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— ספר תהילים פ | Tehillim / Psalms 80 — ספר תהילים פ | Tehillim / Psalms 80 MATSATI.COM Ministry | http://www.matsati.com The concept of the Lord’s face shining upon us א ַל ְמנַ ֵצּ ַח ֶאל- ַשׁשׁנִּים ֵעדוּת ,In this week’s study from Tehillim / Psalms 80:1-19, the psalm opens saying For the choir director; set to El ְל ָאָסף ִמזְמוֹר: ב ר ֹ ֵעה יִ ְש ָֹר ֵאל | ַה ֲאזִינָה נ ֹ ֵהג ַכּצּ ֹאן ֵיוֹסף ֵישׁב ַה ְכּ ִרוּבים ִהוֹפ ָיעה: Shoshannim; Eduth. A Psalm of Asaph. 80:1 Oh, give ear, Shepherd of Israel, You who lead Joseph like a flock; You who are enthroned above the cherubim, shine forth! (NASB) Why does Asaph speak of leading ג ִל ְפנֵי ֶא ְפ ַריִם | ִוּבנְיָ ִמן ְוּמנַ ֶשּׁה ְעוֹר ָרה ֶאת- ְגּ ָבוּר ֶתָך ְוּל ָכה ִל ֻישׁ ָע ָתה ָלּנוּ: ,Joseph? The Psalm continues saying Before Ephraim and Benjamin and Manasseh, stir up Your power 80:2 ד ֱא ִֹלהים ֲה ִשׁ ֵיבנוּ ְו ָה ֵאר ָפּנֶיָך ְונִ ָוּ ֵשׁ ָעה: And come to save us! 80:3 O God, restore us And cause Your face to shine upon us, and we will be saved. 80:4 O Lord God of hosts, How long will You be angry with the prayer of Your people? (NASB) He speaks of the Lord feeding the people with the “bread of tears” (80:5), and made Israel to be an object of contention with her neighbors (80:6), and he asks the Lord to cause his face to shine upon them (80:7). Asaph speaks a parable about the Lord taking a vine from Egypt (80:8), and planted in the fertile ground of Israel (80:9), and the vine grew and covered the mountains (80:10), and the growth was so massive that the branches be- יג ָל ָמּה ָפּ ַר ְצ ָתּ גְ ֵד ֶר ָיה ְו ָאָרוּה ָכּל-ע ֹ ְב ֵרי ָד ֶרְך: יד ,gan to spread to the sea and the river. Asaph continues saying Why 80:12 יְ ַכ ְר ְס ֶמנָּה ֲחזִיר ִמיָּ ַער ְוזִיז ָש ֹ ַדי יִ ְר ֶענָּה: טו ֱא ִֹלהים ְצ ָבאוֹת שׁוּב-נָא ַה ֵבּט ִמ ָשּׁ ַמיִם ְוּר ֵאה ְוּפק ֹד ֶגּ ֶפן ז ֹאת: have You broken down its hedges, So that all who pass that way pick its fruit? 