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Dr. Brian Simmons Lesson 4 / Psalm 4: An Evening Prayer for Help For
The Passion Translation | Psalms Study | Dr. Brian Simmons Lesson 4 / Psalm 4: An Evening Prayer for Help For the Pure and Shining One. For the end. A melody by King David. “No matter what happens, I will live unafraid.” (v.8) This precious declaration of Psalm 4 is the inheritance of all God’s devoted ones. And, oh, what a treasure it is! Far beyond any earthly wealth or material source of security is the blessed confidence of knowing that God sees us, hears us, and will answer our cries for help. We are not orphans! This is the first of fifty-five Psalms addressed in the inscription: to The Chief Choir Director, or Choirmaster. For believers today, we know that the Chief (Head) musician is Jesus Christ! He is the Director of music who sings in the midst of His people (Heb.2:12). He is also the Chief Cornerstone as well as the Chief Shepherd who spent the night watch praying to the Father and was heard out of His distress. This psalm is known as the Hymn of the Evening. The Septuagint reads, “For the end”, however in Hebrew it is rendered “smitings” or “plucking strings.” During the days of Absalom’s rebellion, David ran from Jerusalem and slept out in the fields. Perhaps it was written the evening after writing Psalm 3. This is a prayer for help as evening closes in. David, in whatever situation he was in, found himself desperately needing God’s help. It is a melody of David composed in a difficult situation. -
Psalm 149:1-9 the Saints Victorious Psalm 149 Picks
Psalm 149:1-9 The Saints Victorious Psalm 149 picks up where Psalm 148 left off in praise to the Lord who “has raised up for his people a horn” (Ps 148:14). The psalmist develops the arc of salvation history from creation to judgment. The invitation to praise goes out to all the world and ends in judgment against the nations, peoples, kings, and nobles that refuse to praise the name of the Lord. Psalm 149 celebrates the triumph of all those who have put their trust in God’s redemptive love. These are the Lord’s faithful people, the saints, God’s holy ones (Ps 149:1, 5, 9), who “have been made holy through the sacrifice of the body of Jesus Christ once for all” (Heb 10:10). For today’s believer living between the Hallelujahs means living between the advents. The first advent was the coming of the Messiah, the Suffering Servant, who was “led like a lamb to the slaughter” (Isa 53:7). The second advent will be the return of the Messiah in victory. He is the one who is called “Faithful and True,” the “King of kings and Lord of lords” (Rev 19:11,16). Psalm 149 looks forward to the day of final judgment when the Lord will judge the nations with justice and righteousness. This eschatological psalm calls the saints to sing a new song today in anticipation of the Lord’s ultimate victory tomorrow. Psalm 149 celebrates the final judgment that will put all things right and put an end to evil once and for all. -
NLT) Psalm 46 (NIV
Deuteronomy 31:8 (NIV) The Lord himself goes before you and will be with you; he will never leave you nor forsake you. Do not be afraid; do not be discouraged. Joshua 1:9 (NIV) Have I not commanded you? Be strong and courageous. Do not be afraid; do not be discouraged, for the Lord your God will be with you wherever you go. Psalm 4:8 (NLT) In peace I will lie down and sleep, for you alone, O Lord, will keep me safe. Psalm 31:21-22 (NLT) Praise the Lord, for he has shown me the wonders of his unfailing love. He kept me safe when my city was under attack. In panic I cried out, “I am cut off from the Lord!” But you heard my cry for mercy and answered my call for help. Psalm 46 (NIV) God is our refuge and strength, always ready to help in times of trouble. So we will not fear when earthquakes come and the mountains crumble into the sea. Let the oceans roar and foam. Let the mountains tremble as the waters surge! Interlude A river brings joy to the city of our God, the sacred home of the Most High. God dwells in that city; it cannot be destroyed. From the very break of day, God will protect it. The nations are in chaos, and their kingdoms crumble! God’s voice thunders, and the earth melts! The Lord of Heaven’s Armies is here among us; the God of Israel is our fortress. Interlude Come, see the glorious works of the Lord: See how he brings destruction upon the world. -
Reflections on Psalm 32.Pdf
