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Psalms RTA 2005 search

Author: Hamilton, Louis. Title: Possidius' Augustine and Post-Augustinian Africa. Journal: J of Early Christian Studies Year: 2004, Volume: 12(1): Page: 85-106. Description: Possidius, friend of Augustine, wrote his Vita Augustini several years after Augustine's death in 430 as the Vandals were invading Hippo. Sensing that the threat from the Vandals was becoming greater every day, Augustine would often read with his friends from Ps 119:137: "You are just, O Lord, and your judgments are equitable." He would also quote Plotinus: "No one is great who is amazed that wood and stone collapse and mortals die." Possidius was determined to show that Augustine was not a militant leader who might argue for a "just-war," but a monk who lived in the peace of Christ, one who would recommend this way of life as the best way for Christians to eventually convert their enemies into Christian brothers.

Author: Maxwell, Desi. Title: Putting Attitude Back into Gratitude. Journal: Evangel Year: 2004, Volume: 22(1): Page: 17-21. Description: The Jewish idea of blessing begins with a recognition that we are dependent upon God for everything. The very existence of the many blessings as stated in Ps 24 acknowledges the presence and power of God. Every single blessing should focus on God and his kingly rule. This brings God into the world of everyday life, facing the dilemmas, discrepancies, hardships and paradoxes of life with theo-centred hope.

Author: Kreider, Glenn R. Title: Jonathan Edwards' Theology of Prayer. Journal: Bibliotheca Sacra Year: 2003, Volume: 160(640): Page: 434-456. Description: Edwards' Christocentric theology of prayer is found in his sermon on Ps 65:2 (1736). The effectiveness of prayer is based on God's character; God will act in ways consistent with his providence; he is uniquely a prayer-hearing God, with perfect knowledge. Prayer is man's sensible acknowledgment of dependence on the gracious 2

God. It builds a believer's faith in God's infinite mercy mediated through his Son's blood, obedience, and intercession. There are limits to the prayers that God answers: pride, sensuality, insincerity, hypocrisy; he hears only prayers offered in faith, and exercises his own wisdom as to the time and manner of answering. Corporate and private prayer is a duty, a privilege and a command, even to those of little or no faith, for God sometimes answers the prayers of unbelievers. God uses human prayer as a means to sovereignly accomplish his purposes in the world. Edwards' ministerial life shows a remarkable consistency between his theology of prayer and its practice.

Author: Trudinger, Paul. Title: Did Schweitzer Get It Right? That "Cry of Dereliction" Revisited. Journal: Faith and Freedom Year: 2003, Volume: 56(2): Page: 156-158. Description: A fresh look at the seldom discussed interpretative insights of Karl Bornhaeuser of Marburg based on a careful look at the unpointed Hebrew text. Certain variant readings which support the mood of Ps 22 introductory heading in verse one and in which Albert Schweitzer avers that Jesus' cry "My God, my God, why hast Thou forsaken me" indicated that Jesus died as a "deluded apocalyptic", his messianic expectations unfulfilled.

Author: Torresan, Paolo. Title: Silence in the Bible. Journal: Jewish Bible Quarterly Year: 2003, Volume: 31(3): Page: 153-160. Description: Attempts to explain the phenomenon of the silence of God and of man without obscuring its richness and plurality of form. God's silence can symbolize displeasure with his people (Deut 31:17). It can also represent his patience (Ps 50:3-4), his joy (Zeph 3:17), or a revelation of himself, as with Elijah on Mount Horeb (1 Kgs 19). Human silence can indicate many scenarios, including reverence (Hab 2:20), thoughtfulness (Gen 24:21) secrecy (Dan 7:28; Dan 8:26) and wisdom (Prov 20:23). Our silence can be the precursor to faith (Ps 62:2; Ps 56:1.

Author: Bultmann, Christoph. Title: Gott und die Gotter im antiken Juda und im neuzeitlichen Europa (God and the Gods in Ancient Judah and in Modern Europe). Journal: Z fur Theologie und Kirche 3

Year: 2004, Volume: 101(1): Page: 1-18. Description: OT hermeneutics has been faced with the question of the relationship between the God of Israel and the gods of the religions of the world surrounding Israel (cf Deut 4:19; Micah 4:5). Referring to the reception of the Bible in the works of G.J. Vossius and G.E. Lessing, shows that the real issue in the relationship between particular religious cultures and the reality of God the creator concerns the boundaries of religious language. Psalm 19 is an example of reflection upon these boundaries. (German)

Author: Fokkelman, J. P. Rendsburg, Gary A. Title: Negda n' lekol 'my (Psalm CXVI 14B, 18B). Journal: Vetus Testamentum Year: 2003, Volume: 53(3): Page: 328-336. Description: The identical b-colons in Ps 116:14 and Ps 116:18 present difficulties: (1) an adverbial h is added to a preposition, and (2) the particle n' comes after a preposition. Proposes to read negda as a Qal imperative verb, "lead." Since the psalm is from northern Israel, its use of a verb more common in Aramaic and its designation of a direct object with l- is not out of line. The poet would be addressing himself in the imperative.

Author: Propp, William H. C. Title: Is Psalm 45 an Erotic Poem? Journal: Bible Review Year: 2004, Volume: 20(2): Page: 33-37, 42. Description: On the surface it may not seem sexual, but Ps 45 uses double entendre to describe an erotic scene, the wedding night of a king and queen.

Author: Miller, Stuart S. Title: "Epigraphical" Rabbis, Helios, and Psalm 19. Journal: Jewish Quarterly Review Year: 2004, Volume: 94(1): Page: 27-76. Description: Considers whether rabbis and their followers could have assimilated pagan motifs into their worldview, reconciling them with monotheistic perceptions. Focuses on the 5th century 4

synagogue mosaic from Sepphoris, and its most blatant pagan themes the zodiac with the sun at its center. Demonstrates that the rabbis of late antiquity brought their own unique monotheistic perceptions to what otherwise were pagan motifs. Biblical writers bequeathed to the rabbis not only an awareness of the threat of sun worship but also an interpretive mechanism for assimilating the sun into their own theology. At the heart of the rabbinic understanding is Ps 19, which is the only biblical passage to resort to "mythological personification" to depict a celestial body.

Author: Hilber, John W. Title: Psalm CX in the Light of Assyrian Prophecies. Journal: Vetus Testamentum Year: 2003, Volume: 53(3): Page: 353-366. Description: Neo-Assyrian prophetic oracles in SAA 9 offer comparable stylistic and form-critical features in Ps 110 which bear on the questions of the nature, form, setting and date of the psalm. The deity is at the king's right hand. The king is promised universal dominion and priestly responsibility. On the basis of such similarities, Ps 110 should be classified as cultic enthronement prophecy with compositional unity dating to the monarchic period.

Author: Groenewald, Alphonso. Title: Psalm 69:36c-37b: A Reinterpretation of a Deuteronomic-Deuteronomistic Formula? Journal: HTS Teologiese Studies/Theological Studies Year: 2003, Volume: 59(4): Page: 1187-1198. Description: In Ps 69:36c-37b reference is made to the Deuteronomic- Deuteronomistic formula "yrs 'rs" (possession of the land). Proposes a reinterpretation of this formula in these verses. The promise regarding the possession of the land is not made to the whole of Israel, as is the case in Deuteronomistic literature, but, instead, possession of the land is promised only to the "offspring of the servants," in other words "those who love his name," the pious, the community of the "servants." Deals with the issue of the "possession of the land" in this text in more detail. (Afrikaans)

Author: Estes, Daniel J. Title: Poetic Artistry in the Expression of Fear in Psalm 49. 5

Journal: Bibliotheca Sacra Year: 2004, Volume: 161(641): Page: 55-71. Description: Form and content are skillfully integrated components of the literary artistry of Ps 49. To overcome his feelings of fear a recurrent emotion in the Psalms the author uses rhetorical strategies and poetic devices: (1) repetition: exact or with a number of subtle variations (28 repeated roots in the Hebrew); (2) semantic fields: 6 fields of meaning (wealth, wisdom, folly, humanity, perpetuity, death, with significant interconnections placing wealth and wisdom, and fear and faith in counterpoint; (3) lexical exploitation: groundless exaltation of the wealthy described with five words typically attributed to the worship of Yahweh; only the fear of God will answer to fear of humans or death; (4) sound play: nine examples, exact or with conscious variations, manifesting the poet's skill and creativity, almost always obscured in translation. It is important to study biblical texts in their original language, according to their appropriate genre distinctives, combining exegetical precision with artistic sensitivity.

Author: Cohen, Martin Samuel. Title: Living in God. Journal: Conservative Judaism Year: 2000, Volume: 52(2): Page: 57-63. Description: Despite its popularity, Ps 23 is a peculiar candidate for its renown. Able to complete his poem in only six verses, the first three of which bear only the most subtle connection to the last three, the poet writes as David, the shepherd-king of Israel. But he then proceeds to ignore his own words and writes, not as David at all, but as a sheep, or perhaps as a lamb. This isn't just any sheep, metaphoric or otherwise, pressing pen to parchment: this is the Temple we're talking about and the lamb is tomorrow morning's tamid sacrifice.

Author: Balentine, Samuel E. Title: Turn, O Lord! How Long? Journal: Review and Expositor Year: 2003, Volume: 100(3): Page: 465-481. Description: Ps 90, the only psalm attributed to Moses, reflects the torah that instructs who God is and who God's people are to be. The focus is 6

the tension of hope and lament before God in the face of suffering. From this tension rises the question of whether God will respond. There is exploration of the reverberations in Ps 90 of Exodus 32:7-14, where Moses prays for God's faithfulness to his own character for the sake of the people. Considers tensions faced in contemporary exegesis and liturgical leadership, concluding that those who hear this Psalm are enjoined to live as mortals before God and pray as servants of God and his people, wrestling with hard questions, honest about pain while hopefully insistent upon faithfulness to the divine character.

Author: Alexandre, Jean. Title: "A quoi m'as-tu abandonne?" La lecture de Psaume 22:2 dan Matthieu 27:46 et Marc 15:34 ("Why Have You Forsaken Me?" The Reading of Psalm 22:2 in Matthew 27:46 and Mark 15:34). Journal: Etudes Theologiques et Religieuses Year: 2004, Volume: 79(1): Page: 65-68. Description: In light of Henri Meschonnic's comments in a footnote of his recent French translation of the book of Psalms, examines the quotation of Ps 22:2 used by the Gospels of Matthew and Mark. The intended meaning, whether in Hebrew, Greek or Aramaic, might have been: "Thou art my God, thou art my God; to what has thou abandoned me?" A confession of faith, to be sure, but at the same time a cry of terror in face of death, the unknown. (French)

Author: Boyle, Marjorie O'Rourke. Title: "In the Heart of the Sea": Fathoming the Exodus. Journal: J of Near Eastern Studies Year: 2004, Volume: 63(1): Page: 17-27. Description: In light of the use of the word "heart" in the sense of inclination, pursuit, direction in 1 Kgs 8:58; Jer 13:10; Ps 84:5; Ps 119:2, argues that the last line of Exod 15:8 means: "The waters gathered in the movement of the sea." Yahweh's breath counter-moved the waters of the Sea of Reeds into chaos rather than creation (Gen 1:2), drowning Pharaoh's army. By the law of talion, Yahweh cast the hard hearts of Pharaoh and the Egyptians into the hardened heart (counter-movement of judgment) of the sea.

Author: Ancoli-Israel, Sonia. Title: Sleep Disorders in the Bible. Journal: Jewish Bible Quarterly 7

Year: 2003, Volume: 31(3): Page: 143-152. Description: Although the OT refers to sleep as a gift from God (Ps 127:2), it also recognizes that sleep can be a dangerous time and is sometimes sent by God for special purposes (Gen 2:21; 1 Sam 26:7-12). Examples of rapid eye movement sleep (Gen 15:12, tardemah), and the various stages of non-rapid eye movement sleep (increasing in depth) (stage 1, Isa 5:27; Ps 76:6, tenumah; stage 2, Gen 28:16, yashen, shenah; stages 3 and 4, John 1:5-6, radum) can also be found. Generally, sleep in the OT is governed by the rising and setting of the sun and by temperature (Ps 104:19-23) and afternoon naps are not unknown (2 Sam 4:5-7). The rabbis spoke of the danger of abstaining from sleep (Tractate Nedarim 15a) and recommended proper sleep hygience. Examples of insomnia in the OT include Ps 102:8; Dan 6:19; Ps 127:2; Isa 26:9; Ps 77:4- 5; Eccl 2:23; Prov 4:16; Isa 38:12-15; Ps 102:4-8; one cure for the problem may be prescribed in Eccl 5:11.

Author: Oberholtzer, Heidi. Title: Pilgrimage in Literature of the Americas: Spiritualized Travel and Sacred Place. Journal: Religion and Literature Year: 2003, Volume: 35(2-3): Page: 1-9. Description: An overview of pilgrimage themes. Pilgrimage is found in Ps 84:5 and the Psalms of Ascent. Closer to the Americas and our own time, Annie Dillard's Pilgrim at Tinker Creek and the short stories in Strange Pilgrims by Gabriel Marcia Marquez indicate that there is still a remarkable vitality in this ancient genre. John Muir of the American West found "the beauty of holiness" as he explored the land. Slave narratives, especially those that deal with escape to freedom, can be read as sacred pilgrimages. American missionaries who traveled to "The Holy Land" in the early 19th century believed they were participating in sacred journeys as they followed in the footsteps of Jesus.

Author: Le Moing, Suzette. Title: Le "demon de midi" des deserts d'Egypte a aujourd'hui (The "Demon of Noonday," from the Deserts of Egypt until Today). Journal: Proche-Orient Chretien Year: 2003, Volume: 53(1-2): Page: 34-50. Description: The LXX of Ps 90:6 is the source of the expression "demon of 8

noonday." It entered the writings of the Desert Fathers through the liturgy and Evagrius links it with the experience of anchorites and equates it with the concept of "acedia," meaning discouragement, disgust, loss of strength, false perception of reality. Through the "Institutes" of John Cassian, the expression enters coenobitic life in the West, connoting the temptation of leaving the monastery or abandoning daily work. The essential content has survived through the centuries, in spite of many interpretations and developments. It remains a temptation that can hit any person and turn him away from important choices made previously, alienating his freedom. The noonday is no longer the zenith or hottest moment of the day after long hours of prayer or labor, but the zenith or middle of life. That is why the expression "midlife crisis" is probably better known in English, but its origin and meaning can perhaps be traced back to the same context. (French)

Author: Kreider, Glenn. Title: "God Never Begrudges His People Anything They Desire." Jonathan Edwards and the Generosity of God. Journal: Reformation and Revival Journal Year: 2003, Volume: 12(3): Page: 71-91. Description: In May 1738, Edwards addressed the topic of prayer in a sermon titled, "The Terms of Prayer." He encouraged his congregation to pray with confidence and boldness because of God's generosity. His insights into prayer and the character of God remain timely for the church in the 21st century. Considers the historical context of the sermon and the sermon itself, which included an interpretation of Psalm 21:4, the doctrine of the sermon, its explanation and defense, applications and objections to the doctrine raised by unanswered prayer. That God is an infinitely generous benefactor of his people is not only the message of the biblical text, but the basis for the main idea of the sermon. The doctrine: God never begrudges his people anything they desire, or are capable of, as being too good for them. God is so infinitely such a gracious God that he sometimes provides good gifts even to those who approach him inappropriately.

Author: Vall, Gregory. Title: Psalm 22: Vox Christi or Israelite Temple Liturgy? Journal: Thomist Year: 2002, Volume: 66(2): Page: 175-200. 9

Description: Cardinal Ratzinger encourages biblical scholars and theologians to continue to work toward a synthesis between the historical-critical approach to biblical interpretation and the more decidedly theological and spiritual approach characteristic of most traditional exegesis. The medieval approach is called Method A, and the historical-critical approach, Method B. Several approaches that do not fall neatly into either A or B might contribute to a synthesis of both, constituting Method C. One of the most crucial points of contrast between Methods A and B concerns the interpretation of the OT and its relationship to the NT. Method A reads the OT christologically, whereas Method B takes the OT on its own terms. Psalms presents a unique challenge in this regard, particularly Ps 22, which is often quoted or alluded to in the NT and seen as a witness of Christ's Passion.

Author: Kitzberger, Ingrid Rosa. Title: Stabat Mater? Re-Birth at the Foot of the Cross. Journal: Biblical Interpretation Year: 2003, Volume: 11(3-4): Page: 468-487. Description: Offers a fresh look at the mother of Jesus at the foot of the cross in John's account of the crucifixion. By reading John 19:25-27 intertextually/interfigurally at the crossroads between John and the Synoptic Gospels, in particular Mark 15:34 (=Ps 22:1), Luke 2:22-38, and Luke 7:11-17, and at the crossroads between text and self, new dimensions are added to the characterization of Jesus' mother (and the beloved disciple) in John's story. Reader response criticism and autobiographical biblical criticism have informed the discussion.

