Podcasts about egyptian hallel

Welcome to Day 2807 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2807 – Wisdom Nuggets – Psalm 116:15-19 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2807 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2807 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for Today's Wisdom-Trek is: The Costly Departure – A Sacrifice of Thanksgiving Today, we are bringing our deeply personal journey through Psalm One Hundred Sixteen to a glorious, triumphant conclusion. We will be trekking through the final stanza of this profound song, covering verses fifteen through nineteen, in the New Living Translation. Before we take our next step, we must look back over our shoulder at the trail we just traveled. In our previous trek, covering the first fourteen verses of this psalm, we stood beside a man who had stared into the terrifying abyss of the underworld. We heard his raw, trembling testimony. He told us how the ropes of death had wrapped around his neck, and how the terrors of the grave had overtaken him. In his absolute helplessness, he cried out a simple prayer: "Please, Lord, save me!" And Yahweh, the Most High God, bent down from the heavens to listen. He severed the cords of death, dried the psalmist's tears, and stabilized his stumbling feet. In overwhelming gratitude, the psalmist lifted the "Cup of Salvation," promising to praise the Lord in the land of the living. We also remembered that this is part of the Egyptian Hallel, the collection of psalms sung during the Passover. Jesus Himself sang these very words in the Upper Room, just hours before He faced the ultimate terror of the cross. Now, as we enter the final five verses, the psalmist transitions from the private terror of his near-death experience, to the public courts of the temple. He begins with a stunning revelation about how God views the death of His people, and ends with a communal feast of thanksgiving. It is a transition from the darkness of the grave, to the bright, joyful center of cosmic geography: Jerusalem. Let us walk into the temple courts, and listen to the conclusion of this magnificent testimony. The first segment is: The Weight of the Faithful: A Costly Departure. Psalm One Hundred Sixteen: verse fifteen. Precious in the sight of the Lord is the death of his faithful servants. This single verse is one of the most famous, and frequently quoted, comforts in the entire Bible, especially during times of grief. But to truly understand its depth, we must peel back the layers of the original Hebrew language, and view it through the lens of the Ancient Israelite worldview. The word translated as "precious" is yaqar. In English, when we hear the word "precious," we often think of something sweet, sentimental, or cute. But that is not what yaqar means. In biblical Hebrew, yaqar means heavy, rare, costly, or of immense value. It is the word used to describe rare jewels, or the heavy, expensive stones used to lay the foundation of the temple. Therefore, the psalmist is not saying that God finds our death sweet or pleasant. Death is the enemy. Death, in the ancient mindset, was the ultimate expression of the chaotic realm of Sheol. Instead, the psalmist is making a profound statement about our value: "Heavy, costly, and of immense consequence in the sight of Yahweh, is the death of His faithful ones." God does not view the passing of His people casually. He does not treat us as expendable pawns on a cosmic chessboard. When the forces of chaos and disease try to drag a believer down into the grave, the Lord takes it personally. It costs Him something. He values His human imagers so highly, that their departure from this earth is an event of cosmic gravity. The term "faithful servants" is the Hebrew word chasidim, which is rooted in Hesed—God's unfailing, loyal, covenant love. The chasidim are the loyal ones, the ones bound to God by covenant. Because He is fiercely loyal to them, He does not surrender them to the grave without a fight. In the case of this psalmist, God looked at the high cost of his death, stepped into the fray, and said, "Not today." He severed the ropes of Sheol, because the life of His servant was simply too valuable to lose to the darkness. When Jesus sang this verse on the night of His betrayal, He was acknowledging the profound weight of what He was about to do. His death would be the ultimate, costly departure. Yet, because it was so precious in the sight of the Father, it would become the very mechanism that defeated death forever. The second segment is: The Joyful Captive: Freedom Through Submission. Psalm One Hundred Sixteen: verse sixteen. O Lord, I am your servant; yes, I am your servant, born into your household; you have freed me from my chains. Having reflected on how much God values his life, the psalmist responds with an absolute surrender of his identity. He repeats his title twice for emphasis: "O Lord, I am your servant; yes, I am your servant." The word for "servant" here is ebed, which can also be translated as slave or bondservant. But this is not a forced, oppressive slavery; this is a willing, joyful submission to a benevolent King. The psalmist adds a beautiful, intimate detail: "born into your household." Literally, the text says, "the son of your maidservant." In the ancient Near East, a slave who was purchased from a foreign land had a very different status than a slave who was born within the master's own house. A servant born into the household was practically considered family. They grew up under the master's roof, ate the master's food, and enjoyed the master's protection. By calling himself the son of a maidservant, the psalmist is claiming a deep, lifelong, family connection to Yahweh. He is saying, "Lord, I belong to You. I have always belonged to You. I am a child of Your estate." And here is the beautiful paradox of the biblical worldview: true freedom is found only in becoming a servant of the Most High God. Notice the next phrase: "you have freed me from my chains." Just a few verses earlier, the psalmist was wrapped in the ropes of death. Those were the chains of chaos, destruction, and fear. By submitting himself entirely to Yahweh as a servant, those chains of oppression were shattered. In the Divine Council worldview, humans will always serve a master. We will either be enslaved by the dark, rebellious principalities of this world—forces that seek to bind us in addiction, fear, and ultimately the grave—or we will bind ourselves to the Creator, whose yoke is easy and whose burden is light. The psalmist declares that because God broke the chains of death, he is now happily, permanently bound to the Lord. He is a free man, precisely because he is God's servant. The third segment is: The Public Feast: Testifying in the Sacred Courts. Psalm One Hundred Sixteen: verses seventeen through nineteen. I will offer you a sacrifice of thanksgiving and call on the name of the Lord. I will fulfill my vows to the Lord in the presence of all his people— in the courts of the house of the Lord, in the midst of Jerusalem. Praise the Lord! Now, the psalmist takes his private, internal gratitude, and makes it undeniably public. He transitions from the prayer closet, to the temple courts. He promises: "I will offer you a sacrifice of thanksgiving." This is a very specific reference to the Levitical law. In the Book of Leviticus, Chapter Seven, the Todah—or Thanksgiving Sacrifice—was a type of peace offering. When an Israelite was rescued from a life-threatening illness, a dangerous journey, or a deadly enemy, they were instructed to bring an animal sacrifice, along with unleavened bread, to the tabernacle. But this sacrifice was unique. It was not burned up entirely on the altar. The priest took a portion, but the vast majority of the meat and bread was given back to the worshiper. The worshiper was then required to host a massive, joyful feast, inviting their family, friends, and even the poor, to eat the meal with them on that very same day. Think about the profound psychology of this ritual. You could not eat an entire animal by yourself. You had to invite a crowd. And as you passed the meat and the bread, people would naturally ask, "What are we celebrating?" That was your moment to testify. That was the moment to say, "I was standing at the edge of the grave. The ropes of death had me. But I called on the name of the Lord, and He saved me!" This is exactly what the psalmist intends to do: "and call on the name of the Lord. I will fulfill my vows to the Lord in the presence...

