Thematische Bibliographien / Midrash to Psalms

Auswahl der wissenschaftlichen Literatur zum Thema „Midrash to Psalms“

Autor: Grafiati

Veröffentlicht am 27. Juli 2024

Zuletzt aktualisiert am 29. Juli 2024

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Zeitschriftenartikel zum Thema "Midrash to Psalms"

Stafford, John K. „Paul’s Use Of The Psalms. Beyond Midrash“. Perichoresis 11, Nr. 2 (01.12.2013): 62–71. http://dx.doi.org/10.2478/perc-2013-0011.

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ABSTRACT The Psalms are the most cited portions of Scripture in the New Testament. This paper investigates Paul’s use of the Psalms and seeks to answer the concern that his citation strategy is both arbitrary and self-serving. Inasmuch as it has sometimes been concluded that Paul, in midrashic fashion, forced his citations to say something contrary to a more natural reading. This paper suggests that Paul uses citation criteria very carefully. Preliminary results point to the use of texts that lie well within their natural reading, yet exegeted in such a way that the resulting exegesis is folded back into the text as the apostle cites it. Thus rather than citing texts arbitrarily, Paul uses great skill and sophistication in selecting and utilising texts with exegetical precision. In so doing, Paul is not using midrash but may actually be developing a characteristically Christian approach to the citation of sacred text

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Kalimi, Isaac. „The Centrality and Interpretation of Psalms in Judaism prior to and during Medieval Times: Approaches, Authorship, Genre, and Polemics“. Review of Rabbinic Judaism 23, Nr. 2 (08.09.2020): 229–59. http://dx.doi.org/10.1163/15700704-12341371.

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Abstract This study discusses the centrality of the book of Psalms among the Jews and in Judaism. It outlines the seven most important and influential rabbinic exegetical works on Psalms, in the period before and during the medieval age: Targum Psalms and Midrash Psalms Shocher Tov, from some time in the Talmudic period; and five prominent medieval commentaries: Saadia Gaon, Moses haCohen ibn Gikatilla, Rashi, Abraham ibn Ezra, and David Kimchi. I briefly introduce each interpretative work and focus on selected aspects: The commentators’ distinct exegetical methods, their approaches to the questions of the authorship and genre of Psalms, and polemics with inside (e.g., Karaites) and outside (e.g., Christians) opponents. The result is to analysis and synthesis their approaches and to show the various trends that rabbinic Psalms interpretation took in these periods.

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Tabb Stewart, David. „LGBT/Queer Hermeneutics and the Hebrew Bible“. Currents in Biblical Research 15, Nr. 3 (Juni 2017): 289–314. http://dx.doi.org/10.1177/1476993x16683331.

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LGBT and queer interpretive approaches have moved beyond the identitarian and apologetic stances of the 1970s–90s, when the first order of business was to respond to anti-gay voices and understand social location as an interpretive standpoint. The HIV/AIDS health crisis helped move some LGBT interpreters away from homosexuality as an object of study to placing themselves inside the text as subjects, lamenting with the Psalms or putting God in the dock like Job. Queer interpretation, anti-essentialist in spirit, moved away from identitarian concerns placing queer interpreters outside the text as interrogators. Queer biblical criticism resists heteronormativity as the default interpretive stance, but embraces the study of the body, gender performance, midrash-making and playfulness with biblical texts. The queer interpretive approach has begun to mature as it seeks intersections with minoritized criticisms, disability studies and the rising consciousness of intersex people, while criticizing itself as well.

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Menn, Esther M. „Praying King and Sanctuary of Prayer,Part I: David and the Temple's Origins in Rabbinic Psalms Commentary (Midrash Tehillim)“. Journal of Jewish Studies 52, Nr. 1 (01.04.2001): 1–26. http://dx.doi.org/10.18647/2310/jjs-2001.

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Atzmon, Arnon. „Midrashic Traditions, Literary Editing, and Polemics in Midrash Tehillim 22: Between Judaism and Christianity“. Journal for the Study of Judaism 51, Nr. 1 (03.03.2020): 97–124. http://dx.doi.org/10.1163/15700631-12511288.

