DOCSLIB.ORG

Old Testament Summaries and Outlines

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
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. NOTE: To quickly navigate through the PDF document, use the bookmark feature available in the left navigation pane of the PDF viewer. See below for an example. You can also go to the beginning of a Bible book by clicking on the book in the list on the next page. Hyperlink Bookmarks Genesis Song of Solomon Exodus Isaiah Leviticus Jeremiah Numbers Lamentations Deuteronomy Ezekiel Joshua Daniel Judges Hosea Ruth Joel 1 & 2 Samuel Amos 1 & 2 Kings Obadiah 1 & 2 Chronicles Jonah Ezra Micah Nehemiah Nahum Esther Habakkuk Job Zephaniah Psalms Haggai Proverbs Zechariah Ecclesiastes Malachi Summary and Outline of Genesis by Dr. Charles Bing GraceLife Edition © 2013 Table of Contents Introduction ................................................................................................................................................. 2 The Author .................................................................................................................................................. 2 The Date ....................................................................................................................................................... 2 The Historical Background ........................................................................................................................ 2 The Purpose ................................................................................................................................................. 3 Argument ..................................................................................................................................................... 3 Outline of Genesis ....................................................................................................................................... 7 I. Primeval History: The Creation and the Fall of Man 1:1-11:9 ....................................................... 7 A. The creation 1:1-2:3 ..................................................................................................................... 7 B. The beginnings of man and woman 2:4-25 .................................................................................. 7 C. The fall of man 3:1-5:32 .............................................................................................................. 7 D. The judgment of man 6:1-11:9 ..................................................................................................... 7 II. Patriarchal History: The Selection of a People 11:10-50:26 ........................................................... 8 A. The life of Abraham 11:10-25:18 ................................................................................................ 8 B. The life of Isaac 25:12-26:35 ..................................................................................................... 10 C. The life of Jacob 27:1-36:43 ...................................................................................................... 10 D. The life of Joseph 37:1-50:26 .................................................................................................... 12 1 Introduction The Author The question of the authorship of Genesis should be discussed along with the authorship of the rest of the Pentateuch. The traditional view of the Jews and the early church held to Moses as the author of all of the Pentateuch, but this has come under attack in recent centuries. The challenge to Mosaic authorship taken most seriously is known as the "documentary hypothesis". Though the hypothesis takes a number of forms, its basic assertion is that there is evidence in the Pentateuch of multiple authors. Proponents cite different literary styles and different propensities for the use of the names of God, Elohim (E) and Yahweh (J). To this has been added a Priestly Code (P) and a Deuteronomic author (D). Julius Wellhausen is credited with the classic organization of JEDP. According to Wellhausen, the Yahwist wrote about 950 B.C., the Elohist about 850 B.C., the Deuteronomist about 650 B.C., and the Priestly Code was composed about 525 B.C. Besides the important testimony of the tradition of the Jews and the early church, there are other reasons to reject the documentary theory and reaffirm Moses as the author of the Pentateuch. First, the Pentateuch itself affirms Moses as its author (Ex. 17:14; 24:4,7; 34:27; Num. 33:1-2; Deut. 31:9). The rest of the Old Testament agrees with this verdict (Josh. 1:7-8; 8:32,34; 22:5; 1 Kings 2:3; 2 Kings 14:6; 21:8; Ezra 6:18; Dan 9:11-13; Mal. 4:4), as well as the New Testament (Matt. 19:8; Mark 12:26; John 5:46-47; 7:19; Rom. 10:5,19). Also, the unity of content and style in the Pentateuch indicates a single author. Furthermore, this author describes details as an eyewitness, such as would not be true of an editor centuries later (Ex. 15:27; Num. 2:1-31; 11:7-8). The author is also familiar with ancient Egyptian names, words, customs, and geography (Gen. 13:10; 16:1-3; 33:18; 41:43) which would be unexpected from a later editor in Canaan, but consistent with Moses’ training (cf. Acts 7:22). Modern archeological evidence substantiates that literary activity pre-dated Moses. Thus, Moses was not only able to write the Pentateuch, but was able to draw on other ancient documents in his process of writing. It is difficult to imagine who else in all of ancient Israel would have been as qualified and able to compose these five books as Moses. The Date Genesis was certainly written in the last third of Moses' lifetime, after the burning bush incident. The date would then fall between about 1450 B.C. to 1410 B.C., but most likely in the latter half of this period. The Historical Background The title "Genesis" is the Greek word meaning "origin, source, generation, and beginning." The first eleven chapters record history's beginning's through many monumental events: the creation of the world, the creation of man, the fall of man, and the judgments of the Flood and of Babel. Throughout the early chapters, a godly line is followed until one man, Abraham, is chosen to begin a special nation for God. Chapter 12 focuses on Abraham and the 2 covenant God made with Him and his chosen descendants. The last chapters of the book (37-50) record how God preserved His special people from adversity. Discussion of the historical setting for Genesis is difficult because this book covers more history than all the other books of the Bible together. The first eleven chapters form a distinct unit and stretch from the creation (c. 4000 B.C. or earlier) to the death of Terah (c. 2090 B.C.). The geographical background for chapters 1-11 is the Fertile Crescent. A second distinguishable unit of history is covered by chapters 12-36. This period of 193 years extends from the death of Terah to Joseph's arrival in Egypt (c. 1897 B.C.) and unfolds in the territory of Canaan. A third historical unit covers the ninety-three years of Joseph in Egypt (c. 1897-1804). By its account of origins, Genesis lays the historical, geographical, and religious foundations for every other book in the Bible. The Purpose Genesis is designed to show that God is the sovereign Creator of the universe who created man to rule the world, but because of man's sin this dominion was lost until the promises of restored rule could be realized through God's special chosen race. Therefore, Genesis introduces the beginning of creation, man, man's fall, judgment, and the beginning of redemption through a promise (3:15). Abraham and his family are chosen as those who will mediate this promise to the world (12:2-3). Genesis pursues the history of Abraham and his descendants to show the persistence of God's promise of redemption through the preservation of a special people. The narrative and genealogies, especially as they are arranged around the eleven key structural headings "Now these are the generations
Load more