80:13 A boar from the forest eats it away And whatever moves in the field feeds on it. 80:14 O God of hosts, turn again now, we beseech טז ,You; Look down from heaven and see, and take care of this vine, (NASB) The Psalm concludes saying ְו ַכנָּה ֲא ֶשׁר-נָ ְט ָעה יְ ִמינֶָך ְו ַעל- ֵבּן ִא ַמּ ְצ ָתּה ָלְּך: יז ְש ֹֻר ָפה ָב ֵאשׁ ְכּ ָסוּחה ִמ ַגּ ֲע ַרת ָפּנֶיָך י ֹ ֵאבדוּ: יח ְתּ ִהי-יָ ְדָך ַעל- ִאישׁ יְ ִמינֶָך ַעל- ֶבּן- ָאָדם ִא ַמּ ְצ ָתּ ָלְּך: יט ְוֹלא-נָסוֹג ִמ ֶמּ ָךּ ְתּ ַחיֵּנוּ ְוּב ִשׁ ְמָך נִ ְק ָרא: כ יְ ָהוה ֱא ִֹלהים ְצ ָבאוֹת ֲה ִשׁ ֵיבנוּ ָה ֵאר ָפּנֶיָך ְונִ ָוּ ֵשׁ ָעה: 80:15 Even the shoot which Your right hand has planted, And on the son whom You have strengthened for Yourself. 80:16 It is burned with fire, it is cut down; They perish at the rebuke of Your countenance. 80:17 Let Your hand be upon the man of Your right hand, Upon the son of man whom You made strong for Yourself. 80:18 Then we shall not turn back from You; Revive us, and we will call upon Your name. 80:19 O Lord God of hosts, restore us; Cause Your face to shine upon us, and we will be saved. (NASB) Asaph believes that the Lord shining His face to the people will save them. How does the shining of the face of God bring salvation to Israel? Aramaic ελληνικός Greek ארמי Hebrew עברית 80 סםר טוביה פרק פ ספר תהלים פרק פ εἰς τὸ τέλος ὑπὲρ τῶν 80:1 א לשבחא על יתבי סנהדרין די מתעסקין א ַל ְמנַ ֵצּ ַח ֶאל- ַשׁשׁנִּים ֵעדוּת ְל ָאָסף ἀλλοιωθησομένων μαρτύριον τῷ בסהדות אוריתא על ידוי דאסף תושבח־ Ασαφ ψαλμὸς ὑπὲρ τοῦ Ἀσσυρίου ִמזְמוֹר: ב ר ֹ ֵעה יִ ְש ָֹר ֵאל | ַה ֲאזִינָה תא שירתא׃ ב פרנסא דישראל אצית ὁ ποιμαίνων τὸν Ισραηλ πρόσχες ὁ נ ֹ ֵהג ַכּצּ ֹאן ֵיוֹסף ֵישׁב ַה ְכּ ִרוּבים ִהוֹפי־ ὁδηγῶν ὡσεὶ πρόβατα τὸν Ιωσηφ דמדבר היך ענא ארונא דיוסף דשכינתיה ָעה: ג ִל ְפנֵי ֶא ְפ ַריִם | ִוּבנְיָ ִמן ְוּמנַ ֶשּׁה שריא ביני כרוביא הופע׃ ג קדם אפ־ ὁ καθήμενος ἐπὶ τῶν χερουβιν ְעוֹר ָרה ֶאת- ְגּ ָבוּר ֶתָך ְוּל ָכה ִל ֻישׁ ָע ָתה ἐμφάνηθι 80:2 ἐναντίον Εφραιμ καὶ רים ובנימן ומנשה עורר ית כח גבורתך Βενιαμιν καὶ Μανασση ἐξέγειρον עלנא ועלך מן דינא למפרוק לנא יתנא׃ ָלּנוּ: ד ֱא ִֹלהים ֲה ִשׁ ֵיבנוּ ְו