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Abstract In this article I demonstrate how a careful reading of the text of Midrash Tehillim 22 reveals a clear distinction between its different developmental layers. While we do find the identification of particular verses with Esther in the early stages of the midrash’s development, there is no reason to assume that this identification was rooted in an anti-Christian polemic. On the other hand, in the later layers of the midrash, we find clear echoes of the systematic creation of a continuous exegesis that focuses on identifying the entire Psalm with Esther. The background for this trend was a polemical confrontation with the Christian interpretation which viewed the Psalm as a prefiguration for Jesus’s crucifixion. The midrash also serves as a Jewish counter to the Christian liturgy created in the wake of the Christological reading.

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Menn, Esther M. „Praying King and Sanctuary of Prayer, Part II: David’s Deferment and the Temple’s Dedication in Rabbinic Psalms Commentary (Midrash Tehillim)“. Journal of Jewish Studies 53, Nr. 2 (01.10.2002): 298–323. http://dx.doi.org/10.18647/2428/jjs-2002.

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Lowin, Shari L. „The Jews Say the Hand of God is Chained: Q. 5:64 as a Response to a Midrash in apiyyutby R. Elʿazar ha-Kallir“. Journal of Qur'anic Studies 21, Nr. 2 (Juni 2019): 108–39. http://dx.doi.org/10.3366/jqs.2019.0383.

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In Q. 5:64, the Qur'an accuses the Jews of describing God as a deity with a chained (maghlūla) hand, a charge the Qur'an understands as indicating divine miserliness. However, a foray into Jewish teachings reveals that no such statement of God's niggardliness can be found in the Jewish tradition. While scholars have suggested Psalms 72:11 and Lamentations 2:3 as possible sources, in both the image is of a deity withdrawing His military might, not His financial bounty. Insistence on these as the inspiration behind the Qur'an's words ignores the substance of the Qur'an's claim.This article argues instead that Q. 5:64 is reacting to a midrashic motif embedded in a liturgical poem (piyyut) recited on the Ninth of Av, the day commemorating the destruction of the First and Second Temples. Here God chains His own hand in empathy with the exiled and traumatised captives, a move also understood as guaranteeing Israel's eventual redemption. Additionally, I argue that the Qur'anic transmutation of this image into one that concerns finances is intentional. In turning the midrashic declaration of God's continued relationship with Israel into a blasphemous accusation of parsimoniousness, the Qur'an argues against the continued Jewish understanding of themselves as God's favoured.

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Crane, Jonathan K. „Shameful Ambivalences: Dimensions of Rabbinic Shame“. AJS Review 35, Nr. 1 (April 2011): 61–84. http://dx.doi.org/10.1017/s0364009411000031.

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According to a ninth-century midrash, God asks the wicked of the world why they did not come closer to God. Each person responds, “I was so steeped in my wickedness that I was ashamed.” Too ashamed, it seems, to muster sufficient courage to admit failures, change behaviors, and move closer—ritually if not spiritually—to God, and so they wallowed deeper into wickedness. Had these people not been so wicked, their shame might have spurred a return to God. A few centuries later, Moses Maimonides prefaces his introductory remarks to theMishneh Torahwith a quotation from Psalms: “Then I would not be ashamed when I regard all Your commandments.” This verse, coming after and completing the psalmist's prayer, “Would that my ways were firm in keeping your laws,” suggests that between action and complete lawfulness shamefulness exists. It is unclear whether the shamefulness Maimonides speaks of inspires fidelity to the law or impinges it. Either way, shame precedes (seeing) the law both lexicographically and phenomenologically. Before lawfulness, shame facilitates both regard of self as well as regard of notions of uprightness and of wickedness. At least according to these two sources, shame intertwines self-consciousness with self-evaluation; it mixes a sense of dark depths with a notion of ascent toward righteousness. Shame breeds inwardness and otherness, and can debilitate as well as empower. In short, shame simultaneously damns and redeems.

