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The Song of Songs: Translation and Notes
The Song of Songs: Translation and Notes Our translation of the Song of Songs attempts to adhere as closely as pos- sible to the Hebrew text. As such, we follow the lead set by Everett Fox, most prominently, in his approach to translation. In addition, we have attempted to utilize common English words to render common Hebrew words and rare English words to render rare Hebrew words (see notes h and ac, for example). We also follow Fox’s lead in our representation of proper names. Throughout this volume we have used standard English forms for proper names (Gilead, Lebanon, Solomon, etc.). In our translation, however, we have opted for a closer representation of the Hebrew (i.e., Masoretic) forms (Gilʿad, Levanon, Shelomo, etc.). We further believe that the Masoretic paragraphing should be indicated in an English translation, and thus we have done so in our presentation of the text. While we consider (with most scholars) the Aleppo Codex to be the most authoritative witness to the biblical text, in this case we are encumbered by the fact that only Song 1:1–3:11 is preserved in the extant part of the Aleppo Codex. Accordingly, we have elected to follow the paragraphing system of the Leningrad Codex. Setuma breaks are indicated by an extra blank line. The sole petuha break in the book, after 8:10, is indicated by two blank lines. The Aleppo Codex, as preserved, has petuha breaks after 1:4 and 1:8, whereas the Leningrad Codex has setuma breaks in these two places. As for the remain- ing part of the Song of Songs in the “Aleppo tradition,” we note a difference of opinions by the editors responsible for the two major publications of the Aleppo Codex at one place. -
Psalm 42 As an Independent Lament and Synecdochic of the Elohistic Psalter
“Turning the Tempest for God’s Forgotten:” Psalm 42 as an Independent Lament and Synecdochic of the Elohistic Psalter A Dissertation Proposal Presented to the Joint Doctoral Committee of The University of Denver and the Iliff School of Theology In Partial Fulfillment of the Requirements For the Doctor of Philosophy Degree Submitted by David Pettit Biblical Interpretation: Hebrew Bible September 17th, 2018 Denver, Colorado Thesis Psalm 42 is an independent psalm of lament, and as an independent composition is the lead psalm of the Elohistic Psalter (Pss 42-83), and synecdochic of the whole. Statement of the Problem This dissertation argues for a way of reading Psalm 42 that is rooted in Psalm 42’s own poetry as well as in the synecdochic relationship between poems set in juxtaposition and incorporated into collection(s). This dissertation engages questions of how we discern the boundaries of a poetic unit such as a psalm and how we understand or experience the poetry in light of those boundaries, and how a particular psalm relates to other psalms in a collection. This is of particular interest given the comparative evidence from Mesopotamian prayers and collections, as well as collections at Qumran. Psalms or prayers can be compiled or utilized in a number of different contexts. Psalms scrolls at Qumran demonstrate variability in order and in composition. This dissertation is attentive to how individual compositions relate to the literary context and/or collection in which we find them and to the somewhat complex and fluid relationship of parts to wholes where parts reflect the whole and yet retain their distinctiveness. -
A Crisis in Faith: an Exegesis of Psalm 73
Restoration Quarterly 17.3 (1974) 162-184. Copyright © 1974 by Restoration Quarterly, cited with permission. A Crisis in Faith: An Exegesis of Psalm 73 TERRY L. SMITH Starkville, Mississippi Introduction Psalm 73 is a striking witness to the vitality of the individual life of faith in Israel. It represents the struggles through which the Old Testament faith had to pass. The psalm, a powerful testimony to a battle that is fought within one's soul, reminds one of the book of Job.1 Experiencing serious threat to his assurance of God in a desperate struggle with the Jewish doctrine of retribution, the poet of Psalm 73 raised the question, "How is Yahweh's help to and blessing of those who are loyal to him realized in face of the prosperity of the godless?"2 His consolation is the fact that God holds fast to the righteous one and "remains his God in every situation in life," and even death cannot remove the communion between them.3 He finds a "solution" not in a new or revised interpretation of the old retribution doctrine, but in a "more profound vision of that in which human life is truly grounded, and from which it derives its value."4 But Weiser argues, and rightly so, that what is at stake here is more than a mere theological or intellectual problem; it is a matter of life or death—the question of the survival of faith generally.5 The poem represents an 1. A. Weiser, The Psalms, Old Testament Library (Philadelphia: Westminster Press, 1962), p. -
