Podcasts about ii chron

Psalm 145A Psalm of Praise, of David- This is the only Psalm designated as a psalm of praise. “Here begins the grand doxology of the entire collection., for praise plays a greater part in Psalms 145-150 than in most of the others. The word ‘praise' occurs 46 times in these six psalms” BK, 895.“The Hebrew tehilah yields in rabbinic Hebrew the plural tehilim, which is set title in Hebrew for the Book of Psalms. Although psalms of supplication are actually more numerous in the canonical collection, the assumption of post-biblical Jewish was that purpose par excellence of the poetry of psalms was to praise God. This assumption accords with the view of the ancient editors, for the last six psalms, beginning with this one, are all psalms of praise” Alter, 500.This is “the last psalm of David in the Psalter and the last of the eight acrostics found there, of which no less than five bear his name” Kidner, 480. It is the fourth acrostic in Book Five. Three other acrostics appear in Book 1 (Pss. 25 34, 37)- NICOT, 990. All ( כל) is used in Psalm 145 in vss. 2, 9, 9, 10, 13, 13, 14, 14, 15, 16, 17, 17, 18, 18, 20, 20, 21. This expresses an exuberant ring- Laymen's , 699.The psalm “alternates between ‘you' sections, addressing Yahweh directly, and ‘He' sections, referring to Him in the third person” Broyles, 504. You is found in vss. 1-2, 4-7, 10-12 and He in vss. 3, 8-9, 13b, 14, 17-18, 19-20)The Talmud stresses the value of repeating this prayer, the Tehillah of David- Berekot, 4b. “In Jewish practice this psalm was recited twice in the morning and once in the evening service. The Talmud commends all who repeat it three times a day as having a share in the world to come” VanGemeren, 860. “Psalm 145 appears in the Jewish prayer book more than any other psalm in the Psalter. The Dead Sea Psalm scroll in 11QPs contains a version of Psalm 145 in which the refrain, ‘Blessed is the LORD and blessed is His name forever and ever,' is included after each verse, suggesting some sort of liturgical use. All indications are that the words of this psalm were and are a vital part of the faith of the Jewish people” NICOT, 990. 145:8 The LORD is gracious and merciful- Ex. 34:6-7; Num. 14:18; II Chron. 30:9; Neh. 9:17; Pss. 86:15; 103:8; 111:4; 112:4; Joel 2:13; Jonah 4:2” Miller, 441. “When Jonah quoted it back to God with disapproval, he received a reply which confirmed not only this but the truth of our verse 9 by revealing God's pity for the very cattle of Nineveh (Jonah 4:2, 11)” Kidner, 481. For more notes check with me. 