ָה ֵאר ָפּנֶיָך τὴν δυναστείαν σου καὶ ἐλθὲ εἰς τὸ ד אלהא אתיב יתנא מגלותנא ואנהר זיו ְונִ ָוּ ֵשׁ ָעה: σῶσαι ἡμᾶς סבר אפך עלנא וניתפריק׃ Copyright © 2015 MATSATI.COM Ministry 1 ὁ θεός ἐπίστρεψον ἡμᾶς καὶ 80:3 ה יהוה אלהים צבאות עד אימתי לא ה יְה ָֹוה ֱא ִֹלהים ְצ ָבאוֹת ַעד- ָמ ַתי ἐπίφανον τὸ πρόσωπόν σου καὶ קבילתא צלותא דעמך׃ ו אוכלתא ָע ַשׁנְ ָתּ ִבּ ְת ִפ ַלּת ַע ֶמָּך: ו ֶה ֱא ַכ ְל ָתּם σωθησόμεθα 80:4 κύριε ὁ θεὸς τῶν δυνάμεων ἕως πότε ὀργίζῃ ἐπὶ τὴν להון לחם טמיש בדמעותא ואשקיתן ֶל ֶחם ִדּ ְמ ָעה ַו ַתּ ְשׁ ֵקמוֹ ִבּ ְד ָמעוֹת ָשׁ ִלישׁ: προσευχὴν τοῦ δούλου σου 80:5 חמר דמעא תלתי׃ ז שויתנא למד־ ז ְתּ ִש ֹ ֵימנוּ ָמדוֹן ִל ְשׁ ֵכנֵינוּ ְוא ֹיְ ֵבי־ ψωμιεῖς ἡμᾶς ἄρτον δακρύων καὶ נא למדיינא לשיבבנא ובעלי דבבנא נוּ יִ ְל ֲעגוּ- ָלמוֹ: ח ֱא ִֹלהים ְצ ָבאוֹת ποτιεῖς ἡμᾶς ἐν δάκρυσιν ἐν μέτρῳ יתלעבון להון׃ ח אלהים צבאות ֲה ִשׁ ֵיבנוּ ְו ָה ֵאר ָפּנֶיָך ְונִ ָוּ ֵשׁ ָעה: ט ֶגּ ֶפן 80:6 ἔθου ἡμᾶς εἰς ἀντιλογίαν τοῖς γείτοσιν ἡμῶν καὶ οἱ ἐχθροὶ ἡμῶν אתיב יתנא מגלותנא ואנהר זיו סבר ִמ ִמּ ְצ ַריִם ַתּ ִסּ ַיע ְתּגָ ֵרשׁ גּוֹיִם ַו ִתּ ָטּ ֶע ָה: ἐμυκτήρισαν ἡμᾶς 80:7 κύριε ὁ אפך עלנא ונתפריק׃ ט בית ישראל י ִפּנִּ ָית ְל ָפנֶ ָיה ַו ַתּ ְשׁ ֵרשׁ ָשׁ ָר ֶשׁ ָיה ַו ְתּ־ θεὸς τῶν δυνάμεων ἐπίστρεψον דמתילין לגופנא ממצרים אטילתא ַמ ֵלּא- ֶאָרץ: יא ָכּסּוּ ָה ִרים ִצ ָלּהּ ַו ֲע־ ἡμᾶς καὶ ἐπίφανον τὸ πρόσωπόν σου καὶ σωθησόμεθα διάψαλμα תריכתא עמיא עממיא מארעא דיש־ נָ ֶפ ָיה ְאַרזֵי- ֵאל: יב ְתּ ַשׁ ַלּח ְק ִצ ֶיר ָה ἄμπελον ἐξ Αἰγύπτου μετῆρας 80:8 ראל ונציבתינון׃ י פניתא מן קד־ ַעד-יָם ְו ֶאל-נָ ָהר יוֹנְ ֶקוֹת ָיה: יג ָל ָמּה ἐξέβαλες ἔθνη καὶ κατεφύτευσας מיהון כנענאי ושרשתא שורשיהון ָפּ ַר ְצ ָתּ גְ ֵד ֶר ָיה ְו ָאָרוּה ָכּל-ע ֹ ְב ֵרי ָד ֶרְך: αὐτήν 80:9 ὡδοποίησας ἔμπροσθεν ומלאת ארעא׃ יא חפיין טוריא די־ יד יְ ַכ ְר ְס ֶמנָּה ֲחזִיר ִמיָּ ַער ְוזִיז ָש ֹ ַדי αὐτῆς καὶ κατεφύτευσας τὰς ῥίζας αὐτῆς καὶ ἐπλήσθη ἡ γῆ 80:10 רושלם טול בית מקדשא ובתי מד־ יִ ְר ֶענָּה: טו ֱא ִֹלהים ְצ ָבאוֹת שׁוּב-נָא ἐκάλυψεν ὄρη ἡ σκιὰ αὐτῆς καὶ αἱ רשיא רבנין אמרין אלימין דמתילין ַה ֵבּט ִמ ָשּׁ ַמיִם ְוּר ֵאה ְוּפק ֹד ֶגּ ֶפן ז ֹאת: ἀναδενδράδες αὐτῆς τὰς κέδρους לארזין תקיפין׃ יב שבישת שבשין טז ְו ַכנָּה ֲא ֶשׁר-נָ ְט ָעה יְ ִמינֶָך ְו ַעל- ֵבּן τοῦ θεοῦ 80:11 ἐξέτεινεν τὰ κλήματα שדרת תלמידהא עד ימא רבא ולנהר ִא ַמּ ְצ ָתּה ָלְּך: יז ְש ֹֻר ָפה ָב ֵאשׁ ְכּ ָסוּחה αὐτῆς ἕως θαλάσσης καὶ ἕως ποταμοῦ τὰς παραφυάδας αὐτῆς פרת יניקהא׃ יג למה תקיפתא גו־ ִמ ַגּ ֲע ַרת ָפּנֶיָך י ֹ ֵאבדוּ: יח ְתּ ִהי-יָ ְדָך ἵνα τί καθεῖλες τὸν φραγμὸν 80:12 דהא גודדהא ומכסחין יתה כל עברי ַעל- ִאישׁ יְ ִמינֶָך ַעל- ֶבּן- ָאָדם ִא ַמּ ְצ ָתּ αὐτῆς καὶ τρυγῶσιν αὐτὴν πάντες אורחא׃ יד י{נו}תברינה חזיר דמן ָלְּך: יט ְוֹלא-נָסוֹג ִמ ֶמּ ָךּ ְתּ ַחיֵּנוּ ְוּב־ οἱ παραπορευόμενοι τὴν ὁδόν 80:13 ἐλυμήνατο αὐτὴν σῦς ἐκ δρυμοῦ חורשא ותרנגול ברא יתפרנס מינה׃ ִשׁ ְמָך נִ ְק ָרא: כ יְ ָהוה ֱא ִֹלהים ְצ ָבאוֹת καὶ μονιὸς ἄγριος κατενεμήσατο טו אלהים צבאות תוב כדון אסתכר ֲה ִשׁ ֵיבנוּ ָה ֵאר ָפּנֶיָך ְונִ ָוּ ֵשׁ ָעה: αὐτήν 80:14 ὁ θεὸς τῶν δυνάμεων אסתכל מן שמיא וחמי ואדכר ברחמי ἐπίστρεψον δή ἐπίβλεψον ἐξ οὐρανοῦ גופנא הדא׃ טז ועוברא די נציבת καὶ ἰδὲ καὶ ἐπίσκεψαι τὴν ἄμπελον ταύτην 80:15 καὶ κατάρτισαι αὐτήν ימינך ועל מלכא משיחא דחיילתא ἣν ἐφύτευσεν ἡ δεξιά σου καὶ ἐπὶ לך׃ יז מתוקדא בנורא ומופרכא υἱὸν ἀνθρώπου ὃν ἐκραταίωσας ממזופיתא דמן קדמך ייבדון׃ יח σεαυτῷ 80:16 ἐμπεπυρισμένη πυρὶ תהי אידך על גבר דקיימתא ליה ביד καὶ ἀνεσκαμμένη ἀπὸ ἐπιτιμήσεως τοῦ προσώπου σου ἀπολοῦνται ימינך על בר נש דחיילתא לך׃ יט γενηθήτω ἡ χείρ σου ἐπ᾽ ἄνδρα 80:17 לא נזור מבתר דחלתך תקיימיננא δεξιᾶς σου καὶ ἐπὶ υἱὸν ἀνθρώπου ὃν ובשמך נקרי׃ כ יהוה אלהים צבאות ἐκραταίωσας σεαυτῷ 80:18 καὶ οὐ μὴ ἀποστῶμεν ἀπὸ σοῦ ζωώσεις ἡμᾶς אתיב יתנא מגלותא אנהר זיו סבר καὶ τὸ ὄνομά σου ἐπικαλεσόμεθα אפך עלנא ונתפריק׃ 80:19 κύριε ὁ θεὸς τῶν δυνάμεων ἐπίστρεψον ἡμᾶς καὶ ἐπίφανον τὸ πρόσωπόν σου καὶ σωθησόμεθα Tehillim / Psalms 80 Toviyah / Psalms 80 Psalmoi / Psalms 80 For the choir director; set to El 80:1 For praise; concerning those who For the end, for alternate strains, a Shoshannim; Eduth. A Psalm of Asaph.
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    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