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Пиковский, Ириней. „The Meaning of «Oil Flowing onto Aaron’s Beard» (Psalm 132/133) in Traditional Jewish and Christian Exegesis“. Theological Herald, Nr. 4(39) (15.12.2020): 21–34. http://dx.doi.org/10.31802/gb.2020.39.4.001.

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Псалом 132 по Синодальному тексту (133 - по нумерации масоретского текста), является одной из пятнадцати «песней восхождения», входящих в состав Псалтири (Пс. 119-133). Данный псалом интересен литургической привязкой к ритуалу Иерусалимского храма, с которым его связывает упоминание о елее, сходящем на бороду Аарона (Пс. 132, 2). Автор использует метафору елея для усиления оттенка радости собратьев по вере, собравшихся в храм для совместной молитвы (ст. 1). Целью настоящего исследования является обзор методов интерпретации образа елея, сходящего на бороду Аарона в ранней еврейской и греческой языковых традициях толкования Священного Писания. Для этих целей проводится анализ метафоры елея в источниках иудейской экзегезы (Сифрей Бамидбар, Сифра, Талмуд, Мидраш Танхума) и христианской экзегезы (Климент Александрийский, Ориген, Афанасий Александрийский, Василий Кесарийский, Иоанн Златоуст, Феодорит Кирский). Далее на основе историко-филологического метода определяется место «елея» в содержании псалма по современным экзегетическим исследованиям. В результате было выявлено, что в источниках иудейской экзегезы значительное внимание уделяется поиску исторической основы помазания священства благовонным елеем в контексте обрядов Иерусалимского храма. Источники христианской экзегезы тяготеют к мессианской интерпретации гимна, в которой помазание Аарона миром толкуется как прообраз помазания Христа и верующих в Него Святым Духом. Итак, образ елея мог рассматриваться в древних религиозных традициях как отправная точка для актуальных на то время рассуждений о роли Аарона или Христа, а также об этических требованиях к кандидатам на помазание. Psalm 133 according the numeration of the Masoretic text, or 132 according the numeration of the Septuagint, is one of the fifteen «songs of ascents» (Psalms 119-133 - hereinafter numbering according to the Synodal text) that are part of the Book of Psalms. Рsalm 132 is interesting for its liturgical attachment to the ritual of the Jerusalem Temple, with which it is associated with the mention of «precious oil on the head, running down on the beard, on the beard of Aaron» (Ps. 132, 2 ESV). The author uses the «oil» metaphor to enhance the shade of joy of fellow believers gathered in the temple for prayer (v. 1). The purpose of this study is to review methods for interpreting the image of «oil falling on Aaron’s beard» in the early Jewish and Greek exegetical traditions. For these purposes, an analysis of the «oil» metaphor is carried out in the sources of the Jewish exegesis (Sifra Bamidbar, Talmud, Midrash Tanhuma) and the Christian exegesis (Clement of Alexandria, Origen, Athanasius of Alexandria, Basil of Caesarea, John Chrysostom, Theodore of Cyrus). Further, on the basis of the historical-philological method, the place of «oil» in the content of the psalm according to modern exegetical studies is determined. As a result, it was revealed that in the sources of Jewish exegesis was considerable attention to the search for the historical basis of the anointing of the priesthood with «incense oil» in the context of the rites of the Jerusalem temple. Sources of Christian exegesis lean toward a messianic interpretation of the hymn, in which the anointing of Aaron was interpreted as a prototype of the anointing of Christ and those who believe in Him with the Holy Spirit. Thus, the image of the «oil» could be considered as a starting point for discussions about the role of Aaron or Christ, as well as the ethical requirements for anointing candidates.

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Пиковский, Ириней. „The Meaning of «Ointment upon the Head, that Ran Down upon the Beard, even Aaron’s Beard» (Psalms 132-133) in Traditional Jewish and Christian Exegesis. Part I“. Theological Herald, Nr. 2(37) (15.06.2020): 17–40. http://dx.doi.org/10.31802/2500-1450-2020-37-2-17-40.