141:1-2 Cry for help141:1 O Lord, I call upon You; hasten to me- “The cryptic phraseology indicates urgency” Miller, 433. Call (Ps. 4:1, 3; 17:6; 88:9; 130:1) and hasten or come quickly is used in Pss. 22:19; 38:22; 40:13; 70:1, 5; 71:12.Give ear to my voice when I call to You!- Give ear is used in Ps. 55:1; 86:6; 143:1.141:2 May my prayer be counted as incense before You- “Incense and evening sacrifice come from the realm of formal worship” Longman, 458. “Incense symbolized the prayers of the saints (Rev. 5:8) and the priestly intercession accompanying their prayers on behalf of the people (Rev. 8:3-4; Exod. 30:10)” Miller, 433. “Incense is intended to present a sweet fragrance before the Lord, and so the psalmist wants his prayer similarly to please God” Longman, 458. The lifting up of my hands as the evening offering- Lifting up of hands was a common posture in prayer- Ex. 9:29; Ps. 28:2; 63:4; 134:2; I Tim. 2:8. The morning and evening offering are described in Ex. 29:38-42; 30:7-8; Num. 28:4-8. Because he mentions the evening sacrifice, BK, 893, calls this “an evening prayer for sanctification and protection.” A similar idea appears in Longman, 458.This shows that he knew that sacrifices were acceptable and longs for prayer to be just as acceptable. Portions of Scripture like Isaiah 1:10-15 are not anti-sacrifice. 141:3-7 Petition141:3 Set a guard, O LORD over my mouth- “The prayer for the worshiper himself builds on bodily images” Broyles, 492.  There were guards who waited at the temple- I Chron. 15:18, 24; II Kings 11:4-8; II Chron. 23:1-7. “He needs this strong Ally to help him guard his tongue” Laymen, 697. “Pure prayer Godward must be controlled speech manward (James 3:10-12)” Laymen, 579. “Religious ritual and moral lifestyle were to be integrally connected in ancient Israel” Broyles, 492. His first request is not judgment on his enemies but a plea that God will keep him from sin- Longman, 458. “Speech is an indicator of one's relationship to the Lord (cf. 34:13; 39:1; Prov. 13:3; 21:23; James 3:1-12)” VanGemeren, 847. The malicious intention of the speaker's enemies seems to manifest itself in vicious speech. The special emphasis here is on the speaker's prayer that he not answer them in kind, that he keep his own speech from slander and invective” Alter, 487. Faithful and Christian at Vanity Fair prayed “Turn away mine eyes from beholding vanity” Kidner, 470. Keep watch over the door of my lips- “The psalmist desires not to sin in word (34:13; 39:1; Prov. 13:3; 18:21; 21:23)” Miller, 433. Speech can do much harm- Prov. 10:6; 12:6; 22:10.141:4 Do not incline my heart to any evil thing- Matt. 6:13 More fundamental than his speech is his heart and he prays his heart will be right with God. “He knows too the dominant pull of his heart toward involvement in evil” Laymen, 697. “Whereas the psalmist prayed in Psalm 140 for deliverance from ‘evil' (see vs. 1-2), here the prayer is that he be prevented from joining the wicked in their ‘evil' (v. 4)” McCann, 1244. “This is a remarkable expression of divine control over the mind; I Sam. 16:14; I Kings 22:21-23; Ps. 119:36” Allen, 270.With men who do iniquity – “He resolves to leave their circle with its lavish hospitality (cf. 23:5)” Laymen, 697. And do not let me eat of their delicacies- “To eat of their dainties could mean to eat of their delicacies attained through wickedness, or it could suggest the strong temptation to follow the ways of those who used a false hospitality to influence him for evil (cf. Prov. 23:6-8, 20-21; Hos. 7:1-7)” Miller, 433. Prov. 4:17.