    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.
  • Old Testament Summaries and Outlines

    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.
  • Theodicy Disturbing Passages. Aaron, DH (1995) Early Rabbinic

    Theodicy Disturbing Passages. Aaron, DH (1995) Early Rabbinic

    Theodicy Disturbing Passages. Aaron, DH (1995) Early Rabbinic Exegesis on Noah’s Son Ham and the So-Called’Hamitic Myth. Aaron, David H. (2002) Biblical Ambiguities: Metaphor, Semantics, and Divine Imagery. Abasciano, Brian J. (2005) Paul’s Use of the Old Testament in Romans 9: 1-9: An Intertextual and Theological Exegesis. Abasciano, Brian J (2006) Corporate Election in Romans 9: A Reply to Thomas Schreiner. Abasciano, Brian (2009) Clearing Up Misconceptions About Corporate Election. Abba, Raymond (1977) Priests and Levites in Deuteronomy. Abba, Raymond (1978) Priests and Levites in Ezekiel. (1992) Anchor Bible Dictionary. Abela, Anthony (2009) Difficulties for Exegesis and Translation: The Inversion in Genesis 18:7a. Aberbach, Moses and Smolar, Leivy (1967) Aaron, Jeroboam, and the Golden Calves. Aberbach, David (1993) Imperialism and Biblical Prophecy: 750-500 BCE. Abraham-Eitan, Chelly (2010) The Landscape of Israel in the Poems of the” Generation of Transition”. Abraham, W. J. (1997) Confessing Christ: A Quest for Renewal in Contemporary Christianity. Abraham, William James (2002) Canon and Criterion in Christian Theology: From the Fathers to Feminism. (2013) Donald Winnicott Today. Abramson, Allen and Theodossopoulus, Dimitrios (2000) Land, Law and Environment: Mythical Land, Legal Boundaries. Abush, Tzvi (2003) Blood in Israel and Mesopotamia. Achenbach, Reinhard (2013) Complementary Reading of the Torah in the Priestly Texts of Numbers 15. Achenbach, Reinhard (2005) Numbers: The Forms of Old Testament Literature. Achtemeier, Elizabeth (1974) The Relevance of the Old Testament for Christian Preaching. Achtemeier, Paul J. and Tucker, Gene M. (1980) Biblical Studies: The State of the Discipline. Achtemeier, Elizabeth (1995) My Lesson in Evil.
  • Prophetic Oracles in the Cultic Life of Israel: a Study of Prophetic Psalms 50 and 81

    Prophetic Oracles in the Cultic Life of Israel: a Study of Prophetic Psalms 50 and 81

