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Journal articles on the topic 'Psalm'

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Author: Grafiati

Published: 4 June 2021

Last updated: 26 April 2022

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1

Van Rooy, H. F. "Die verhouding van die Siriese Psalm 151 tot die Griekse en Hebreeuse weergawes." Verbum et Ecclesia 18, no. 1 (July 19, 1997): 176–97. http://dx.doi.org/10.4102/ve.v18i1.1132.

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The relation between the Syriac Psalm 151 and the Greek and Hebrew versions This article studies the apocryphal Psalm 151, with special reference to the Syriac version in its relation to the versions of this psalm in the Septuagint and at Qumran. Four different sources of this psalm in Syriac can be distinguished, namely, a commentary on the psalms by Athanasius, a number of inanuscripts of the Peshitta and the Syrohexaplar, the manuscript 12t4 (containing the five Syriac apocryphal psalms as an addendum to the canonical psalms) and a number of other manuscripts with these apocryphal psalms. This psalm existed in more than one version in Hebrew. One version is reflected at Qumran in the psalms Scroll from cave 11 and another one in the Septuagint. The Syriac is dependent on the Greek, but clear signs of an inner-Syriac development can be discerned.

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2

Hudgins, Andrew. "Psalm Against Psalms." Missouri Review 10, no. 2 (1987): 65–68. http://dx.doi.org/10.1353/mis.1987.0080.

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3

Naud, E. "Psalm 40: Één of Twee Psalms?" Verbum et Ecclesia 21, no. 1 (August 6, 2000): 115–34. http://dx.doi.org/10.4102/ve.v21i1.1186.

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Psalm 40: One or two Psalms? Interpretation problems imbedded in Psalm 40 are often prioritized above the function of the psalm. The unity of Psalm 40 is to be investigated in this article. Verses 14 to 18 are in lexemic congruence with Psalm 70. Psalm 40 is frequently discussed in the light of Psalm 70. This research follows a synchronic-diachronic investigation of the text, to formulate the theological function of Psalm 40.

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4

Otto, Eckart. "Politische Theologie in den Königspsalmen zwischen Ägypten und Assyrien Die Herrscherlegitimation in den Psalmen 2 und 18 in ihren altorientalischen Kontexten." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 619–52. http://dx.doi.org/10.4102/ve.v25i2.291.

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This article deals especially with Psalm 2* and Psalm 18* and they are understood against a neo-Assyrian context. During the latter part of the eight and the first half of the seventh century the neo-Assyrian power was especially felt in Judah and the influence of its royal ideology can clearly be detected in these two psalms. Psalm 89* and Psalm 72* were also influenced by the Assyrian royal theology but these motifs were used in a subversive way. In Psalm 2* and Psalm 18* the neo-Assyrian motifs were employed to elaborate the Jerusalem royal ideology.

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5

Witt, Andrew. "Hearing Psalm 102 within the Context of the Hebrew Psalter." Vetus Testamentum 62, no. 4 (2012): 582–606. http://dx.doi.org/10.1163/15685330-12341000.

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Abstract Along with recent scholarship which is concerned with reading the book of Psalms as a whole, this article analyzes Psalm 102 within its canonical, literary context. It focuses on two main areas. First, the superscription. It identifies the speaker as the “afflicted,” who is a suffering royal Davidic figure associated with Psalms 88-89 and 101, 103. Second, the paper moves throughout the rest of the psalm, making observations concerning thematic and lexical relationships between the psalm and its immediate context. It concludes that Psalm 102, alongside 101, functions as a meditative response of the afflicted Davidic king to the questions posed in Psalm 89. As such, it provides an important literary hinge, without which the lamenting questions of Book III could not turn into affirmations of YHWH’s love and praise throughout Books IV-V.

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6

Spangenberg, I. J. I. "Psalm 49 and the book of Qohelet." Verbum et Ecclesia 18, no. 2 (July 4, 1997): 328–44. http://dx.doi.org/10.4102/ve.v18i2.567.

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Psalm 49 and the Book of Qohelet. Although a number of scholars have criticised Casetti's analysis of Psalm 49. Zenger and Bossfeld employed his ideas in their recent commentary on the Psalms. According to these scholars the psalm consists of two distinct layers: a basic pessimistic psalm to which a second author later added two further strophes and an introduction. The basic psalm reflects the tone of the Book of Qohelet, but probably originated prior to that book as it does not reflect a hellenistic background. This article argues that the psalm should be read with the aid of Albertz' description of the social situation in Judaea during the fifth century BeE. There is no basis for splitting the psalm into two layers. Rather, Psalm 49 addresses two segments of the Judaean upper class.

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7

Walser, Andreas Victor. "„Mein Gott, mein Gott, zu dir erhebe ich mich in der Früh‟ – Zwei Psalmpassagen in Inschriften aus Tyros und in der patristischen Tradition." Vigiliae Christianae 69, no. 3 (May 8, 2015): 229–55. http://dx.doi.org/10.1163/15700720-12341203.