March 6, 2025 II Chron. 34:14-33; Ps. 27:2-3; Prov. 10:27-28; Rom. 16:21-27

March 6, 2025 II Chron. 34:14-33; Ps. 27:2-3; Prov. 10:27-28; Rom. 16:21-27

March 5, 2025 II Chron. 33:14-34:13; Ps. 27:1; Prov. 10:26; Rom. 16:10-20

March 3, 2025 II Chron. 32:1-23; Ps. 26:1-8; Prov. 10:23; Rom. 15:23-33

March 4, 2025 II Chron. 32:24-33:13; Ps. 26:9-12; Prov. 10:24-25; Rom. 16:1-9

March 3, 2025 II Chron. 32:1-23; Ps. 26:1-8; Prov. 10:23; Rom. 15:23-33

March 2, 2025 II Chron. 10:21-31:21; Ps. 25:16-22; Prov. 10:22; Rom. 15:14-22

March 1, 2025 II Chron. 30:1-20; Ps. 25:8-15; Prov. 10:20-21; Rom. 15:5-13

February 28, 2025 II Chron. 29:18-36; Ps. 25:1-7; Prov. 10:19; Rom. 114:10-15:4

February 27, 2025 II Chron. 29:1-17; Ps. 24:7-10; Prov. 10:18; Rom. 14:1-9

February 26, 2025 II Chron. 28:1-27; Ps. 24:3-6; Prov. 10:17; Rom. 13:8-14

February 27, 2025 II Chron. 29:1-17; Ps. 24:7-10; Prov. 10:18; Rom. 14:1-9

February 25, 2025 II Chron. 26:1-27:9; Ps. 24:1-2; Prov. 10:15-16; Rom. 13:1-7

February 24, 2025 II Chron. 25:1-28; Ps. 23:1-6; Prov. 10:13-14; Rom. 12:9-21

February 24, 2025 II Chron. 25:1-28; Ps. 23:1-6; Prov. 10:13-14; Rom. 12:9-21

February 23, 2025 II Chron. 24:1-27; Ps. 22:27-31; Prov. 10:11-12; Rom. 12:1-8

February 22, 2025 II Chron. 22:1-23:21; Ps. 22:25-26; Prov. 10:10; Rom. 11:22-36

February 21, 2025 II Chron. 21:1-20; Ps. 22:19-24; Prov. 10:8-9; Rom. 11:13-21

February 21, 2025 II Chron. 21:1-20; Ps. 22:19-24; Prov. 10:8-9; Rom. 11:13-21

February 20, 2025 II Chron. 20:1-37; Ps. 22:1-18; Prov. 10:6-7; Rom. 11:1-12

Psalm 135“Some Jewish authorities include Psalms 135 and 136 as part of the collection of Psalms 120-136, whereas others limit the Great Hallel psalms to 135-136, or even Psalm 136 alone”  135:1 Praise the LORD!- 113:1 The word praise is used as an imperative three times in the verse. “The phrase Praise the LORD (and variations of the phrase) occurs seventy-five times in the Psalter, with no less that fifty-four occurrences in Book Five” NICOT, 944. Praise Him, O servants of the LORD- The first two lines speak of the LORD as the object of praise and the last line mentioned the servants as the ones who give praise. 135:2 You who stand in the house of the LORDIn the courts of the house of our God!- Ps. 92:13; 116:19 “The priests and Levites were charged (v. 19-20) with the worship of the Lord ‘in the house of the LORD'” VanGemeren, 819.135:3 Praise the LORD, for the LORD is good- I Chron. 16:34; II Chron. 5:13; 7:3; Ezra 3:11; Ps. 23:6; 100:5; 106:1; 107:1; 110:5; 118:1, 29; 119:68; 118:1, 29. “The Lord's name is good (52:9), that He Himself is good (135:3) and that praising Him is good (147:1)” Kidner, 455.Sing praises to His name- Ps. 68:4for it lovely- The word lovely is a rare word in the OT used only 13 times. In the Psalms it is used in Psalm 16:6, 11; 81:2; 133:1; 147:1 besides here. Good and pleasant (or lovely) appear together in 133:1 and 147:1.135:4 For the LORD has chosen Jacob for Himself- Ex. 19:5-6; Deut. 7:6; 10:15; 14:2; Ps. 105:6. The goodness of God is manifested in the choice of Israel. “If the first ground of praise is the Lord's character (3), the next is His love for us. The word Jacob is emphatic: ‘For it was Jacob that the Lord chose…'” Kidner, 455.Israel for His own possession- His own possession or special treasure is one word used 8 times in the OT- Ex. 19:6; Deut. 7:6; 14:2; 25:18; I Chron. 29:3; Eccl. 2:8; Malachi 3:16.135:5 For I know that the LORD is great-Ps. 48:1; 95:3; 145:3 I is emphatic. And that our Lord is above all gods- Ex. 18:11; Ps. 95:3; 96:4-5; 97:7-9.135:6 Whatever the LORD pleases, He does- 115:3. The Hebrew word translated does in vs. 6 is translated makes in vs. 7 and make in vs. 18. In vs. 15 the noun form is used and it is translated work.  In heaven and in earth- Jer. 10:13in the seas and in all deeps- The LORD “is not limited to a particular sphere assigned to Him by His creatures, as is the case with pagan deities. The Lord is God over all realms by virtue of being the Creator. VanGemeren, 820.135:7 He causes the vapors to ascend for the ends of the earth- Jer. 10:13; 51:16 “The rainy season with its storms and wind is under His providential control-not, it is implied, that of Canaanite Baal, as his devotees claimed” Laymen's, 646. Since the weather is attributed to the LORD and not Baal, “it is another way of affirming that ‘our Lord is above all gods' (v. 5)” McCann, 1220.Who makes lightning for the rain- Job 38:22; Ps 77:17-18; 104:3-4 “His greatness even extends to the elements and powers of nature and wind (cf. Jer. 10:13; 51:16). The Canaanites believed that these powers belonged to Baal, but the psalmist confesses rightly that only Yahweh has power to ‘the ends of the earth'” VanGemeren, 820-821.Who brings forth wind from His treasuries135:8 He smote the firstborn of Egypt- 136:10; 78:51; 105:36; Ex. 12:29 Verses 5-7 stress the LORD's power in nature while vs. 8-14