    Prophetic Oracles in the Cultic Life of Israel: A Study of Prophetic Psalms 50 and 81 TONG Sin-lung Supervisor: Prof. Archie C. C. Lee A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Divinity In Graduate Division of Religion and Theology The Chinese University of Hong Kong June 2004 The Chinese University of Hong Kong holds the copyright of this thesis. Any person(s) intending to use a part or whole of the materials in the thesis in a proposed publication must seek copyright release from the Dean of the Graduate school. —一__ I WW-IBRARY SYSTEIVn^ Abstract Psalms 50 and 81 are called the psalms of Asaph, who is a cultic functionary who has composed the psalms used in the cultic life of Israel. Psalms 50 and 81 are also prophetic psalms in the Hebrew Psalter. From the detailed study on prophetic psalms 50 and 81,1 would argue that the cultic functionaries, i.e. the Levites in the temple, have one of their roles as a temple prophet in ancient Israel, proclaiming the divine oracles to the Israelite community. These prophetic oracles are significant in the Israelites' regular worship of God and also in their times of national crisis. The cultic functionaries not just preach the message of salvation，but also remind the people of God their apostasy and the commandments of God. Psalms of Asaph exhibit the characteristic themes of prophetic oracles in both the eighth and seventh centuries, namely the injustices and idolatry. Thus, psalms of Asaph might probably be used in the period after the destruction of Samaria and before the destruction of Jerusalem.
  • 2 Samuel & 1 Chronicles with Associated Psalms

    2 Samuel & 1 Chronicles with Associated Psalms

    2 Samuel& 1 Chronicles w/Associated Psalms Chronicles Purpose : To direct the restoration of the kingdom during the post-exilic period. Outline : 1.1:1-1.9:44 – Genealogies of God’s People (From Adam to David to Zerubbabel) 1.10:1-2.9:31 – United Kingdom (Saul, David, Solomon) 2.10:1-2:28:26 – Divided Kingdom (Fall of Samaria and Jerusalem) 2.29:1-2.36:23 – Reunited Kingdom (Cyrus’ Edict) Author : Some suggest there was a single “chronicler” for Chronicles and for Ezra-Nehemiah (perhaps Ezra himself). There are definite similarities, but also distinctions. Date : United Monarchy – 1050…Divided Monarchy – 922…Fall of Samaria – 722…Fall of Jerusalem – 586…Cyrus Edict – 538…Date of Composition, maybe 500-400 BC Chronicles Highlights : The title of this book in the Hebrew Bible is “The Words (or Events) of the Days”. The title of this book in the Septuagint (Greek translation of the Old Testament, written in 70 AD) is “The Things Omitted” (things passed over by Samuel and Kings). The English title of “Chronicles” is a shortened form of Jerome’s suggestion in calling it “A Chronicle of the whole divine history.” Samuel, Kings, and Chronicles are the “Synoptic History” meaning that they share the same, or similar, accounts for some of this history. Just as Matthew, Mark, and Luke are the “Synoptic Gospels” in sharing the same, or similar, accounts of Jesus. Synoptic means “seeing (optic) together (syn)” and provides a summary, or synopsis. There are times when the wording is exactly the same as the Chronicler simply copied from Samuel, or Kings.
  • The Jewish and Christian Liturgical Calendar 2020-2021/5781-5782 © 2020, Etz Hayim—“Tree of Life” Publishing Email: Admin@Etz-Hayim.Com

    The Jewish and Christian Liturgical Calendar 2020-2021/5781-5782 © 2020, Etz Hayim—“Tree of Life” Publishing Email: [email protected]