Author: Goss, Bernard. Title: Le livre d'Isaie et le Psautier. De "mon serituer" et "mon elu" en Ps 89,4, a "mes serviteurs" et "mes elus" en Isa 65,9 (The Book of Isaiah and the Psalter: From "my Servant" and "my Elect One" in Ps 89:4, to "my Servants" and "my Elect Ones" in Isa 65:9). Journal: Z fur die Alttestamentliche Wissenschaft Year: 2003, Volume: 115(3): Page: 376-387. Description: The relationship of the elect one and the servant in Isa 42:1 to the elect ones and to the servants in Isa 65:9 must be understood in connection with the fourth book of the Psalter (above all with Ps 105 and Ps 106). In Ps 105:15 all the community is "anointed" in response to Ps 89:4 and it is a "prophet" in response to Ps 74:9. (French) 10

Author: Steyn, Gert J. Title: Psalm 2 in Hebrews. Journal: Neotestamentica Year: 2003, Volume: 37(2): Page: 262-282. Description: Explores the occurrence of Ps 2:7 in Heb 1:5 and Heb 5:5 on three levels. On the traditional-historical level, the importance of Ps 2 in the early Jewish and Christian traditions and the existing combination of Ps 2 + 2 Sam 7 in 4Q174 and in Heb 1:5-6 is discussed, as well as the combination of Ps 2 + Ps 110 (109):4 in Heb 5:5. It is assumed and confirmed that the author of Hebrews knew this quotation via the early Jewish and Christian traditions. The author does not quote here from a so-called "Testimony Book." On the text-critical level, compares the intra- and inter-textual readings with each other. All readings agree with each other. Remarks on the hermeneutical level regarding the function and interpretation of the quotation in its new contexts in Heb 1:5 and 5:5. It takes a prominent position in Hebrews and is applied in terms of the exalted Jesus.

Author: Minkoff, Harvey. Title: The "Name" of God in Psalms. Journal: Jewish Bible Quarterly Year: 2003, Volume: 31(4): Page: 230-236. Description: The Hebrew word translated name (shem) has several connotations in its approximately 100 appearances in Psalms. It can mean essential nature (as in Ps 68:5; Ps 135:13; Ps 103:1; Ps 105:3; Ps 8:2; Ps 111:9; Ps 148:13; Ps 72:19; Ps 76:2), or authority (as in Ps 20:2, 6; Ps 44:6; Ps 54:3; Ps 118:10, 26; Ps 129:8; Ps 89:17) or "for the sake of" (Ps 23:3; Ps 25:11; Ps 31:4; Ps 79:9; Ps 106:7-8; Ps 109:21; Ps 143:11). Such variety emphasizes the importance of attention to context and the poet's intent.

Author: Mandolofo, Carleen. Title: Finding Their Voices: Sanctioned Subversion in Psalms of Lament. Journal: Horizons in Biblical Theology Year: 2002, Volume: 24(2): Page: 27-52. Description: By applying the dialogic reading strategy of Mikhail Bakhtin to Ps 7, the reader encounters a God who is both present and hidden, who 11

acts justly and fails to act justly. The paradox may be unresolvable, because the psalmist is not interested in making systematic claims.

Author: Groenewald, Alphonso. Title: Who Are the "Servants" (Psalm 69:36c-37b)? A Contribution to the History of the Literature of the Old Testament. Journal: HTS Teologiese Studies/Theological Studies Year: 2003, Volume: 59(3): Page: 735-761. Description: Ps 69:37a refers to the "servants" in the composite "the offspring of his servants." This composite takes up a concept which already appeared as a self-indication of the supplicant of this Psalm, namely, in its singular form "servant" (69:18a). Identifies these "servants" (69:37a) who articulated themselves in the voice of the other "person" in Ps 69. The connections, which exist between the servants in Isaiah and the servants in the Psalter, are far too distinct to simply regard them as a mere matter of coincidence. Focuses on the book of Isaiah (Isa 41:1-10, Isa 42:1-9; Isa 49:1-13; Isa 50:4-11; Isa 52:13-53:12), as conclusions drawn from Isaiah can shed light on the identity of the "servants" in Ps 69. The focus shifts to the term "servants" in the Psalter, and specifically in books I and II. The term "servants" not only denotes the pious, but indicates a special group of people who played an active role in shaping the literary heritage of ancient Israel in post-exilic times.

Author: Gaiser, Frederick J. Title: The David of Psalm 51: Reading Psalm 51 in Light of Psalm 50. Journal: Word & World Year: 2003, Volume: 23(4): Page: 382-394. Description: Concentric structures delineate three stanzas to Ps 51:1-9, 10-17, 18-19. The first two each center on God, who becomes the literary and theological heart of the psalm, rather than the self, despite the psalm's appropriate concern with personal guilt and self-reproach. Further, clear thematic and verbal links established Ps 50 and Ps 51 as a pair. The focus on Zion in the inclusio (Ps 50:2, Ps 51:18) pushes the concern of Ps 51 toward the survival and rebirth of the nation. Ps 50 sets up Ps 51, identifying the David of Ps 51 as the wicked one of Ps 50:16. In their superscripts, Ps 50 (an Asaph psalm) and Ps 51 (with its reference to Nathan) establish a role for both priest and prophet in challenging the abusive power of the king. 12

Author: Crusemann, Frank. Title: Rhetorische Fragen? Eine Aufkundigung des Konsenses uber Psalm 88:11-13 und seine Bedeutung fur das alttestamentliche Reden von Gott und Tod (Rhetorical Questions? A Notice of Consensus over Ps 88:11-13 and its Meaning for the OT Talk of God and Death). Journal: Biblical Interpretation Year: 2003, Volume: 11(3-4): Page: 345-360. Description: "Do you show your wonders to the dead?" There is a broad consensus that the questions in Ps 88:10ff are rhetorical and express God's distance from the dead. Questions this consensus. Notes Yahweh's power over Sheol (Amos 9:2; 1 Sam 2:6 and even Ps 88:6). The questions in Ps 88 are real questions and contain in nuce later expressions of resurrection. (German)

Author: Bodner, Keith. Title: The "Embarrassing Syntax" of Ps 47:10: A (Pro)vocative Option. Journal: J of Theological Studies Year: 2003, Volume: 54(2): Page: 570-575. Description: M. D. Goulder describes the syntax of Ps 47:10 as something of an embarrassment, no doubt because of the theological implications which arise. The impasse can be resolved if the difficult phrase is translated as a vocative ("O people of the God of Abraham"). This proposal has the advantage of preserving the MT, and it poetically coheres with the larger structure and drama of the psalm.

Author: Auffret, Pierre. Title: "Beni soit YHWH car il a entendu": Etude structurelle du psaume 28 ("Praise YHWH for He Has Heard": A Structural Study of Psalm 28). Journal: Theoforum Year: 2003, Volume: 34(2): Page: 209-222. Description: Referring to two studies by Marc Girard on the structure of Psalm 28 and his critique of the proposition by the present author, provides a structural study of the Psalm. Considers the structure of each unit of the psalm as well as its structure as a whole. (French)

Author: Arnold, Bill T. 13

Strawn, Brent A. Title: beyah semo in Psalm 68:5: A Hebrew Gloss to an Ugaritic Epithet? Journal: Z fur die Alttestamentliche Wissenschaft Year: 2003, Volume: 115(3): Page: 428-432. Description: The Hebrew expression mentioned in Ps 68:5 follows the restored epithet "Rider of the Clouds," well-known from Ugaritic parallels. It is a gloss, identifying the cloud rider as Yahweh and not Baal.

Author: Hyman, Ronald T. Title: Two Fundamental Word-Pairs: Sow/Reap and Plow/Reap. Journal: Jewish Bible Quarterly Year: 2003, Volume: 31(4): Page: 237-244. Description: Presents the characteristics and functions of these word pairs. They can be used interchangeably, especially in figurative language. These terms are integral to Israel's livelihood when taken literally (cf. Exod 23:15; Lev 25:11; Gen 45:3-5; 1 Sam 8:12). They are usually used figuratively (cf. Hos 10:13; Ps 126:5; Jer 12:13; Eccl 11:4; Hos 8:7; Amos 9:13). The pairs can be used to highlight the concept of human lifecycles (Gen 8:22; Exod 43:21) and can refer to the concept of behavioral consequences; one reaps what one sows (Hos 10:12-13; Job 4:8; Prov 20:4; Prov 22:8). For this reason, one must plan ahead. Almost always, poetic word-pairs use the figurative meaning while prose word-pairs used the literal.

Author: Carstens, Pernille. Title: Fri bevaegelighed: Om vind og vejr, vrede og velsignelse. Journal: Dansk Teologisk Tidsskrift Year: 2003, Volume: 66(4): Page: 270-284. Description: Considers the element of air, focusing on the Ionic philosophers' work with the elements that all created things spring from one principle. Thales said it was water, Anaximenes thought it was the air. Air is like the underlying "stuff" of the universe and could be compared with ruach in the OT (Ecclesiastes and Ps 104). Normally only the gods rule air and wind, but in the Mesopotamian myth, Adapa becomes the broker of the South Wind. In reading Matt 8, about Jesus as a broker of the wind, refers to the book of Jonah, where YHWH sends his wind against Jonah more than once. Ps 18 provides a closer understanding of YHWH as a storm god, his 14

relationship to the earth (the temple) and the heaven. Along with experience of the destruction of the storm god, notes the expression of the four elements in the glyptics. (Danish)

Author: Parks, Lew Birch, Bruce C. Title: Leading from Providence. Journal: Quarterly Review Year: 2003, Volume: 23(3): Page: 274-285. Description: II Sam and Ps 18 are examples of David's leadership for our times recommending the rediscovery of a leadership in the church that enfolds itself in worship, prayer, and a consciousness of the difference made by God's providence. Church leaders must keep themselves grounded in the perspective of providence through the disciplines of theological vision, liturgy, thanksgiving, and storytelling.

Author: Santmire, H. Paul. Title: A Critical Challenge for Ecological Theology: Liturgical Renewal. Journal: Sewanee Theological Review Year: 2003, Volume: 46(4): Page: 423-446. Description: In the Lutheran tradition to ground ecology in liturgical celebration, Baptism and Eucharist are deeply significant for "renewing the face of the earth." The cosmic Christ of Paul's letter to the Ephesians calls us to the tasks of eco-justice as well. He is Lord of all, as Ps 104 affirms. In his book, The Travail of Nature, Santmire discusses two themes in Christian theology that support ecological commitments: the ascent of all living things to God and God's gift of fecundity to the whole earth.

Author: Newman, Robert C.; Bloom, John A. Gauch, Hugh G. Title: Public Theology and Prophecy Data: Factual Evidence that Counts for the Biblical World View. Journal: J of the Evangelical Theological Society Year: 2003, Volume: 46(1): Page: 79-110. Description: Each prophecy must satisfy four criteria to be admissible evidence that counts across world views (clear prediction; documented 15

outcome; proper chronology; evidential weight) and another four criteria to be relevant (testable hypotheses; world view import; robust conclusion; manageable effort). Looks at prophecies about Israel (Hos 3:4-5, fulfilled in the Samaritans and the Jews; Isa 11:10-12 and others, fulfilled in the return to the land), surrounding nations and twin cities (Babylon/Niniveh; Tyre/Sidon/ Memphis/Thebes) and Messiah (Isa 40-56; Dan 9; Isa 52:13-53:12; Ps 22). The cumulative odds for the fulfillments are staggering and count across world views since the data are public and empirically verified, and their interpretation has no problematic or unexamined presuppositions. The impressive combined probabilities of fulfilled prophecies, the very content of which is disentangled from competing world views presuppositions and directly supports virtually the entirety of Christian theology, make Bible prophecy the centerpiece of what Christian philosophers and theologians could offer to public theology.

Author: Floor, L. Viljoen, Francois P. Title: Paulus se gebruik van Psalm 68 in Efesiers 4 (Paul's Use of Psalm 68 in Ephesians 4). Journal: In Die Skriflig Year: 2003, Volume: 37(2): Page: 183-201. Description: Use of the OT in the NT is a key issue of intertextuality. Intertextual studies can be fascinating, but also pose difficulties. One difficult crux interpretum is found in Eph 4:8, where the NT author makes a significant Christological application of Ps 68:19. It its own context the OT passage relates to the acceptance of (congratulatory) gifts by a victorious Israelite king. Eph 4:8, however, relates this to the provision of gifts by the victorious and ascended Christ. Comparison of the two verses reveals certain differences. Considers why the NT citation differs on important issues from Ps 68:19 in its OT context, and the significance of these differences. (Afrikaans)

Author: Porcher, Marie-Jo. Title: Quelques considerations sur l'usage du Psaume 32 dans l'epitre aux Romains (Rom 4:1-12) (Considerations of the Use of Ps 32 in the Epistle to the Romans (Rom 4:12). Journal: Revue des Sciences Religieuses Year: 2003, Volume: 77(4): Page: 552-564. Description: Through "Abraham's justification" in Rom 4, Paul joined two 16

different quotations of the OT: Gen 15:6 and Ps 32:1-2a. This connection has already been studied, but there is also the question of the place and the part taken by Ps 32 in its author's consideration just as his mission as an Apostle to the nations was involved. Not by chance does Paul begin his demonstration with the question concerning what Abraham found. The Apostle could have based his thought on those two quoted verses as he could have used the whole text. Comments on the use of this Psalm in Romans.

Author: Weber, Beat. Title: Le caractere poetique des Psaumes et son incidence sur leur interpretation. Quelques considerations sur une approche litteraire des psaumes (The Poetic Character of the Psalms and Their Interpretation) . Journal: Revue des Sciences Religieuses Year: 2003, Volume: 77(4): Page: 481-496. Description: Based on the principle that poetry is the linguistic structure expressing the most with the fewest words, emphasizes the poetical and linguistic dimensions of the Psalm-book texts. Provides an introductory study of the Psalms focusing on style and vocabulary. Presents an interpretation of Ps 130. This text, articulated in eight verses, joins the past experience of distress or hope to the present experience of forgiveness through the renewed hope of salvation. By inviting people to share the psalmist's experience, this Psalm makes a paradigm from an individual experience of God. (French)

Author: Oosting, Reinoud. Title: Appearing in Zion: The Role of Zion in Psalm 84 from a Linguistic Point of View. Journal: J of Northwest Semitic Languages Year: 2003, Volume: 29(1): Page: 87-106. Description: Ps 84 has traditionally been regarded as one of the Songs of Zion. This had led to a significant influence of other Songs of Zion in understanding Zion's role in Ps 84. A discussion of Ps 84 is followed by a comparison with other texts. A relationship is found between Ps 66 and Ps 84, extending to the level of participants. In both Psalms three groups of participants occur, all connected with Zion as a place of blessing. The specific role of Zion in Ps 84 is related to Yhwh's appearance (Ps 84:8) and to his altars (Ps 84:4). These elements point to Zion's double duty: there humans make offerings to Yhwh and there Yhwh appears to them. 17

Author: Naude, J.A. Title: Psalm 1-50 in Afrikaans. Korpusgebaseerde vertaalkundige analise (Pss 1-50 in Afrikaans. An Analysis within Corpus-Based Translation Studies). Journal: Acta Theologica Year: 2003, Volume: 23(1): Page: 83-114. Description: Corpus-based research in translation involves using computerized corpora to study translated texts and is concerned with revealing both the universal and the specific features of translation. A corpus of Bible translations and religious literature is being established at the University of the Free State. Examines the nature of the vocabulary of the translation of Pss 1-50 in various Afrikaans Bible translations within corpus-based translation studies. Discusses how corpus processing techniques could be utilized to investigate the vocabulary of the translation of Pss 1-50. (Afrikaans)

Author: Maloney, Les. Title: A Portrait of a Righteous Person. Journal: Restoration Quarterly Year: 2003, Volume: 45(3): Page: 151-164. Description: Questions the usefulness of postulating a reconstructed cultic setting in order to help understand Ps 15, a wisdom-influenced psalm, primarily didactic in purpose. Like the wisdom (Torah) psalm that begins Book 1, Ps 15 considers the question of what kind of person may "sojourn" with Yahweh. Both psalms refer to Torah, Ps 1 explicitly and Ps 15 implicitly by means of allusions to the Decalogue traditions. Ps 15 reminds the people of God of all time that Yahweh's definition of "righteous living" is largely defined by ethical concerns.