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A revision of several painted inscriptions discovered in a late antique chamber tomb in Tyre shows that they recorded verses from two Psalms (3, 6 and 62, 2-3), both not otherwise attested epigraphically. The article subsequently examines how these verses were received and interpreted in early Christian literature and by the Greek Fathers of the Church: The popular verse 6 of Psalm 3, with its reference to sleep and awakening, was understood by most—but not all—commentators as a reference to the death and resurrection of Jesus Christ. The less famous first verses of Psalm 62 were usually just read as an expression of the longing for God. The juxtaposition of these two Psalms, which share the liturgical role of Morning Psalms, suggests that the verses from Psalm 62 as well as the one from Psalm 3 were understood as referring to the resurrection and used to express the deceased’s belief in salvation.

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8

Prinsloo, W. S. "Psalm 47: Partikularisme en universalisme. Jahwe is ons ons koning én koning oor die hele aarde." Verbum et Ecclesia 17, no. 2 (April 21, 1996): 388–404. http://dx.doi.org/10.4102/ve.v17i2.526.

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Psalm 47: Particularism and universalism. Jahwe is our king and king of all the earth In this article, Psalm 47 is considered from a text immanent perspective and particular attention is given to the morphological, syntactical, stylistic and semantic facets of the psalm. Although problems of interpretation experienced in respect of Psalm 47 are the same as those for the so-called enthronement psalms, this article concentrates mainly on those research problems that are peculiar to this psalm. Psalm 47 is a hymn comprising of two parallel strophes (w. 2-6 and 7-10). The reason for the exhortations to praise is the fact that in his deeds of salvation towards Israel, Yahweh has also proved himself to be the mighty, universal king. Psalm 47 probably dates from the exilic or post-exilic period.

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Gers-Uphaus, Christian. "Gott als wahrer אלהים und Retter der Armen – Psalm 82 im Korpus der Asafpsalmen." Biblische Zeitschrift 63, no. 1 (February 5, 2019): 30–48. http://dx.doi.org/10.30965/25890468-06301002.

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Abstract According to Erich Zenger, Psalm 82 has been considered as one of the most “spectacular” texts of the Old Testament. This psalm not only declares the death of other gods (אלהים) but also defines commitment towards the poor as a criterion for being true god. Within the debate of different methodological approaches to biblical texts, the present article first discusses some selected historical-critical questions of Psalm 82. It then asks the questions, Who are the poor in this Psalm? and Is it accidental that Psalm 82 speaks of the one אלהים in opposition to the other אלהים? These questions will be answered by offering a canonical exegesis of this Psalm within the corpus of the Psalms of Asaph.

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Villanueva, Federico G. "From Thanksgiving to Lament: The Shape of Psalm 120." Vetus Testamentum 70, no. 3 (January 17, 2020): 479–97. http://dx.doi.org/10.1163/15685330-12341408.

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Abstract Psalm 120 does not follow the usual form-critical view of the lament. Instead of moving from lament to praise, this psalm begins with thanksgiving and ends with lament. To make sense of Psalm 120, some scholars emphasize the thanksgiving part (v. 1) while viewing the lament (vv. 2-7) as a past recollection of the situation before the thanksgiving. Others opt to highlight the lament, interpreting the thanksgiving as a recollection of a past answer to prayer. This paper demonstrates that Psalm 120 represents in miniature form what we find in Psalms 9/10 and Psalm 40 where the lament is preceded by thanksgiving. It argues that Psalm 120 is a literary composition in which the thanksgiving and lament are deliberately juxtaposed, and in this sequence, to express a sense of the tragic.

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Neef, Heinz-Dieter. "Der unvergleichliche Gott—Psalm 113 im Spiegel von 1 Sam 2:1-10." Vetus Testamentum 66, no. 2 (March 21, 2016): 245–60. http://dx.doi.org/10.1163/15685330-12301247.

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The study represents the theory of a literary and thematic dependency of Psalm 113 upon 1 Samuel 2:1-10. The ‘Song of Hannah’ (c. 7th Century bc ?) is older than Psalm 113 (c. 6th Century bc ?). Both psalms place emphasis upon the uniqueness of Jahwe. The theological skopos of Psalm 113 aims primarily at the affirmation of Jahwe as the incomparable God (v.5). This topic allows itself to present Psalm 113 from 1 Sam 2:1-10. The author of Psalm 113, with the help of ‘The Song of Hannah’ in 1 Sam 2:1-10 has made Ps 113 a hymn of the community of Jahwe about the incomparable God.

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12

Sachius, Darto. "Karakteristik Mazmur Pujian." Predica Verbum: Jurnal Teologi dan Misi 1, no. 2 (December 30, 2021): 155–64. http://dx.doi.org/10.51591/predicaverbum.v1i2.29.

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The study is titled characteristics Psalm of Praise. This study will seek and discover the characteristics and principles of psalm praise in the Book of Psalms. To discover the characteristics of the Praise Psalm used qualitative rather than experimental research methods. This qualitative method can also be used for reflective speculators. With four steps: analyzing the passage according to its elements, the second step is to recognize the language style of poetry and stories that are historical, the third reveals the original meaning of Hebrew poetry, the fourth looks for the characteristics of the Hebrew satra of the author's motives and goals. So that preserved by this method can be formulated characteristics from the Psalm of Praise. There are three important things to remember in the Psalm of praise is, first the Psalm of praise begins with an invitation to worship The Lord, The second psalm of praise continues by giving a description of the reasons why God is worthy of praise. Third is the psalm praise usually includes and sometimes ends with a further invitation to praise God therefore the proper title is the characteristics Psalm of Praise so that the awkwardness of distinguishing the interpretation of different types of psalm can be well cleared.

