Psalm 50-54 Monday 8Th June - Psalm 50
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An Introduction to the Book of Psalms
An Introduction to the Book of Psalms John F. Hobbins [email protected] The book of Psalms is actually a collection of five books each of which ends with a note of praise. Known as “the book of praises” in Jewish tradition, almost every composition in it is suffused with praise, culminates in praise, or anticipates offering praise to the national deity of Israel. A doxology closes Book 1 (Psalms 1-41), Book 2 (Psalms 42-72), Book 3 (Psalms 73-89), and Book 4 (Psalms 90-106). Several psalms of praise close Book 5 (Psalms 107-150). In the Psalms, the chief calling of God is to respond to the needs of his creatures. The chief calling of his creatures is to offer him praise and spread abroad his greatness. The psalms are also characterized by raw passions and an emotional logic that are alien and familiar to moderns at the same time. Faith in God is something that always comes to expression in the psalms, even if it manifests itself as protest and rage against God. Scansions and translations of a few of the psalms are offered on this site: Psalms 2, 6, 104, 111-112, and 137; also, Jonah 2:3-10, a psalm outside the Psalter. Psalms manuscripts recovered from the caves of Qumran demonstrate that the book of Psalms as passed on to posterity by rabbinic Judaism is not identical in contents and arrangement to psalms collections in existence before the standardization of the biblical text became an accomplished fact in the first and second centuries CE. -
Psalm 50 Outline
Covenant Keepers Psalm 50 Introduction: 1. Why do we have the Psalms: a. Story of the two men who were shipwrecked and decided to pray. (B-1, I-52, N-12…) (Bible Hub, “1. The Significance of the Psalms | Bible.Org”) b. Many of us feel as if we know more and understand better the worship of the Bible. However, we often refer to the preaching hour as the worship hour (all of life is worship). A major mistake that we commit is that we have a start and stop time for worship, get up and leave and think that what we do the rest of the week is not worshipping. (ibid) c. The central focus of our lives should not be us or even others, it should be God. (John 4:20-24; Ephesians. 1:6, 12, 14; 3:2) (ibid) d. The glory of heaven is not that will be happy in heaven (which we will for there are no tears in heaven), but that we will see God in His fulness and fall down and worship Him (24 elders Revelation 4:9-11) (ibid) e. “…while the rest of the Scripture speaks to us, the Psalms speak for us. The Psalms provide us with a rich vocabulary for speaking to God about our souls.” (Hedges) 1. “When we long to worship, we have psalms of thanksgiving and praise. When we are sad and discouraged, can pray the psalms of lament. The psalms give voice to our anxieties and fears, and show us how to cast our cares on the Lord and renew our trust in him. -
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 50 Author and Date: Asaph Key Verses: Psalm 50:4-7 Outline Notes
Psalm 50 Title: God Judges His People Author and Date: Asaph Key Verses: Psalm 50:4-7 Type: Didactic (Instruction) Outline A. The Judge’s call (verses 1-6). B. The Judge’s trial (verses 7-21). C. The Judge’s sentence (verses 22-23). Notes Title: “A Psalm of Asaph.” Asaph was one of three choral leaders among the Levites (1 Chron. 6:39; 15:17-19; 25:6), the chief minister before the ark (1 Chron. 16:4-7, 37), and a seer (2 Chron. 29:30). He served in the time of David (Neh. 12:46). Twelve psalms are attributed to Asaph: Psalm 50 and Psalm 73-83. Summary: Psalm 50 is a didactic psalm which instructs concerning the divine judgment of God upon his people, Israel (verses 4, 5, 7, and 16). God, the Mighty One, summons the whole earth to witness (verses 1-4) the judgment he will bring against his people (verses 5-6). God brings two charges against his people. First, God judges his people for their insincere formalism – they bring their sacrifices to God not themselves (verses 7-15). Second, God judges his people for their hypocritical lifestyle – they profess one thing and practice another (verses 16-21). The final two verses form a conclusion to the psalm. God promises to punish the wicked and save the righteous (verses 22-23). This psalm is similar in content to that of the prophets (like Isaiah and Amos) who expose Israel’s insincere worship and hypocritical living. Verse 1: God’s coming in judgment is mighty and awesome (verses 1-3). -
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. -
Bible Reading
