble gave earth water springs. When the soul finds its all in God, the world ceases to affright or attract it, and the rocks yield refreshing streams.
Powerless Idols; Our Powerful God. Evidently this psalm was intended to be sung by various voices: vv.1-8 by the whole congregation in unison, while the sacrifice was being offered; vv.9-11, by a solo voice giving the first line of each couplet, the whole audience chanting the refrain; vv.12-15, by the priest as a benediction; vv.16-18, by the whole congregation, which now breaks into glad hallelujahs.
It was composed during the early days of the return from Babylon, when the small groups of settlers were surrounded by the jeers and scoffs of their enemies. This was their reply, as they brought out the scathing contrast between the idols of their neighbors and the majesty of Jehovah.
We are reminded of Isaiah's description of an idol factory. The idols had outward semblance and no power.
Jehovah had no outward semblance, but all power. Let us take to heart the threefold invitation to faith in vv.9-11,
and reckon on God as our help in the battle and our shield against our foes. The smallest may get his blessing as well as the greatest,v.13. We can never impose a strain on the resources of God, however great our demands.
He Delivered My Soul. Throughout this psalm we meet the pronoun in the first person. Only in two verses, 15 and 19, does it not so occur. There is no fear of egotism, however, when the heart of the singer overflows with divine love.
Verses 1-4: The psalmist here compares himself to some wild animal ensnared by the hunter and bound by the sharp cords which make free movement impossible. How many of God's saints have felt the deep incision of these cords! It has been with them as with Joseph when let down into the pit. But there is no pit so deep that a cry from it may not reach the heart of God.
Verses 5-11: When the quiet faith of answered prayer is ours, the fluttering soul seems to settle down to its nest in peace. The feet which were slipping now walk in the paths of life. Notice the prayer of v.4 and the reply of v.8 God does more than deliver; he wipes the tears from our faces and holds us as does a mother who places her hands under the armpits of her child, teaching it to walk. Paul quotes v.10 in 2 Corinthians 4:13. How often must this psalm have been in his thoughts and on his lips! Do not speak hastily. an eminent religious leader said once, "I shall have good hopes of you when you can speak and move slowly."
Praise him for All His Benefits. The psalmist dwells joyfully on his enslavement to God, because in and through it her had found perfect liberty. "Thou hast loosed my bond." They who become enslaved to Christ are set free from all other restraints. See John 8:31-36 Do not forget to "pay" your vows! In trouble we make promises, which when the trouble has passed we find convienient to forget. See Gen 40:23
Psalm 117 is the shortest chapter in the Bible and its center; but small as it is, it breathes a worldwide spirit and reaches out to all nations. "It is a dewdrop reflecting the universe." The apostle quotes it in Romans 15:11 as foretelling the call of the Gentiles. Here, as in Isaiah 11:10 and elsewhere, the spirit of the singer overleaps all national exclusiveness and comprehends all people and all time.
Let us learn to exercise the spirit of praise in our daily spere. Surely we also can say that God's lovingkindness has been, and is, "great toward us." "Where sin abounded, grace did much more abound." the permanence of this love is guaranteed by God's faithfulness; for his truth is his troth. the shortest prayer of praise should find room for Hallelujah! See Rev. 19:4
Trust in God Brings Strength. It is generally agreed that this psalm dates back to the restoration from Babylon. It was probably used as a processional hymn for the first time at the great Feast of Tabernacles mentioned in Nehemiah 8:13-18. The structure of the psalm is as follows:
vv.1-4, the summons of the full choir to the constituent parts of the procession; vv.5-14, the song of the soloist; vv.15,16, the answer of the choir; vv.17-19, the soloist. At this point the procession reaches the Temple gates. Verse 20 is the response of priests and Levites, the custodians off the sacred edifice, who lay stress on the character of those who tread its courts. Verse 21, the soloist; vv.29, the concluding doxology.
Luther says of this psalm, "This is mine, the one which I love." As it was included in the great Hallel we infer that our Lord sang it before he went forth to die, Matt. 23:30. It will be sung once more on the coming day for which we wait. See Isa. 25:9; Matt.23:39. When we identify ourselves with God's great cause, we may absolutely count on God as our strength in the conflict, and our song in assured victory.
A New Way in a New Day. As we draw near the mellowing light of the sanctuary, we see more deeply into the divine meaning of our experiences. In v.13, "Thou [the enemy] hast thrust sore at me," but in v.18, "The Lord hath chastened me sore." Our Lord and his apostles made much use of v.22. See Matt.21:42; Acts 4:11; Eph. 2:20; I Peter.2:4-7. It probably refers to an incident in the building of the Temple, when a rejected stone was sought to complete the structure. Its rejection and recovery were "the Lord's doing," as a parable of other and more momentous events.
Verse 27 is peculiarly beautiful. As soon as God gives you light, make use of it for a fuller consecration and the renewal of sacrifice. New light means the discovery of fresh opportunity for divine service. Let light and life keep step! Pass from the altar to the cross, at which Jesus stands to welcome and endorse your new act of surrender. Behold there the golden cord of love, the silver cord of hope, and the crimson cord of his redeeming sacrifice for you. The confession of such a life will be that God is good, that his service is bliss, and that his mercy never fails.