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13

Bauer, Uwe. "EINE LITERARISCHE ANALYSE VON PSALM CXIV." Vetus Testamentum 51, no. 3 (2001): 289–311. http://dx.doi.org/10.1163/15685330152913585.

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AbstractDie vorliegende literarische Analyse des cxiv. Psalms enthält zwei Teile (I/II): eine intratextuelle und eine intertextuelle Analyse. I: Nach der Feststellung des poetischen Charakters des Psalms anhand von Kriterien Niccaccis folgt eine makro- und eine mikropoetologische Untersuchung des gesamten Psalms sowie seiner vier Strophen, die die bisherigen poetologischen Untersuchungen (u. a. von Geller und Prinsloo) diskutiert und weiterführt. II: Nach einer Definition von Inter- bzw. Palintextualität (Stocker) werden dann die Beziehungen des Psalm zu anderen Texten innerhalb der Hebräischen Bibel untersucht. Ergebnis ist u. a., dass der Psalm zum Genre der präsentischen JhwhKönigs-Psalmen zu rechnen ist und dass es thematisch um den Antritt der Königsherrschaft Jhwhs sowohl über Israel als auch über die ganze Erde geht (Partikularismus → Universalismus).

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Menn, Esther M. "No Ordinary Lament: Relecture and the Identity of the Distressed in Psalm 22." Harvard Theological Review 93, no. 4 (October 2000): 301–41. http://dx.doi.org/10.1017/s0017816000016370.

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One of the most significant shifts in Psalms scholarship in recent years has been the emergence of a new interest in tracing how early religious communities interpreted this religious poetry within the context of an emerging scriptural canon. Whereas the form-critical studies that dominated much of the twentieth century concentrate on recovering the originalSitz im Leben(or “life setting”) of the liturgical compositions collected in the Psalter within Israel's religious cult, the recent scholarly turn emphasizes how these prayers and praises came to be reread in light of narratives and other material found elsewhere in the Bible. In point of fact, the earliest evidence for this practice of canonical relecture is preserved within the Book of Psalms itself, where historical superscriptions correlate a number of psalms with specific events in King David's life. Through the addition of superscriptions, the moving penitential prayer found in Psalm 51 becomes “A Psalm of David, when Nathan the prophet came to him, after he had gone in to Bathsheba” (compare 2 Samuel 11-12), the lament of an individual surrounded by threatening enemies found in Psalm 3 becomes “A Psalm of David, when he fled from Absalom his son” (compare 2 Samuel 15-18), and so forth.

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15

Butting, Klara. "A Transforming Path – The Pilgrims’ Songs." European Judaism 54, no. 2 (September 1, 2021): 104–12. http://dx.doi.org/10.3167/ej.2021.540212.

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This article introduces the composition of the Pilgrim Psalms (120–134). Psalm 122 plays a key role in this. Jerusalem, the destination of the trip, will be a stop on the way. The pilgrimage to the place of faith becomes a path to the points of suffering in society. The background comes into view with Psalm 123, a psalm lacking an expression of trust, the low point of the entire trip. It begins the spiritual work that always occurs in places of faith: The language of power and the language of religion have become intermingled and perverted perceptions of God. Psalm 123 counteracts this misunderstanding of God by addressing God. In Psalm 123 the power and nature of prayer can be experienced intensely. Prayer is the discovery of God’s surrender to us humans and an act of freedom in relation to the existing balance of power.

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16

Clark, David A. R. "Psalm 74:8 and November 1938: rereading Dietrich Bonhoeffer's Kristallnacht annotation in its interpretive context." Scottish Journal of Theology 71, no. 3 (August 2018): 253–66. http://dx.doi.org/10.1017/s0036930618000315.

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AbstractFollowing Kristallnacht, Dietrich Bonhoeffer marked the date of the pogrom beside Psalm 74:8 in his personal Bible. This annotation has been frequently cited; however, though scholars have recognised historical implications of associating this psalm text with Kristallnacht, the discourse has yet to examine this annotation thoroughly in the context of Bonhoeffer's figural interpretation of the Psalms during this period. This article will establish the context of Bonhoeffer's figural approach to the Psalter in order to address this question: by connecting Psalm 74:8 with Kristallnacht, what theological claim might Bonhoeffer have been making about the events of November 1938?

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17

Berkovitz, Abraham Jacob. "Parallelism and Beyond: The Relationship between Targum Psalms and Rabbinic Literature." Aramaic Studies 19, no. 1 (March 15, 2021): 69–103. http://dx.doi.org/10.1163/17455227-bja10016.