February 19, 2025 II Chron. 19:1-11; Ps. 21:8-13; Prov. 10:5; Rom. 10:14-21

February 18, 2025 II Chron. 18:1-34; Ps. 21:1-7; Prov. 10:3-4; Rom. 10:1-13

February 18, 2025 II Chron. 18:1-34; Ps. 21:1-7; Prov. 10:3-4; Rom. 10:1-13

February 17, 2025 II Chron. 17:1-19; Ps. 20:7-9; Prov. 10:1-2; Rom. 9:25-33

February 16, 2025 II Chron. 15:9-16:14; Ps. 20:1-6; Prov. 9:13-18; Rom. 9:11-24

February 15, 2025 II Chron. 14:-15:8; Ps. 19:7-14; Prov. 9:11-12; Rom. 9:1-10

February 14, 2025 II Chron. 13:1-22; Ps. 19:1-6; Prov. 9:9-10; Rom. 8:35-39

February 15, 2025 II Chron. 14:1-15:8; Ps. 19:7-14; Prov. 9:11-12; Rom. 9:1-10

February 13, 2025 II Chron. 11:1-12:16; Ps. 18:46-50; Prov. 9:7-8; Rom. 8:26-34

February 12, 2025 II Chron. 9:13-10:19; Ps. 18:37-45; Prov. 9:1-6; Rom. 8:12-25

February 12, 2025 II Chron. 9:13-10:19; Ps. 18:37-45; Prov. 9:1-6; Rom. 8:12-25

February 11, 2025 II Chron. 8:11-9:12; Ps. 18:25-36; Prov. 8:33-36; Rom. 8:9-11

February 10, 2025 II Chron. 7:1-8:10; Ps. 18:16-24; Prov. 8:27-32; Rom. 8:1-8

February 9, 2025 II Chron. 6:12-42; Ps. 18:4-15; Prov. 8:14-26; Rom. 7:14-25

February 9, 2025 II Chron. 6:12-42; Ps. 18:4-15; Prov. 8:14-26; Rom. 7:14-25

February 7, 2025 II Chron. 4:1-22; Ps. 17:6-15; Prov. 8:1-11; Rom. 7:1-4

February 6, 2025 II Chron. 2:11-3:17; Ps. 17:1-5; Prov. 7:24-27; Rom. 6:15-23

February 6, 2025 II Chron. 2:11-3:17; Ps. 17:1-5; Prov. 7:24-27; Rom. 6:15-23

February 5, 2025 II Chron. 1:1-2:10; Ps. 16:9-11; Prov. 7:6-23; Rom. 6:1-14

A Song of Ascents, of DavidIt is attributed to David. “It is not against high position that is divinely given, but it does model a critical attitude toward pure blind ambition” Longman, 433. “This personal prayer (vss. 1-2) has a lesson in it that needs to be shared by the nation (vs. 3)” Miller, 411. “This simple, concise, and affecting expression of humility shows no signs of cultic or public function,and is a good illustration of how the psalm as a poetic form of spiritual expressions often stands outside the generic categories that scholars have constructed” Alden, 457. 131:1 O LORD, my heart is not proud- The word proud is used of Uzziah in II Chron. 26:16, Hezekiah in II Chron. 32:25, the king of Tyre in Ezek. 28:2, 17. nor my eyes haughty- Pss. 18:27; 101:5; Prov. 6:17; 30:13 “It would be easy to make this verse an excuse to avoid the challenges of life. But the sin rejected in 1a is pride, while the sin of 1b is presumption. By the first of these, one undervalues other people; by the second, one overestimates and overreaches oneself, forgetting, e.g. Deut. 29:29” Kidner, 447. Nor do I involve myself in great matters- Jer. 45:5or in things too difficult for me- Deut. 17:8; 30:11 “These two words are used in Pss. 86:10; 136:4; and 145:5-6 to describe the works of God in the world. The psalmist has not sought to do or take credit for Godlike acts in the world” NICOT, 931. 131:2 Surely, I have composed and quieted my soul-  Composed is used in II Sam. 22:34; Ps. 18:33 of God making his feet sure and in Isaiah 28:25 of leveling ground. The verb quieted is used in Ps. 37:7 and translated rest. My soul is like a weaned child within me- A child not weaned “is fussy and restless” Longman, 433. But here “he was content without that which used to seem indispensable. A mature believer leaves the clamor of proud ambition and rests in the Lord” B.K, 887 131:3 O Israel, hope in the LORD- 130:5, 7 To hope in the LORD “is the antithesis of pride” B.K., 887. “We do not know, but its call to hope in the Lord links it with 130 and makes it the testimony of a sinner forgiven: humbled by the mercy of God, at peace within because at peace above” Motyer, 575. From this time forth and forever- 113:2; 121:8; 125:2Jesus and Psalm 131“This demure little psalm anticipates the object lesson of Matt. 18:1-4” Kidner, 447. “It is freedom from the nagging of self-seeking” Kidner, 448. “The OT is not alone in making a child the model of humble faith in God” Allen, 199. Matt. 19:13-15; Mark 10:13-16; Luke 18:15-17 If we do not enter the kingdom as a child we do not enter it at all. “In Philippians 2 we are shown the constructive answer to the first of these tempations, in the honor of being a servant; and in Philippians 3, I Cor. 2, the answer to the second, not by stifling adventurousness but by rightly directing it” Kidner, 447. This psalm “embodies the lessons of both Philippians 2:3ff. (‘Do nothing from selfishness or conceit') as 4:11ff. (‘I have learned…to be content')” Kidner, 448.John 4:34 If we make His ambition ours then we free ourselves from many problems The word used for in vs. 1 in the LXX for heart being proud is exalted and it is used of Christ on the cross in John 3:14; 8:28; 12:32.It is also used in Matt. 23:12; Luke 14:11; 18:14.