Psalm 83:1-18 Ray O
LESSONS FROM PSALMS EIGHTY-THREE Scripture: Psalm 83:1-18 Ray O. Brooks Introduction: A This Psalm was written by Asaph at some time when Israel was being sorely tested; a time when the powers that be were anti-God and anti-Israel; a time when it was not popular to be for God. B. Since that time seems to mirror our own time, we find some very timely practical lessons in this Psalm. I. LEARN SOME FACTS ABOUT THE PEOPLES OF THIS WORLD. vs. 2-8, 12 A. This world hates God and His true people. 1. Then—v.2 For, 10, your enemies rage, and those who hate you lift up their haughty heads. 2. Now— so many do not want God's Name mentioned in public anywhere. —Russia— China—Japan B. This world makes plans to overthrow God and destroy His people. 1. Then —verses 3-5 They make crafty plans against your people. They plot together against those whom you protect. They say "Come, let us wipe them out as a nation so that the name of Israel will be remembered no more. For they have conspired with one accord and form an alliance against you." 2. Now— a. Laws are passed to force God out of the classrooms and out of the public eye. Germany— Russia b. God and Christianity are made light of. II. LEARN THAT GOD'S OWN PEOPLE BECOME ANXIOUS FOR GOD TO ACTIVELY DEAL WITH THOSE WHO PLOT AGAINST GOD AND HIS PEOPLE. vs. 1, 9-11, 13-17 A. The Psalmist seem to have voiced our feelings…Lord, God, Do not remain silent...Do not hold your peace any longer…Lord, God...Speak to them...Get active...Deal with them NOW. -
The Book of Psalms “Bless the Lord, O My Soul, and Forget Not All His Benefits” (103:2)
THE BOOK OF PSALMS “BLESS THE LORD, O MY SOUL, AND FORGET NOT ALL HIS BENEFITS” (103:2) BOOK I BOOK II BOOK III BOOK IV BOOK V 41 psalms 31 psalms 17 psalms 17 psalms 44 psalms 1 41 42 72 73 89 90 106 107 150 DOXOLOGY AT THESE VERSES CONCLUDES EACH BOOK 41:13 72:18-19 89:52 106:48 150:6 JEWISH TRADITION ASCRIBES TOPICAL LIKENESS TO PENTATEUCH GENESIS EXODUS LEVITICUS NUMBERS DEUTERONOMY ────AUTHORS ──── mainly mainly (or all) DAVID mainly mainly mainly DAVID and KORAH ASAPH ANONYMOUS DAVID BOOKS II AND III ADDED MISCELLANEOUS ORIGINAL GROUP BY DURING THE REIGNS OF COLLECTIONS DAVID HEZEKIAH AND JOSIAH COMPILED IN TIMES OF EZRA AND NEHEMIAH POSSIBLE CHRONOLOGICAL STAGES IN THE GROWTH AND COLLECTION OF THE PSALTER 1 The Book of Psalms I. Book Title The word psalms comes from the Greek word psalmoi. It suggests the idea of a “praise song,” as does the Hebrew word tehillim. It is related to a Hebrew concept which means “the plucking of strings.” It means a song to be sung to the accompaniment of stringed instruments. The Psalms is a collection of worship songs sung to God by the people of Israel with musical accompaniment. The collection of these 150 psalms into one book served as the first hymnbook for God’s people, written and compiled to assist them in their worship of God. At first, because of the wide variety of these songs, this praise book was unnamed, but eventually the ancient Hebrews called it “The Book of Praises,” or simply “Praises.” This title reflects its main purpose──to assist believers in the proper worship of God. -
“Perspectival Hermeneutics” Psalm 83 August 12, 2018 INTRODUCTION
“Perspectival Hermeneutics” Psalm 83 August 12, 2018 INTRODUCTION: Psalm 83 provides us with a good opportunity to talk about the important topic of the interpretation of biblical texts, known as “hermeneutics.” I realize that today’s sermon title sounds a bit off-putting, and you might be thinking that this looks to be a good opportunity to move forward your Sunday afternoon nap plans to Sunday morning. Before you tune out, though, let me remind you that the mess the human race is in through the sin of Adam was in part a hermeneutics problem. Adam and Eve did not correctly interpret what God said about the forbidden fruit. Bad hermeneutics leads to bad lives. Good hermeneutics leads to fruitful, satisfied lives. There’s an old story that illustrates bad hermeneutics, a story about a young man who believes in the “drop and flop” method of Bible interpretation. That’s a method where you ask a question of God and then drop the Bible open and let it flop to a particular page and then put your finger at random on a verse. So a young man was asking God about what he should do, and he opened his Bible at random and read the words “Judas hanged himself.” He couldn’t see how that helped him, so he tried again, only to put his finger on Luke 10:37: “You go, and do likewise.” The first word of the sermon title is important too, suggesting the need to bring multiple perspectives to the biblical text. To say that we can bring multiple perspectives to a text is a very different thing from saying that it can have multiple interpretations. -
Psalms Psalm
