Worship

Worship here describes the lived religious background of some Corinthian believers — years spent in actual idol worship means that eating idol-offered meat doesn't feel neutral to them the way it does to the theologically confident.

Worship is embodied here in the altar Samuel builds at home — the point is that his devotion to God extends beyond his public ministry into his personal, private life.

Worship is the reason Hiram cites for the entire Temple project — he recognizes that Solomon is building a house specifically dedicated to honoring the Lord God of Israel.

Worship breaks out before the battle even begins — the entire assembly falls down in reverence while the enemy army is still intact, demonstrating that praise here is a response to God's word, not God's outcome.

Worship appears here in its corrupted form — the house of Ahab had redirected Israel's devotion toward false gods, and that same misdirection is now shaping Ahaziah's reign.

Worship is the core issue being addressed — years of false worship under Athaliah are being dismantled, and the passage frames genuine return to God as a complete clearing out, not just adding God to an existing rotation.

Worship is described here as fully resumed in the restored Temple — the burnt offerings happening regularly signal that the building's repair was never just architectural but fundamentally about restoring Israel's relationship with God.

Worship is being grotesquely misdirected here — Ahaz is offering devotion to the very gods of the nations that destroyed him, compounding his spiritual treason with a perverse theological logic.

Worship is identified here as what Judah had stopped doing — the burning of incense, the burnt offerings, the Levitical service — and whose cessation Hezekiah directly links to God's judgment on the nation.

Worship is highlighted here as something Hezekiah is actively restoring — not just in ritual form, but as a national act of reconnection with God after generations of neglect.

Worship is used here to distinguish between an emotional spiritual high and a sustained, structural commitment — the chapter argues that real worship transforms what people tolerate and how they organize their lives.

Worship here refers to the centralized, temple-focused devotion Hezekiah has just restored to Judah, undoing the idolatry of previous kings and realigning the nation with God.

Worship is being actively restored here — Manasseh reinstates the altar of the Lord, offers proper sacrifices, and commands the nation to worship the God of Israel rather than the idols he had installed.

Worship is implicated here in its corrupted form — Josiah burns the bones of false priests on the very altars where illegitimate worship had been practiced, permanently desecrating those sites.

Worship is the purpose Josiah's generosity is funding — his personal financial sacrifice removes every barrier so the entire nation can give God the honor he deserves during Passover.

Worship is implicated here in the most painful way — the very vessels designed to facilitate Israel's devotion to God have been plundered and relocated to Babylon, where they will serve a king who doesn't acknowledge him.

Worship is the driving purpose behind the altar's construction — this centerpiece of the Temple complex is where Israel's devotion to God would be expressed through sacrifice and offering.

Worship reaches its peak here as trained Priests are physically unable to continue their service — the cloud of God's presence so overwhelming that the worshippers become the audience.

Worship is revealed here as the ultimate purpose behind all of Solomon's building — the entire twenty-year construction project existed to create a properly functioning system of offerings and priestly service.

Worship of stars and planets is among the corruptions Josiah is purging from the Temple — astrology had been practiced inside God's house alongside Baal and Asherah devotion.

Worship is referenced here to underscore what the Temple's destruction actually cost — the center of Israel's entire ritual and devotional life was now rubble, leaving the people without their sacred gathering place.

Worship is at stake in this evaluation of Jehoram — he eliminated one corrupt form of it (Baal's pillar) while preserving another (Jeroboam's systemic idolatry), revealing that surface-level reform isn't the same as true devotion.

Worship is the subject of Naaman's two requests — he wants to honor God on Israelite soil back in Syria, but also confesses the complicating reality of his royal duties in a pagan temple.

Worship here refers to Israel's corrupted religious practice under Jezebel — the nation's devotion redirected away from God to Baal, which is the theological root of the coming judgment.

Worship here is woven into the daily rhythms of the first community — praising God in the Temple and in homes, inseparable from sharing meals and meeting needs rather than confined to a formal gathering.

Worship is the Jerusalem church's spontaneous response to hearing Paul's account of Gentile conversions — a moment of unity where both Jewish and Gentile missions are celebrated together.

Worship is what the lame man was positioned beside every day — he was carried to a place of worship to beg, never to participate, until this moment when he enters the Temple on his own feet.

Worship is what brought the Ethiopian to Jerusalem in the first place — he had made the long journey to honor God at the Temple, and is now returning home still seeking understanding, about to receive it on the road.