Welcome to Day 2805 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2805 – Wisdom Nuggets – Psalm 114:1-14 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2805 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand eight hundred five of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for Today's Wisdom-Trek is: The Cup of Salvation – Rescued from the Cords of Death Today, we are continuing our profound journey through the Egyptian Hallel. This is the collection of praise songs, sung by the Jewish people during the Passover festival, commemorating their deliverance from slavery. We are stepping into the deeply personal territory of Psalm One Hundred Sixteen, covering verses one through fourteen, in the New Living Translation. To fully appreciate where we are standing today, we must look back at the trail we just hiked in Psalm One Hundred Fifteen. In that previous trek, we stood amidst the great, living choir of Israel. We heard the worship leader call out to the nation, the priests, and all who fear the Lord, commanding them to trust in the Maker of heaven and earth. We learned that the heavens belong to Yahweh, but the earth has been given to humanity, as His authorized representatives. The psalm ended with a stark reminder: the dead cannot sing praises; therefore, we must praise the Lord while we still have breath in our lungs. Psalm One Hundred Sixteen takes that final thought about life, death, and praise, and turns it into a vivid, first-hand testimony. If Psalm One Hundred Fifteen was a massive, public choir singing about the theology of God, Psalm One Hundred Sixteen is a single, trembling voice, singing about the intimacy of God. The psalmist has just survived a near-death experience. He was standing on the absolute brink of the grave, staring into the abyss, and God reached down and pulled him back. As we read this, remember that this was sung by Jesus and His disciples on the very night He was betrayed. Jesus sang these words about the "snares of death," knowing that within hours, He would be facing the cross. So, let us walk closely with the psalmist, and discover what it means to lift the cup of salvation. The first segment is: Psalm One Hundred Sixteen: verses one through four I love the Lord because he hears my voice and my prayer for mercy. Because he bends down to listen, I will pray as long as I have breath! Death wrapped its ropes around me; the terrors of the grave overtook me. I saw only trouble and sorrow. Then I called on the name of the Lord: "Please, Lord, save me!" The psalm begins with a raw, unfiltered declaration of affection: "I love the Lord." It is actually quite rare in the Psalms for the writer to begin with such a blunt, personal statement of love. But why does he love God? "Because he hears my voice and my prayer for mercy." Notice the beautiful, physical imagery the psalmist uses to describe God's attentiveness:...