Reflections on Psalm 32 Introduction Psalm 32 introduces us to a unique subcategory of the psalms of lament, a group of psalms referred to as the “penitential psalms” from the word “penitence” meaning contrition or remorse for sin (the other penitential psalms are Psalms 6, 38, 51, 102, 130, 143). These psalms describe the weakness and sinfulness of the psalmist who comes to God for forgiveness and deliverance. As we have seen, often the psalmist takes the stance of innocence when under attack by enemies; he suffers “unjustly” and asks God to deliver him because of his integrity and righteousness (see Psalm 7:3-9). Those psalms provide the true laments. However, other psalms describe times of trouble which came about as the result of sin. These psalms are still laments, but there is a sense of expected judgment, God’s “heavy hand.” Yet there remained the hope of deliverance because of God’s continuing, covenant love and mercy. Psalm 32 is another psalm of David. As with Psalm 24 last week, we are not told the exact circumstances in which David wrote this psalm, but it is generally believed that it has its origin in David’s response to God following the infamous affair with Bathsheba and the death of her husband (2 Sam. 11). This same context is explicitly stated in the superscription of Psalm 51, the most well-known penitential psalm, but it is not unlikely that more than one psalm arose out of this sordid and horrific episode in David’s life. Psalm 32 probably presents his later reflections on the pangs of conscience before that confession expressed in Psalm 51, and his making good on his promise to instruct the godly (Psalm 51:13). -
80 Days in the Psalms (Summer 2016)
80 Days in the Psalms (Summer 2016) June 16 Psalm 1, 2 July 6 Psalm 40, 41 July 26 Psalm 80, 81 August 15 Psalm 119 June 17 Psalm 3, 4 July 7 Psalm 42, 43 July 27 Psalm 82, 83 August 16 Psalm 119 June 18 Psalm 5, 6 July 8 Psalm 44, 45 July 28 Psalm 84, 85 August 17 Psalm 119 June 19 Psalm 7, 8 July 9 Psalm 46, 47 July 29 Psalm 86, 87 August 18 Psalm 119 June 20 Psalm 9, 10 July 10 Psalm 48, 49 July 30 Psalm 88, 89 August 19 Psalm 120, 121 June 21 Psalm 11, 12 July 11 Psalm 50, 51 July 31 Psalm 90, 91 August 20 Psalm 122, 123 June 22 Psalm 13, 14 July 12 Psalm 52, 53 August 1 Psalm 92, 93 August 21 Psalm 124, 125 June 23 Psalm 15, 16 July 13 Psalm 54, 55 August 2 Psalm 94, 95 August 22 Psalm 126, 127 June 24 Psalm 17, 18 July 14 Psalm 56, 57 August 3 Psalm 96, 97 August 23 Psalm 128, 129 June 25 Psalm 19, 20 July 15 Psalm 58, 59 August 4 Psalm 98, 99 August 24 Psalm 130, 131 June 26 Psalm 21, 22 July 16 Psalm 60, 61 August 5 Psalm 100, 101 August 25 Psalm 132, 133 June 27 Psalm 23, 23 July 17 Psalm 62, 63 August 6 Psalm 102, 103 August 26 Psalm 134, 135 June 28 Psalm 24, 25 July 18 Psalm 64, 65 August 7 Psalm 104, 105 August 27 Psalm 136, 137 June 29 Psalm 26, 27 July 19 Psalm 66, 67 August 8 Psalm 106, 107 August 28 Psalm 138, 139 June 30 Psalm 28, 29 July 20 Psalm 68, 69 August 9 Psalm 108, 109 August 29 Psalm 140, 141 July 1 Psalm 30, 31 July 21 Psalm 70, 71 August 10 Psalm 110, 111 August 30 Psalm 142, 143 July 2 Psalm 32, 33 July 22 Psalm 72, 73 August 11 Psalm 112, 113 August 31 Psalm 144, 145 July 3 Psalm 34, 35 July 23 Psalm 74, 75 August 12 Psalm 114, 115 September 1 Psalm 146, 147 July 4 Psalm 36, 37 July 24 Psalm 76, 77 August 13 Psalm 116, 117 September 2 Psalm 148, 149 July 5 Psalm 38, 39 July 25 Psalm 78, 79 August 14 Psalm 118 September 3 Psalm 150 How to use this Psalms reading guide: • Read consistently, but it’s okay if you get behind. -
PSALMS 142 and 143
PSALMS 142 and 143 This Maskil, Psalm 142, is written for our instruction. It teaches us how to order our prayer to Yahweh in times of distress. Such instruction is among the most needful, practical, and effectual parts of our spiritual education. He who has learned how to pray has been taught the most useful of the arts and sciences. William Thompson gives a firsthand account of "the cave" thought to be David's refuge: Leaving our horses in charge of some Arabs, and taking one for our guide, we started for the cave now known as Mughâret Khureitûn, which is believed to be the cave Adullam, having a fearful gorge below, gigantic cliffs above, and the path winding along a narrow shelf of the rock. At length, from a great rock hanging on the edge of the cliff, we entered by a long leap a low window which opened into the perpendicular face of the cliff. We were then within the traditional hold of David, and, creeping half doubled through a narrow crevice for a few rods, we stood beneath the dark vault of the first grand chamber of this mysterious and oppressive cavern. Our whole collection of lights did little more than make the damp darkness visible. After groping about as long as we had time to spare, we returned to the light of day, fully convinced that, with David and his lion-hearted followers inside, all the strength of Israel under Saul could not have forced an entrance--would not have even attempted it. Psalm 142 Maskil of David, when he was in the cave. -
The Covenant Keeper Psalm 105 by Scott Huckaby 5/23/2021