Author: Erbele-Kuster. Title: Le Psaume 57 comme priere. L'apport de l'esthetique de la reception a l'exegese bibliques (Psalm 57 as Prayer. The Relation of Aesthetics to Biblical Exegesis). Journal: Revue des Sciences Religieuses Year: 2003, Volume: 77(4): Page: 497-511. Description: Since the 1970s, the Constance school has focused on the aesthetic. Using the same approach, considers the structures of the Psalms which invite the reader to a direct personal 18

understanding of those kinds of texts. Analyzes Ps 57, particularly its art of theater made with both ambiguous and blank verse. Considers the second reading of Ps 57 through the Psalm book where Ps 108 is formed with Ps 57 and Ps 60. With regard to the aesthetic in the reception, Ps 108 has to be read as a new composition offering a new reading orientation of its two original texts. (French)

Author: Einboden, Jeffrey. Title: The Homeric Psalm: Milton's Translation of Psalm 114 and the Problems of "Hellenic Scripture". Journal: Literature and Theology Year: 2003, Volume: 17(3): Page: 314-323. Description: John Milton's translation of Ps 114 into Homeric Greek represents a unique and paradoxical synthesis of the Hebraic and Hellenic traditions. Milton's 1634 rendering evidences his early attempt to aesthetically redeem scriptural verse by employing the parameters of classical prosody. Through investigating Milton's employment of the diction, syntax, morphology, and meter of the Homeric poems, questions the extent to which Ps 114's monotheistic content may be voiced through the linguistic and figural conventions of pagan verse, particularly in light of Milton's own mature espousal of the "plain" sanctity of scriptural language.

Author: Coulot, Claude. Title: Un jeu de persuasion sectaire: le commentaire du Psaume 37 decouvert a Qumran. Journal: Revue des Sciences Religieuses Year: 2003, Volume: 77(4): Page: 544-551. Description: The commentary on Ps 37 discovered in cave IV (4QpPs37) constitutes a document full of information concerning the environment which was encompassing the life and function of the Lawyer who founded the community based on eschatological desires. Introduces Ps 37 and deals with the reinterpretation given to the biblical text by the Qumran commentary: considering the elect to be those obeying the law. (French)

Author: Bons, Eberhard. Title: Le Psaume 7 dans la versin de la Septante (Psalm 7 in the Septuagint Version). Journal: Revue des Sciences Religieuses Year: 2003, 19

Volume: 77(4): Page: 512-528. Description: LXX study has become more common over the last three decades for several reasons; new openness to the long disregarded biblical texts, and desire for greater acquaintance with the biblical texts commented on by the Fathers. Considers the introduction of a psalm test: Ps 7. An operative translation precedes notes about the difficulties of the text. With the object of emphasizing the specific outline of the Greek version, examines the distinctions between the MT and the LXX. The multiple divergences reveal a systematic work which is realized with the intention of giving to this version new coherence and another meaning far from the MT. (French)

Author: Barbiero, Gianni. Title: Le premier livret du Psautier (Ps 1-41). Une etude synchronique (The First Book of the Psalter. A Synchronic Study). Journal: Revue des Sciences Religieuses Year: 2003, Volume: 77(4): Page: 439-480. Description: For a long time, exegesis of the Psalms was defined through individual study of each Psalm. Under the impulse of the canonical exegesis by B.S. Childs, interest shifted to the Psalter as a book where each Psalm would constitute a distinct chapter. Along this line of investigation, considers the question of the structural unity of Ps 1 and Ps 2, researches the ties between the two last Psalms (Ps 40-41) and considers the inclusion with Pss 1-2. Defines the literary and theological outline of the whole first book of the Psalter. It is introduced like the theological itinerary of the whole Psalter, understood as a "little Bible," concentrating the spiritual meaning of the whole OT. (French)

Author: Liberto, David. Title: To Fear or Not to Fear? Christ as Sophos in Luke's Passion Narrative. Journal: Expository Times Year: 2003, Volume: 114(7): Page: 219-223. Description: In Luke 23, and throughout Luke-Acts, the author presents the reader with the correct attitude regarding death, especially regarding the fear which occurs at one's hour of death. In keeping with this concern, Luke has Jesus quote Ps 31 rather than Ps 22 in order to present Jesus as a Sophos who faced death without fear. 20

Author: Wallace, David. Title: The Use of Psalms in the Shaping of a Text: Psalm 2:7 and Psalm 110:1 in Hebrews. Journal: Restoration Quarterly Year: 2003, Volume: 45(1-2): Page: 41-50. Description: Ps 110:1 has been recognized as the sole rhetorical frame of Heb 1. However, the allusion to Ps 2:7 in Heb 1:2a suggests that both the exordium of Heb 1:1-4 and the catena of Heb 1:5-13 share literary parallelism as Ps 2:7 and Ps 110:1 frame the two literary units. Further, the writer employs Ps 2:7 and Ps 110:1 to shape the theological core of Heb 1. The chapter stands as a major contribution to the tradition of Christological interpretation from the Psalms and to the Christological conclusion that the Son has been exalted to the right hand of God as Messiah and Lord.

Author: Kroeger, Catherine Clark. Title: Melchizedek and the Universality of the Gospel. Journal: Priscilla Papers Year: 2003, Volume: 17(2): Page: 3-5. Description: Looks at all the passages in which Melchizedek is mentioned in the Bible, especially Gen 14, Ps 110, and Heb 7, then draws the analogy between Jesus and Melchizedek. Like Jesus, Melchizedek has no priestly pedigree. The Genesis account gives him no genealogy and no connection with the Aaronic priesthood. The shadowy figure of the gentile priest about whom we know so little neither his qualifications for the priesthood, nor the circumstances of his birth, life, or death portrays a notion that is far grander and more ancient than that of the descendants of Aaron. Melchizedek stands as a more universal priestly model, not bound to a physical building, rigid tradition, or religious establishment, free from the specifications of gender. The great High Priest after the order of Melchizedek (Jesus) extends his ministry to Jew and Gentile alike.

Author: Benetreau, Samuel. Title: Le repos du pelerine (Hebreux 3,7-4,11) (The Rest of the Pilgrim (Hebrews 3:7-4:11). Journal: Etudes Theologiques et Religieuses Year: 2003, Volume: 78(2): Page: 203-223. Description: Hebrews deals with the theme of the disobedience of Israel in Heb 21

3:7-4:11, applying the words of Ps 95:7-11 to the intended readers, calling them to strive to "enter that rest." Several commentators see this as an exclusively eschatological rest at the Parousia or after death. This interpretation is largely grounded on the conviction of a fixed eschatological meaning for the idea of a rest in God at the disposal of the author of the epistle. A more extended meaning, including also a partial enjoyment in this world, is to be considered. The religious texts of the period give evidence of a large diversity in the ways the expression is used. The logic of the demonstration undertaken by the author leads to the conclusion that a decisive step to enter the rest immediately is called for. And the idea of a 'rest from one's works' does not necessarily call to mind the ultimate bliss. One must not forget that, besides a futuristic eschatology, there is in this epistle a heaven/earth dualism which gives room for a precious relationship with the invisible realities. (French)

Author: Witte, Markus. Title: Das neu Lied Beobachtungen zum Zeitverstandnis von Psalm 33 (The New Song Observations on the Understanding of Time in Ps 33). Journal: Z fur die Alttestamentliche Wissenschaft Year: 2002, Volume: 114(4): Page: 522-541. Description: Ps 33 offers a poetic meditation from the 3rd century BC on the actions of Yahweh in creation and history. The Psalm understands time as a space formed by Yahweh, in which past, present, and future are mixed together. Yahweh appears as a universal God, whose actions in time have as their goal the human experience of his favor, which transcends time, and the establishment of the people of God living in his favor. (German)

Author: Raj, J. R. John Samuel. Title: Cosmic Judge or Overseer of the World-Order? The Role of Yahweh as Portrayed in Psalm 7. Journal: Bangalore Theological Forum Year: 2002, Volume: 34(2): Page: 1-15. Description: The accomplishment of God's righteousness has been explained in terms of direct divine retribution, in keeping with the West Semitic understanding of the active role of the judge. Klaus Koch argues that Yahweh neither punishes the evildoer nor rewards the righteous. It is the cosmic system or world order that balances deeds and their consequences, in keeping with Egyptian religion. The author/redactor of Ps 7 creatively fuses the West Semitic and 22

Egyptian understandings, using legal language with its emphasis on judgment and the language of action-result with its emphasis on orderliness to complement one another.

Author: Prinsloo, Gert T. M. Title: Psalm 130: Poetic Patterns and Social Significance. Journal: Old Testament Essays Year: 2002, Volume: 15(2): Page: 453-469. Description: Psalm 130 is one of the best-known poems in the Hebrew Psalter. The moving plea for forgiveness captured the imagination of generations of believers. The impressive confession of faith gave hope to the hopeless throughout the centuries. Yet very little has been done on the poetic patterning in the poem and its social significance in the concrete circumstances where the poem originated. Approaches the poem from these two perspectives. Such an analysis helps the exegete interpret the poem against its socio-historical background.

Author: Muller, Hans-Peter. Title: Psalmen und fruhgriechische Lyrik. Journal: Biblische Zeitschrift Year: 2003, Volume: 47(1): Page: 23-42. Description: Although the Psalms have been studied extensively, few scholars have considered their relationship to ancient Greek lyrics. Examines the connections between three psalms (Ps 22; Ps 24; and Ps 113) and the ancient Greek lyrics.

Author: Kratz, Reinhard Gregor. Title: Der Mythos vom Konigtum Gottes in Kanaan und Israel (The Myth of the Kingdom of God in Canaan and Israel). Journal: Z fur Theologie und Kirche Year: 2003, Volume: 100(2): Page: 147-162. Description: Deals with the transformation of the Canaanite Myth of the kingship of God in the book of Psalms (Ps 29, 93). This consists of two stages: an internal Canaanite transformation and a specifically biblical transformation. (German)

Author: Klaus, Nathan. Title: The Pivot Pattern Psalm 104:10-18 [in Hebrew]. Journal: Beth Mikra 23

Year: 2003, Volume: 174: Page: 235-259. Description: The pivot pattern, an elaborated multilateral chiastic structure, has the main idea at its pivot, while its elements are distributed on both sides, enabling the narrator to conclude his story the way he began: a-b-d-c-b-a. The pivot pattern emphasizes the main idea placing it at the climax of the pattern at its center. Psalm 104 tells the deeds of God as the creator, and in vv 10-18 describes the dry land after the sky (2-9). Notes parallels between "beasts of the field" like wild asses, mountain goats and rabbits (10-11, 18) and (12, 17) "birds of the air will abide" and "birds will build their nests" (12, 17). After that the satisfaction of the land (13) and the trees (16). Above and beneath the center he speaks about bread. In the center he speaks about wine cheering the heart that man might exhilarate his countenance with oil. Joy parallels "Let the Lord rejoice over his works" and "I will rejoice in the Lord." (Hebrew)

Author: Hurowitz, Victor Avigdor. Title: Additional Elements of Alphabetical Thinking in Psalm XXXIV. Journal: Vetus Testamentum Year: 2002, Volume: 52(3): Page: 326-333. Description: A. R. Ceresko (VT, 1985, 35(1):99-104) called attention to a second alphabetical acrostic in Ps 34. It actually contains as many as six alphabetizing sequences: (1) an initial acrostic without waw; (2) an array of first, middle and last lines letters; (3) an array in the first verse; (4) a 22-verse reverse mezostic array; (5) a 21-verse reverse telestic sequence; and (6) an array in the final verse. An analogy can be made to cuneiform acrostics of the same period.

Author: Groenewald, Alphonso. Title: Psalm 69:23a-30b and Divine Retribution A Question of Ma'at? Journal: Old Testament Essays Year: 2002, Volume: 15(3): Page: 657-674. Description: The strophe is characterized by a series of imprecations against all enemies who act against the supplicant. He appeals to God to let justice triumph by redressing injustices suffered on behalf of God, and should impel God to make an end of discrepancies between the enemies' deeds and their (apparent) wellbeing. The principle of divine retribution functions as the hermeneutical key to 24

understand this Psalm. Considers the "doctrine of divine retribution" and the theology underlying it. Outlines different views on retribution as an element of wisdom theology. Focuses on the views of K. Koch and B. Janowski. Whereas Koch emphasizes the natural automatism inherent in the deed- consequence-nexus, Janowski follows in Assman's footsteps in defining retribution in ancient Israel in terms of "connective justice"; this could be explicated with the Egyptian concept of ma'at, which represents the principle of solidarity, reciprocity and retribution. In line with Janowski, Assman's view of this doctrine can contribute to a better understanding of this series of imprecations included in the present BHS text of Ps

Author: de Villiers, Francois T. Title: Psalm 100:3 A Short Note. Journal: Old Testament Essays Year: 2002, Volume: 15(3): Page: 616-619. Description: Poses a twofold reality in the process of Bible translation, namely that there is both a process of exegesis and interpretation involved. Presupposes that what manifests itself to the reader as a translation of Scripture is the result of one or both of these processes. Ps 100:3 is used as an illustration of this reality. Use of text-critical information in three English translations is considered. Remarks on responsible use of such information in presenting the translation to the reader.

Author: Botha, Phil J. Title: "The Honour of the Righteous Will Be Restored": Psalm 75 in Its Social Context. Journal: Old Testament Essays Year: 2002, Volume: 15(2): Page: 320-334. Description: Ps75 is often assumed to be a psalm of thanksgiving. Others regard it as part of a cultic liturgy celebrating God's judgment on evildoers. But few researchers have recognized the important role played by the social values of honor and shame in the psalm. It is not possible to understand the text as an instrument of communication if the social context is not taken into consideration. The psalm is analyzed on a poetic and a social-critical plane. The purpose of this text was to confirm the belief of a group of Israelites in the power and willingness of Yahweh to intervene on their behalf. As such it also constitutes a prayer that the national honor of this group of believers will be 25

restored.

Author: Basson Alec. Title: 'Die Here is my skild': Metaforiese spreke oor God in 'n seleksie Ou Testamentiese psalms ('The Lord Is My Shield': Metaphorical Speech Relating to God in a Selection of Old Testament Psalms). Journal: Scriptura, J of Biblical Studies Year: 2002, Volume: 81(3): Page: 344-353. Description: Examines military metaphors relating to Yahweh in a selection of OT Psalms (Ps 3,21,76, 140). In these psalms the psalmist calls on Yahweh to intervene and destroy the enemy. It is as a warrior that Yahweh delivers the supplicant from the enemy. The employment of military metaphors in the psalms is intimately linked to the emotional experience of the supplicant. The psalms containing this type of metaphorical speech with respect to Yahweh still serve an important purpose, especially in sectors of the South African community which is continuously harassed by this type of circumstances. These psalms need to be actualized in such a way that they aid people in conflict to call on Yahweh to intervene and save. (Afrikaans)

Author: Auffret, P. Title: "Mon Seigneur c'est toi" Etude structurelle du Psaume 16. Journal: Old Testament Essays Year: 2002, Volume: 15(2): Page: 310-319. Description: In view of the appearance of three recent publications of Psalm 16, reviews his own analysis of the structure of this psalm. Studies the literary structure of each segment, then that of the larger units and eventually that of the whole psalm. (French)

Author: Berman, Joshua. Title: The "Sword of Mouths" (Jud III 16; Ps CXLIX 6; Prov. V 4): A Metaphor and Its Ancient Near Eastern Context. Journal: Vetus Testamentum Year: 2002, Volume: 52(3): Page: 291-303. Description: The "sword of mouths" is a metaphor for the potency of speech, even in passages where a literal weapon appears. Ehud (Judg 3:16) uses double-speak before he kills Eglon. Prov 5:4 warns of the forbidden woman's seductive speech. Ps 149 bridges laudatory speech with punishment of the wicked. The pseudepigraphical Ahikar 26

underscores the potency of the king's speech (7:100b). NT passages (Rev 1:16; Rev 2:12; Heb 4:12) illustrate the potency of oral speech of the Son of Man and the divisive power of the written scripture. Sirach makes it a biting (21:3).

Author: Vos, C.J.A. Olivier, G.C. Title: Die Psalms in die liturgie met verwysing na Psalm 8 as liedsteks (The Psalms in Liturgy with Reference to Psalm 8 as Hymn). Journal: HTS Teologiese Studies/Theological Studies Year: 2002, Volume: 58(4): Page: 1431-1446. Description: The publishing of Liedbock van die Kerk (2000) emphasizes the importance of the psalms for liturgy and hymnology. All 150 psalms in the Liedbock were versified by T.T. Cloete. Considers the bridge function of the psalm, the significance and function of the psalms as an open hymnbook and as an anthology, and the literature types found in the psalms. The structure and form of Psalm 8 are analyzed in greater detail, leading to a literary evaluation and a musicological appreciation of its versification by Cloete. (Afrikaans)

Author: Meilaender, Gilbert. Title: Interfaith "Prayer." Journal: Christian Century Year: 2002, Volume: 119(22): Page: 32-37. Description: Considers interfaith prayer: What is it? Should we participate in it? Asks whether, when the peoples of the world cry out to god in their need, there are Christian grounds for supposing that, at least sometimes, it may be the true God whom they address. The true God is objectively present to all (Ps 19:1; Rom 1:20), even if subjectively unknown. Reflects on the appropriateness of Christians participating in an event such as the interfaith gathering for prayer in Yankee Stadium 12 days after the September 11, 2001 attacks. Were participants praying "to" the same God, or simply praying "with one another" to individual, different gods?