Cultivate - PSALMS PSALM 126: We now come to the seventh of the "Songs of Ascent," a lovely group of Psalms that God's people would sing and pray together as they journeyed up to Jerusalem. Here in this Psalm they are praying for the day when the Lord would "restore the fortunes" of God's people (vs.1,4). 126 is a prayer for spiritual revival and reawakening. The first half is all happiness and joy, remembering how God answered this prayer once. But now that's just a memory... like a dream. They need to be renewed again. So they call out to God once more: transform, restore, deliver us again. Don't you think this is a prayer that God's people could stand to sing and pray today? Pray it this week. We'll pray it together on Sunday. God is here inviting such prayer; he's even putting the very words in our mouths. PSALM 127: This is now the eighth of the "Songs of Ascent," which God's people would sing on their procession up to the temple. We've seen that Zion / Jerusalem / The House of the Lord are all common themes in these Psalms. But the "house" that Psalm 127 refers to (in v.1) is that of a dwelling for a family. 127 speaks plainly and clearly to our anxiety-ridden thirst for success. How can anything be strong or successful or sufficient or secure... if it does not come from the Lord? Without the blessing of the Lord, our lives will come to nothing. -
Psalm 83 — Enemies of God’S People Are God’S Enemies
Psalms, Hymns, and Spiritual Songs: The Master Musician’s Melodies Bereans Sunday School Placerita Baptist Church 2006 by William D. Barrick, Th.D. Professor of OT, The Master’s Seminary Psalm 83 — Enemies of God’s People Are God’s Enemies 1.0 Introducing Psalm 83 y Psalm 83 is the Psalter’s last psalm by Asaph (Psalms 50, 73–83). y Verses 9-17 contain requests for judgment on enemies in much the same manner as the imprecatory psalms (Psalms 7; 35; 69; 109). 9 See the Introduction to Psalm 35 in the notes on that psalm (www.drbarrick.org/sermons.html). y “One is tempted not to bother with the message of this little-read psalm. It could be said that its main claim for attention is that canonical tradition has placed it between two better-known psalms: 82 and 84.”—Marvin E. Tate, Psalms 51–100, Word Biblical Commentary (Dallas, TX: Word Books, 1990), 349. 2.0 Reading Psalm 83 (NAU) 83:1 A Song, a Psalm of Asaph. O God, do not remain quiet; Do not be silent and, O God, do not be still. 83:2 For behold, Your enemies make an uproar, And those who hate You have exalted themselves. 83:3 They make shrewd plans against Your people, And conspire together against Your treasured ones. 83:4 They have said, “Come, and let us wipe them out as a nation, That the name of Israel be remembered no more.” 83:5 For they have conspired together with one mind; Against You they make a covenant: 83:6 The tents of Edom and the Ishmaelites, Moab and the Hagrites; Psalms, Hymns, and Spiritual Songs 2 Barrick, Placerita Baptist Church 2006 83:7 Gebal and Ammon and Amalek, Philistia with the inhabitants of Tyre; 83:8 Assyria also has joined with them; They have become a help to the children of Lot. -
Islam in the Bible Than Special Recognition of Friday
Author(s): Thomas McElwain [3] Common beliefs and practices in Islam and Christianity including the concept of God, Divine Guidance, leadership, prayer, fasting, sacrifice and marriage. Category: Comparative Religion [4] Topic Tags: Islam [5] Christianity [6] Beliefs [7] Miscellaneous information: Printed In: Great Britian for Minerva Press ISBN: 0-75410-217-3 In the name of God Gracious, Beneficent! The publication of this book has been made possible by Funding from a group of Kuwaiti people Who hope that it may guide many into the path of truth. Thomas McElwain was born into a devout family in the United States in 1949. He was occupied by religious subjects from an early age and wanted to become a pastor. He studied theology and history at the Seminaire du Salève in France from 1968 to 1972, after which he continued studies in religion at Andrews University in Michigan. Already in France he was considered a rebel in terms of theology, but his expertise in languages earned him respect. In 1974 he entered the University of Uppsala to study Biblical Languages and Ethnography. He completed a PhD degree in 1979 from the University of Stockholm with a dissertation on American Indian religious traditions, Mythological Tales and the Allegany Seneca. He has written several books and many articles on Native American religion, Christianity, Judaism and Islam. For many years he has lectured at various universities, especially the University of Turku in Finland where he was active from 1979-1984. He was editorial secretary for the Nordic journal of comparative religion, Temenos, for five volumes. -
The Psalms As Hymns in the Temple of Jerusalem Gary A