Recommended publications
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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).
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • The Psalms of Asaph 1
    First Presbyterian Church of River Forest Adult Ed 2020 Steven A. Denny [email protected] [email protected] The Psalms of Asaph 1. Who was Asaph? a. Asaph was a prominent Levite singer, musician, and “seer” featured prominently in the books of Chronicles i. 1 Chron 6:39 – David appointed Asaph “the son of Berechiah” as assistant to Heman the main musician and singer of the choir ii. I Chron 15:17 -- same as 6:39 iii. I Chron 15:19 – Asaph played the cymbals of brass “to sound out loud” iv. I Chron 16:1-7 – David appointed Asaph as “the chief” to “minister before the Ark of the Covenant”, play the cymbals of brass, and “David gave thanks unto YHWH by the hand of Asaph and his brethren” v. 2 Chron 5:12 – Asaph is credited with performing at the dedication of Solomon’s temple; one of the “singers” vi. 2 Chron 29:25-30 – In Hezekiah’s reign the Levites played cymbals, psalteries, harps, and trumpets; and the Levites “sang praises to YHWH with the words of David and of Asaph the seer” 1. This Hebrew word “seer” (chozeh) suggests that Asaph may have also been considered a prophet b. Another OT Asaph – “the recorder” – Isa 36: 3, 22 c. The temple singers came to be known as “the Asaphites” d. Asaph’s descendants formed an important guild of temple singers in the reconstruction following the exile i. Ezra 2:41 – “the singers, the children of Asaph, a hundred and twenty and eight” ii. Neh 7:44 – “the singers, the children of Asaph, a hundred forty and eight” iii.
    [Show full text]