Author: Cockerill, Gareth Lee. Title: Structure and Interpretation in Hebrews 8:1-10:18: A Symphony in Three Movements. Journal: Bulletin for Biblical Research Year: 2001, Volume: 11(2): 27

Page: 179-201. Description: Most agree that Heb 8:1-10:18 is an exposition of the effective sacrifice of the Son/high priest. There is no consensus about how to subdivide the section. It is best understood as a symphony in three movements on the themes of sanctuary, sacrifice, and covenant. The sanctuary and covenant theses support the central theme of sacrifice. The first movement (8:1-13), by alluding to Ps 110:1 and citing Jer 31:31-34, establishes the fact that Christ's sacrifice must be different from human sacrifices because it pertains to the heavenly sanctuary and establishes the new covenant. The second movement (9:1-22) describes the sacrifices used in the Tabernacle ritual and in the establishing of the old covenant by allusion to the Pentateuch, showing these sacrifices were inadequate but pointed toward the adequate self-sacrifice of Christ and the cleansing power of his blood. The third movement (9:23-10:18) focuses on the quality of Christ's sacrifice by expounding Ps 110:1; Ps 40:6-8; and Jer 31:31-34. The high point is reached in Heb 10:5-10, the heart of the third movement, affirming that Christ's effective sacrifice is the willing offering of himself unto death as an obedient human being.

Author: Hamidovic, David. Title: 4Q279, 4QFour Lots, Une interpretation du Psaume 135 appartenant a 4Q421, 4 QWays of Righteousness (4Q279, 4QFour Lots, An Interpretation of Ps 135 pertaining to 4Q421, 4QWays of Righteousness). Journal: Dead Sea Discoveries Year: 2002, Volume: 9(2): Page: 166-186. Description: A comparison of Qumran manuscripts 4Q279, 4QFour Lots, 4Q421, and 4QWays of Righteousness suggests that 4Q279 is an interpretation of Ps 135. It states that the hierarchy of the community at the eschaton: the priests, the sons of Aaron, assisted by the Levites, will guide the lay members of the community or the chosen people in integrating with converted foreigners or proselytes. This work recognizes that every human being is both good and evil, not because of a weakness of Yahweh in choosing the fate of each person, but because of the existence of evil, of Belial, explaining human adversity.

Author: Vincent, Jean M. Title: 'Ils virent la voix.' Reflexions theologiques sur la vision dans l'Ancien Testament (Theological Reflections concerning the Vision in the Old Testament). Journal: Etudes Theologiques et Religieuses 28

Year: 2003, Volume: 78(1): Page: 1-23. Description: Numerous biblical passages presuppose that God lets himself be seen. Should we maintain in the context of a biblical theology that God is in himself, theoretically, invisible? Is not the ban on representing him an indication of his visibility? Sketches problems related to the vision as a mode of revelation. Considers three passages in the OT (Gen 1; Ps 93; Deut 4) with their thematic echoes in the NT (1 John 1; Col 1:15-20; 2 Cor 4:6) to lead to a synthesis which shows that an "imaginative texture" nurtures the horizon of expectancy and makes possible an involvement in the visionary experience, for, if, in its individuality, such an experience remains psychologically inaccessible, it works as an integrating force for the circle of disciples, as this is reflected in the formation of books such as Amos, Ezekiel and Isaiah. Considers the debated question about aniconography. (French)

Author: Schopflin, Karin. Title: Ein Blick in die Unterwelt (Jesaja 14) (A View of the Underworld: Isa 14). Journal: Theologische Zeitschrift Year: 2002, Volume: 58(4): Page: 299-314. Description: A survey of Dante's classic text, The Divine Comedy, outlines his vision of Inferno, described by the author as he is led by the classical poet, Virgil. The lowest level is reserved for the traitors, Judas, Cassius and Brutus, preserved in ice. The text serves as a religious, social and political commentary on 14th century life. The OT provides little material as Sheol is depicted either as absence of God (Ps 88:6) or a realm where God's power is still exercised (Ps 139:8). Prohibitions against necromancy further limit OT discussion of Sheol or the underworld. Thus Dante largely gathered material from classical sources, such as Plato's Phaidon, Gorgias or Politics. One OT source is Isa 14, exegeted here drawing on earlier Mesopotamian legends and myths (with comments on the history of their interpretation). Christian interpretation begins with Origen in his Peri Archon where he relates this passage to Ezek 28 and Luke 10:18. John Milton refers to such passages in his Paradise Lost (1:34ff). (German)

Author: Van Rooy, Harry F. Title: The Headings of the Psalms in the Dead Sea Scroll. Journal: J of Northwest Semitic Languages 29

Year: 2002, Volume: 28(2): Page: 127-141. Description: Studies the headings of the Psalms in the Dead Sea Scrolls, especially in relationship to the headings in the Masoretic Text and in the Septuagint. Special attention is given to those manuscripts that contain a substantial number of headings, such as 4QPsa, 4QPsb, 4QPsc, 4QPse, 11QPsa, 11QPsc, 11QPsd, He/Se4 and MasPsa. Special attention is also given to those Psalms where important variants occur in the headings, such as Ps 33, Ps 71, Ps 91, Ps 100, Ps 104, Ps 105, Ps 123, Ps 126, Ps 130, Ps 135, Ps 144, Ps 148 and Ps 150. The results tend to demonstrate affinity with the Septuagint in only a limited number of instances, such as Ps 33, Ps 104 and perhaps Ps 91. It does not seem as if the headings at Qumran have any special significance for the headings in the Septuagint. The results also indicate stability in the Hebrew headings (Masoretic text and Qumran) in the first three books of the Psalter. It is also clear that the situation with regard to 11QPsa is not different from the other headings from the corresponding sections of the Psalter.

Author: Segal, Benjamin J. Title: Where Liturgy and Bible Meet: Psalm 27, for the Time of Repentance. Journal: Conservative Judaism Year: 2002, Volume: 54(4): Page: 49-57. Description: Ps 27 is recited in many Jewish liturgical traditions from the first of the month of Elul through Hoshana Rabbah. Two difficulties arise: (1) as a biblical text, Ps 27 seems anything but a single, unified psalm; and (2) liturgically, the psalm seems totally unrelated to the time of its recitation. The answer to the first question will shed light on the second. Interprets the two sections of the psalm, notes some indications of unity, recalls prior attempts to describe that unity, offers an alternative explanation of unity, and proposes that this view accords well with the autumn recitation of Ps 27. Its message is as relevant today as it was on composition.

Author: Hampel, Walter. Title: The Morning and Evening Sacrifice: A Sacrifice of Praise through the Psalms. Journal: Ashland Theological Journal Year: 2002, Volume: 34: Page: 1-11. 30

Description: There are two special threads of memory which can keep us connected to Christ. These threads have been used for millennia by those faithful to God. When woven together, these threads provide a time-tested pattern for communing with Christ and keeping him in our memory. The first thread, the twice daily sacrifice of Exod 29:28-39 over centuries began to take on a devotional character. Prayer was now being likened to the evening sacrifice, Ps 14:1-2. Christians continued the pattern of prayer and praise started by their OT counterparts. The second thread the Psalms, like the fixed hour prayers, also found a place with the laity. These practices have transcended language, culture, time and place. They provide for us a time-tested pattern for keeping Christ in our memory and thoughts.

Author: Hammer, Reuven. Title: Psalm 27: A Psalm of Desperation. Journal: Conservative Judaism Year: 2002, Volume: 54(4): Page: 58-62. Description: Ps 27, usually interpreted as a psalm of hope and confidence is seen as a psalm of desperation which fits the current situation of Jews in Israel. Notes parallel expressions in Ps 23 with those of Ps 27:1-6, but while Ps 23 ends with confident assurance, Ps 27 goes on to express desperation, requiring a different kind of hope. As the author listened to radio reports of one terrorist attack after another in his home country of Israel, he understood completely the feelings of the writer. He was struggling to keep his faith, his hope and his confidence at a time when there was little factual evidence to justify these feelings, and yet he knew that he could not continue without these feelings, that his life depended on not losing hope (vv 13-14). There is a world of difference between the confidence of v 3 and the hopeful looking to of v 14, but that is the most we can attain. It is the questioning, the confidence that exists together with fear, of Ps 27 that speaks to Israelites today. A psalm struggling for hope, a psalm of desperation.

Author: Botha, P.J. Title: A Social-Scientific Reading of Psalm 129. Journal: HTS Teologiese Studies/Theological Studies Year: 2002, Volume: 58(4): Page: 1401-1414. Description: Ps 129 is analyzed as a poetic composition, as well as an ideological document. The social codes of honor and shame play an 31

important role in what and how the psalm was supposed to communicate. It is described as an attempt to strengthen the cohesion and loyalty of an in-group of people living near or in Jerusalem. This group considers itself to be part of the people of Israel. Its members expect Yahweh to intervene on their behalf and to restore their (and its own) honor by shaming their enemies.

Author: Anderson, Gary A. Title: "As We Have Heard So We Have Seen": The Iconography of Zion. Journal: Conservative Judaism Year: 2002, Volume: 54(3): Page: 50-59. Description: The religion of the Bible cannot imagine a Judaism completely bereft of Temple. This spirituality of the Psalmist (Ps 48) is a corporeal spirituality. The very brickwork of the Temple gives testimony to the power of God. But the truest form of God's beauty and holiness resides in the inner recesses of that Temple. And those recesses were closed off to the public in Temple times. Those biblical worshipers already stood in exile from it. The only recourse our biblical progenitors had is one and the same with the only recourse we have: the text and that community which lovingly cherishes it and mediates it to its children. "Walk around Zion, encircle her, count her towers...so that you can tell her story to another generation, for this God is our God, forever and ever." (Ps 48:12-14)

Author: Britt, Brian. Title: Unexpected Attachments: A Literary Approach to the Term HESED in the Hebrew Bible. Journal: J for the Study of the Old Testament Year: 2003, Volume: 27(3): Page: 289-307. Description: The biblical term hesed, variously translated "loving kindness" and "steadfast love," displays a wide range of biblical uses and meanings. Concentrates on poetic and narrative texts in which hesed appears surprisingly, often to denote unexpected attachments. While hesed is a formulaic term in covenant tradition, some poetic texts, notably Ps 89, Isa 54, and Lam 3, place the term in striking contrast to its immediate context. Narrative cases of unexpected hesed include the attachments between Ruth and Naomi, David and Jonathan, Abraham and Sarah (in the wife-sister scenes), Yahweh and Israel, and three episodes about spies. By attending to the literary uses of hesed, illuminates the place of the term in biblical theology. 32

Author: Baker, David W. Title: The Wind and the Waves: Biblical Theology in Protology and Eschatology. Journal: Ashland Theological Journal Year: 2002, Volume: 34: Page: 13-37. Description: Wind and water are ambiguous forces in the biblical world and in the Bible itself. Sometimes threatening and sometimes benign and beneficent, these elements bracket the Bible, from the watery deep overblown by the wind of the Spirit in Genesis (Gen 1:2) through the vanishing sea in Revelation (Rev 21:1). Traces the development and use of the motif, highlighting the OT occurrences, but also integrating later uses, especially Jesus' sovereignty over those elements in Mark 4. Discusses tehom, the deep, ruah, God's agent and mayim, waters. Explores: Ps 147:7-20; Jer 10:12-13; Gen 6-9; Exod 14; 1 Kgs 17-18; 2 Kgs 3; Matt 8; Matt 14 and Rev 21-22.

Author: Bailey, Peter. Title: Out of the Dungheap A Study of Teenage Deprivation and Spirituality. Journal: Modern Believing Year: 2002, Volume: 43(3): Page: 4-15. Description: Ps 113:7 uses the image of the "dungheap" to show rejection and neglect. Works with this image to call for a new commitment to young people in urban settings. Recalls that in 1985 the Archbishop of Canterbury issued a report "Faith in the City" which had good intentions, but has borne very little fruit. David Hay and Rebecca Nye have done social research which describes very well the spiritual vacuum experienced by the overwhelming majority of teenagers (Exploring Inner Space, The Spirit of the Child). Adolescents are hungry for: (1) an adult who will take the time to develop an "I-Thou" relationship with them; (2) someone who will care enough about them to talk to them about the informal "rites of passage" they face in everyday life; and (3) a physical space of their own in which they have a locus of control.

Author: Zens, Jon. Title: Hell's Best Kept Secret. Journal: Searching Together Year: 2001, Volume: 29(4): Page: 16. 33

Description: Renounces Ray Comfort's use of Ps 19:7 to define the word "law" as just the Ten Commandments. Refutes Comfort's use of Rom 3:20; Rom 7:7; 1 John 3:4; Gal 3:24; Luke 10:26; 1 Tim 1:8; and John 16:8 to reject his thesis that the law is to be preached before the gospel. Takes issue with the Sabbath as the day of Christian worship. Discusses Comfort's use of Charles G. Finney's positions regarding altar calls and the Holy Spirit in salvation. Argues for an evangelistic method from the book of Acts rather than from Comfort. Completes a lengthy exegesis of Rom 8:9-20; Rom 7:7-13 and Gal 3:24. Denies that the Ten Commandments must first be used to convict Jews and Gentiles in order to properly prepare them for the gospel.

Author: Van Hecke, Pierre J.P. Title: Lamentations 3:1-6: An Anti-Psalm 23. Journal: Scandinavian Journal of the Old Testament Year: 2002, Volume: 16(2): Page: 264-282. Description: The opening verses of the third song of Lamentations were conceived as a reversal of Ps 23. Numerous lexical and thematic relations exist between the two texts. Also, Lam 3:22-27, which forms the structural counterpart of the pericope under investigation, is marked by reference to Ps 23. The probability of the reversal of Ps 23 by the authors of Lamentations, and the possible motives for this reversal are examined. The proposed reading of the pericope sheds light on two of the main exegetical problems related to the text, viz, the identity of the I-person speaking, and the apparent absence of direct allusions to the occurrences of 587

Author: Thompson, Thomas L. Title: From the Mouth of Babes, Strength: Psalm 8 and the Book of Isaiah. Journal: Scandinavian Journal of the Old Testament Year: 2002, Volume: 16(2): Page: 226-245. Description: Takes up the riddle posed (in Ps 8:3) "from the mouth of babes, strength," within the context of the literary world implied by its association with the question (Ps 8:5) "What is a man that you remember him?" Starting with a reiteration (Matt 21:9) of Psalm 8 as centered in a debate over the identity of the "new Jerusalem," between the learned who are without understanding and the wisdom of innocence. An intertextual analysis of the motif of a child's voice giving strength and the humility which is mankind's 34

beginning of wisdom, examines the thematic element of tears central to ancient Near Eastern royal ideology in the suffering servant songs and the Hezekiah story in the book of Isaiah (Isa 36-39), in an effort to identify the voice of the child in Ps 8:3 as the voice of the "new Jerusalem" and of Hezekiah's repentant remnant, a child as yet unborn.

Author: Scoralick, Ruth. Title: Hallelujah fur einen gewalttatigen Gott? Journal: Biblische Zeitschrift Year: 2002, Volume: 46(2): Page: 253-272. Description: In Ps 135 and Ps 136, themes from the Pentateuch are echoed as God is portrayed as the sovereign who acts decisively against the enemies of Israel in behalf of God's people Israel. The Israelites saw this divine action as proof of God's love and concern for them. Asks how the Egyptians and the people of Sihon and Og viewed God in light of God's activity against them.

Author: Nordin, John P. Title: There Is Nothing on Earth That I Desire: A Commentary on Psalm 73. Journal: Currents in Theology and Mission Year: 2002, Volume: 29(4): Page: 258-264. Description: There is a strong tendency for interpreters of this pslam to turn away from its indictment of injustice and unfairness and focus only on their own guilt or failure to trust God. But true wisdom is found by the psalmist in returning to the sanctuary of God's presence. Only by leaving the world of the wealthy wicked can one understand that world. The psalmist discovers in God's presence that the feet of the wicked are set in slippery places. God does not rebuke the psalmist but offers empowerment. With new vision gained in God's presence, the psalmist can venture back into the world to speak to the powerful and to those who envy them.

Author: Kaltner, John. Title: Psalm 22:17b: Second Guessing "The Old Guess." Journal: J of Biblical Literature Year: 1998, Volume: 117(3): Page: 503-514. Description: Critiques the article by Gregory Vall (Ps 22:17b: "The Old Guess," JBL, 1997, 116(1):45-56). Vall's improper use of Arabic resources 35

common among Hebrew Bible scholars flaws his conclusions. Prefers the MT reading and proposes the translation, "they have bound my hands and feet."