Welcome to Day 2803 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2803 – Wisdom Nuggets – Psalm 115:19-18 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2803 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2803 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The title for today's Wisdom-Trek is: The Living Choir – Trusting the Maker of Heaven and Earth Today, we are continuing our grand expedition through the Egyptian Hallel, that magnificent collection of praise songs sung by the Jewish people during the Passover festival. We are stepping into the second half of Psalm One Hundred Fifteen, covering verses nine through eighteen, in the New Living Translation. To properly set the stage, we must remember the theological fireworks from our previous trek. In the first eight verses of Psalm One Hundred Fifteen, the psalmist drew a sharp, mocking contrast between the God of Israel and the gods of the surrounding pagan nations. He declared that our God is in the heavens, doing whatever He pleases, while the idols of the nations are nothing more than dead blocks of wood, silver, and gold. They have mouths but cannot speak, eyes but cannot see, and feet but cannot walk. The chilling warning was that those who make them, and trust in them, will become just like them—spiritually deaf, blind, and paralyzed. Now, in this second half of the psalm, the tone shifts from a theological argument, to a vibrant, liturgical choir. Having exposed the absolute uselessness of the pagan idols, the psalmist turns around to face the congregation of Israel. If the idols are dead, where should we put our trust? The answer rings out in a beautifully structured, responsive song. We will see the congregation divided into three distinct groups, receiving a threefold call to trust, followed by a threefold promise of blessing. Finally, the psalm concludes with a profound statement about cosmic geography, revealing our true human purpose on this earth, and the urgent necessity of praising God while we still have breath in our lungs. So, let us enter the temple courts, and join the choir. Psalm One Hundred Fifteen: verses nine through eleven O Israel, trust the Lord! He is your helper and your shield. O priests, descendants of Aaron, trust the Lord! He is your helper and your shield. All you who fear the Lord, trust the Lord! He is your helper and your shield. Imagine being in the temple courtyard. The worship leader, perhaps the High Priest, stands on the steps, and calls out to different sections of the gathered crowd. This is a responsive liturgy, designed to engage everyone present, regardless of their status or background. First, he addresses the entire covenant nation: "O Israel, trust the Lord!" This is the baseline of their identity. They are the people brought out of Egypt, the physical descendants of Jacob. In a world full of glittering, tempting idols, they are commanded to place their entire weight, their complete confidence, on Yahweh. Second, he turns to the religious leadership: "O priests, descendants of Aaron, trust the Lord!" The house of Aaron...

Welcome to Day 2802 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2802 – Wisdom Nuggets – Psalm 115:1-8 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2802 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2802 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for Today's Wisdom-Trek is: Our God is Supreme Today, we are continuing our journey through the "Egyptian Hallel," the magnificent collection of praise songs sung by the Jewish people during the Passover festival. We are stepping into the first half of Psalm One Hundred Fifteen, covering verses one through eight, in the New Living Translation. To set the stage, let us remember where we stood in our previous trek. In Psalm One Hundred Fourteen, we witnessed the sheer, terrifying power of the Theophany. We saw the earth tremble, the Red Sea flee, and the Jordan River turn back at the very presence of the God of Jacob. It was a psalm of action, movement, and cosmic disruption. Yahweh stepped into history, and the chaotic forces of nature panicked. But as we turn the page to Psalm One Hundred Fifteen, the tone shifts from the dramatic trembling of the earth to a profound, theological reflection. According to Jewish tradition, while Psalms One Hundred Thirteen and One Hundred Fourteen were sung before the Passover meal, Psalm One Hundred Fifteen was the first hymn sung after the meal was finished. Imagine the scene. Jesus and His disciples have just finished the Last Supper. The bread has been broken; the cup of the new covenant has been poured. And before they walk out into the dark night toward the Garden of Gethsemane, they lift their voices to sing these exact words. They sing about the glory of God, the foolishness of the world's idols, and the absolute sovereignty of the King of Heaven. This psalm is a brilliant polemic—a theological argument—against the gods of the surrounding nations. It contrasts the living, unrestrained God of Israel with the dead, handcrafted statues of the pagan world. It challenges us to ask: Where does the glory belong, and what are we truly placing our trust in? Let us dive into the text. Psalm One Hundred Fifteen: verse one. Not to us, O Lord, not to us, but to your name goes all the glory for your unfailing love and faithfulness. The psalm opens with one of the most profound statements of humility in the entire Bible. The psalmist repeats the phrase for emphasis: "Not to us, O Lord, not to us." This is the ultimate deflection of human pride. When Israel looked back at the Exodus—when they remembered the sea parting and the enemies drowning—it was incredibly tempting to pat themselves on the back. It is human nature to assume that if God blesses us, saves us, or uses us, it must be because we are somehow special, worthy, or superior. But the psalmist violently rejects that idea. He says, "Lord, do not give us the credit. We did not part the sea. We did not defeat the Egyptian empire. The glory belongs entirely, exclusively, and completely to Your Name." And why does the glory go to His Name? Because of two foundational attributes: His "unfailing love" and His