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Abstract This study examines six manners in which rabbinic literature and Targum Psalms interact. 1. An earlier rabbinic tradition provides the backdrop against which the Targum’s translation must be understood. 2. The Targum applies a tradition it uses to translate one part of a psalm towards translating another verse in that same psalm. 3. The Targum revises earlier rabbinic traditions to suit its own ideological and literary concerns. 4. The Targum adapts interpretations that were originally generated well beyond the confines of the psalm being translated and even the Psalter as a whole. 5. The Targum inserts itself into popular late antique exegetical discourses of particular psalms. 6. It rejects a widespread interpretive trend attested to in rabbinic literature. Overall, by moving beyond the mere notation of parallelism, we gain a clearer portrait of the translator’s relationship with rabbinic literature, his working methods, and the ideologies that impelled his creative endeavours.

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Masenya, Madipoane. "Amidst tongues tearing apart and lying lips, God of and for the oppressed: Casting an African gaze at Psalm 12." STJ | Stellenbosch Theological Journal 2, no. 2 (December 31, 2016): 365–80. http://dx.doi.org/10.17570/stj.2016.v2n2.a17.

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If there is any piece of literature that seems to be time-less, allowing each reader from different cultural contexts and time periods to break through it, it is the Psalter. Also, the struggle by the scholars to lay handle on the origins of the individual lament/complaint psalms may prove affirming to those, who on account of their marginal status, could be “barred” from reading the psalms informed by their own marginal status. Psalm 12 seems to defy clear categorization both as an individual or a communal lament. Like others, it is a psalm that critiques the abusive use of the human organs that enable speech that is, the tongue and the lips. Particularly when the preceding organs are used by the powerful (read: the rich) to despoil the poor and needy, YHWH, the God, of and for the oppressed gets roused and acts in their favour! If re-read African-consciously, what kind of reading may Psalm 12 yield?

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Awojobi, Peter Olanrewaju. "Rereading Psalm 121 in an African (Yoruba) context." Integrity Journal of Arts and Humanities 2, no. 1 (June 28, 2021): 8–15. http://dx.doi.org/10.31248/ijah2021.014.

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This article is an attempt to reread Psalm 121 in an African context with reference to the culture of the Yoruba people of Nigeria. The study considers certain Eurocentric interpretation of the Book of Psalms which Africans maintained do not meet their social, physical and spiritual aspirations. An African interpretation of the Bible is an interpretation which adopts the African world view. In this study, Psalm 121 is interpreted in the light of help and protection which are the greatest needs of the African people. The study adopts the African Biblical Hermeneutics. The central focus of this approach is to provide a useful lens to reread biblical text in African context. It was discovered that as early as the third century Christian era, worshippers in the temple chanted, and sung on a regular basis from Psalms. The Psalms were popular in the fourth century with the rise of monasticism as monks chanted the psalms as daily prayer not only for personal guidance but also for spiritual warfare against demons. The ancient Israelites who were the original authors of the Psalter wrote from their experiences. Many biblical scholars and members of African indigenous churches in Nigeria, see the Psalter as divine and potent words. Psalm 121 can be used to invoke help and protection on those who desire them in the same way as words of incantation (ogede) are used among the Yoruba ethnic group of Nigeria. It is hoped that the Psalms and the entire Bible will be properly contextualized to address the challenges that Africans are currently facing.

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Tzoref, Shani. "Psalms of Ascent." European Judaism 54, no. 2 (September 1, 2021): 94–103. http://dx.doi.org/10.3167/ej.2021.540211.

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This article uses Hermann Gunkel’s form-critical approach in studying the fifteen short ‘Psalms of Ascent’ (Psalms 120–134). Jewish tradition as well as subsequent scholarship associates these Psalms with the Biblical Pilgrim festivals in Jerusalem, sung by the pilgrims on their way but later incorporated into cultic rites within the Temple. Gunkel’s analysis identifies templates which serve as frameworks for both simple and complex artistic variations. Using the form-critical approach descriptively rather than prescriptively, the article uses the identification of formal elements primarily as a tool for understanding the language, themes, message and mood of these Psalm texts. A study of King Solomon’s dedicatory prayer (1 Kings 8 and 2 Chronicles 6) in conjunction with Psalm 132 indicates a new locus of performance in a ritual in modern synagogue liturgy.

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Mustika, Maria Benedetta, and Enggar Objantoro. "Analisis Mazmur 3 Untuk Praktik Konseling Krisis." Kharisma: Jurnal Ilmiah Teologi 1, no. 1 (June 3, 2020): 14–22. http://dx.doi.org/10.54553/kharisma.v1i1.5.

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The Book of Psalms is one of the books that has many references about the crisis of life, one of which is Psalm 3. Therefore, the author feels it is necessary to examine how the use of Psalm 3 to be a reference for the implementation of crisis counseling. The author uses the method of analyzing the Book of Psalms to get the true meaning of the text of Psalm 3. So as to obtain the results that Psalm 3 can be used to counsel people who are bullied, experience sadness, loneliness, worthlessness and feel rejected. The conviction held by David that God never left him also needed to be implanted in the hearts of counselees who experienced a situation like this. Kitab Mazmur merupakan salah satu kitab yang memiliki banyak referensi mengenai krisis hidup, salah satunya adalah Mazmur 3. Oleh sebab itu penulis merasa perlu diteliti bagaimana pemanfaatan Mazmur 3 untuk menjadi acuan bagi pelaksanaan konseling krisis. Penulis menggunakan metode analisis Kitab Mazmur untuk mendapatkan makna sesungguhnya dari teks Mazmur 3. Sehingga memperoleh hasil bahwa Mazmur 3 dapat digunakan untuk mengkonseling orang-orang yang di-bully, mengalami kesedihan, kesepian, tidak berharga dan merasa tertolak. Keyakinan yang dimiliki oleh Daud bahwa Tuhan tidak pernah meninggalkan dia juga perlu ditanamkan dalam hati konseli yang mengalami situasi seperti ini.