Author: Gosse, Bernhard. Title: Le quatrieme livre du Psautier, Psaumes 90-106. Journal: Biblische Zeitschrift Year: 2002, Volume: 46(2): Page: 239-252. Description: Explores the images of David as King in Pss 2-89 and compares these images to other images and reinterpretations in the OT passages (Ps 90-106; Isa 56-59; and 1 Chr 16).

Author: Ego, Beate. Title: Wasser, Fels und preisende Sterne. Journal: Biblische Zeitschrift Year: 2002, Volume: 46(2): Page: 222-238. Description: Examines the cosmology of selected psalms (Ps 18; Ps 27; Ps 30; Ps 75; Ps 88; and Ps 148) in an effort to understand how their understanding of a three tiered world (water, solid ground and the starry regions) influenced their understanding of humanity and humanity's salvation.

Author: de Feo, Francesco. Title: Desiderio di giustizia nell'architettura poetica del salmo 58. Journal: Antonianum Year: 2002, Volume: 77(4): Page: 649-681. Description: Despite the positive consideration that Psalm 58 employs, it gets little attention due to the obscurity of the text and the violence of the images used. Investigates the use of style as vectors to express desire for justice. In this way, the same dynamic links the ideas expressed and the poetic procedures: the perversion of those responsible for administration of justice, the invocation of YHWH, the certitude of punishment and the joy of the pious man, convinced that there is a "just judge on earth." The poetic architecture of the psalm, in its images, sounds, and other stylistic resources, not only transmits its content, but makes it more fascinating and involving. (Italian)

Author: Bazak, Jacob. 36

Title: The Structure and Contents of Ps 80 [in Hebrew]. Journal: Beth Mikra Year: 2002, Volume: 172: Page: 69-76. Description: Psalm 80 is one more example of a psalm shaped along numerical literary techniques and, at the same time, full of stormy emotional messages. This apparently contradicting combination of formal structure and emotional contents has been typical of great poetry. The key to the numerical techniques of this psalm lies in the refrains which follow the first part (v 4), the second part (v 8) and the third (v 20). The refrain must have been the response of the chorus (or congregation) to the leader, following each part. The number of words in these three refrains is gradually increased 5,6,7. The number of words in the first part (vv 2-3) is 19. The number of words in the second part (vv 5-7) is 20. The total of words of these two parts is 39. The number of words of the third part (vv 9-19) is 78, i.e., double the number of the first two parts. The number 78 is a symbolic one for it has 3 x 26 (numerical value of the name of God - YHWH), while the number 39 is also symbolic, for it is 3 x 23, the numeric value of the word ahr. The psalm is also condensely full of rich alliterations. (Hebrew)

Author: Whitekettle, Richard. Title: All Creatures Great and Small: Intermediate Level Taxa in Israelite Zoological Thought. Journal: Scandinavian Journal of the Old Testament Year: 2002, Volume: 16(2): Page: 163-183. Description: Examines the intermediate taxonomic level in Israelite zoological thought, which consists of those taxa situated between the very general primary level (e.g., land animals, aerial animals) and the very specific terminal level (e.g., Gazelles, Hoopoes). Intermediate level taxa (e.g., land animals of the forest, jointed-leg hopping four-legged aerial animals) are found in systematic contexts (e.g., Lev 11) and in non-systematic contexts (in either two-level hierarchies [e.g., Isa 18:6] or as unattached taxa [e.g., Ps 104:20]). Analysis of the systematic contexts indicates three schools of taxonomic thought: Lev 11:2; Deut 14; Gen 1:20-25. Analysis of the non-systematic contexts reveals a particular interest in habitat-based taxa and a contrast between herbivorous and carnivorous animals.

Author: Smelik, William F. 37

Title: The Use of hzkir bsm in Classical Hebrew: Josh 23:7; Isa 48:1; Amos 6:10; Ps 20:8; 4Q504 iii 4; 1QS 6:27. Journal: J of Biblical Literature Year: 1999, Volume: 118(2): Page: 321-332. Description: Focuses on the Hebrew syntagma hzkir bsm now often translated "boast" or "take pride" (following the proposal of G. R. Driver) in Ps 20:8, but differently elsewhere in the OT. M. Dahood's translation "we are strong" makes sense only in Ps 20:8. Develops M. Greenberg's translation as "swear" to argue that "take an oath in the name of" suits all occurrences of the syntagma. God's name is the prime and secure source of protection in military conflicts.

Author: Brauer, James L. Title: The 1676 Engraving for Heinrich Schutz's Becker Psalter: A Theological Perspective on Liturgical Song, Not a Picture of Courtly Performers. Journal: Concordia Journal Year: 2002, Volume: 28(3): Page: 234-253. Description: The engraving at the front of Christoph Bernhard's Geistreiches Gesang-Buch, 1676, is often reproduced as an example of musical performance in the elector of Saxony's chapel, but it may yield more insight into a theology of liturgical song than into 17th century performance practice. While most reproductions seem to ignore the paraphrase of Psalm 150 that originally accompanied the engraving, the numbers that appear in both the psalm and the engraving link and interpret what is going on in the music-making shown in the engraving. It is not so much a snapshot of a "performance" but a statement about what is happening when Saxon Christians use the worship resources in the three volumes of hymnal resources for which the engraving serves as a frontispiece.

Author: Blumenthal, David R. Title: Liturgies of Anger. Journal: Cross Currents Year: 2002, Volume: 52(2): Page: 178-199. Description: The Book of Psalms shows that a holy liturgy can help us deal with anger of all kinds: personal, political, and even anger toward God. Analyzes Psalm 109 as a "Psalm of Personal Anger." Regards Psalm 83 as a "Psalm of National Anger," and takes Psalm 44 to be 38

an expression of "Anger Toward God." Makes a perilous but crucial distinction between performative speech and action: to pray for God's vengeance on one's enemies is precisely not to organize that vengeance oneself, following the difficult prayer of Psalm 137:9.

Author: Van Ray, Neste. Title: How Should We Respond to Scripture? Journal: Faith and Mission Year: 2001, Volume: 19(1): Page: 62-64. Description: The oft-repeated charge against believers who hold a high view of the Scriptures as God's revelation that they are worshiping the Bible is met with two questions: Is this a fact? and, Do such people actually attribute to the Bible an appropriate level of reverence? Psalm 119 forms the basis for answers. In that psalm, deep love, ecstatic joy, awe, trembling and even lifting up of the hands are all considered appropriate responses to the Word of God (i.e., law, testimony, etc.). The conclusion reached is that not enough regard for Scripture is given in the church.

Author: Jobes, Karen H. Title: Got Milk? Septuagint Psalm 33 and the Interpretation of 1 Peter 2:1-3. Journal: Westminster Theological Journal Year: 2002, Volume: 64(1): Page: 1-14. Description: In light of the contribution LXX Ps 33 makes to Peter's thought, reading logikos as pertaining to the Word is too narrow and can be discarded, but without denying the role of inscripturated verbal revelation or the relationship of 1 Peter 2:1-3 to 1 Peter 1:22- 25. Logikos milk does not mean the word-milk, but the milk that is true to the new eschatological reality established by the resurrection of Christ and into which Peter's readers have been re-born (1:3) This understanding also works well in Rom 12:1, where Paul instructs Christians to logikos worship. Peter joins theology to ethics in 2:1-3, forming a transition between his teaching on the eternal, imperishable seed that has made his readers children of God and his subsequent teaching in 2:9-11 on the nature of the people of God that they have become. Peter merges the perceptual metaphor of Ps 33 (taste and see that the Lord is good) with his concept of the new birth to yield the metaphor of milk as that which is tasted and craved by new-borns. The consensus that the pure spiritual milk is the word of God may seem too strong to question, much less abandon. However, going 39

back at least as far as Calvin, a few dissenters have seen in the metaphor a wider view of God's life-sustaining grace in Christ.

Author: Kilgallen, John J. Title: Your Servant Jesus Whom You Anointed (Acts 4:27). Journal: Revue Biblique Year: 1998, Volume: 105(2): Page: 185-201. Description: The Christians' prayer of Acts 4:24-30 clearly identifies Jesus as Lord by identifying him as such through use of Ps 2:1-2. The prayer further identifies the Lord Jesus as Messiah. Studies Luke 4:18 (vis-a-vis) Luke 3:21-22 and Acts 10:39 for their contribution to the meaning of the Anointed One. Draws a clear distinction between the mission of the Anointed Lord and his paschal experience, in accord with these loci in Luke 4 and Acts

Author: Minkoff, Harvey. Title: Moses and Samuel: Israel's Era of Charismatic Leadership. Journal: Jewish Bible Quarterly Year: 2002, Volume: 30(4): Page: 257-261. Description: The OT links Moses and Samuel (Ps 99:6; Jer 15:1) and identifies several parallels between them (Num 16:5 and 1 Sam 12:3; Deut 17:14 and 2 Sam 8:5; Deut 31 and Sam 8). These men represent the beginning and ending points, respectively, for a revolutionary political system of charismatic leadership as seen in Moses, Joshua, the Judges and Samuel. Against this system were the challenges of Korah, Dothan and Abiram (Num 16), hereditary leadership as resisted both by Moses (Deut 31) and Samuel (1 Sam 8), and Israel's insistence on having a human king (1 Sam 8).

Author: Wainwright, Geoffrey. Title: Psalm 33 Interpreted of the Triune God. Journal: Ex Auditu Year: 2000, Volume: 16: Page: 101-120. Description: The Psalms are interpreted christologically in the NT and in the early church. Given the teaching of the first four ecumenical councils, to interpret the Psalms christologically is implicitly to understand them in reference to the Triune God. The church's use of the Gloria Patri to conclude the reading of the Psalms makes this explicit. All of Ps 33 can be read in a trinitarian mode, as the reference in v. 6 to Word and Spirit prompts us to 40

do. The typology relating the Psalms to Christ and the church is sustained by the Triune God, the universal creator and redeemer.

Author: Vos, C. J. A. Title: Die Psalms: soorte, funksie, aard en die omdigting van Psalm 131 (Psalms: Types, Function, Character and the Versification of Ps 131). Journal: In Die Skriflig Year: 2002, Volume: 36(1): Page: 125-133. Description: The publishing of Liedboek van die kerk (2001) has emphasized the importance of the Psalms for liturgy and hymnology. Considers the following aspects: the bridge function of the psalms; the significance and function of the psalms as an open hymnbook and as an anthology; and the literary types found in the Psalms. The structure and form of Ps 131 are analyzed in greater detail. This analysis leads to a literary evaluation of its versification by T. T. Cloete. (Afrikaans)

Author: Menn, Esther M. Title: No Ordinary Lament: Relecture and the Identity of the Distressed in Psalm 22. Journal: Harvard Theological Review Year: 2000, Volume: 93(4): Page: 301-341. Description: Recent scholarship emphasizes how prayers and praises in the Psalter came to be reread in light of narratives found elsewhere in the Bible. Evidence for canonical relecture is preserved in Psalms where superscriptions correlate psalms with events in David's life. A productive tension persists between the primary liturgical function of the Psalms and more recent historicizing interpretation. Considers Ps 22, whose post-biblical career typifies that of the Psalter as a whole, although in other ways it remains unique. An individual lament, Ps 22 features a compelling persona, who voices God's abandonment and anticipates divine response. Notes the shifting identity of the "I" in the psalm and its relationship with the community, and analyzes transformation of the psalm's interpretation and employment within early Jewish and Christian contexts. Ps 22 comes to function within its new literary context as the personal prayer of exemplary figures in religious history. Association of the Psalm with Esther and Jesus creates an opportunity for alternate and more complex types of identification with the themes of the psalm, through identification with central characters in the foundational 41

narratives of the religious community.

Author: Jacques, Raymond. Title: Les relectures du psaume 110 (109) et l'allusion a Gedeon (The Rereadings of Psalm 110 (109) and the Allusion to Gideon). Journal: Revue Biblique Year: 1998, Volume: 105(3): Page: 321-331. Description: The first, poetic, part of Ps 110 describes the investiture by God of the prince and priest of Zion, proclaimed by an oracle and an oath of YHWH, King of Zion. Several successive "re-readings" harmonize the primitive text on Ps 2:7. The second part, which has never been explained, was added at a troubled period and describes prosaically a new "day of Midian" (Isa 9:3); the warlike action and total victory of the Prince and Priest of Zion are inspired by that of Gideon against the Midianites (Judg

Author: Doyle, Brian. Title: Heaven, Earth, Sea, Field and Forest: Unnatural Nature in Ps 96. Journal: J of Northwest Semitic Languages Year: 2001, Volume: 27(2): Page: 23-44. Description: Examines certain literary/poetical features of Ps 96, especially its use of figurative language in vv. 11-12, and endeavors to provide a framework within which this language can be identified, typified and interpreted as metaphorical. The unnatural behavior of heaven, earth, sea, field and forest serves to identify nature in all its dimensions with humanity, giving her a human voice in the spiralling exuberance that marks the cosmos' response to YHWH's arrival/presence. The poetic environment thus provides the ideal location for speaking about the mystery of the relationship between God and human persons and the equal role of nature in this.

Author: Cortese, Enzo. Title: Sulle redazionifinali del salterio. Journal: Revue Biblique Year: 1999, Volume: 106(1): Page: 66-100. Description: Indicates that the redaction of Pss 90-106 is to be dated immediately after the exile and that a substantial redaction of Pss 107-150 as well as the redaction of the Psalter have to be dated in the beginning of the 4th century BCE. The main points of 42

the first section are: the last stand of the so-called Scandinavian school, the dating of Ps 97, the connection of the fourth book with Dt-Is(Isa 40-55), the YHWH-King Pss, and the dating of Ps 90f and Ps 95. Deals with Ps 103 and Ps 102 and their dating (against Zenger and Steck respectively, and 105f. Ps 119 is a "legal" not "sapiential" psalm, attributed to Ezrah (390 BCE). Going back to Ps 92 and Ps 94, distinguishes further between the sapiential pslams in general and "legal" redaction. Ps 1 and Ps 19, very similar to Ps 119, are prominent in this legal redaction. Now the mixing and the insertion of the sapiential and messianic Pss is to be considered prior to this legal redaction. Examination of the Hallels demonstrates the priority of the third Hallel (Pss 146-150: of Agg and Zac, according to LXX!), the other two (Pss 113-118 and Ps 135f) being possibly redacted or at least inserted in the legal Ezra-redaction. Such redaction has introduced the doxologies to Ps 41, Ps 72, Ps 89 and Ps 106 (and other small additions) dividing the Psalter into five books. Data of 11QPsa confirm this. (Italian)

Author: Cahill, Michael. Title: Not a Cornerstone! Translating Ps 118:22 in the Jewish and Christian Scriptures. Journal: Revue Biblique Year: 1999, Volume: 106(3): Page: 345-357. Description: Recognizes the impasse in regard to the determination of the exact type of stone involved in Ps 118:22. Taking account of the main proposals to date, proposes a way forward on two fronts: an analysis of the underlying proverb, and a tabling of fresh philological data.

Author: Barton, John. Title: "The Work of Human Hands" (Ps 115:4): Idolatry in the Old Testament. Journal: Ex Auditu Year: 1999, Volume: 15: Page: 63-72. Description: In the OT, Eastern Orthodoxy and the Reformed tradition, the commandments not to worship other gods and not to make any images of God (Exod 20:1-3) are understood to be a single commandment. A distinction between the two is found in different strands of the OT. On the other hand, the Catholic and Lutheran traditions, seeing apostasy and the making of images as a unity, combine the two prohibitions into a single commandment. In the OT, idolatry is conceived as the worship of a substitute for the true and living 43

God. A counterpart today is the sin of treating human ideas of divine reality as though they were God himself.

Author: Vos, C. J. A. Title: Beeldende taal: Bybel en poesie (Representing Language: Bible and Poetry). Journal: Hervormde Teologiese Stud Year: 2002, Volume: 58(1): Page: 157-171. Description: Considers the impact and effect of representing language in the Bible and poetry. The landscape of metaphors is viewed and their different functions are indicated. The language of imagery is explored especially through a closer look at Ps 23. The picturesque power of selected poems is reflected on. The locale of Ps 23 in the liturgy is investigated.

Author: Farmer, Kathleen A. Title: Experiencing God's Spirit in the Psalms. Journal: Quarterly Review Year: 2002, Volume: 22(1): Page: 92-101. Description: The lectionary study for four Sundays in Pentecost discusses the OT readings from Ps 104:24-34; Ps 8; Ps 46; and Ps 33:1-12 as seen from a Christian perspective as the beginning of a new season for the church to celebrate its empowerment through the Spirit to continue the work of Christ in the world.