Welcome to Day 2800 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2800 – Wisdom Nuggets – Psalm 114:1-8 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2800 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day two thousand eight hundred of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Wisdom-Trek: The Earth Trembles – When the Presence Moves In. Today is a milestone day! We have reached day two thousand eight hundred. That is a lot of trekking, and I am so grateful you are walking this path with me. We are celebrating this milestone by stepping into one of the most compact, high-energy psalms in the entire Bible. We are exploring Psalm One Hundred Fourteen, covering the entire hymn, verses one through eight, in the New Living Translation. In our previous trek through Psalm One Hundred Thirteen, we began the "Egyptian Hallel"—the series of psalms sung at the Passover. We saw the "Stooping God" who sits high above the nations but bends down low to lift the poor from the dust and the barren woman from her grief. That psalm set the theological stage: God is great because He is humble. Psalm One Hundred Fourteen moves from theology to Theophany. A "Theophany" is a visible manifestation of God. This psalm describes what happened when that "Stooping God" actually touched down on planet Earth to lead His people out of Egypt. It is a psalm of movement. In just eight verses, we see a nation moving out, a sea fleeing, a river turning back, mountains skipping like scared sheep, and the solid rock turning into a fountain. It describes the sheer, terrifying, joyful disruption that occurs when the Holy One invades the realm of chaos. In Jewish tradition, this psalm is sung right before the Passover meal. It recounts the moment Israel became God's peculiar treasure. So, let us imagine ourselves in the Upper Room, or perhaps standing on the shores of the Red Sea, as we witness the earth tremble at the presence of the Lord. The First Segment is: The Great Migration: Establishing the Sanctuary. Psalm One Hundred Fourteen: verses one through two. When Israel went out of Egypt, Jacob from a people of strange language,  Judah became God's sanctuary, Israel his dominion. The psalm begins with a historical flashback to the defining moment of the Old Testament: The Exodus. "When Israel went out of Egypt, Jacob from a people of strange language..." The mention of a "strange language" (or foreign tongue) emphasizes the alienation of Israel. They were strangers in a strange land. In the Ancient Israelite worldview, Egypt was not just a political oppressor; it was a spiritual "Iron Furnace." It was the domain of foreign gods—Ra, Osiris, Horus. Israel was living in a culture where the very words spoken were dedicated to idols. To leave Egypt was to leave the jurisdiction of these foreign elohim. But look at what happens the moment they step out: "Judah became God's sanctuary, Israel his dominion." This is a profound statement of Cosmic...

The final Psalms from 135 to 145 form a climactic, interconnected epilogue to the entire Book of Psalms, revealing it not as a random collection but as a unified theological narrative that weaves together the stories of Israel's law and David's reign. These Psalms, rich in praise and thanksgiving, echo earlier themes from the Egyptian Hallel, the Songs of Ascent, and key passages in Deuteronomy, demonstrating how the Psalms continually reflect and deepen the covenantal history of God's people. While moving toward exultant worship—marked by repeated calls to hallelujah—the collection also acknowledges the reality of lament, exile, and inner struggle, as seen in Psalm 137's grief and Psalm 141's self-examination, affirming that true worship arises from both divine faithfulness and human frailty. The recurring language and cross-references reveal a profound theological coherence, where God's sovereignty, steadfast love, and redemptive history are the foundation for ongoing praise, even in suffering. Ultimately, these Psalms culminate in a vision of God's unsearchable greatness and enduring faithfulness, inviting the believer to worship not only for what God has done but for who He is—worthy of all honor, praise, and trust.

On this Sunday, Pastor Chris took a close look at Psalm 113, one of the "Hallel" Psalms, and also called the "Egyptian Hallel." Our marvelous God is both transcendent and immanent. What else can we learn about God the Father and His divine name through this psalm? Praise the Lord! And join us.