F.B. MEYER BIBLE COMMENTARY
Psalm 113 is the first of the complete Hallel psalms of the synagogue liturgy comprising Psalms 113-118. Hallel, which means praise, is the central theme of these collective psalms, i.e. praise for God(Hallelluyah) is frequently used in this group of psalms.
These psalms are recited on Succoth, Shemini Atzereth, Chanukah, the Passover Seder, the first day of Passover, and on Shavauoth (Ara. 10A).
Psalm 136 is also known as Hallel. However, to distinguish between Psalm 136 and Psalms 113-118, Psalm 136 is known as the great Hallel and Psalms 113-118 are sometimes called the Hallel of Egypt since they make reference to Egypt (Pes. 118A).
Psalm 113 is a call to God's worshippers to praise Him.
God is exalted for His majesty in being above the heavens and for His supremacy over the nations. But He is also lauded for His concern for the needy and His compassion for the barren woman.
This psalm is refreshing because it does not use the typical psalmic style. It is an historical poem highly lyrical and dramatic in form. The main theme the Exodus and the miraculous crossing of the Sea of Reeds and the Jordan. Thie event remained indelibly imprinted in the psyche of the people and was living testimony to God's powers, which were celebrated by the future generations in poetry and song. Naturd itself is depicted as awestruck at God's heroic feats. In this ecstatic veneration of God the Psalmist calls upon nature to subordinate itself to Him.
The psalm is divided into four parts.
(1) The Exodus and Israel's choseness by God (vv.1-2)
(2) The miracles performed during the Exodus and the
Crossing of the Jordan (vv, 3-4)
(3) The Psalmist's wonderment at the miracles (vv. 5-6),
(4) The response to the Psalmist's inquiry (vv. 7-8).
This psalm is part of the Hallel and the LXX transfers the Halleluyah from the end of Psalm 113 to the beginning of this psalm.
The psalm is essentiall a hymn in glorification of God. God's supremacy is invidiously contrasted with the idols of the nations. Their gods are graphically described as lifeless, helpless, and ineffectual things. Yet the nations taunt Israel, "Where now in their God? (v.2). But Israel is implored to trust in Adonai for His shields and blesses His people. The psalm concludes with a blessing upon the people and in turn their affirmation to praise God forever.
The psalm shows the influence of Ezekiel, who prophesies that for the sake of God's name He will have mercy on His people Israel and redeem them (36:16-36).
In the LXX this psalm is united with Psalm 114. The psalm lacks in coherance as it shifts from theme to theme.
Certain of its cadences(vv.12,13) and repetitions (vv.9,11)
suggest that it was chanted or sung antiphonically as part of the liturgy. The circumstance and date of its composition is not suggested by its content.
This psalm was sung by Henry V after his victory at Agincourt: "The king...gathering his armie together, gave thanks to Almightie God for so happie a victorie; causing his prelats and chapleins to sing this psalme'" (quotes in
Kirkpatrick), See also Shakespeare, Henry V,IV. 8.128
This is an intensely personal psalm that expresses gratitude of an individual who found himself at the threshold of death, but God responded to his supplications and saved him. He reaffirms his trust in God and promises to pay his vows publicly. He pledges to bring thank offerings and to worship God in His sanctuary in Jerusalem.
The psalm is marked by a simple sincerely and genuine piety. the author's devotion to God and his complete faith in Him is filled with pathos. The psalm forms part of the Hallel liturgy in the synagogue service. Because the language contains several Aramaisms some scholars are inclined to date the psalm to the post-Exilic period.
The LXX transfers halleluyah, which concluded Psalm 115, to the beginning of this psalm.
According to Kirkpatrick part of this psalm is read after women give birth.
This is the shortest of all psalms consisting of only two verses. It is also the shortest chapter of the Hebrew Bible. This had led some modern scholars to conjecture that it belongs either to the end of Psalm 116 or at the beginning of Psalm 118, or possibly that it is a fragment of a longer psalm. Though brief in size the psalm yet enunciates the important and lofty theme of universalism. The psalm calls upon the non-Israelites to acknowledge God, for His attributes affect them as well as the Israelites.
This is the last of the Hallel Psalms. It is a joyful exhilarating psalm expressing gratitude and acknowledging God's help in time of distress. The Psalmist champions God's strength and promises to spread His wondrous feats. At times the Psalmist speaks in the singular in language that is personal, giving the impression that an individual is speaking (vv.5-7, 17-19). At other times it would appear that the subject is the whole nation (vv. 10-13). And still in another part of the psalm the author uses the plural (vv.23-25).