    | 2020-20212020-2021 5781-57825781-5782 SHAVUOT Shavuot, the “Festival of Weeks,” occurs at the beginning of the wheat harvest. The rabbis make a spiritual connection between Shavuot and the ‘Giving of the Torah’ to Israel at Sinai. Etz Hayim—“Tree of Life” Publishing © 2020 The Torah…. “It is a tree of life to those who hold fast to it.” Prov. 3:18 [email protected] The Jewish and Christian Liturgical Calendar 2020-2021/5781-5782 © 2020, Etz Hayim—“Tree of Life” Publishing www.etz-hayim.com email: [email protected] ABOUT THE JEWISH AND CHRITIAN LITURGICAL CALENDAR. The Jewish Calendar of Liturgical Readings. The dates of the Jewish Festivals, Holy Days and Rosh Chodesh (New Moon) refl ect the dates determined for the Jewish Years, 5781–5782. Rosh Chodesh is celebrated on the fi rst day of each new (Jewish) month. When a month has 30 days Rosh Chodesh is celebrated over two days—the thirtieth day of the month is celebrated as the fi rst day of Rosh Chodesh and the actual fi rst day of the new month is celebrated as the second day of Rosh Chodesh. Dates for the lunar phases for 2018-2019 are based on Jerusalem Time. The Parashat Hashavuah (the Weekly Portion from the Torah) of the Jewish liturgical cycle follows an Annual Cycle of Torah Readings. The Haftarah (the Prophetical) readings follow the Ashkenazi tradition. Where readings vary for the Sephardic tradition the variant readings are given in brackets. The Christian Calendar of Liturgical Readings follows the Ordo Lectionum Missae (1981).
  • The Early History of the Psalter

    The Early History of the Psalter

    Tyndale Bulletin 46.1 (1995) 1-27. THE EARLY HISTORY OF THE PSALTER Roger T. Beckwith Summary The Psalms are full of references to music, Jerusalem and the sanctuary. Chronicles, Ezra and Nehemiah say they were being performed there by the Levites, and the titles (which have a marked community of ideas and language with those books, though without dependence) endorse this. The division into five books pre-dates the LXX version, but there are many indications, in the text and titles, of a still earlier division into three. The meaning of the musical directions and other technical terms in the titles had been forgotten, in Semitic circles as well as Hellenistic, before the LXX version was made. Since, after the Exile, the Psalms were being performed continuously, this suggests that the titles are even pre-exilic. The final component of the titles has its own history. The eccentric Psalms MSS from Qumran are probably liturgical adaptations. The article is followed by a tabular analysis of the psalm-titles. I. Introduction The external form of the Book of Psalms is unique in the Bible. It consists of 150 separate items (occasionally counted as slightly fewer, where pairs of psalms are run together), divided into five books, the last psalm of each book ending with a doxology which belongs as much to the book as it does to the psalm, if not more. The whole of the last psalm serves as the fifth doxology. 116 of the psalms (and more still in the Greek) are preceded by a title. The psalms are all religious in character and poetical in form.
  • Reading Psalm 78 Multidimensionally: the Authorial Dimension1

    Reading Psalm 78 Multidimensionally: the Authorial Dimension1

    Scriptura 84 (2003), pp. 468-484 READING PSALM 78 MULTIDIMENSIONALLY: THE AUTHORIAL DIMENSION1 Yeol Kim & HF van Rooy School for Biblical Studies Northwest University Abstract This article is part of an attempt to read Psalm 78 multidimensionally. It is the second in a proposed series of three articles.2 The articles deal with the dimension of the author, as part of the multi-dimensional reading. It deals with the heading of the Psalm, íhe redaction history of the Psalm, its dating and historical setting and its canonical shape. The Sitz im Leben of the psalm is the recitation of the psalm in the Jerusalem temple by a (Levitical) priest, when there was an attempt to unite the worship of the North and the South during the divided monarchy (922-587 B.C.). The traditions of wisdom, covenant-Torah, guidance, wilderness, Exodus, and conquest are united in Psalm 78, forming a new welded tradition which stresses the importance of remembrance with regard to the survival of the ancient traditions. Psalm 78 can be seen as an example of God’s response to íhe questions and complaints from the adjacent psalms and other psalms in Book III of the Psalter. In this regard, Psalm 78 is not a mere report of Israel’s failure, but of the triumph of Yahweh’s covenantal faithfulness which creates a new beginning for the people of God. 1. Introduction This article is the second in a series of articles on Psalm 78. The different articles are part of an experiment in a multidimensional reading and each of them will deal independently with an aspect of the interpretation of Psalm 78.