It's the Twenty-fifth Sunday in Ordinary Time. Join Dr. Scott Powell and Kate Olivera as they talk about the minor prophet Amos, the Egyptian Hallel, and one of St. Paul's pastoral letters. Then, Scott gives a helpful framework for approaching the confusing parable of the shrewd scoundrel. This episode of Sunday School is sponsored by the St. Paul Center. Priests, grow in your love for Christ and for your ministry through study, faith, and fellowship at a St. Paul Center Priest Conference.To learn more— or register to attend a St. Paul Center Priest Conference in 2026— visit stpaulcenter.com/priests-Already read the readings? Skip ahead to Reading 1 - Amos 8:4-7Psalm 113: 1-2, 4-6, 7-8Reading 2 - 1 Timothy 2: 1-8Gospel - Luke 16: 1-13-Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels by Kenneth Bailey This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.pillarcatholic.com/subscribe

Psalm 113 is the first psalm in the Egyptian Hallel, which was used during the Passover celebration. The servants of the LORD are called to praise Him at all times and in all places. He is enthroned over His entire creation so that no one at all is like Him. In His almighty power, He shows incredible mercy, lifting up the poor and the needy and giving children to the barren. All of this He has accomplished in the incarnation, death, resurrection, and ascension of our Lord Jesus Christ.  Rev. Carl Roth, pastor at Grace Lutheran Church in Elgin, TX, joins host Rev. Timothy Appel to study Psalm 113.  To learn more about Grace Lutheran, visit www.graceelgin.org. Join Sharper Iron this summer to study selected Psalms. In the Psalter, God speaks His Word to us and teaches us how to speak back to Him in prayer. Even in the great variety of the Psalms, each one points us to our Savior, Jesus Christ. 

Psalms 113-119 form what is called the Egyptian Hallel Psalms, or the Passover Collection. They were sung by Christ himself at the Last Supper before he fulfilled each of them so powerfully in the Passion. Enjoy this sample from Lesson 14, "Psalms 113-119," from Dr. Nick's course, "Psalms: Lift Up Your Hearts." Anyone can join our community of students and stream the entire audio lesson and full course (and other courses too!) whenever they wish.

At the Last Supper, our Lord and His disciples sang the Songs of Psalm 113-118, a collection known as the Egyptian Hallel, praising Israel's God for the Exodus from Egypt. In Psalm 114 the focus rests on the Purpose, Power and Presence of God leading the nation out of Egypt and into the Promised land. In this message we note how the same realities are at work in the Exodus Jesus achieved in his death and resurrection leading his people out from servitude to sin to freedom in Christ.

In today's episode, we survey the six Psalms that make up the Egyptian Hallel, which Jesus sang with His disciples in the upper room, and which explains His mission.

Psalm 113 (ESV)Andrew and Edwin discuss the Egyptian Hallel psalms and the need to bless and praise the name of the Lord.Read the written devo that goes along with this episode by clicking here.    Let us know what you are learning or any questions you have. Email us at TextTalk@ChristiansMeetHere.org.    Join the Facebook community and join the conversation by clicking here. We'd love to meet you. Be a guest among the Christians who meet on Livingston Avenue. Click here to find out more. Michael Eldridge sang all four parts of our theme song. Find more from him by clicking here.   Thanks for talking about the text with us today.________________________________________________If the hyperlinks do not work, copy the following addresses and paste them into the URL bar of your web browser: Daily Written Devo: https://readthebiblemakedisciples.wordpress.com/?p=18908The Christians Who Meet on Livingston Avenue: http://www.christiansmeethere.org/Facebook Page: https://www.facebook.com/TalkAboutTheTextFacebook Group: https://www.facebook.com/groups/texttalkMichael Eldridge: https://acapeldridge.com/ 