Author: Nelson, Dirk. Title: Lectio Divina: A "New" Phenomenon from Early Christianity. Journal: Covenant Quart Year: 2002, Volume: 60(2): Page: 35-48. Description: In Shaped By the Word, M. Robert Mulholland suggests that many Bible studies are fruitless because we approach the text as masters of what we read, rather than meeting The Master there and listening for his voice. We read it for religious "information" rather than spiritual "formation." John Cassian offered a paradigm for Bible study in the 5th century. Cassian spoke of Bible study as lectio (reading, listening), meditatio (meditation), oratio (praying, personal transformation), and contemplatio (contemplation). Psalm 119 and the story of the Canaanite woman in Matt 15:21-28 are used as examples of this type of reading. Draws 44

further insight on reading Scripture from Dietrich Bonhoeffer's Life Together, Madame Guyon's Experiencing the Depths of Jesus Christ, and Bernard of Clairvaux's The Book on Loving God.

Author: Bronner, Leila Leah. Title: The Resurrection Motif in the Hebrew Bible. Journal: Jewish Bible Quarterly Year: 2002, Volume: 33(3): Page: 143-154. Description: Investigation of the resurrection motifs detected in the early portions of the Bible demonstrates that there is evidence of a belief in the afterlife in pre-exilic biblical books. Analyzes revelant biblical texts which pre-date Daniel and focuses on the philological significance of five Hebrew verbs (hayah, qum, hekitz, shuv, tzitz). Considers the songs of Moses (Deut 32:39) and Hannah (1 Sam 2:6), the narratives of Elijah and Elisha (1 Kgs 17-2 Kgs 13), Ps 49, and Ps 73, Hos 6:1-3, the book of Ezekiel (especially Ezek 37), and Isa 24-27 (dated to the 6th century BC). Antecedents from earlier passages and extra-biblical influences helped foster the more developed views of the 6th century and beyond (e.g. Dan 12:2).

Author: Saint, Jean-Marc. Title: "D'ou le secours me viendra-t-il?" Lecture du psaume 121 ("Where Does My Help Come from?" Reading of Ps 121). Journal: Foi et Vie Year: 2002, Volume: 101(2): Page: 73-77. Description: Ps 121 develops out of the blessing formula of Num 6:25. It is a pilgrimage chant, using language of steps and missteps, to be used in travel to Jerusalem at Passover, Pentecost, and the Feast of Booths. The sacred name of God (YHWH) appears four times in this psalm, emphasizing that the God of Israel helps humans. The later verses spell out a dialogue between the pilgrim and a questioner, who could be a priest who has given the Temple benediction. Together with the four references to YHWH, the psalm uses the word "to keep" three times, "keeper" two times, and "help" two times. It encourages hearers to leave the comfortable Temple for the path of travelers where the Lord blesses and keeps. (French)

Author: Roberts, J. J. M. Title: God's Imperial Reign According to the Psalter. Journal: Horizons in Biblical Theology Year: 2001, 45

Volume: 23(2): Page: 211-221. Description: Language of kingship (the nouns: king, kingdom, throne; and the verbs: reign and enthrone) is used extensively in the Psalms. This language is often interpreted as the royal hierarchy's crass attempt to justify and sustain its oppressive regime via divine sanction. However, such interpretations fail to appreciate the depth and complexity of the royal language in the Psalms. Ps 2, Ps 24, Ps 47, Ps 68, Ps 82, Ps 83, Ps 96, Ps 97 are examined.

Author: Nogalski, James D. Title: Reading David in the Psalter: A Study in Liturgical Hermeneutics. Journal: Horizons in Biblical Theology Year: 2001, Volume: 23(2): Page: 168-191. Description: Examines the image of David provided by the biographical superscriptions in seven psalms (Ps 3, Ps 34, Ps 51, Ps 52, Ps 54, Ps 59, Ps 60). The superscriptions are largely derived from narratives in the books of Samuel and tend to portray David more sympathetically than do 1 Sam and 2 Sam. The superscriptions are therefore viewed as an intermediate step between the narratives in Samuel and the latter narratives in Chronicles.

Author: Nasuti, Harry P. Title: Historical Narrative and Identity in the Psalms. Journal: Horizons in Biblical Theology Year: 2001, Volume: 23(2): Page: 132-153. Description: Both the literary shape and the continued usages of the psalms point to a more complex view of history and narrative in the Psalms than that envisioned by Claus Westermann. Scholars need to develop a greater awareness of the significant role that the psalms play in mediating different temporal realities to the present realities of their readers. Ps 22, Ps 66, Ps 78, Ps 80, Ps 81, Ps 95, Ps 105, Ps 106, Ps 114, Ps 135, Ps 136, Ps 137 are considered.

Author: McCann, J. Clinton. Title: Righteousness, Justice and Peace. Journal: Horizons in Biblical Theology Year: 2001, Volume: 23(2): Page: 111-131. Description: Explores the closely related themes of peace and justice in the 46

book of Psalms by first examining divine sovereignty, the divine will, prayer and praise in Ps 1 and Ps 2, and then by considering these same themes in the broader book of Psalms. Application is made to the contemporary setting in light of the tragedies of September 11, 2001.

Author: Gerstenberger, Erhard S. Title: "World Dominion" in Yahweh Kingship Psalms: Down to the Roots of Globalizing Concepts and Strategies. Journal: Horizons in Biblical Theology Year: 2001, Volume: 23(2): Page: 192-210. Description: Examines the themes of God's universal reign, the supremacy of Yahweh, and Israel's benefits in the psalms about Yahweh's kingship (particularly Ps 47, Pss 93-100) within the context of imperial traditions in the ancient Near East and Persia.

Author: Doyle, Brian. Title: Just You, and I, Waiting The Poetry of Psalm 25. Journal: Old Testament Essays Year: 2001, Volume: 14(2): Page: 199-213. Description: Endeavors to determine some of the structuring and non- structuring poetic features of Ps 25. At the same time, an effort is made to establish priority among the psalm's poetic features, particularly between the acrostic and the concentric aspects thereof. The history of exegesis of this psalm has been distracted by its acrostic form and has thus tended to ignore its concentric structure. The latter serves as the psalm's primary meaning- bearing feature, focusing the reader's attention on the central v 11 in which the psalmist pleads for forgiveness in the context of an intimate direct address to

Author: Day, John N. Title: The Imprecatory Psalms and Christian Ethics. Journal: Bibliotheca Sacra Year: 2002, Volume: 159(634): Page: 166-186. Description: Explanations to the imprecatory psalms (evil emotions; OT morality; words appropriate solely from Christ) are inadequate. Their theology, rooted in the Torah (Deut 19:16-21; Deut 32:1-43) and the Abrahamic covenant (Gen 12:2-3), is carried largely 47

unchanged to the end of the NT (Rev 15:2-4; Rev 18:20). Discusses three representative psalms: Ps 58 (against societal enemy); Ps 137 (against community enemy); Ps 109 (against personal enemy); and NT imprecations: Mark 11:14 (Christ against the fig tree); Gal 1:8-9 (Paul against false teachers); Acts 8:20 (Peter against Simon the Sorcerer); Rev 6:10 (martyred saints against God's enemies on earth). At times, prayers of imprecation are legitimate as a divinely appointed recourse to the Avenger for believers in their powerlessness in the face of repeatedly spurned grace, sustained injustice, hardened enmity and gross oppression. The antinomy of loving and cursing one's enemies is mysterious, yet harmonizable.

Author: Davison, Lisa W. Title: "My Soul Is Like the Weaned Child That Is With Me:" The Psalms and Feminine Voice. Journal: Horizons in Biblical Theology Year: 2001, Volume: 23(2): Page: 155-167. Description: The ascription of 73 psalms to David has led many interpreters to assume that the psalms speak with a masculine voice. However, this assumption is not consistently correct. Some of the psalms record the public and private prayers of women, particularly Ps 66 and Ps 113.

Author: Cole, Robert. Title: An Integrated Reading of Psalms 1 and 2. Journal: J for the Study of the Old Testament Year: 2002, Volume: 26(4): Page: 75-88. Description: An analysis of how Ps 1 and Ps 2 are integrated reveals that both have as their central theme the identical royal and Joshua-like figure who is given absolute victory in battle. The principal focus of Ps 1 when read in concert with Ps 2 is not Torah nor wisdom, but rather this individual of kingly and military trappings. These ascriptions of Ps 1 are made explicit in Ps 2, where he is portrayed in close relationship with Yahweh as his anointed king and son. His opponents are the scoffing wicked of Ps 1, identified more specifically as the conspiring earthly kings and nations in Ps 2.This cabal revolts against Yahweh and his anointed, an action which elicits the question 'Why?' from the speaker in Ps 2:1 because of the promise of Ps 1:5-6. Yahweh and his anointed respond appropriately to the earthly scoffing with laughter and derision from heaven. Ps 2 then concludes with a 48

reaffirmation of the same judgment promised at the conclusion of Ps

Author: Botha, P.J. Title: Social Values and the Interpretation of Psalm 123. Journal: Old Testament Essays Year: 2001, Volume: 14(2): Page: 189-198. Description: Biblical texts can no longer be interpreted without taking cognizance of the contribution that social scientists can make to the process of interpretation. Ps 123 is analyzed stichometrically and its poetic features are described. The most important social values that are reflected in the psalm are then discussed to determine what contribution its cultural context can make to the process of interpretation. The real issue of the psalm is to have the honor of Yahweh restored and this can only be recognized if its cultural context and its social values are understood.

Author: Booij, Thijs. Title: Psalm 133: "Behold, How Good and How Pleasant". Journal: Biblica Year: 2002, Volume: 83(2): Page: 258-267. Description: The opening line of Ps 133 is, literally, about a social practice; the comparisons following it suggest that in fact a gathering of YHWH's worshipers is meant. The latter is confirmed by the final line. V. 3a has a bridging function in that its last words ("on the mountains of Zion"), although belonging to the imagery of the comparison, are actually direct expression, relating to the statement of v. 1 ("inversion"). The situation hinted at can hardly be other than the gathering in Jerusalem on the occasion of a religious festival. In view of the subtle structure and inner cohesion of Ps 133, it is scarcely plausible that its present meaning is due to some form of adaptation.

Author: Auffret, Pierre. Title: Par le tambour et par la danse. Etude structurelle du Psaume 150 (For the Tambourine and Dance. The Structure of Psalm 150). Journal: Etudes Theologiques et Religieuses Year: 2002, Volume: 77(2): Page: 261. Description: , Psalm 150 is built in three sections, the two extremes of which answer to each other, the first being aimed at the receiver of the 49

praise, the last one at its actors, whose number is maximal here. The central one about the means of the praise organizes all the instruments around the superbly situated evocation of dance as eminent expression of the praise. (French)

Author: Boulton, Matthew. Title: Forsaking God: A Theological Argument for Christian Lamentation. Journal: Scottish Journal of Theology Year: 2002, Volume: 55(1): Page: 58-78. Description: Lament, the liturgical witness to divine absence in times of human need, functions in worship as a discipline of negation and disruption through which what might be terms the God of glory the God installed by liturgical gestures of "praise" is opposed and denied, in effect forsaking God by clinging to God's promise over and against God. To spell out this argument, first Psalm 22 is analyzed, then the choreography of Holy Week. In proper Christian worship and life, the doxology of triumph ("hosanna") is transformed via lamentation into a richer eschatological form of praise ("hallelujah").

Author: Endres, John C. Title: Psalms and Spirituality in the Twenty-first Century. Journal: Interpretation Year: 2002, Volume: 56(2): Page: 143-154. Description: Suggests two perspectives open to Christians for their reading, hearing, and praying of the Psalms, namely anthropo-centered and Christ-centered, and illustrates them in terms of the usage of Ps 31 by John Paul II at Yad Vashem and by James Luther Mays in his reflective commentary. The former establishes suggestive connections between language addressed to God and our experience, while the latter allows the language of a mediator to stand as analog, Jesus Christ, who prays a psalm or is"prophesied" in a pslam. From both we learn from the Psalms the language of prayer, ways to imagine oneself, ways to relate to others and to God, and ways to live ones life.

Author: Turner, David L. Title: Matthew 21:43 and the Future of Israel. Journal: Bibliotheca Sacra Year: 2002, Volume: 159(633): 50

Page: 46-61. Description: Discusses intertextuality between Matt 21:43, and Isa 5:1-7 and Ps 118:22 and their Aramaic Targums. Matthew's unique version and conclusion to the parable of the recalcitrant farmers set the metaphorical scene for judgment of the failure of leaders made to announce their own doom. Gives a detailed exegesis of Matt 21:43 ("kingdom of God" is God's present rule; kingdom authority taken away from current religious leaders; ethnos refers to Matthew's community, not to Gentiles as opposed to Jews). The parable is about ethics, not ethnicity; and about a Jewish remnant, not a Gentile replacement. It should not be interpreted as a transferral of God's redemptive program from Israel to the church, a dubious exegesis read from a later theology of supersession often contributing to anti-Semitism, but as a transfer of leadership and authority in the kingdom from fruitless Jerusalem religious establishment to the nascent, fruitful Matthean Christian Jewish community, i.e. the eschatological messianic remnant.

Author: White, R. E. O. Title: That "Cry of Dereliction"...? Journal: Expository Times Year: 2002, Volume: 113(6): Page: 188-189. Description: Jesus' cry of "dereliction" ("Why have you forsaken me?") (Mark 15:34, Matt 27:46) should not be read as an example of God forsaking Jesus at his hour of greatest need, but rather as a quotation from Ps 22. Jesus used the words of the familiar psalm to voice his feelings of agony in spite of God's impending triumph over evil.

Author: Witte, Markus. Title: Auf dem Weg in ein Leben nach dem Tod. Beobachtungen zu Traditions- und Redaktionsgeschichte von Psalm 73,24-26 (On the Way in a Life after Death. Observations on the Tradition-and Redaction Critical History of Ps 73:24-26). Journal: Theologische Zeitschrift Year: 2002, Volume: 58(1): Page: 15-30 Description: Observations made on the use of Ps 73:24-26 in early Christianity, as seen in this Psalm's use by Jesus in Mark 12:26-27. Here Jesus uses both this Psalm and the famed "I Am" from Exod 3:6, thereby drawing together God's revelation to Moses and the declaration that God is the God of the living, thus implying, unlike typical Sadducee thought of the time, that there is life 51

after death. Thus in discussing the post-mortem life, place is made for a resurrection. Jesus, by drawing on these two texts, make the issue with his opponents a theological one connected to the OT hope. This is then explicated by a structural and redactional analysis of Ps 73, and conclusions drawn as to its teaching on hope and life after death, and thus of its theological placement. Concludes with a critical reconstruction of the Psalm, highlighting how such a redactional analysis points to such an interpretation. (German)

Author: Weber, Beat. Title: Formgeschichtliche und sprachliche Beobachtungen zu Psalm 57 (Form Critical and Language Observations on Psalm 57). Journal: Scandinavian Journal of the Old Testament Year: 2001, Volume: 15(2): Page: 295-305. Description: Usually, Ps 57 is seen as form critically mixed, but the exact interrelation between personal lament and thanksgiving song has not yet been established. Philological observations (especially, verbal forms and sentence structure) and form critical deliberations make it clear, that vv 2-6 is a lament and vv 7-12 a thanksgiving song. Therefore v 7 is interpreted as a retrospect of the trouble (7ab) and as a report of the deliverance (7cd). The tricola 8abc and 9abc have the same structure: a citation of a song (ab) followed by a speech-action . The structure of the psalm with its two stanzas and the closing refrains support this interpretation. By means of different poetic elements (refrain, the word "heaven" etc.) the two genres are interrelated, resulting in an organic whole. (German)

Author: Strawn, Brent A. Title: Psalm 22:17b: More Guessing. Journal: J of Biblical Literature Year: 2000, Volume: 119(3): Page: 439-451. Description: The phrase in Ps 22:17b, "like a lion my hands and my feet" (literal translation, MT) has usually been emended to read "they have bound my hands and my feet" as being more likely in the context. In the endeavor to understand the passage, recourse to the versions and to scholarly emendations in not enough. Provides evidence from iconography which might help to make the MT reading not only possible, but even intelligible.

Author: Spero, Shubert. 52

Title: Was Psalm 50 Misplaced? Journal: Jewish Bible Quarterly Year: 2002, Volume: 30(1): Page: 26-31. Description: To discover whether Ps 50 was misplaced or deliberately located at its present position, analyzes the psalm and the historical Asaph, to whom the psalm has been attributed. Among the other elements of Ps 50, notes its subject matter and literary style are usually associated with the prophets, rather than the Writings. Asaph's writings betray a marked God-consciousness because of his association with the Ark of the Covenant (1 Chr 16:37). These writings also take on a prophetic tone (cf. 2 Chr 29:30; 1 Chr 25:2) which may explain why Asaph speaks in the first person in the name of God in Ps 50:5-15. Because Asaph developed a worship service based solely on music and song (1 Chr 16:4-7), he was naturally suspicious of an overemphasis on animal sacrifices in worship (Ps 50:8-13). Those who arranged the psalter placed Ps 50 among other Davidic psalms because it came from a close associate of David.