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Sarwar, Eric. "Sur-Sangam and Punjabi Zabur (Psalms 24:7–10): Messianic and Missiological Perspectives in the Indian Subcontinent." Religions 12, no. 12 (December 20, 2021): 1116. http://dx.doi.org/10.3390/rel12121116.

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How does the local raga-based music setting of Psalm 24:7–10 become associated with Christian identity in an Islamic context? How does Psalm 24 strengthen the faith of the marginalized church and broaden messianic hope? In what ways does Psalm 24:7–10 equip local Christians for missional engagement? This paper focuses on the convergence of the local raga-based musical concept of sur-sangam and the revealed text of Punjabi Psalms/Zabur 24:7–10. It argues that while poetic translated text in Punjabi vernacular remains a vital component of theological pedagogy, local music expresses the emotional voice that (re)assures of the messianic hope and mandates missional engagement in Pakistan. Throughout the convergence, musical, messianic, and missional perspectives are transformed to a local phenomenon and its practice is perceived in a cross-cultural connection. Furthermore, examining the text and tune of Punjabi Zabur (Psalms) 24:7–10 in the Indo-Pak context may stretch the spectrum of religious repertoire in the contemporary intercultural world.

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Vos, C. J. A. "Psalm 1 as liedteks – ‘n literêre en teologiese evaluering." Verbum et Ecclesia 24, no. 2 (November 17, 2003): 636–43. http://dx.doi.org/10.4102/ve.v24i2.336.

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The publishing of the Liedboek (2001) emphasises the importance of the psalms for liturgy and hymnology. All 150 psalms in the Liedboek were versified by T T Cloete. In this article the structure and form of Psalm 1 is analysed. This leads to a literary and theological evaluation of its versification by Cloete.

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Kessler, Rainer. "Khirbet el-Kōm und Psalm 112—ein Fall von Intertextualität." Vetus Testamentum 61, no. 4 (2011): 677–84. http://dx.doi.org/10.1163/156853311x560781.

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Abstract Nearly all the vocabulary of the 8th century inscription from Khirbet el-Kōm appears in the biblical psalms. The qualification of Uriyahu as “the rich” in combination with the semantic field of the inscription leads directly and exclusively to the post-exilic Psalm 112. The article discusses the special form of intertextuality between the two texts. It argues that it is not a text-to-text-relation, but due to a common cultural world that the inscription and the psalm share.

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Vos, C. J. A. "Psalm 2 as lied teks – ‘n literêre en teologiese evaluering." Verbum et Ecclesia 25, no. 2 (October 6, 2004): 769–83. http://dx.doi.org/10.4102/ve.v25i2.299.

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The publishing of the Liedboek (2001) emphasizes the importance of the psalms for liturgy and hymnology. All 150 psalms in the Liedboek were versified by T T Cloete. In this article Psalm 2 is analysed from different perspectives. This leads to a literary and theological evaluation of its versification by Cloete.

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Shperl, Ksenia A. "PARALLELS BETWEEN ANCIENT EGYPTIAN RELIGIOUS LITERATURE AND THE OLD TESTAMENT PSALMS: PSALM 103 AND "THE GREAT HYMN TO THE ATEN"." Study of Religion, no. 2 (2018): 5–11. http://dx.doi.org/10.22250/2072-8662.2018.2.5-11.

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Ever since J. Breasted pointed to the similarity between Ancient Egyptian literature and the Old Testament psalms for the first time, the issue of whether the parallels seen between these texts are an evidence of plagiarism has been widely discussed, but to no avail: while most scholars argue that the evident similarity in forms actually means the psalm authors used older texts as a source for writing their own prayers, there is no reason to accuse the Hebrews of plagiarism. The author of the article makes an attempt to analyze the similarities and differences between the two texts, and pays attention to the theological gulf that separates psalm 103 and the Great Hymn to the Aten. Despite the seeming identity of images and ideas, the analysis of the verses reveals that it is doubtful that the authors of the psalms simply rewrote ancient texts to match their religion. The difference manifests itself in the way God and Ra are described, the emphasis on the crucial role of the pharaoh, which is absent in psalm 103, the implicit meaning of night (the two images of night used are contrasting, as the Egyptian text implies that night is the time when evil dominates everything, whereas psalm 103 shows that night is just another wonder of God, and the fact that the Sun is no longer seen does not mean that God loses His power), etc...

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Watts, Rikk. "The Lord's House and David's Lord: The Psalms and Mark's Perspective on Jesus and the Temple." Biblical Interpretation 15, no. 3 (2007): 307–22. http://dx.doi.org/10.1163/156851507x184937.