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Псалом 132 по Синодальному тексту (133 - по нумерации масоретского текста), является одной из пятнадцати «песней восхождения», входящих в состав Псалтири (Пс. 119- 133). Данный псалом интересен литургической привязкой к ритуалу Иерусалимского храма, с которым его связывает упоминание о елее, сходящем на бороду Аарона (Пс. 132, 2). Автор использует метафору елея для усиления оттенка радости собратьев по вере, собравшихся в храм для совместной молитвы (ст. 1). Целью настоящего исследования является обзор методов интерпретации образа елея, сходящего на бороду Аарона в ранней еврейской и греческой языковых традициях толкования Св. Писания. Для этих целей в первой части статьи проводится анализ метафоры елея в источниках иудейской экзегезы (Сифрей Бамидбар, Сифра, Талмуд, Мидраш Танхума) и христианской экзегезы (Климент Александрийский, Ориген, Афанасий Александрийский, Василий Кесарийский, Иоанн Златоуст, Феодорит Кирский). Далее, во второй части статьи, на основе историко-филологического метода определяется место «елея» в содержании псалма по современным экзегетическим исследованиям. В результате было выявлено, что в источниках иудейской экзегезы значительное внимание уделяется поиску исторической основы помазания священства благовонным елеем в контексте обрядов Иерусалимского храма. Источники христианской экзегезы тяготеют к мессианской интерпретации гимна, в которой помазание Аарона миром толкуется как прообраз помазания Христа и верующих в Него Святым Духом. Итак, образ елея мог рассматриваться в древних религиозных традициях как отправная точка для актуальных на то время рассуждений о роли Аарона или Христа, а также об этических требованиях к кандидатам на помазание. Psalm 133 according the numeration of the Masoretic text, or 132 according the numeration of the Septuagint, is one of the fifteen «songs of ascents» (Psalms 119-133 - hereinafter numbering according to the Synodal text) that are part of the Book of Psalms. Рsalm 132 is interesting for its liturgical attachment to the ritual of the Jerusalem Temple, with which it is associated with the mention of «precious oil on the head, running down on the beard, on the beard of Aaron» (Ps. 132, 2 ESV). The author uses the «oil» metaphor to enhance the shade of joy of fellow believers gathered in the temple for prayer (v. 1). The purpose of this study is to review methods for interpreting the image of «oil falling on Aaron’s beard» in the early Jewish and Greek exegetical traditions. For these purposes, an analysis of the «oil» metaphor is carried out in the sources of the Jewish exegesis (Sifra Bamidbar, Talmud, Midrash Tanhuma) and the Christian exegesis (Clement of Alexandria, Origen, Athanasius of Alexandria, Basil of Caesarea, John Chrysostom, Theodore of Cyrus). Further, on the basis of the historical-philological method, the place of «oil» in the content of the psalm according to modern exegetical studies is determined. As a result, it was revealed that in the sources of Jewish exegesis was considerable attention to the search for the historical basis of the anointing of the priesthood with «incense oil» in the context of the rites of the Jerusalem temple. Sources of Christian exegesis lean toward a messianic interpretation of the hymn, in which the anointing of Aaron was interpreted as a prototype of the anointing of Christ and those who believe in Him with the Holy Spirit. Thus, the image of the «oil» could be considered as a starting point for discussions about the role of Aaron or Christ, as well as the ethical requirements for anointing candidates.

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Mehr Quellen

Dissertationen zum Thema "Midrash to Psalms"

Nassau, Scott P. „Psalm 89 as a midrash on the Davidic covenant“. Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p001-1216.

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Thesis (Th. M.)--Dallas Theological Seminary, 2008.
Expanded version of a paper read at Center for Leadership Development, Southwestern Baptist Theological Seminary during the ETS Southwest Region Spring Conference of the Evangelical Theological Society and the Evangelical Missiological Society in Fort Worth, Texas, March 23-24, 2007. Includes bibliographical references (leaves 58-66).

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Wellmann, Bettina. „Von David, Königin Ester und Christus : Psalm 22 im Midrasch Tehillim und bei Augustinus /“. Freiburg : Herder, 2007. http://catalogue.bnf.fr/ark:/12148/cb41180646d.

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Driver, Daniel R. „Brevard Childs : the logic of scripture's textual authority“. Thesis, University of St Andrews, 2009. http://hdl.handle.net/10023/754.