4 The Psalms as Hymns in the Temple of Jerusalem Gary A. Rendsburg From as far back as our sources allow, hymns were part of Near Eastern temple ritual, with their performers an essential component of the temple functionaries. 1 These sources include Sumerian, Akkadian, and Egyptian texts 2 from as early as the third millennium BCE. From the second millennium BCE, we gain further examples of hymns from the Hittite realm, even if most (if not all) of the poems are based on Mesopotamian precursors.3 Ugarit, our main source of information on ancient Canaan, has not yielded songs of this sort in 1. For the performers, see Richard Henshaw, Female and Male: The Cu/tic Personnel: The Bible and Rest ~(the Ancient Near East (Allison Park, PA: Pickwick, 1994) esp. ch. 2, "Singers, Musicians, and Dancers," 84-134. Note, however, that this volume does not treat the Egyptian cultic personnel. 2. As the reader can imagine, the literature is ~xtensive, and hence I offer here but a sampling of bibliographic items. For Sumerian hymns, which include compositions directed both to specific deities and to the temples themselves, see Thorkild Jacobsen, The Harps that Once ... : Sumerian Poetry in Translation (New Haven: Yale University Press, 1987), esp. 99-142, 375--444. Notwithstanding the much larger corpus of Akkadian literarure, hymn~ are less well represented; see the discussion in Alan Lenzi, ed., Reading Akkadian Prayers and Hymns: An Introduction, Ancient Near East Monographs (Atlanta: Society of Biblical Literature, 2011), 56-60, with the most important texts included in said volume. For Egyptian hymns, see Jan A%mann, Agyptische Hymnen und Gebete, Orbis Biblicus et Orientalis (Gottingen: Vandenhoeck & Ruprecht, 1999); Andre Barucq and Frarn;:ois Daumas, Hymnes et prieres de /'Egypte ancienne, Litteratures anciennes du Proche-Orient (Paris: Cerf, 1980); and John L. -
Last Summer, Our Former Colleague Father Matthew Mead Engaged
Homily for Wednesday in the Sixth Week of Easter May 20, 2020 By the Reverend Stephen Gerth Acts 17:15, 17:22–18:1; Psalm 148:1–6; John 16:12–15 Last summer, our former colleague Father Matthew Mead engaged me in a conversation about the decision made for the 1979 Prayer Book to use in three places the personal and sacred name for the God of the Hebrews, twice in the psalms and once in the Song of Moses,1 a canticle appointed to be sung at the Great Vigil of Easter after we have heard the story of Israel’s deliverance at the Red Sea.2 After Easter Week, following the practice I knew at Nashotah House, we this use song at Morning Prayer three times each week until Pentecost. Both usages in the two psalms come up most months of the year. The Prayer Book explains this decision with these words, “In two passages (Psalm 68:4 and Psalm 83:18), the context requires that the Divine Name be spelled out, and it appears as Yahweh. A similar construction occurs in the Canticle, ‘The Song of Moses.’ ” With respect, I don’t think this is at all required or helpful. 1 Psalm 68:4; 83:18; and Canticle 8 (page 85). 2 Exodus 14:10–15:1. 2 In 1976, there was significant amount opposition to the proposed inclusion of the Reproaches on Good Friday because of the alleged history of anti-Judaism associated with them—and they were omitted. Father Louis Weil, a convert to Christianity, born of a Christian mother and a Jewish Father, disagreed with that decision and did his best to neutralize the opposition to it. -
Old Testament Summaries and Outlines
Old Testament Introductions and Analytical Outlines by Charles C. Bing, Ph.D. GraceLife Edition © 2013 The introductions and outlines of the Old and New Testaments were written by Charles C. Bing who earned his Th.M. and Ph.D. from Dallas Theological Seminary. He founded Burleson Bible Church in Texas which he pastored for 19 years before transitioning to GraceLife Ministries full-time in 2005. He has served as Adjunct Professor of Biblical Studies for LeTourneau University and other theological schools. Dr. Bing helped found the Free Grace Alliance in 2004 and has served as its president. He is active as a speaker for churches and conferences in the United States and abroad and has published a number of books and articles on the gospel, salvation, evangelism, and discipleship. This work represents a portion of the requirements for Dr. Bing’s doctoral studies In the Bible Exposition department of Dallas Theological Seminary. We hope you find them useful for your studies as others already have. The Introductions give the basic background for each Bible book as a foundation for further study, teaching, or preaching. The Outlines convey the content of the book with great detail and full thoughts so that one sees clearly how the biblical text both flows and divides. These pages may be copied and distributed freely; we only ask that if you quote from this work you give the appropriate credit. For more information or to comment, please contact GraceLife at GraceLife.org or write to P.O. Box 302, Burleson, TX 76097. We give special thanks to Richard Keller and Lauren Keller for their work in formatting and preparing the manuscripts for web and digital publication.