Author: Paas, Stefan. Title: A Textual Note on Psalm 143,6. Journal: Z fur die Alttestamentliche Wissenschaft Year: 2001, Volume: 113(3): Page: 415-418. Description: By revocalizing a word in Ps 143:6 and tracing it back to an alternate root, proposes a translation of "a dark land" instead of "a weary land." The reference therefore is to the nether world.

Author: Mihalia, Corin. Title: The Theological and Canonical Place of Psalm 73. Journal: Faith and Mission Year: 2001, Volume: 18(3): Page: 52-59. Description: The subject of apparent "injustice" and "unfairness" in the world is a theme developed in the Psalms. The tension between what is true about a benevolent God in contrast with what occurs in human experience is laced through them. Ps 73 becomes a paradigm of the human crisis and of its ultimate resolution through God's goodness. Ps 73 is located mid-point in the 150 chapter work, revealing a theological movement from obedience to praise and from despair to hope. (The remaining Psalms also address the matter in their own way). A three-fold division, Ps 73:2-12, Ps 73 13-17, Ps 53

73:18-27, reveal movement and understanding in the writer's life. This Psalm is a microcosm of OT theology.

Author: Klaus, Nathan. Title: The Pivot Pattern Psalm 34:9-13 [in Hebrew]. Journal: Beth Mikra Year: 2001, Volume: 168: Page: 65-79. Description: The pivot pattern is a chiasm characterized by an inversion of the internal order of a phrase or passage: a,b-b,a. It is an elaborated multilateral chiastic structure, with the main idea found at its pivot: ABCB'A'. The essence of the pattern is to emphasize the main idea placing it at the climax of the pattern, its center. The psalmist (Ps 34:9-13) gives his lesson like a teacher, typical of Wisdom Literature. He parallelizes between "the man who seeks refuge in God and takes pleasure in life" (hemistichoi 2, 8). In the next parallel hemistichoi (3,7) he speaks of "fear of the Lord." Then he speaks of the young lions (4), parallel to the young men, "sons" (6). In the center he speaks of those "who seek the Lord shall not lack any good thing." Sees this motive in the beginning and end of the pattern, so it makes an "envelope structure": 9. "taste and see that the Lord is good". 11. "but they who seek the Lord shall not want any good thing". 13. " Loveth many days that he may see good". The center of the pattern and of the psalm speaks of "they who seek the Lord," like in the center of Ps 9:11 "For thou, O Lord, has not forsaken them who seek thee"; the main idea in the psalm. (Hebrew)

Author: Jenson, Joseph E. Title: Psalm 75: Its Poetic Context and Structure. Journal: Catholic Biblical Quarterly Year: 2001, Volume: 63(3): Page: 416-429. Description: The context of neighboring Ps 73-74 and Ps 76 and the internal poetic structure and features of Ps 75 are key to the translation and interpretation of this psalm. It may have had at one time an independent existence, but as it now stands in the MT it serves an essential liturgical function, one which looks to be carefully crafted. Ps 73:17 refers to a revelatory moment when "understanding" is "difficult" until "I went into the sanctuary of God then I perceived." Ps 75 is the enactment of that moment.

Author: Hogenhaven, Jesper. Title: The Opening of the Psalter: A Study in Jewish Theology. 54

Journal: Scandinavian Journal of the Old Testament Year: 2001, Volume: 15(2): Page: 169-180. Description: Jewish and Christian sources from Antiquity into the Middle Ages testify to a tradition which counts Ps 1-2 as one unit or views them as belonging closely together. A few modern scholars have emphasized elements (of language and content) that connect Ps 1 and 2, but the scholarly majority has understood these Psalms as having different backgrounds. Leaves aside the historical question of whether these psalms are originally independent units. Brings out the thematic relationship between the texts, and interprets them as forming a redactional introduction to the Psalter. The theological implications and the subtle interplay between different levels of time in both texts are explored, and a tentative dating within the Maccabean period is suggested. Ps 1-2 may be understood as representing the zeal for the Mosaic torah and the eschatological Messianic expectations as two themes of major importance for understanding the Psalter.

Author: Goulder, Michael. Title: Psalm 8 and the Son of Man. Journal: New Testament Studies Year: 2002, Volume: 48(1): Page: 18-29. Description: There is no adequate evidence of a "Son of Man" concept in Jesus' time, nor of a common Aramaism for "man" (misunderstood by Aramaic-speaking evangelists). Ps 8:6 was widely used to explain the delay in Christians' resurrection: the huios anthropou to whom all would be subjected in time was Jesus. Heb 2:8-9 makes this explicit, providing Jesus' incarnation ("briefly inferior to angels"), cross and resurrection ("crowned because of the suffering of death"). Mark exploits the title: Jesus was THE son of Man, prophesied to come, to die and to rise; and the similar phrase in Dan 7:13 suggests his parousia and authority.

Author: Fenske, Wolfgang. Title: Aspekte Biblischer Theologie dargestellt an der Verwendung von Ps 16 in Apostelgeschichte 2 und 13. Journal: Biblica Year: 2002, Volume: 83(1): Page: 54-70. Description: Considers the appropriation of Ps 16 in Acts 2. The Hebrew text was as important for the development of Christological doctrines 55

as was the LXX. Christian appropriation of the texts continues what had always been happening with the texts which are painted over on the basis of a new experience of God's activity in Jewish history. Exegesis must draw out these steps toward the formulation of a creed, with a view to appreciating God's activity in particular historical situations. In the OT Christians recognize God's activity which is, however, not confined within the OT/NT but is actualized by those who appropriate it. In this way the text's claim to validity is confirmed and they become verifiable in the present. The question whether the OT should be understood from the perspective of the NT or vice versa becomes irrelevant, for from the perspective of appropriating texts what counts is that the reading of one text influences the interpretation of another. Christian texts through their appropriation of the OT require adherence to it. The union of OT/NT remains nevertheless fraught with tension. This is not, however, a theme in the relationship of Jews and Christians but belongs to Christology. (German)

Author: Duthie, Alan. Title: A Note on Ernst Wendland's Paper on Psalm 73 in BTT January 1999. Journal: Bible Translator Year: 2002, Volume: 53(1): Page: 153-155. Description: The format of a poem on the printed page, as well as its correct paragraphing, is essential for communicating the original meaning of the biblical text to readers.

Author: Clifford, Richard J. Title: What Does the Psalmist Ask for in Psalm 39:5 and 90:12. Journal: J of Biblical Literature Year: 2000, Volume: 119(1): Page: 59-66. Description: The consensus of commentators is that the sufferers in Ps 39 and Ps 90 are asking for a deeper sense of the transience of life, especially of their own life, in order to face their present tribulation with equanimity and faithfulness. There are substantial reasons to question the consensus. Proposes an alternate interpretation and points out implications for the poetic logic of the psalms. Ps 39:5 and Ps 90:11-12 have been wrongly interpreted as requests to know the end of life and to realize one's finitude and dependence on God. Rather, they are requests to know the end of the period of wrath in order that an individual (Ps 39) or a community (Ps 90) might submit in faith to 56

the divine chastisement while preserving a lively hope in God.

Author: Barre, Michael L. Title: "Wandering About" as a topos of Depression in Ancient Near Eastern Liberature and in the Bible. Journal: J of Near Eastern Studies Year: 2001, Volume: 60(3): Page: 177-187. Description: One particular behavior is widely attested in ancient Near Eastern sources, i.e., the aimless, repetitive locomotion frequently observed in the case of a depressed person, called "psychomotor agitation." It has become a topos in the literature of many cultures past and present. Provides: (1) an ancient and a modern example; (2) examples from Ancient Mesopotamia (Sumerian, Akkadian); (3) examples from the Hebrew Bible (1 Kgs 21:27-28; Ps 35:14; Ps 38:7; Ps 42:10b; Ps 43:2; Job 30:38; Judg 11:37; Isa 15:3; Ps 55:3; Lam 1:7; Lam 3:9; Isa 58:7; Isa 38:15b; Gen 4:12). The examples noted and discussed are by no means exhaustive.

Author: Rendsburg, Gary A. Title: Hebrew Philological Notes (II). Journal: Hebrew Studies Year: 2001, Volume: 42: Page: 187-195. Description: Five studies are presented: (1) hapnayw in Prov 30:4 is to be understood as both "his fists" and "his clothing" in line with the widespread use of wordplay in Hebrew poetry. (2) The presence of the Egyptian expression int kkt "valley of darkness" in the Book of the Dead confirms the meaning "darkness" for salmawet, especially in Ps 23:4 where the expression is indeed to be rendered "valley of darkness." (3) The unique feminine form hotemet "seal" in Gen 38:25 is a deliberate creation of the author; the word is intended to evoke the sounds of ketonet "robe" in Gen 37:23. (4) 'anot in Exod 32:18 refers to sexual intercourse, as always with the Pi'el of the root 'anah, and not to song. (5) hayom ap attah in Prov 22:19 is to be emended to Amen-em-opet, the name of the author of the Egyptian "Thirty" referred to in Prov

Author: Kilgallen, John J. Title: The Use of Psalm 16:8-11 in Peter's Pentecost Speech. Journal: Expository Times Year: 2001, Volume: 113(2): 57

Page: 47-50. Description: Peter's use of Ps 16:8-11 in his Pentecost sermon (Acts 2:24-28) provides scriptural proof of the resurrection as a supplement to the proof of Peter's direct personal testimony to the resurrection of Jesus.

Author: Weber, Beat. Title: Psalm 78: Geschichte mit Geschichte deuten (To Interpret History with History). Journal: Theologische Zeitschrift Year: 2000, Volume: 56(3): Page: 193-214. Description: Ps 78 asks questions, even poses riddles, but on the whole tells history and interprets it in terms of a parable to offer a comprehension-aid for the events of its present or its near past. Offers an analysis in three parts: (1) Genre, structure, and composition; (2) interpretations and traditions; and (3) history, historical interpretations, and the solutions to the riddles. The interpretation of history with history is prophecy, and its understanding requires wisdom. Ps 78 offers an assessment-paradigm of the conquest of history, which could be helpful today.

Author: Talstra, Eep Bosma, Carl J. Title: Psalm 67: Blessing, Harvest and History; A Proposal for Exegetical Methodology. Journal: Calvin Theological Journal Year: 2001, Volume: 36(1): Page: 290-313. Description: Echoes of the priestly blessing of Num 6:24-26 in Ps 67 raise questions of how they are to be understood as a wish, a confident statement of fact (past or present), a prayer, an intention, an obligation. A review of translations shows that all the above are used. To discover the true intent, the Hebrew text, translation, and grammatical observations are presented, further linguistic and exegetical analysis is undertaken, followed by related exegetical and theological matters including the history of religions and canonical contexts. God's blessings in Ps 67 constitute the point where creation and history are in touch where God gives his signs as an invitation to participate in his particular history with Israel, the church, and all mankind.

Author: Pettegrew, Larry D. Title: "Is There Knowledge in the Most High?" (Psalm 73:11). 58

Journal: Master's Seminary Journal Year: 2001, Volume: 12(2): Page: 133-148. Description: The importance of one's view of God highlights the necessity of learning about Open Theism, which contends that some things happen contrary to God's intentions and that he took risks in creating a world in which he does not know and control everything. Open theists defend their system by claiming that classic theology suffered ill effects in the early church and throughout church history when theologians allowed their thinking to fall under the influence of secular philosophy. Classic theologians point out the same problem with Open Theism. Open theists also defend their view by reinterpreting OT events so as to disallow anthropopathisms in biblical descriptions of God and by passages emphasizing divine ignorance. In reconstructing the doctrine of God, open theists emphasize the love of God above all his other characteristics, deny the immutability and impassibility of God, dispute God's full control of world affairs, and question God's exhaustive knowledge of the future. They further defend their doctrine of God by claiming their system as a better explanation of human tragedies. Their view of God forces a revision of other areas of doctrine, including eschatology, angelology, Christology, and soteriology. All of Open Theism's distinctive positions are contrary to sound biblical teaching.

Author: McMillion, Phillip. Title: Psalm 78: Teaching the Next Generation. Journal: Restoration Quarterly Year: 2001, Volume: 43(4): Page: 219-228. Description: Considers the importance of story in the non-narrative setting of Ps 78. The psalm begins with a call to listen to the instruction to follow. The references to "fathers," "children," and "generation," all in the introduction suggest this is a teaching psalm. The remainder of the psalm concentrates on two examples from Israel's story: God caring for the people in the wilderness and God's action in the Exodus. The psalmist reviews these two events and then draws a lesson for the present audience (including observations and warnings). Israel used the story of its history with God as a basis for moral living.

Author: McFall, Leslie. Title: The Evidence for a Logical Arrangement of the Psalter. Journal: Westminster Theological Journal 59

Year: 2000, Volume: 62(2): Page: 223-256. Description: The discovery that there is a hierarchical order of sorting according to (1) author; (2) divine names; (3) genre terms; and (4) thematic or work-link, has opened up a new perspective on how the Psalter came to take its present shape. The discovery that the divine names, Yahweh and Elohim, dominate the present Hebrew arrangement is crucial to any new theory. This explains why Psalms of David and Korah are not in single collections under their own names. A second criterion was the compiler's grouping of Psalms which share the same genre terms in their superscriptions (maskil, miktam, mizmor shir). This explains the compiler's reluctance to combine Ps 16 with Ps 52-55 (all Davidic maskil Psalms) and Ps 32 with Ps 56-60 (all Davidic miktam Psalms) because this would violate his criterion of sorting by divine name. A third criterion was to juxtapose individual Psalms within these subgroups by continuity of content and/or work-links. This criterion can also explain why he displaced Asaph's Ps 50. Ps 50-51 alone in the Psalter condemn adultery and perfunctory sacrifices. Books 4 and 5 appear to be looser collections of Psalms from the time of David to after the Return from Exile in 536 BC.

Author: Knight, Leonard C. Title: I Will Show Him My Salvation: The Experience of Anxiety in the Meaning of Psalm 91. Journal: Restoration Quarterly Year: 2001, Volume: 43(4): Page: 280-292. Description: Provides an overview of the meaning of Ps 91 and then seeks to apply it to real life experiences. The metaphor of a journey is suggested in verses 11 and 12. The Christian counselor often has the sense of accompanying another on a long journey toward spiritual and emotional healing. The images in the psalm imply the experience of anxiety, depression, and stress disorders. The journey toward hope alluded to in Ps 91 begins with the realization that sufferers will need the assistance of others to reach the refuge of the Lord, e.g. as pastoral counselor. The growth of understanding and trust begins with listening to the sufferer's story and then teaching them how to pray with power and hope again. Finding meaning in suffering is a significant part of the journey to healing and involves helping clients to resolve issues of guilt, shame, and forgiveness.

Author: Couffignal, Robert. 60

Title: Les structures figuratives du Psaume 45 (The Figurative Structures in Psalm 45). Journal: Z fur die Alttestamentliche Wissenschaft Year: 2001, Volume: 113(2): Page: 198-208. Description: By paying attention to the semantic universe of Ps 45, we can identify the swarms of figures dealing with the major themes of royal exaltation and the ceremony of marriage. This imagery is supported by major human drives (aggression, libido), and it puts in high relief the almost mythical dimensions of royal weddings. (French)

Author: Bauer, Uwe F. W. Title: Eine Literarische Analyse von Psalm CXIV (A Literary Analysis of Ps 114). Journal: Vetus Testamentum Year: 2001, Volume: 51(3): Page: 289-311. Description: Provides text and German translation for Ps 114. In the intratextual analysis, the pattern of A. Niccacci (JQOT, 1997, 74(1):77ff) is followed in a macrostylistic overview of its poetic character (A B B' C) and a microstylistic examination of the four strophes and their poetic figures. In the intertextual analysis, the type of psalm is a YHWH-Royal Psalm, in which YHWH's reign over Israel extends to the whole earth, from particularism to universalism. (German)

Author: McDaniel, Carl. Title: Samson's Riddle. Journal: Didaskalia Year: 2001, Volume: 12(2): Page: 47-57. Description: The function and design of riddle has common dimensions in all cultures. Riddles use the language creatively to obscure the meaning of a phrase, as in J. R. R. Tolkien's The Hobbit. Ps 49 and Judg 14 contain riddles with striking similarities, but function differently in their contexts. The riddle in Ps 49 is didactic, teaching about fundamental orders of life. Samson's riddle was designed to demonstrate his mental superiority and humiliate the Philistines. The wedding context should have led the Philistines to interpret the riddle according to its sexual overtones. Instead they gave a riddle in return, showing that Samson was betrayed by his lover. 61

Author: Carter, William Morgan, Michael. Title: Seeing a Psalm through Different Eyes (Two Settings of Psalm 123). Journal: Reformed Liturgy and Music Year: 1999, Volume: 33(3): Page: 19-29. Description: A jazz-style setting of Psalm 123 (words and music) and a metrical version of the psalm.