“This is the first of six psalms collectively known as the hallel that are recited in synagogues during the festival service” Alter, 403. Psalms 113-118 are the Egyptian Hallel. “Psalms 113-114 are sung before the Passover meal and Psalms 115-118 after it.  These psalms are also sung at the feast of Pentecost, Tabernacles, and Dedication (Hanakuah, or Lights)” Miller, 373. These psalms were “used at all major festivals but especially the beginning and conclusion of the Passover” McCann, 1138. Sometimes we stress Passover for that was the time at which Jesus sang these songs: Matthew 26:30 and Mark 14:26.It is “also an appropriate culmination to Psalms 111-112. Like Psalm 111, it articulates God's sovereignty (see below on vv. 1-4; see also 111:2-6, esp. v. 4, which recalls the exodus) and it offers an especially appropriate response to the exclamation of 111:9c (See ‘name' in 111:9c; 113:1-3). Furthermore, like Psalms 111-112, Psalm 113 asserts that God's power is manifested in gracious, compassionate provision for the poor (See Ps. 111:4-5a, 112:9a; 113:7-9)” McCann, 1138. Psalm 113 is an appropriate introduction to Psalms 113-118. Of the Psalms known as the Egyptian Hallel only the second one, Psalm 114, “speaks directly of the Exodus” Kidner, 401.  113:1-3 Praise the LORD- all places and at all times113:4-6 The LORD is exalted above all113:7-9 The LORD lifts the needy to sit  with princesJesus and Psalm 113“There was more relevance in these psalms to the Exodus- the greater Exodus- than could be guessed in Old Testament times” Kidner, 401. “Verses 7 and 8 anticipate the great downward and upward sweep of the gospel, which was to go even deeper and higher than the dust and the throne of princes: from the grave to the throne of God (Eph. 2:5f)” Kidner, 402. Psalm 113 speaks only of lifting the poor but Luke 1:52 also speaks of God bringing down the mighty.“The psalm gives hope to the socially vulnerable, the poor and childless woman. In terms of the latter, the Old Testament narratives are full of stories of God opening the wombs of barren women: Sarah (Gen. 11:30; 21:1-5), Rebekah (25:21), Rachel (30:22), Samson's mother (Judges 13:2-3), Hannah (I Sam. 1:2), the Shunnamite (II Kings 4:16), Elizabeth (Luke 1:7). Of these, the story of Hannah deserves special mention, because, after she gives birth to Samuel, she praises God in a song that shares a number of elements with Psalm 113 (I Sam. 2:1-10)” Longman, 390. Mary's song celebrates God lifting up the humble- Luke 1:46-56. “Hannah's joy became all Israel's; Sarah's become the world's. And the song of Hannah was to be outshone one day by the Magnificat” Kinder, 402. “The story of God's care for Hannah becomes a model for God's care for Israel, memorialized in the Passover celebration” NICOT, 849.Jesus sang the Egyptian Hallel in Matthew 26:30 and Mark 14:26. Vs. 6 anticipate Philippians 2:6-8 “What amazing condescension was it for the Son of God to come from heaven to earth, and take our nature upon him, that He might seek and save those that are lost” Matthew Henry's Concise Commentary, 547. A noun is used in the LXX of Psalm 113:6 but the corresponding verb in Greek is used in Philippians 2:8.I Corinthians 1:18-31 God humbles the mighty and exalts the lowly through the gospel.Matthew 23:12; Luke 14:11; 18:14 Humble himself will be exalted and exalt himself will be humbled. Matthew 19:30; 20:16; Luke 13:30 The first will be last and the last first.Ephesians 1:20; 2:6 God raised

Daily Dose of Hope May 1, 2024 Day 5 of Week 5   Scripture – Exodus 13-15; Psalm 114; Ephesians 3   Welcome to the Daily Dose of Hope, New Hope Church's devotional that complements our Bible reading plan.  Let's get right into the Scripture for today.    I've saved the final plague for today even though it was part of yesterday's reading.  I thought we could talk about the plague of the firstborn, Passover, and the exodus out of Egypt in one section.  Many of us are familiar with this story.  Pharoah has been prideful and stubborn.  He has refused to listen to God through Moses.  He has been warned but must have thought he was above all of this.  I keep going back to how pharaohs believed themselves to be like gods.  He must have thought that nothing could touch him.  Boy, did God demonstrate who is the one true God.   I used to struggle with this passage.  Why in the world would a kind and loving God allow all these innocent little Egyptians babies to die?  Let's reflect on this some more.  Remember how several generations before, Pharoah ordered all the Hebrew baby boys to be killed?  It was evil personified.  Then, God raised up Moses for such a time as this to confront Pharoah and give him opportunities to repent and allow the Hebrew people to be released from slavery.  God gave Pharoah many, many chances, probably over a period of quite a few years.  Each plague was a warning and a chance for repentance.  The plague of the first-born was the absolute last resort.  Pharoah was so evil and so prideful that it would take something absolutely outrageous to get his attention.    That being said, it still breaks my heart that innocents were killed.  The only way I can really rationalize this is that sin has consequences.  Unbridled sin leads to tragedy.  And that is exactly what we find here.  Did God want these babies to die?  Of course not.  Pharoah, however, had free will and he freely chose to rebel against God and not care about anyone but himself.  The end result was devastating.   I should also mention that this whole passage plays a critical role in the Jewish experience.  As we read through the rest of the Old Testament, this event will frequently be retold.  Remember who brought you out of slavery in Egypt!  Remember who caused the Red Sea to part!  Remember, remember, remember.  Even now, Jews around the globe remember God freeing them from bondage in Egypt every year during the Passover celebration.  Of course, as Christians, we remember it too but we also know that it was in the Upper Room two thousand years ago, that Jesus turned the Passover meal upside down.  Remembering a huge part of faith, isn't it?  We need to remember what God has done in order to trust in what he will continue to do in the future.  Take a moment and spend some time to remember what God has done in your own life.   Psalm 114 is a beautifully written psalm. This psalm is part of a six-psalm collection called the Egyptian Hallel, each one being related in some way to the deliverance of the Hebrews from bondage in Egypt.  Psalm 114 is a psalm of praise, focusing on Israel's redemption story.    What we know is that the Egyptian Hallel was sung at the three Jewish pilgrimage festivals. At a Passover meal, Psalms 113-114 were read before the meal and Psalms 115-118 were read afterward.  Think about it, this means that Jesus and the disciples sang these psalms that night in the Upper Room the night before Jesus was betrayed.  These psalms reminded the Jewish people of how they came to be a people in the first place.   In today's Ephesians chapter, we find this beautiful prayer in verses 16-19 that Paul offers for the people in the Ephesian church.  He starts by asking God to strengthen them by the power of the Holy Spirit.  Remember, Ephesus was a very pagan city.  The church there dealt with opposition on a daily basis.  Paul knew they needed supernatural strength.  The same could probably be said of us today.  The sources of our distractions and opposition are different but still powerful.  How do you personally need God's supernatural strength today?   Next, Paul prayed that they would be rooted in Jesus' love and understand how expansive and deep his love truly is for his people.  In understanding this, it would change how they interacted with one another and with the unbelieving world.  Having a solid understanding of God's extravagant love for us, we can extravagantly love others. Think about that...when we experience God's love so deeply, it's much easier to act in love toward others, even when they aren't very lovable. I've had to deal with some pretty unpleasant people over the past few weeks who I didn't feel like being loving toward. But then I read this verse and God quickly reminded me-he loved me when I wasn't so lovable. Because of his deep love for me, I can respond to others with love, period.    Finally, Paul prays that as they have this full understanding of God's love, they will be filled with the fullness of God.  What might it be like to be filled with the fullness of God? I'm not sure I've gotten there yet but I sure want to get there. It sounds like there could be nothing better!   Have a great day.  Don't forget.  The next two days are for rest, catching up, or getting ahead.  We will start week 6 of the Daily Dose of Hope on Sunday.  We'll chat then.   Blessings, Pastor Vicki