Worship here is what gets inverted by judgment — the Temple songs that were Israel's highest religious expression will become funeral wailing, signaling that their entire system of devotion is about to collapse.

Worship is invoked here to underscore the bitter irony: God appears at the altar — the place people came to honor him — to announce that their ritual observance has not shielded them from his verdict.

Worship is what the little horn specifically targets — removing the daily sacrifice isn't just political conquest, it's a direct assault on Israel's covenantal relationship with God.

Worship refers here to the central sanctuary — the designated place where God's presence dwells and where Levites from any town are welcomed to serve with full and equal standing.

Worship is at the center of the command's rationale — the Canaanite religious system is described as so corrupting that exposure to it would reshape how Israel directed its devotion.

Worship is mentioned as part of the prior legislative context — Moses has already addressed how Israel is to honor God ritually, and now shifts to how justice and dignity operate in everyday life.

Worship is listed here as one of the major topics Moses has already addressed, establishing the thematic arc leading into these more granular social responsibility laws.

Worship here encompasses the full communal and religious life of Israel — the chapter's laws govern not just what happens in sacred assemblies but how everyday practices either honor or distort God's character.

Worship here is communal and celebratory — after reciting the creed and presenting the basket, Israel is commanded to rejoice together with their household, the Levites, and resident foreigners.

Worship at this altar is meant to be raw and unpolished — no iron tools, no human refinement — emphasizing that what God wants is sincere devotion, not impressive production.

Worship is invoked here to clarify what this song is not — it isn't a feel-good devotional chorus, but a serious covenantal poem that holds Israel accountable.

Worship is identified here as the battleground — the Canaanite religious systems were designed to absorb and redirect devotion, and Moses warns that any compromise with them would inevitably redirect Israel's worship away from God.

Worship is invoked here in its most corrupted form — Israel chose to direct their devotion toward a hand-crafted idol at the precise moment God was personally delivering the terms of their relationship with him.

Worship directed toward any god other than the Lord is treated here as the gravest offense in this section — not because God is threatened by it, but because it corrupts the people who practice it from the inside out.

Worship is the issue at stake in the festival instructions — God is not just setting a calendar but building a people who regularly reorient their lives around him rather than drifting into surrounding religious norms.

Worship here names one of the covenant's governing concerns — God's law established not just ethical conduct but the proper forms and postures of reverence owed to him by his people.

Worship here is grounded in the principle of voluntary generosity — God funds His sanctuary through hearts that freely move toward Him, establishing the pattern for all meaningful acts of devotion.

Worship is invoked here as the chapter pivots to the lamp command — the closing two verses reframe the entire construction project as an act of sustained devotion, not just architecture.

Worship is shown here to be insufficient on its own — even sincere offerings carry contamination, and the priest's gold plate is what bridges the gap between the people's imperfect devotion and God's perfect standard.

Worship is established here as a daily, unbroken rhythm — two lambs every single day, morning and evening, structuring all of Israel's time around the ongoing acknowledgment of God's presence.

Worship appears here as the other dimension of what the incense symbolized — the altar's placement just outside the veil made it a daily enactment of sustained devotion as close to God's presence as possible.

The worship happening here is a full counterfeit — using legitimate sacrificial forms directed at an idol, then collapsing into the kind of sensual celebration associated with pagan festivals Israel had witnessed in Egypt.

Worship here is what the entire Israelite camp spontaneously does — every person standing at their own tent entrance and bowing when the pillar of cloud appears, responding to the visible sign of God's presence with Moses.

Worship is depicted here as Moses's instinctive physical response — he drops to the ground the moment God's character is proclaimed, showing that true worship is a reaction to encountering who God actually is.

Worship is implicitly critiqued here — cultures that idolize hustle and productivity are contrasted with God's ordering, where rest is itself an act of trust and devotion preceding any outward building effort.

Worship here takes the form of skilled craftsmanship — the four objects Bezalel builds will define the physical structure of Israel's ritual encounter with God.

Worship is the function the Burnt Offering Altar was built to enable — the text highlights that this most central piece of worship furniture had to be portable because Israel's encounter with God traveled with them.

Worship is the spontaneous response of a suffering people who finally hear they have not been forgotten — they bow not because theology compelled them, but because they learned God had seen their pain.

Worship here is depicted as a structured, ordered approach — the basin between altar and sanctuary shows that ritual cleansing was required before a worshipper could enter God's presence.

Worship is the stated reason Moses gave for the request to leave — and Pharaoh deliberately dismisses it as a cover story for idleness, revealing his refusal to recognize any authority beyond his own.