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AbstractFour Davidic Psalms (2, 118, 110, and 22), each cited or alluded to at least twice, in this order, and at critical junctures in Mark's narrative, play a key role in his Gospel. In contemporary understanding Psalm 2 was associated with the future messianic purging of Jerusalem and especially the temple (e.g.4QFlor, Pss Sol 17). Psalm 118, concluding the Egyptian Hallel, spoke of Israel's future deliverance under a Davidic king with the restored temple as the goal of Israel's return from exile. Psalm 110's surprisingly elevated royal designation, uniquely expressed in Melchizedekian priestking terms, contributed to several portraits of exalted heavenly deliverers, some messianic, who would preside over Israel's restoration (e.g.11QMelch, 1 Enoch) while Psalm 22's Davidic suffering and vindication described the deliverance of righteous Zion (e.g.4QPs). Drawing from the dual perspective of their original contexts and contemporary interpretations, this paper proposes that Mark's careful arrangement of his psalm citations presents Jesus as both Israel's Davidic Messiah (Pss. 2, 118) and the temple's Lord (Ps. 110) who, coming to purge Jerusalem but rejected by the temple authorities, announces the present structure's destruction and, through his death and vindication (Ps. 22), its replacement with a new people-temple centered on himself.

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Stronks, Els. "De dienende Datheen: het auteurschap van het Wilhelmus opnieuw tekstvergelijkend onderzocht." Neerlandica Wratislaviensia 30 (March 31, 2021): 121–32. http://dx.doi.org/10.19195/0860-0716.30.9.

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In 2016 Mike Kestemont stated the hypothesis that the Dutch national anthem, the Wilhelmus, had been written by psalmist Petrus Datheen. This hypothesis came as a surprise: Datheen’s psalms were only added to Kestemont’s research corpus as control content to test the attribution to known author candidates. In this article, I put Kestemont’s hypothesis to the test, conducting a comparative textual analysis of Wilhelmus, Datheen’s psalm versification and the French psalm versification by Marot and De Bèze that Datheen translated. I focus on the representation of leadership in the Wilhelmus and these psalm versifications. The lyrical ‘I’ promises to be helpful to his people, just like God — whom he serves as an obedient servant — is helpful to him. More so than Marot and De Bèze (and the author candidate most frequently mentioned, Marnix van Sint-Aldegonde), Datheen uses the word ‘servant’ in his psalm versifications. Rather than suggesting that this comparison is proof of Datheen’s authorship, this article aims to investigate the authorship of the Wilhelmus, once again, with the traditional close reading method.

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Hutahaean, Hasahatan, Elirani Gea, and Adarsan Simarmata. "Membaca Dan Memaknai Mazmur Ratapan 12 Dengan Metode Baca Gali Alkitab." Manna Rafflesia 7, no. 1 (October 31, 2020): 135–57. http://dx.doi.org/10.38091/man_raf.v7i1.132.

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One type of psalm is Lament. Psalms of Lament sung with weeping, weeping driven by the psalmist's sorrow. David wrote many psalms where one of them is lamentation in Psalm 12. In this article the psalmist experienced a change of mood (feeling) from lamenting, joyful hope then again lamenting. The research in this paper used a qualitative approach to library research methods. Literature research requires a study of related literature to guide researchers to achieve the research objectives of the data taken based on selected books. While the interpretation to find the meaning of the text of the Research Team uses the method of Reading the Bible (BGA). The methods of BGA are simple but practice interpretation that was designed initially for Christian quiet times. After Psalm 12 interpreted, the Research Team founded that the psalmist was still lamenting over the situation around him. Even though the psalmist experienced joy because God will save, but the wicked are still there and rottenness still arises among the sons of men. Because God works not based on the presence or absence of the wicked and rottenness among the children of men.

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Abernethy, Andrew T. "God as Teacher in Psalm 25." Vetus Testamentum 65, no. 3 (August 3, 2015): 339–51. http://dx.doi.org/10.1163/15685330-12301196.

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There are nearly fifty verses in Psalms where God is the subject of a verb for teaching. Six of these occurrences take place in Psalm 25. Advancing beyond previous research on God as teacher in Psalm 25, this article offers an alternative to the traditional interpretation that Ps 25:4-5 and 8-9 speak of God teaching sinners to enable them to obey torah. The case is made that these verses may be understood as God teaching his people about himself—his ways—by intervening in their circumstances, at times through a word of wisdom, rather than simply teaching them about his demands to help them overcome sin.

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Tigchelaar, Eibert. "A Qumran Cave 4 Fragment with Psalm 41:10–11 (4Q98h = 4QPsy)." Textus 29, no. 1 (February 27, 2020): 57–59. http://dx.doi.org/10.1163/2589255x-02901003.

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Abstract PAM 43.680 frag. 46 provides the first textual evidence of a manuscript with Psalm 41 among the Qumran scrolls and offers an additional example of stichometrically arranged psalms with one-colon lines.

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Knauf, Ernst Axel. "PSALM LX UND PSALM CVIII." Vetus Testamentum 50, no. 1 (2000): 55–65. http://dx.doi.org/10.1163/156853300506215.