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Brevard Childs argues for the inner logic of scripture’s textual authority as an historical reality that gives rise to the material condition by which the church apprehends and experiences God in Christ. The church’s use of (or by) scripture thus has a larger interiority: the shaped canon of scripture, Old and New Testaments, is a rule of faith which accrues authority in the church, through the vehicle of the sensus literalis. Childs’ work has been misplaced, however. Part one locates it internationally, attending to the way it has been read in English and German and ﬁnding that it has enjoyed a more patient reception in Europe than in Britain or North America. To illustrate, Childs’ definition of biblical theology is contrasted with that of James Barr. Their diﬀerences over gesamtbiblische theology involve opposite turns toward and away from Barthian dogma in biblical inquiry. Part two examines Childs on biblical reference, introducing why intertextuality is not midrashic but deictic—pointing to the res. This coincides with an understanding of the formation of biblical literature. Childs’ argument for canonical shaping is juxtaposed with Hermann Gunkel on tradition history, showing “ﬁnal form” to be a deliberate inversion of form critical principles. Childs’ interest in the Bible as religious literature is then set alongside his studious confrontation of Judaism, with implications for inter-religious dialogue. Barr and Childs are compared again in part three, which frames their respective senses of indirect and direct biblical reference in terms of allegory. Both see allegory at work in the modern world under certain rules (either biblical criticism or the regula ﬁdei). Their rules affect their articulations of trinitarian dogma. Finally, Psalm102 highlights divergences between modern and pre-modern interpreters. If scripture comprehends the present immediately, some postures of the church toward the synagogue may be excluded.

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Bücher zum Thema "Midrash to Psalms"

Wellmann, Bettina. Von David, Königin Ester und Christus: Psalm 22 im Midrasch Tehillim und bei Augustinus. Freiburg im Breisgau: Herder, 2007.

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Podzeit, Utz. Die Freude an der Tora als Weisung des Weges zum Vater: Auslegungen der Rabbinen und des Aurelius Augustinus zu Psalm 1. Frankfurt am Main: Peter Lang, 2009.

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Leuchter, Mark. Conclusion. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780190665098.003.0010.

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The cumulative effects of the historical and intellectual developments discussed in this volume left a deep impression on the Jewish literature of the Late Persian and Hellenistic periods. Chronicles and the Psalms show signs of Levite traditions worked into a sacred curriculum, and the Book of Daniel shows resistance to the normalization of Levite scribal/sapiential traditions. These traditions carry implications for the origins of Jewish midrash, and find their way into new myths cultivated in ancient rabbinic and Christian texts for the purposes of defining (and redefining) identity boundaries within and between those groups.

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David, King. Tehillim - Book of Psalms with English Translation & Commentary: With Commentary from the Talmud, Midrash, Kabbalah, Classic Commentators and the Chasidic Masters. Kehot Publication Society, 2016.

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Buchteile zum Thema "Midrash to Psalms"

„6. The Inner‐Midrashic Introduction in Midrash Psalms“. In Inner-Midrashic Introductions and Their Influence on Introductions to Medieval Rabbinic Bible Commentaries. Berlin, New York: Walter de Gruyter, 2009. http://dx.doi.org/10.1515/9783110213690.126.

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Menn, Esther, und David Sandmel. „Psalm 29 in Jewish Psalms Commentary (Midrash Tehillim):“. In Psalm 29 through Time and Tradition, 37–51. The Lutterworth Press, 2011. http://dx.doi.org/10.2307/j.ctt1cgf5ms.9.

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„Theologies and Methodologies in Classical Jewish Interpretation: A Study of Midrash Psalms and Its View of God“. In Fighting Over the Bible, 72–89. BRILL, 2017. http://dx.doi.org/10.1163/9789004339118_005.

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„. Mosseri II.—Anonymous, explanation of the midrashic interpretation of Genesis and of the custom to recite Psalm  at the beginning of the evening services“. In Seride Teshuvot, 361–65. BRILL, 2012. http://dx.doi.org/10.1163/9789004224049_070.

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