The Covenant Keeper Psalm 105 By Scott Huckaby 5/23/2021 Some of you may be wondering why we sang “Joy to As I was pondering these things, God breathed life into the World” when no one is thinking about Christmas my spirit and I realized that the Bible had to be right this time of year. Actually, this song is less about about my needing Jesus in my life as well. It was like a Christmas then it is about the return of Jesus. This will light going on in my head. I realized I was doomed to become clearer as we consider Psalm 105. hell without Jesus and was so relieved that He opened my heart to Him and I committed myself to reading Let me start with a question: How do we know the and studying His Word. Bible is God’s Word? It is full of wisdom that works… people have died I share all this with you so that you might appreciate rather than recanting the truths contained in it… its my affinity for God prophetic Word… it is what He history has consistently been confirmed by used to open my heart to Jesus. So with that archeologists… it is ahead of its time in scientific introduction, let’s take a look at our main text for this accuracy… it is an order of magnitude more popular morning, Psalm 105. than any human-authored books. This historical psalm was composed by King David; For me, it was the realization that the Bible includes the first fifteen verses of it were used as a hymn to prophecies that have been fulfilled with 100% celebrate bringing the ark of the covenant to the accuracy. -
—Come and See What God Has Done“: the Psalms of Easter*
Word & World 7/2 (1987) Copyright © 1987 by Word & World, Luther Seminary, St. Paul, MN. All rights reserved. page 207 Texts in Context “Come and See What God Has Done”: The Psalms of Easter* FREDERICK J. GAISER Luther Northwestern Theological Seminary, St. Paul, Minnesota “Whenever the Psalter is abandoned, an incomparable treasure vanishes from the Christian church. With its recovery will come unsuspected power.”1 It is possible to agree with Bonhoeffer’s conviction without being naive about the prospect of this happening automatically by a liturgical decision to incorporate the psalms into Sunday morning worship. Not that this is not a good and needed corrective; it is. In many of those worship services the psalms had become nothing more than the source of traditional versicles—little snippets to provide the proper mood of piety in the moments of transition between things that mattered. Yet the Psalter never went away, despite its liturgical neglect. The church called forth psalms in occasional moments of human joy and tragedy, poets paraphrased them for the hymnals, and faithful Christians read and prayed them for guidance and support in their own lives. But now many Christian groups have deliberately re-established the psalms as a constitutive element in regular public worship. What will the effect of this be? Some congregations have found them merely boring-another thing to sit through—which suggests a profound need for creative thinking about how and where to use the psalms so people can hear and participate in the incredible richness and dramatic power of the life within them. -
Complete Song Book (2013 - 2016)
James Block Complete Song Book (2013 - 2016) Contents ARISE OH YAH (Psalm 68) .............................................................................................................................................. 3 AWAKE JERUSALEM (Isaiah 52) ................................................................................................................................... 4 BLESS YAHWEH OH MY SOUL (Psalm 103) ................................................................................................................ 5 CITY OF ELOHIM (Psalm 48) (Capo 1) .......................................................................................................................... 6 DANIEL 9 PRAYER .......................................................................................................................................................... 7 DELIGHT ............................................................................................................................................................................ 8 FATHER’S HEART ........................................................................................................................................................... 9 FIRSTBORN ..................................................................................................................................................................... 10 GREAT IS YOUR FAITHFULNESS (Psalm 92) ............................................................................................................. 11 HALLELUYAH -
Psalm 1 Psalm 4 Psalm 23 Psalm 46 Psalm 51 Psalm 62 Psalm 101