We hear about the Feast of Booths, but what exactly was it? Why did God institute this festival in the Jewish religious calendar? On this episode of Bible Backdrop, we look into some of the details on the Feast of Booths including the time of year, the events that took place, and what the booths looked like. We also look into how Jesus used this to great effect during His ministry.If you are enjoying Bible Backdrop, please subscribe and leave a five star rating and review. To get in touch with the show, you can use the e-mail stated in the episode.

Sunday night 2/19/23 - A message from Psalm Psalm 117 titled "The Egyptian Hallel" by Pastor James Eakins

Today's text teaches us the idiocy of idolatry. The Psalmist pulls back the certain of our heart and shows us the insanity of idolatry. This song can be sung in four words . . . TRUST IN GOD NOT IN IDOLS. Psalm 115 is the third song in the Egyptian Hallel. The Egyptian Hallel is made up of Psalm 113-118…

Today's text teaches us the idiocy of idolatry. The Psalmist pulls back the certain of our heart and shows us the insanity of idolatry. This song can be sung in four words . . . TRUST IN GOD NOT IN IDOLS. Psalm 115 is the third song in the Egyptian Hallel. The Egyptian Hallel is made up of Psalm 113-118…

Thoughts Design: Steve Webb | Painting: Leonardo DaVinci These three chapters a part of what is known as the Egyptian Hallel because they were sung as a part of the annual Passover celebration that Jews observed. Psalms 113 and 114 were sung before the Passover meal, and 115-118 were sung after the meal. When was Jesus crucified? Just before Passover. What did He do the night before His crucifixion? He celebrated the Passover meal with the disciples. Therefore, it is most likely that He sang these Psalms with His disciples on His last night with them. Both Matthew and Mark made mention in their gospels that "...they sang a hymn and went out to the Mount of Olives...", which is where he prayed to the Father, asking, "If it is possible, let this cup of suffering be taken away from me. Yet I want your will to be done, not mine.”, after which Judas betrayed Him with a kiss. As we read these psalms, listen carefully, and imagine what He must have thought and felt as He sang, knowing that He would soon be betrayed into the hands of those who would put Him to death. Today's Bible Translation Bible translation used in today's episode: Ch. 114 NKJV, Ch. 115-116 NLV Support Please remember that this is a listener supported show. Your support of any amount is needed and very much appreciated. Find out how by clicking here. When you buy through links on this site, we may earn an affiliate commission, and you will earn our gratitude.