How can a young person stay A V O N D A L E B I B L E C H U R C H D, on the path of purity? By OCUSE RIST F RED living according to your CH CENTE BIBLE word. I seek you with all my r heart; do not let me stray gethe from your commands. I have To hidden your word in my heart that I might not sin Your word is a lamp against you. Praise be to you, unto my feet and a Lord teach me your light to my path decrees. With my lips I recount all the laws that -PSALM 119:105 come from your mouth. I E H T SEPTEMBER rejoice in following your N I WED 1 Psalm 136 statutes as one rejoices in THU 2 Psalms 137-138 R great riches. I meditate on E FRI 3 Psalm 129 M SAT 4 Psalm 140-141 your precepts and consider M U SUN 5 Psalm 142, 139 your ways. I delight in your S MON 6 Psalm 143 decrees; I will not neglect TUE 7 Psalm 144 your word. WED 8 Psalm 145 PSALM 119:9-16 THU 9 Psalm 146 FRI 10 Psalms 147-148 SAT 11 Psalms 149-150 SUMMER 2021 SUN 12 Joshua 1 Every word of God is flawless; JULY AUGU ST THU 1 Psalms 27-28 SUN 1 Psalms 81-82, 63 he is a shield to those who FRI 2 Psalms 29-30 MON 2 Psalms 83-84 take refuge in him. -
Psalm 53 in Canonical Perspective
Botha, “Ps 53 in Canonical Perspective,” OTE 26/3 (2013): 583-606 583 Psalm 53 in Canonical Perspective PHIL J. BOTHA (U NIVERSITY OF PRETORIA ) ABSTRACT Psalm 53 is an adapted version of Ps 14, crafted to fit in among a cluster of psalms consisting of Pss 52–55. Each of these psalms is described in their respective headings as a “Maskil,” while Pss 52 and 54 each also have a biographical link to the time of persecution of David by Saul. It is argued that various contexts have to be taken into consideration for a full understanding of Ps 53: the differences between Pss 14 and 53; Ps 53’s links to the cluster of Pss 52–55; the connections it has with Proverbs, and the connections it has with the history of David in 1 Samuel via the two biographical notes in the cluster which seem to apply to it as well. When all these contexts are taken into consideration, Ps 53 appears to be an explication of certain texts in Proverbs, as if applying the truths of wisdom teach- ing to the experiences of David. A INTRODUCTION Psalm 53 is often treated simply as a duplicate of Ps 14 and sometimes also as its more corrupt version.1 Hossfeld and Zenger provide a welcome exception to this tendency. They consider Ps 53 to be a separate psalm and the differences between the two psalms as intentional redactional changes made to the text of Ps 14 in order to produce a new composition in Psalm 53.2 The opposing view, 1 In commentaries it is often glanced over, referring the reader back to Ps 14, and is considered by some to be the corrupt form of a text which was better preserved in Ps 14. -
10 Hebrew Words for Praise 1. Yadah – to Revere, Give Thanks, Praise
10 Hebrew Words for Praise 1. Yadah – To revere, give thanks, praise Literally, this word means to extend or throw the hand. And it’s used elsewhere in the OT to refer to one casting stones or pulling back the bow. In an attempt to revere, in an attempt to give thanks, the human response to God is to extend your hands, to reach out in response to God. • Psalm 145:10 - “All your works shall give thanks to you, O Lord, and all Your saints shall bless You!” All creation reaches out in thanks and praise back toward the creator. • Psalm 139:14 - “I praise you, for I am fearfully and wonderfully made.” I praise you, I extend my hands to you for I am fearfully and wonderfully made by you. • Psalm 97:12 – “Rejoice in the Lord O you righteous, and give thanks to His holy name!” Yada means to give thanks, to revere, to praise by a physical throwing of the hands. 2. Barach – To bless, to praise as a blessing Literally, this word means to bow or to kneel. It’s what a person does when they come into the presence of a King. It’s an expression of humility. • Psalm 145:1 – “I will extol you, my God my King, and bless Your name forever and ever.” Verse 2- same thing- “Every day I will bless you (barach) and praise Your name forever.” • Psalm 95:6 - “Oh come, let us worship and bow down; let us kneel before the Lord our Maker!” In this verse the psalmist uses 3 different words- “Come let us worship (literally shachah- bow down prostrate) and bow down (kara – crouch low), let us kneel (barach)- 3 different words that all mean some form of bowing down, crouching down, kneeling before… blessing in honor before. -
The Heading of Psalm 52
THE HEADING OF PSALM 52 by Samuel A. Meier The Ohio State University The following excursion into the book of Psalms is appropriate in a context honoring Reuben Ahroni, for his interests have led him to make contributions that have advanced the appreciation of the psalter (Ahroni, 1982). This discussion of the Masoretic heading for Psalm 52 is offered as a modest tribute to a good friend and colleague. The chaos that reigns in the textual stability and interpretation of the Psalm headings can be easily understated. Many of the terms that are found there were already inscrutable to the Bible's earliest translators and remain perplexing today. What concludes a psalm in the Masoretic text may introduce the following psalm in the Septuagint. 1 Waltke (1991), modifying a proposal made by Gevaryahu (1975), has shown that certain phrases now introducing the Psalms as headings can be understood as postscripts originally appended to the preceding psalm in the collection. The relative stability of the Psalm headings within the Masoretic tradition2 masks a considerable variety of alternatives that surface in other traditions: in the Brill critical edition of the Peshitta psalter, the first verses are entirely omitted because the variations in formulation are completely different from the Masoretic text, and even within the Syriac tradition they differ wildly among themselves (cf. Barnes, 1904, pp. I. For example, the position of "Hallelujah!" is textually unstable in Pss 104:35, 105:45, 106:48, 113:9, 115:18, 116:19, IJ7:2, 135:21, 146:10, 147:20, 148:14, and 149:9. -