Certain verses (1-4; 8-9; 10-12) contain repetitive cadences suggesting choral singing, which hint that the psalm was uses liturgically. Some commentators, based on v.22 ("The stone the builders had rejected"), hold that this was a reference to the rebuilding of the Temple (516 B.C.E.) after the return from Babylonian Exile. Other scholars believe that the psalm was used on either the festival of Succoth or Passover. Whatever the specific event, it is clear from v.24 that it was sung or recited on an occasion of celebration. The psalm ends as it begins with a call praise God.
Verses 5-9 of this psalm are incorporated in the special New Year's ritual (Tashlich) performed by Jews near a body of water.
The Book of PSALMS A New Translation and Commentary
By: Martin S. Rozenberg and Bernard M. Zlotowitz
Psalm 91 Angels and Dragons
The 91st psalm is certainly one of the mountain-peak chapters of the Bible, speaking to both heart and mind, and assuring the godly believer of God's blessing and protection under all circumstances. Not even the fiery dragon can prevail against God's almighty angels!
Psalm 91 has the unique distinction of having been quoted ( really misquoted!) by none other than Satan himself when he was tempting Christ, suggesting that this is really a section of Scripture that gives Satan intense concern and which he would like most to destroy if possible.
No author is listed for this psalm , but it is at least plausible that it may originally have come from Moses.
The preceding psalm (90) has always been attributed to Moses, and there are certain common themes and terms in the two psalms as well as indications that the miraclulous deliverance of the Israelites from Egypt was in the mind of the author as he wrote.
the first verse of Psalm 90, for example, speaks of the Lord as our "dwelling place." The same Hebrew word is used in Psalm 91:9, speaking of making the Lord our
"habitation." The brevity of human life is stressed in Psalm 90, and them Psalm 91 assures the trusting believer
"long life," probably meaning eternal life. The references to deliverance from armies and plaques in Psalm 91 are most understandable in light of God's power as shown against the Egyptians. Although it is not possible to say for certain that Moses wrote the psalm, it at least makes it beautifully understandable to regard it as Moses' own personal testimony, supplementing his psalm for the nation as a whole, so to speak, in Psalm 90. Even if this is true, of course, it can likewise be appropriated as the personal experience and testimony of any believer.
Treasures in the Psalms by Henry M. Morris
Psalm 91. A Hymn of Trust
One of the Best Loved Psalms. Magnificient. Amazing Promises of Security to those who Trust God. Read It Often!
Halley's Bible Handbook
Psalm 91. Trust God and rest secure
In this psalm the voice of confident trust (1-13) and the voice of God (14-16) speak encouragment and reassurance.
Nothing can touch those God protects-neither people not beasts, by day or by night: not war, nor disease. (This is not to say life will be all roses, or verse 15 would have no meaning.)
>Verse 11-12 Satan quotes these verses to tempt Jesus (Luke4:9-12). But Christ had no need to test the truth of God's word, neither had to come into the world to take the soft option.
>Verse 16 Long life was seen at the time as God's reward given to the good.
Zondervan Handbook To The Bible
Psalm 91. Security in Trusting the Lord. In harmony with the new light cast upon it by recent translations, this psalm has been divided as follows:
vv. 1,2,a soliloquy in which the believer states the blessedness of dwelling under God's sheltering care, and encourages his heart to exercise personal faith;vv.3-8,
the assurance of a chorus of voices, which emphasizw the safety of those who believe; v. 9a, and exclamation in which the believer again expresses his resolve to wxercise this personal faith;vv.9b-13, the second assurance of a chorus of reassuring voices; vv.14-16, God's ratification of the whole attitude and expressions of the psalmist and his friends.
The psalm abounds in metaphors familiar to the East: the lion with its roar and leap in the open; the adder with its stealthy glide through the grass; the nocturnal assault; the devastating plague; the fowler's snare; the eagle's wings; the transitory tent. This is the traveler's psalm and may well be read in private or with the family, whenever we are starting on a journey.
But notice those closing verses, 14-16. Only we must exercise an appropriating faith.
F.B. MEYER BIBLE COMMENTARY
Psalm 91. This is a hymn of hope and trust dedicated to all who place their reliance on God. It speaks of God's
protection against plagues and other dangers, which accounts for the Talmud referring to it as
"The Song of Plagues" (Shev. 15B).
Some commentators hold that the subject here is Israel.
It is more likely, however, that the poet is speaking in general terms having individuals in mind. The danger cited is not Israel's ememies but rather the wicked and plagues.
This more likely applies to individuals. The one who places his trust in God is assured immunity from disease and harm and will have dominion over animals.
Because of the interchange of first and second persons it has been suggested that the psalm might have been sung by two people antiphonically. The Targum interprets the different speakers as a dialogue between David and Solomon.
There is a certain break in the psalm where God becomes the speaker, vv.14-16. A widely held opinion is that these concluding verses were uttered by a priest.
The psalm is read in the synagogue on Saturday morning and at the close of the evening services on Saturday night.
The psalm is customarily recited at a Jewish funeral service.
The Book of PSALMS A New Translation And Commentary
Martin S. Rozenberg and Bernard M. Zlotowitz
in partnership with CDbaby
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