On Psalms On Psalms On Psalms On Psalms Psalm 1 Psalm 1 Psalm 1 Psalm 1 My Path My Path My Path My Path Psalm 4 Psalm 4 Psalm 4 Psalm 4 My Comfort & Peace My Comfort & Peace My Comfort & Peace My Comfort & Peace Psalm 23 Psalm 23 Psalm 23 Psalm 23 My Shepherd My Shepherd My Shepherd My Shepherd Psalm 46 Psalm 46 Psalm 46 Psalm 46 My Fortress My Fortress My Fortress My Fortress Psalm 51 Psalm 51 Psalm 51 Psalm 51 My Heart My Heart My Heart My Heart Psalm 62 Psalm 62 Psalm 62 Psalm 62 My Hope My Hope My Hope My Hope Psalm 101 Psalm 101 Psalm 101 Psalm 101 My Integrity My Integrity My Integrity My Integrity DISCOVERY DISCOVERY DISCOVERY DISCOVERY BIBLE STUDY BIBLE STUDY BIBLE STUDY BIBLE STUDY 1 GRATITUDE 1 GRATITUDE 1 GRATITUDE 1 GRATITUDE What happened last week What happened last week What happened last week What happened last week for which you are thankful? for which you are thankful? for which you are thankful? for which you are thankful? 2 INTERCESSION 2 INTERCESSION 2 INTERCESSION 2 INTERCESSION What challenge(s) are you What challenge(s) are you What challenge(s) are you What challenge(s) are you facing in your life, family or facing in your life, family or facing in your life, family or facing in your life, family or community? community? community? community? ACCOUNTABILITY ACCOUNTABILITY ACCOUNTABILITY ACCOUNTABILITY 3 How did you obey, share 3 How did you obey, share 3 How did you obey, share 3 How did you obey, share and/or meet the need? and/or meet the need? and/or meet the need? and/or meet the need? READ, RE-READ, RE-TELL -
Theme and Genre in 4Q177 and Its Scriptural Selections
THEME AND GENRE IN 4Q177 AND ITS SCRIPTURAL SELECTIONS Mark Laughlin and Shani Tzoref Jerusalem 4Q1771 has conventionally been classified as a “thematic pesher,”2 or, more recently as “thematic commentary,”3 or “eschatological midrash.”4 It is one of a group of Qumranic compositions in which the author cites and interprets biblical texts, applying them to the contemporary experience of his community, which he understands to be living in the eschatological era. Unlike the continuous pesharim, thematic pesha- rim are not structured as sequential commentaries on a particular 1 John M. Allegro first pieced together the thirty fragments that he identified as comprising 4Q177, which he labeled 4QCatena A. Cf. John M. Allegro and Arnold A. Anderson. Qumran Cave 4.I (4Q158–4Q186) (DJD V; Oxford: Clarendon Press, 1968), 67–74, Pls. XXIV–XXV. John Strugnell subsequently added four additional fragments, and suggested improvements to Allegro’s readings and reconstructions (“Notes en marge,” 236–48). Annette Steudel re-worked the order of the material in 4Q174 and 4Q177, and argued that the two manuscripts should be regarded as parts of a single composition, which she termed 4QMidrEschat. See George J. Brooke, “From Flori- legium or Midrash to Commentary: The Problem of Re/Naming an Adopted Manu- script,” in this volume. Cf. Annette Steudel, Der Midrasch zur Eschatologie aus der Qumrangemeinde (4QMidrEschata,b): Materielle Rekonstruktion, Textbestand, Gattung und traditionsgeschichtliche Einordnung des durch 4Q174 (“Florilegium”) und 4Q177 (“Catenaa”) repräsentierten Werkes aus den Qumranfunden (STDJ 13; Leiden: Brill, 1994). The current discussion will touch upon the relationship between 4Q177 and 4Q174 but is primarily concerned with the composition of 4Q177 itself. -
Nomos and Narrative Before Nomos and Narrative
Nomos and Narrative Before Nomos and Narrative Steven D. Fraade* I imagine that when Robert Cover's Nomos and Narrative essay' first reached the editors of the Harvard Law Review, their befuddlement derived not so much from Cover's framing of his review of the 1982 Supreme Court term with a philosophically opaque discussion of the interdependence of law and narrative, but from the illustrations that he drew from biblical and rabbinic texts of ancient and medieval times. For Cover, both intellectually and as a matter of personal commitment, these ancient texts evoke a "nomian world," rooted more in communally shared stories of legal origins and utopian ends than in the brutalities of institutional enforcement, one from which modem legal theory and practice have much to learn and to emulate. Since my own head is buried most often in such ancient texts, rather than in modem courts, I thought it appropriate to reflect, by way of offering more such texts for our consideration, on the long-standing preoccupation with the intersection and interdependency of the discursive modes of law and narrative in Hebrew biblical and rabbinic literature, without, I hope, romanticizing them. Indeed, I wish to demonstrate that what we might think of as a particularly modem tendency to separate law from narrative, has itself an ancient history, and to show how that tendency, while recurrent, was as recurrently resisted from within Jewish tradition. In particular, at those cultural turning points in which laws are extracted or codified from previous narrative settings, I hope to show that they are also renarrativized (or remythologized) so as to address, both ideologically and rhetorically, changed socio-historical settings.2 I will do so through admittedly * Steven D.