Psalm 130 A Song of Ascents “In Christian tradition the psalm became one of the seven penitential psalms, the others being Ps. 6, 32, 38, 51, 102, 143” Allen, 195. “This psalm, of course, is a penitential psalm, focusing not on the evil of Israel's enemies, as does Psalm 129, but on the wrongs Israel has done” Alter, 455.130:1 Out of the depths- Ps. 30:1; 71:20; Isa. 51:10; Ezek. 27:34; Jonah 2:2-6 This is “a figure of speech suggesting his insurmountable difficulty, even to the point of death:…The exact problem is not specified” B.K, 886. I have cried to You, O LORD- Ps. 17:6; 86:7. Is the I used of the author individually or the people collectively? “In v. 1, the psalm-singer addresses God by the divine name YHWH: in v. 2, the psalmist uses the more generic Lord (adonay). The pattern (divine name followed by generic name) is repeated in vv. 3-4 and in vv. 5-6. Only in vv. 7-8 is the divine name YHWH used twice” NICOT, 927. 130:2 Lord, hear my voice!- Ps. 4:1; 64:1;102:2; 119:149; 141:1 .Let your ear be attentive- II Chron. 6:40; 7:15; Neh. 1:6, 11 “What is clear in all such passages is that self-help is no answer to the depths of distress, however useful it may be in the shallows of self-pity” Kidner, 446. To the voice of my supplications- Ps. 28:2; 140:6 “The Hebrew word translated supplications comes from the same root as those render ‘grace' and ‘be gracious'” Miller, 411.  130:3 If You, LORD, should mark iniquities- Iniquities “is the primary word used to describe human sin and guilt in the prophetic writings” NICOT, 928. The word iniquities will reappear in vs. 8. “If He should deal with us exactly as we are; if He should overlook nothing, forgive nothing, we could have no hope” Barnes, 259.  O Lord, who can stand?- Ezra 9:15; Ps. 76:7; Amos 7:2; Nah. 1:6; Mal. 3:2; Rev. 6:17. This is “an adaptation of the question of the entrance liturgy ( ‘who shall stand' 24:3; 15:1)” Allen, 192.Compare the thought of I Kings 8:46; Psalm 143:2; Prov. 20:9; Rom. 3:9-20, 23. 130:4 But there is forgiveness with You- Exod. 34:7; Neh. 9:17; Dan. 9:9. “He derives comfort from the known character of Yahweh as a God who forgives (cf. 86:5, 15): this divine quality transcends man's sinfulness” Allen, 195.That I may be feared- Jer. 33:8-9 “Forgiveness increases the sinner's reverent awe of and trust in Yahweh (cf. I Kings 8:38-40)” Allen, 192. 130:5 I wait for the LORD, my soul does wait- Ps. 25:3, 5; 27:14; 33:20; 37:34; 40:1; 52:9; 62:1, 5; Isa. 8:17; 26:8 Notice the shift from 2nd person (vss. 1-4) to 3rd person (verses 5-8).  And in His word do I hope- Ps. 119:74, 81, 114, 147 The word hope appears in both vs. 5 & vs. 7.  130:6 My soul waits for the LORD- A similar phrase is used in Judges 5:9 with “my heart goes out to the commanders” Allen, 192.. More than the watchman for the morning- “He compared his weight to that of a city's watchman looking for the first rays of dawn, for then they would be relieved of their duties by other guards” B.K., 886. Indeed, more than the watchmen for the morning- The verb waits is missing in the Hebrew text but it added in some translations like the NIV because it is implied- VanGemeren, 802. 130:7 O Israel, hope in the LORD- 131:3 “The psalmist's faith and hope impel him…to encourage others to be faithful and hopeful (Pss. 22:22-23; 27:14; 31:23-24; 32:8-11; 34:3, 5, 8-14; 51:13-14; 131:3)” McCann, 1206. “The morning will dawn; the light will break in the east; deliverance and joy will come” Barnes, 260. 