Thoughts These three chapters a part of what is known as the Egyptian Hallel because they were sung as a part of the annual Passover celebration that Jews observed. Psalms 113 and 114 were sung before the Passover meal, and 115-118 were sung after the meal. When was Jesus crucified? Just before Passover. What did... The post LSFAB0266: Psalms 114-116 first appeared on Lifespring! Media.

The six Psalms 113-118 are known as the "Egyptian Hallel". Psalm 113 is an introductory Psalm that could be divided into three sections as below. • Praise Unbounded - There is no limit how much we can praise our God. God wants us to praise Him from morning till evening and forevermore. • God Unconfined - Let's not limit God with what we know, but allow God to work in and through our lives without any restrictions. ----more----• Favor Undeserved - Let God raise us from our situation to a much higher leave that we don't even deserve. Let His favor remove the barrenness that is in our lives and produce more natural and spiritual children. Here is the one line summary of Psalm 113 - When we raise Unbounded Praises to the Unconfined God, we will see the Undeserved Favor coming upon His People.

Reading Psalms 113, 114, and 115, part 1 of the Egyptian Hallel, praising the Lord our God because He has set us free from sin to the praise of His glorious grace. Visit wwutt.com for all our videos!

Tehilim Perek 135 Hello everybody, in today’s NachDaily we’ll be discussing Tehilim chapter 135, beginning the last 15 chapters of the Sefer. The Yerushalmi in Pessachim 5:7 tells us that the next two chapters are known as “Hallel Hagadol, the Great Hallel’” They are said at the end of the Pesach Seder after the shorter Hallel known as the “Hallel Hamitzri, Egyptian Hallel,” consisting of perakim 113 through 118. Although the Halachah requires us to only say the next chapter at the end of the Seder, Chazal instituted saying these two perakim together on Shabbos and Yom Tov during the pesukei di’zimra, the daily songs of praise in the morning prayers. The Sforno says that this chapter will be sung during the times of the final Redemption, during the period of the returning of the exiles. At that time, all of Am Yisrael will reunite as one body in our homeland, Eretz Yisrael. At that time God’s full name will be pronounced. Evil will be eradicated from the world, and God’s sovereignty will be complete. We are now happily bearing witness to the beginning of the Messianic era, as Jews from the four corners of the earth return to Eretz Yisrael to settle the land and rebuild the ancient ruins. This perek relates the joy and happiness we will feel when standing in the courtyard of the house of Hashem. We will recognize Hashem’s control of the destiny of our nation, and that He was behind the scenes in every detail of our lives. The miracles for the Jews in Mitzrayim weren’t only for them to see the hand of God. The miracles were equally important for the Egyptians to see and recognize the omnipotence of the Creator. This stresses the universalist nature of the Torah. God is not only for Am Yisrael; Hashem desires everyone on earth to recognize Him. Ultimately, mankind will see that the things to which they formerly ascribed meaning were worthless. They have mouths but can’t speak, ears but can’t hear, eyes but can’t see, and have ears but can’t hear. The only thing in which people will find meaning and true value is connecting to God. Verse 5 says: כִּ֤י אֲנִ֣י יָ֭דַעְתִּי כִּי־גָד֣וֹל יְהוָ֑ה וַ֝אֲדֹנֵ֗ינוּ מִכָּל־אֱלֹהִֽים׃ For I know God is great, that our God is greater than all gods. Rebbe Nachman explains in Sichos Haran that Dovid was saying “ki ani yadati, I know,” I specifically know how great Hashem is. My relationship with Him needs to be so deep, so real and vibrant, that only I know the truth of it. Nevertheless, my relationship with God is ever changing, and therefore cannot be expressed in words. I couldn’t even express it properly to myself, as it subtly changes from moment to moment May we merit a true, deep, and meaningful relationship with God, one that’s alive! We cannot copy anyone else’s relationship. Then we can say, like Dovid Hamelech, “Ani yadati ki gadol Hashem, I know how great and big is God. Thank you for listening, and have a wonderful day.

The fourth sermon in a sermon series on the psalm of the “Egyptian Hallel,” the psalm sung at Passover, Psalm 116.

The third sermon in a sermon series on the Egyptian Hallel, the psalms sung at Passover, Psalm 115.

The second sermon in a sermon series on the Egyptian Hallel, the psalms sung at Passover, Psalm 114.

The first sermon in a sermon series on “The Egyptian Hallel,” Psalms 113-118, Psalm 113.

These six Psalms make up ‘the Egyptian Hallel’, the hymn sung during the Jewish Passover meal and therefore probably sung by Jesus and his disciples at the Last Supper. What is the link between these two meals and what do they expose about what lies at the very core of our identity? You can also watch at: https://vimeo.com/171752887