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AbstractThis historical allusions in Ps lx are sufficiently specific to date this psalm to the years 599 or 598 B.C.E.; the psalm may thus be understood as the work of a single author. The repetition of Ps lx 7-12 in Ps cviii 7-14, with due regard for the whole composition of Pss cviii-cx, leads further proof to the dating of Ps cx (and cviii) to the reign of John Hyrcan. Within the (proto-) canonical psalter, Ps lx and cviii read related to each other as promise (Ps lx) and fulfillment (Ps cviii).

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Dada, Samuel Ayodele, and Omolara Kikelomo Owoeye. "The Psalms as Poems: A Case Study of Psalm 136." JOURNAL OF ADVANCES IN LINGUISTICS 4, no. 1 (June 26, 2014): 347–54. http://dx.doi.org/10.24297/jal.v4i1.5211.

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The paper is an in-depth study of the one hundred and thirty-sixth Psalm of the Holy Bible from a linguistic lens view. Using a stylo-rhetorical approach to the analysis of the contents of this Psalm, the study discovers that the style and contents of the data are akin to that of many poetic works right from the time of English poetry in medieval times. Psalm 136 is essentially a ballad in terms of its tragic content. The story telling, tragic essence and lyrical content of the Psalm all combined to establish its poetic substance. The conclusion of the work is that Psalm 136, though written on and for religious worship, qualifies to be described as poetry.

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Pikovskiy, Ivan V. "Liturgical theology of psalm 120 (121)." Issues of Theology 3, no. 2 (2021): 159–76. http://dx.doi.org/10.21638/spbu28.2021.203.

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The Songs of Ascents (Psalms 120–134) can be understood as the songs of the pilgrims, historically associated with Sion and symbolically with man’s journey along the road of life. Included in this collection psalm 120 (121) is rather short and does not contain references to historical events of the past. This is why probably it was left without attention in Russian biblical studies. In foreign studies, this poem is often interpreted as a private song of a pilgrim leaving his home, written in the form of a dialogue between father and son (Bob Becking, Arthur Weiser, Klaus Seibold). Following Sigmund Mouvenkel, Hans-Joachim Kraus and Marina Manatti, the author of this article suggests a liturgical approach to the analysis of the psalm 120 (121). The poem contains a rhetorical question from a pilgrim (v. 1), a priest’s answer (v. 2) and words of consolation (v. 3–8). The theology of the psalm focuses the reader’s attention on the role of YHWH, who in relation to man is not only the creator, but also the helper, guardian, stronghold and cover. The peculiarities of the “liturgical theology” of this hymn, according to the author, show that in the present form, psalm 120 is adapted for liturgical performance. Consequently, the psalm was primarily performed in the Jerusalem temple by priests or Levites, and afterwards, it was sung by ordinary Israelites on their way back home.

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Bridge, Edward. "Loyalty, Dependency and Status with YHWH: The Use of 'bd in the Psalms." Vetus Testamentum 59, no. 3 (2009): 360–78. http://dx.doi.org/10.1163/156853309x445034.

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AbstractAn exploration of the use of 'bd in the Psalms shows that it is almost exclusively used metaphorically. As a verb, this study affirms translations such as 'to worship' in reference to deity, and 'to be subject to' in reference to human power. As a noun, it is used to describe a wide range of things or people, all in relation the YHWH. Of interest is how 'bd is used as a metaphor ('bdk/'bdyk) for the voice in a number of psalms, effectively being a substitution for 'I' or 'we'. This use is always connected with supplication and or claims of loyalty to YHWH, and shows that 'bd indicates the relationship of the voice in the psalm to YHWH is that of dependency, submission and loyalty. When used to describe others outside of the voice in the psalm, the term can indicate status, but always derived status.

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Anikina, Tatiana, and Lidia Grigorieva. "Features of the text field of the First Psalm of Psalter in Czech and Polish tradition." Bohemistyka, no. 2 (May 10, 2019): 169–80. http://dx.doi.org/10.14746/bo.2019.2.3.

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This article is about comparing the transcriptions of Psalm 1 in Psalter into Czech and Polish. The Bible kralická, the Czech ecumenist translation, the translation of Fajman representing the Czech hymnological tradition and the transcriptions of psalms into Polish by Jakub Wujek, Jan Kochanowski and Czesław Miłosz are considered. The stylistic analysis suggests that the Hussite tradition is strong in Czech hymnology. The latter suggests utmost simplicity and accessibility of understanding of biblical texts. Polish tradition preserves the ambiguity of biblical word, and the associated ambiguity in interpretation of the nuances of biblical text. The arrangements of Kochanowski employ more complex metaphoricity and tend to clarify the text of the Psalm.

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Osherow, Jacqueline. "V. (Psalm 37 at Auschwitz) from "Scattered Psalms"." Antioch Review 59, no. 2 (2001): 500. http://dx.doi.org/10.2307/4614183.

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Osherow, Jacqueline. "V. (Psalm 37 at Auschwitz) from "Scattered Psalms"." Antioch Review 57, no. 4 (1999): 500. http://dx.doi.org/10.2307/4613905.