Psalm 122 A Song of Ascents, of DavidThe phrase “of David” is omitted in most mss. of the LXX and the Vulgate- Miller, 399. “The psalm gives more evidence of having been written as a pilgrim psalm than any among the Psalms of Ascents (120-134), with the possible exception of the last one” Miller, 399. Psalms of Zion are Pss. 46, 48, 76, 84, 87, 132.122:1-2 Journey to Jerusalem122:1 I was glad when they said to me- “The idea did not originate with him, but he joined with a group of pilgrims to go to the city” Longman, 416.  Vss. 1, 8-9 use first person singular words.“We hear the voice of an individual singer who is part of a larger group of pilgrims going up to Jerusalem” NICOT, 899. The words I was glad or I rejoiced set “the tone for the remainder of the psalm” NICOT, 900.  ‘Let us go to the house of the LORD'- Isaiah 2:3; Micah 4:3; Ps. 84:10; Jer. 31:6; Zech. 8:21. “The verbal phrase is not a cohortative but an imperfect and should be rendered ‘we will go'” VanGemeren, 775.  122:2 Our feet are standing within Your gates, O Jerusalem- Notice that the I shifts to our. “At last Jerusalem and the house of the LORD come into sight, and we have arrived” Kidner, 433. The city is personified and addressed in the second person” Longman, 416.The OT believer rightly regarded Jerusalem as the center of the whole earth- Ps. 48:2; Ezek. 5:5.122:3-5 He celebrates the city122:3 Jerusalem, that is built as a city compact together- Ps. 48:1-2, 13; 147:2. “The word ‘Jerusalem' ends (v. 2) and begins v. 3” McCann, 1184. “True brotherhood was realized at this center of the community” Allen, 159. The word translated compact is used in Ex. 26:3, 3, 6, 9, 11; 36:10, 10, 13, 16, 18 for the curtains of the tabernacle joined together. The word compact is also used of military alliances- II Chron. 20:35, 36, 37; Dan. 11:6, 23. 122:4 To which the tribes go up- Ex. 23:17; Deut. 16:16; Ps. 48:9; 84:5- “Go up is the technical verb for pilgrimage” Alter, 439 and it is also used for going up the temple mount- Ps. 24:3. 122:5 For there thrones were set for judgment- Deut. 17:8; II Sam. 8:15; 15:1-6; I Kings 3:16-28; 10:9; II Chron. 19:8; Ps. 72:1-4; 89:29; Isaiah 2:4; 9:7; 11:2-5; 16:5; Jer. 21:10-11 Kings were to administer just and right judgment. “Other songs of Zion show the integral connection between the city and the king (Pss. 84:9; 132, esp. vss. 11-12)” Broyles, 451.122:6-9 He prays for the peace of the city122:6 Pray for the peace of Jerusalem- Jer. 15:5 There is a wordplay between peace and Jerusalem- Heb. 7:2. Peace is the key word in vss. 6-8 and continues the stairstep parallelism of this psalm. “It was customary to offer greetings of peace on entering a home or community (cf. I Sam. 25:6; Matt. 10:12-13)” Allen, 159.May they prosper who love you- “The ‘your' is feminine singular in the Hebrew, clearly addressing Jerusalem” Alter, 440. Contrast 129:5. . 122:7 May peace be within Your walls- 125:5; 128:6. The word within is used in both portions of this verse and is the Hebrew preposition ב.Compare Pss. 48:13. 122:8 For the sake of my brothers and my friends- He is motivated to pray this prayer because of his love for his fellow-man. 122:9 For the sake of the house of the LORD our God- This prayer is also motivated by his love for God. 