Psalms Book Two
Theopolis Bible Translations 2 Psalms Book Two — TRANSLATION BY James B. Jordan MISSION— Theopolis Institute teaches men and women to lead cultural renewal by renewing the church. Participants in its various programs—its courses, conferences, and publications—will gain competence to read the Bible imaginatively, worship God faithfully, and engage the culture intelligently. CONTACT— a P.O. Box 36476, Birmingham, AL 35236 a theopolisinstitue.com e [email protected] t @theopolisinstitute Introduction The translation here presented is a work in progress. We hope to get feedback from those who use this material. In this Introduction, we set forth how we are doing this and why. The Structure of the Psalter To begin with, the structure of the Psalter. The book of Psalms as we have it today is not the psalter used at Solomon's Temple, but the completed and reorganized psalter for the Second Temple, the Temple after the exile. This is clear from Psalm 137, which was written at the exile. It is also clear in that psalms by David are found scattered throughout the whole psalter. The psalter used in Solomon's Temple may well have been arranged quite differently, but while that psalter was inspired and authoritative for that time, what we have today is a rearranged and completed psalter, equally inspired and authoritative, as well as final. We don't know whom God inspired to produce the final psalter. We can guess at Ezra, since he was a priest, and much involved with setting up the Second Temple order right after the return from Babylon. -
Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures Steven Dunn Marquette University
Marquette University e-Publications@Marquette Dissertations (2009 -) Dissertations, Theses, and Professional Projects Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures Steven Dunn Marquette University Recommended Citation Dunn, Steven, "Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures" (2009). Dissertations (2009 -). Paper 13. http://epublications.marquette.edu/dissertations_mu/13 Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures By Steven Dunn, B.A., M.Div. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin December 2009 ABSTRACT Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures Steven Dunn, B.A., M.Div. Marquette University, 2009 This study examines the pervasive influence of post-exilic wisdom editors and writers in the shaping of the Psalter by analyzing the use of wisdom elements—vocabulary, themes, rhetorical devices, and parallels with other Ancient Near Eastern wisdom traditions. I begin with an analysis and critique of the most prominent authors on the subject of wisdom in the Psalter, and expand upon previous research as I propose that evidence of wisdom influence is found in psalm titles, the structure of the Psalter, and among the various genres of psalms. I find further evidence of wisdom influence in creation theology, as seen in Psalms 19, 33, 104, and 148, for which parallels are found in other A.N.E. wisdom texts. In essence, in its final form, the entire Psalter reveals the work of scribes and teachers associated with post-exilic wisdom traditions or schools associated with the temple. -
David's Psalms
David’s Psalms David wrote at least 75 of the 150 Psalms. He is specifically noted as the author of 73 psalms in their titles: Psalms 3-9; 11-41 ; 51-65 ; 68-70 ; 86 ; 101 ; 103 ; 108-110 ; 122 ; 124 ; 131 ; 133 ; and 138-145 . In addition, David is mentioned as the author of two psalms in the New Testament. Psalm 2 is attributed to David in Acts 4:25 : “You spoke by the Holy Spirit through the mouth of your servant, our father David: ‘Why do the nations rage and the peoples plot in vain?’” Psalm 95 is attributed to David in Hebrews 4:7 : “God again set a certain day, calling it ‘Today.’ This he did when a long time later he spoke through David, as in the passage already quoted: ‘Today, if you hear his voice, do not harden your hearts.’” The psalms are not organized in chronological order by events but rather by themes. David’s psalms are found throughout the five books of the Psalms that were likely grouped upon the completion of Psalms during the time of Ezra in the fourth century BC. Many of David’s psalms lack background information regarding their context, but fourteen do share details of their setting: Psalm 3 : A Psalm of David, when he fled from Absalom his son. Psalm 7 : A Shiggaion of David, which he sang to the LORD concerning Cush, a Benjamite. Psalm 18: A Psalm of David the servant of the LORD, who spoke to the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies and from the hand of Saul.