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(Пиковский), Ириней. "Old and New Discussions Regarding Authorship and Dating Psalm 118." Библейские схолии, no. 1(1) (June 15, 2020): 186–208. http://dx.doi.org/10.31802/bsch.2020.1.1.011.

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В данной статье поднимается вопрос авторства и датировки псалма 118 (119 по еврейской традиции). Несмотря на то, что некоторые экзегеты Древней Церкви относили данный псалом к царю Давиду, большинство исследователей настоящего времени придерживаются более поздней датировки. Основанием для этого, как правило, служит близость данного псалма к литературе мудрости периода Второго Храма. При исследовании литургических особенностей 118 псалма в статье выдвигается гипотеза, что псалом исполнялся за богослужением в Иерусалимском храме и был не «учебником для Соломона», а поэтическим восхвалением Бога через созерцание мудрости в Его законе, словах, делах, путях, уставах и откровениях. Особенности древнееврейской лексики позволяют исследователю сделать вывод, что текст 118 псалма является вторичным по отношению к более ранним псалмам эпохи Давида. В то же время он написан в духе Давида и появился раньше основного корпуса литературы мудрости периода Второго Храма. This article raises the issue of authorship and dating of Psalm 119 (118 by Septuagint). Despite the fact that some exegetes of the Ancient Church attributed this psalm to King David, most scholars of the present time adhere to a later date. Quite often this assumption based on the proximity of this psalm to the wisdom literature of the Second Temple period. In the study of the liturgical features of 119 psalm, the author of this article hypothesizes that the psalm was performed during worship in the Jerusalem Temple and was not a «textbook for Solomon», but a poetic praise of God through contemplation of wisdom in His law, words, deeds, ways, charters and revelations. The peculiarities of the Hebrew vocabulary allow the researcher to conclude that the text of psalm 119 is secondary to the earlier psalms of the David era. At the same time, it was written in the David's style and spirit and came into existance before the main part of the wisdom literature of the Bible.

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40

Short, Gary. "Psalm." Antioch Review 53, no. 3 (1995): 330. http://dx.doi.org/10.2307/4613175.

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SHERMAN, RITA. "PSALM." Palliative and Supportive Care 4, no. 4 (October 25, 2006): 437. http://dx.doi.org/10.1017/s147895150606055x.

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Otremba, P. "Psalm." Literary Imagination 13, no. 2 (July 1, 2011): 198. http://dx.doi.org/10.1093/litimag/imr053.

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Jolliff, William. "Psalm." Appalachian Heritage 17, no. 4 (1989): 28. http://dx.doi.org/10.1353/aph.1989.0070.

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Szymborska, Wislawa. "Psalm." Iowa Review 30, no. 2 (October 2000): 24. http://dx.doi.org/10.17077/0021-065x.5231.

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Laux, Dorianne. "Psalm." Ploughshares 41, no. 1 (2015): 118. http://dx.doi.org/10.1353/plo.2015.0001.

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Sands, Lee. "Psalm." Critical Quarterly 39, no. 4 (December 1997): 78. http://dx.doi.org/10.1111/1467-8705.00128.

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Kraft, Daniel. "Psalm." Anglican Theological Review 102, no. 1 (December 2020): 118. http://dx.doi.org/10.1177/000332862010200112.

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Konchan, Virginia. "Psalm." Massachusetts Review 62, no. 3 (2021): 601. http://dx.doi.org/10.1353/mar.2021.0134.

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Human, D. J. "A tradition-historical analysis of Psalm 55." Verbum et Ecclesia 18, no. 2 (July 4, 1997): 267–79. http://dx.doi.org/10.4102/ve.v18i2.562.

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A tradition-historical analysis of Psalm 55. The text of Psalm 55 will be remembered for its musical setting by Felix Mendelsohn and others and also for the fact that it is one of the most difficult psalms to analyse. A tradition-historical analysis of the traditions and history of the poem confinns the unique and independent character of the text. The content of the psalm is characterised by vague allusions to well-known salvational and historical traditions as well as the psalm's characteristic fonnulations. Themes from the primeval history and desert wanderings of Israel are identifiable. Moreover, tenninology with a socalled priestly background, reflect the psalm's cultic setting and junction, while a theme from the Zion tradition is also evident. Prophetic language is evident in both legal concepts and tenninology which expresses guilt. Relationships with wisdom texts are also evident. This article is an attempt to identify and detennine the function of the above-mentioned traditionsgeschichtliche themes in order to gain a better understanding of the text.

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Mar, L. P. "Psalm 137: 'n (On)Christelike Psalm?" Verbum et Ecclesia 22, no. 2 (August 11, 2001): 341–51. http://dx.doi.org/10.4102/ve.v22i2.652.

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Christians tend to be horrified and embarrassed by the bloodthirstiness of Psalm 137, especially in the light of Jesus' command to forgive one's enemies. A prayer, which rejoices in the cold blooded murder of innocent children, seems totally unchristian. However, the psalm is part of the Christian canon, and therefore it cannot be ignored. It is the aim of this article to show that Psalm 137 can and should take its rightful place in the life and worship of the Christian Church.

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