II Kings 24-25; II Chron. 36

II Kings 24-25; II Chron. 36

"This Saint, who was born in Spain, was the Archdeacon of the Church of Rome, caring for the sacred vessels of the Church and distributing money to the needy. About the year 257, a harsh persecution was raised up against the Christians by Valerian. Pope Sixtus, who was from Athens, was commanded to worship the idols, and refused; before his martyrdom by beheading, he committed to Laurence all the sacred vessels of the Church. When Laurence was arrested and brought before the Prefect, he was questioned concerning the treasures of the Church; he asked for three days' time to prepare them. He then proceeded to gather all the poor and needy, and presented them to the Prefect and said, "Behold the treasures of the Church." The Prefect became enraged at this and gave command that Laurence be racked, then scourged with scorpions (a whip furnished with sharp iron points — compare II Chron. 10:11), then stretched out on a red-hot iron grill. But the courageous athlete of Christ endured without groaning. After he had been burned on one side, he said, "My body is done on one side; turn me over on the other." And when this had taken place, the Martyr said to the tyrants, "My flesh is now well done, you may taste of it." And when he had said this, and had prayed for his slayers in imitation of Christ, he gave up his spirit on August 10, 258." (Great Horologion). His icon shows him stretched on the grill.

“The psalm (may have) originated in victory celebrations of Israel's king and people (cf. II Chron. 20:27). Later it was probably used in periodic commemoration of God's past goodness to the Davidic dynasty” Laymen, 684. “The ‘I' standing collectively for Israel, verses 5-14, 17-19, 21, and 28 seem to portray a great deliverance which has come to a king, possibly David himself. There are similar sentiments in Psalm 18” Miller, 381. “It is best to see this as a corporate thanksgiving, although an individual leads in expressing gratitude on behalf of himself and the whole congregation” Longman, 399.  “The psalm uniquely combines corporate hymnic praise (vv. 1-4, 22-24, 29), individual thanksgiving (vv. 5-18, 21, 28); processional liturgy of entering the temple gates and processing to the altar (vv. 19-20, 26-27). It alternates between referring to Yahweh in the third person and addressing him in the second person” Broyles, 438. This was “perhaps as an entrance liturgy into the temple in Jerusalem, in much the same way that Psalms 15 and 24 may have been used” NICOT, 864. 118:1-4 Give thanks to the LORD for His lovingkindness is good118:1 Give thanks to the LORD, for He is good- I Chron. 16:34; II Chron. 5:13; 7:3; 20:21; Ps. 106:1; 107:1; 136:1; Jer. 33:11; Ezra 3:11 These same three groups, Israel, the house of Aaron, and those who fear the LORD, were mentioned in 115:9-13. See a similar list in 135:19-20 118:5-9 The Speaker's (the King's) testimony of being rescued by God118:10 All nations surrounded me- Verses 10-12 all begin with the same thought. The nations surround God's people. The word surround is used 4 times in these 3 verses. The image of all the nations gathering against God's people appears in Psalms 2, 46, 48; Isaiah 29:1-8; Ezekiel 38-39; Zech 14:1-9. “We are reminded of the world's furious hostility to the city of God” Kidner, 413-414.In the name of the LORD I will surely cut them off- “The Hb. verb here is elsewhere translated ‘I circumcised them'!” Broyles, 441. 118:15-18 The right hand of the LORD does valiantly 118:19-21 He enters God's gates with thanksgiving118:22-29  God made the rejected stone the chief corner stone. Psalm 118 and the Exodus118:14, 21 Quote Exodus 15:2118:15-16 right hand of the LORD- Exodus 15:6, 6, 12118:23 marvelous- wonders in Exodus 15:11118:24 The day- Exodus 14:13118:28 I will extol You- Exodus 15:2Psalm 118 and Jesus118:26 Matthew 21:9; Mark 11:9; Luke 19:38; John 12:13118:22 Matthew 21:42; Mark 12:10-11; Luke 20:17; Acts 4:11; I Peter 2:7118:17-18 were some of Jesus' last words ever and they anticipate HIs resurrection.