Author: Armentrout, Donald. Title: Kissing Feet. Journal: Sewanee Theological Review Year: 2001, Volume: 44(4): Page: 409-411. Description: Maundy Thursday is the liturgical time for washing feet, as Jesus does in John 13. The Passover meal they are celebrating recalls a miraculous escape from Egypt, but then why take up again the task of a servant in this way? Why should the King of Kings take on a servant's role? Ps 133 could be read as another sub-text it says "Behold how good and pleasant it is when brother dwell together in unity." Perhaps the prayer in Peter's heart is Ps 51: "Create in me a clean heart, O God." In any case, Jesus calls us all Strip off your outer garment, take a towel, and follow me.

Author: Spurrell, Mark. Title: The Procession of Palms and West-Front Galleries. Journal: Downside Review Year: 2001, Volume: 119(415): Page: 125-144. Description: A reliable basis for the liturgical tradition pertaining to Palm Sunday can be found in Ps 23/24 as it must have been employed in Jerusalem: "Lift up your heads, O ye gates... Who is the king of glory?" Egeria, in the account of her pilgrimage to the Holy Land in 380 AD, provides further evidence on the celebration of Palm Sunday, especially concerning the form of the procession. In some English medieval cathedrals, there were even special galleries constructed for Palm Sunday and singing just one hymn at the appropriate moment "All Glory Laud and Honor." Antiphons that were used include: Ave rex noster (Hail, Our King), Ecce rex tuus (Behold your king comes), Pueri Hebraeorum (The children of the Hebrews, carrying olive branches...) and Occurrunt turbae (The crowds rushed to meet the Redeemer...). 62

Author: Brueggemann, Walter. Title: Unmasking the Inevitable. Journal: The Other Side Year: 2001, Volume: 37(4): Page: 20-24. Description: The narrative about Solomon in Kings and Ps 72, which is attributed to him, reveals a deep tension between an exploitive economy that lives off the labor of others and an envisioned economy in which the powers of the exploitive class are mobilized for a genuine communal future. Unfortunately, the power of the exploitive economy and the plight of the oppressed are marginalized in the text and one must read carefully to see the hidden reality. Likewise, the classism and elitism of today need to be critiqued and exposed in order to reveal the victims of oppression and violence. Three ways this critique can be achieved are: liturgy, prophetic utterance and direct political action. TMc

Author: Mann, Robert. Title: Christian Faith in a Scientific Age. Journal: Conrad Grebel Review Year: 2001, Volume: 19(1): Page: 5-24. Description: A survey of the broad question of the relationship between Christianity and science. The Templeton Foundation is one group that encourages a creative dialogue between science and religion through publications and grants. The Discovery Institute is an interdisciplinary group that is seeking evidence of "intelligent design" from a scientific perspective. Ps 19 "The heavens declare the glory of God" and Prov 8, which says that Wisdom was present at the beginning of creation, offer scriptural support for these efforts. Science and religion have interacted in a chaotic way on the questions of cosmology, human origins, miracles in the Bible, ecology, and whether behaviorism in psychology rules out human spiritual freedom. Issues a plea for a new spirit of dialogue between science and faith that might bring order out of these discussions, following the lead of Ian Barbour and John Polkinghorne.

Author: Bateman, Herbert. () Title: Psalm 45:6-7 and its Christological Contributions to Hebrews. Journal: Trinity Journal Year: 2001, Volume: 22(1): 63

Page: 3-21. Description: The writer of Hebrews has as his main thrust the superiority of the Son. He underscores this superiority by emphasizing the current and permanent rule of Christ, and at the heart of this disclosure is Ps 45. "Your throne" had particular significance in the OT, and it is cited in Heb 1:8. The linking of Ps 2 and 2 Sam 7 emphasizes a messiah yet to come. "Scepter of justice" exemplifies messiah's rule. "Above your companions" shows his superiority and the writer speaks directly of angels and shows this superiority in at least four ways. In the use of Ps 45, the author shows an intentional selection, a thematic intermingling and follows the Jewish practice of linking biblical citations to identify and support his argument for the Son's superiority. DDu

Author: Rooy, H. F. van. () Title: Psalm 151 in Three Syriac Psalm Commentaries. Journal: Z fur die Alttestamentliche Wissenschaft Year: 2000, Volume: 112(4): Page: 612-623. Description: Deals with three Syriac Psalms commentaries on Ps 151. The syriac translation of the Psalms commentary of Athanasius offers the oldest known copy of ps 151 in Syriac. Discusses the text of Ps 151 in this commentary, as well as in the Scholia on the Psalms by Bar-Hebraeus and a manuscript presently in London. Bar-Hebraeus reflects the revision of the text to bring it in line with the linguistic usage of the Syro-Hexapla.

Author: Pyper, Hugh S. () Title: The Triumph of the Lamb: Psalm 23 and Textual Fitness. Journal: Biblical Interpretation Year: 2001, Volume: 9(4): Page: 384-392. Description: Ps 23 is a remarkable text in its longevity and its permeation of contemporary cultures and in the number of versions in which it circulates. Takes it as a preeminent example of a "successful" text in the sense this term is used in neo-Darwinian studies. Richard Dawkins' concept of the meme is used to examine the features of the psalm, which ensure both its propagation and its diversity. The polysemy of the metaphor of the lamb is central to this. The text survives because it is read as offering different models of survival to a variety of reading communities.

Author: Muller, Hans-Peter. () 64

Title: "Jhwh gebe seinem Volke Kraft": Zum Hintergrund der alttestamentlichen Geschichtsreligion ("YHWH Gives His People Power": Concerning the Background of OT Religion of History). Journal: Z fur Theologie und Kirche Year: 2001, Volume: 98(3): Page: 265-281. Description: A parallel to sentences such as those in Ps 29:11a or Ps 68:36 has been found in a recently discovered Phoenician inscription from Cyprus (4th century BC). The role of YHWH as a rescuer in war and thus in history has a model in similar activities of the gods of rain and thunderstorms, such as Baal. Deals with these subjects and takes a look at the problems surrounding the history-oriented religion of ancient Israel in the context of modern anthropology and epistemology. (German)

Author: Grelot, Pierre. () Title: Le texte du Psaume 39,7 dans le Septante (The Text of Ps 39:7 in the Septuagint). Journal: Revue Biblique Year: 2001, Volume: 108(2): Page: 210-213. Description: Ps 39:7 in the Septuagint is Ps 40:7 in the Hebrew text. In both the Rahlffs and Gottingen editions the Septuagint reads "ears" and not "body," as quoted in Heb 10:5. J. Calloud and P. Chamard-Bois were mistaken in Note 2 (Semiotique et Bible, 1999, 96(1):60-63). (French)

Author: Conti, Martino. () Title: Gioia per il soccorso divino secondo il Salmo 5 (Praise for Divine Help according to Ps 5). Journal: Antonianum Year: 2001, Volume: 76(3): Page: 407-428. Description: Describes the internal characteristics of Ps 5 and distinguishes among the following: (1) the introduction, which adopts the form of a lamentation; (2) the exposition of the case which shows the author's context, namely, his struggles with unscrupulous and wicked people; (3) the prayer for himself, asking God's assistance and defense; (4) the invocation against wicked enemies; (5) the conclusion, which is an invitation to praise and a testimony to the certainty of God's help for anybody who trusts in him. The contemporary value of the Psalm lies in its argument (efficiency of prayer and divine protection against any temptation), in NT 65

usage (Acts 21:8 and Rom 3:13), and in the liturgical context, which uses it. (Italian)

Author: Jasper, David. Title: The Twenty-Third Psalm in English Literature. Journal: Religion and Literature Year: 1998, Volume: 30(1): Page: 1-11. Description: Indicates literary use of the Psalm 23 in John Bunyan's The Pilgrim's Progress. Richard Hooker extolled the Psalms as drawing together the divine and the human. Critiques the version of Ps 23 in the Scottish Psalter of 1650. Hymnic versions of the Psalter, like the influence of Coverdale and the Authorized Version on Bunyan, seep into the unconscious through the repetition of rhythmic phrase and concrete image. The Victorian skeptic Thomas Hardy, like D.H. Lawrence after him, acknowledged the poetic power of the Psalms. In a sense, the poetry of the Psalms, prior to and more profound than our recent theodical anxieties, speaks equally to believer and unbeliever through the whole range of human faith and doubt. Translations of the psalms were to be used in worship and often sung; others to be read in private or simply spoken as poetry, e.g., George Herbert's translation of Ps 23. It is the capacity of the Psalms to embrace the particularity of the colloquial with the timeless and the universal, the personal with the general and the finite with the infinite.

Author: Bosetti, Elena. () Title: "Io sono la pace: in cammino verso Gerusalemme" ("I Am Peace: On the Way to Jerusalem"). Journal: Revista di Teologia Morale Year: 1999, Volume: 123(3): Page: 357-368. Description: In expectation of the new millennium, and after the bloodiest century in human history has closed, the Jerusalem pilgrim's lament is "I am for peace, but when they speak, they desire war" (Ps 120:7). How does one construct peace in the midst of conflict? Recalls the Psalms (Ps 120-134) as a kind of pilgrim who goes to Jerusalem convinced that only the peace of God can conquer war. Psalms 120, 122, 128 are presented, commented on, and applied to the present three canticles tied to the theme of peace. (Italian)

Author: Berrigan, Daniel. () Title: A Hymn for Resisters. 66

Journal: The Other Side Year: 2001, Volume: 37(3): Page: 10-15. Description: Reflections on Psalm 90 in an age of nuclear weapons. Nuclear arms are an affront to the creator and represent the height of human arrogance. Nuclear weapons have put life itself and the fate of the earth in question, yet, despite humanity's foolish trust in weapons of mass destruction, God is always for us. TMc

Author: Martin, Thomas F. () Title: Psalmus Gratiae Dei: Augustine's "Pauline" Reading of Psalm 31. Journal: Vigiliae Christianae Year: 2001, Volume: 55(2): Page: 137-155. Description: Jerome was correct in noting that Augustine was about something different from the Greek commentators in his approach to the Psalms. Augustine's Enarrationes on Psalm 31 present the psalm as a prophecy of grace and justification. He finds in it an expression of the unity between the OT and NT (David/Paul) and an instance of the voice of Christ the head of the church prefiguring the voice of Christ the body. He viewed the psalm through the lens of privileged Pauline texts.

Author: Kotze, Annemare. () Title: Reading Psalm 4 to the Manicheans. Journal: Vigiliae Christianae Year: 2001, Volume: 55(2): Page: 119-136. Description: Augustine's Confessions 9.4.8-11, is a meditation on Psalm 4 intended for the Manicheans as the most important secondary audience in a work formally addressed to God. Augustine expressed his concern, sympathy, and urgency to reach the Manicheans. He used Manichean terminology and religious practices in order to win their attention. The latter include the Holy Spirit as the Paraclete, sin and repentance, light, food imagery, calling and answering, and pride.

Author: Tournay, Raymond Jacques. () Title: A propos du Psaume 16, 1-4 (Regarding Ps 16:1-4). Journal: Revue Biblique Year: 2001, 67

Volume: 108(1): Page: 21-25. Description: Changing his own view (RB, 1988, 95(3):332-335). Concludes from a new examinaiton of the beginning of Ps 16 that it is not corrupt, but well-preserved. The psalmist is a pious Levite stationed in Jerusalem, who violently opposes those who have devoted themselves to syncretistic practices. As in Isa 62 and Isa 66, the psalmist declares his pleasure in the faithful saints, rather than in idol-worshipers. (French)

Author: Jenkins, Allan K. () Title: Erasmus' Commentary on Psalm 2. Journal: J of Hebrew Scriptures Year: 2000, Volume: 3.3: Page: [electronic]. Description: Erasmus' failure to master Hebrew raises the question of how his ad fontes approach to biblical interpretation applied to the OT. His 76-page "commentary" on Ps 2 shows that he does make use of Hebrew, though his insights are derivative, mostly from Jerome or Augustine. In some places, however, he bases his exposition on the LXX and, where this differs from the Hebrew, on both. Erasmus reads the psalm as applying to Christ rather than David, and his philological scholarship is used to serve his interpretative aim of contemporary application in accordance with his "philosophy of Christ."

Author: Strugnell, John Eshel, Hanan. () Title: It's Elementary: Psalm 9 and 10 and the Order of the Alphabet. Journal: Bible Review Year: 2001, Volume: 17(3): Page: 41-44. Description: The alphabet may once have been in a different order. The second half, beginning with l, m, n, may have come first. Hence the Latin name elementa. That being the case, Ps 10 may have originally preceded Ps 9 to form an acrostic.

Author: Flint, Peter; Ulrich, Eugene Skehan, Patrick. Title: A Prelliminary Edition of 4QPsk (4Q92). 68

Journal: J of Semitic Studies Year: 1998, Volume: 43(2): Page: 259-263. Description: Since the first column contains parts of Ps 135 and the second apparently preserves portions of Ps 99, the arrangement in the scroll is at variance with that of the Masoretic Psalter. Describes the physical condition of the manuscript and its contents.

Author: Eshel, Hanan. Title: Three New Fragments from Qumran Cave 11. Journal: Dead Sea Discoveries Year: 2001, Volume: 8(1): Page: 1-8. Description: Three fragments kept in Y. Yadin's desk drawer and recently published by S. Talmon are from Qumran Cave 11. 11QPsd (=11Q8) consists of three lines and preserves parts of Ps 18:26-29. 11QJubilees (=11Q12) consists of remnants of three lines and contains Jub 7:4-5. 11QHymnsb (=11Q16) has remnants of seven lines and contains a prayer similar to Divre ha-Me'orot (=4Q504-6), as both include petitions which mention the creation and God's covenant with David.

Author: Klouda, Sheri L. Title: The Dialectical Interplay of Seeing and Hearing in Psalm 19 and Its Connection to Wisdom. Journal: Bulletin for Biblical Research Year: 2000, Volume: 10(2): Page: 181-195. Description: Establishes a literary framework for Ps 19. The Psalmist draws on the basic concepts of seeing and hearing in the construction of this poem. In reversal of roles, visual terminology conveys verbal ideas while verbal vocabulary describes visual phenomena. As a result, visual and verbal revelation of Yahweh are contrasted and compared. Together they sustain a complementary relationship, comprising one complete revelation of Yahweh. Interplay of seeing and hearing may account for the wisdom features in the psalm. The Ancient Near East traditionally viewed wisdom as derived from observation of the natural world. The superior nature of genuine wisdom, appropriated by Israel, however, comes from Yahweh's verbal revelation. Wisdom acquired through visual testimony becomes assimilated under the auspices of wisdom as defined by Torah. Yahweh's word provides the only source of wisdom for 69

interpreting the witness of the external world properly. Ultimately, both Yahweh's works and words testify to the glory of the Creator.

Author: Katz, Reuben M. Title: A Suggested Translation of Psalm 91:1-2. Journal: Jewish Bible Quarterly Year: 2001, Volume: 29(1): Page: 43-44. Description: Translators have rendered the opening verses of Ps 91 in a wide variety of ways, usually treating v. 1 as a clause dependent on v. 2. Proposes taking v. 1 as a complete and independent sentence: "Elyon, the Most High, dwells in secret places; Shaddai abides in the darkness" (v. 1). Seeking to draw God out of the darkness, the psalmist prays, "I say to Adonai, `You are my refuge, my fortress, my God in whom I trust " (v. 2).

Author: Chinitz, Jacob. Title: Particularism and Universalism in Psalms. Journal: Jewish Bible Quarterly Year: 2001, Volume: 29(1): Page: 13-17. Description: An examination of Pss 146-150 and of the doxologies which conclude the five books of the Psalms (Ps 41:13; Ps 72:18-19; Ps 89:52; Ps 106:48; Ps 150) reveals a blending of particularism and universalism. Some verses refer only to Israel (Ps 41:13; Ps 106:48). Some passages are even negative about or hostile to the nations (Ps 147:19-20; Ps 149:6-9). Other passages, such as Ps 72:18-19 and Ps 150:6 exalt God's universal rule. A similar mix of particularism and universalism can be found in the siddur, although its compilers put more emphasis on particularism than did the psalmists. The Bible emphasizes both but makes clear that the God of Israel is the God of the universe.

Author: Bieler, Andrea. Title: Psalmengottesdienste als klageraume fur uberlebende sexueller Gewalt (Psalm Worship as Lamentation Space for Surviving Sexual Power). Journal: Evangelische Theologie Year: 2000, Volume: 60(2): Page: 117-130. Description: Questions whether the theme of sexual power in the care of the soul and in worship can be suitably utilized. The complex 70

traumatizing process is sketched, tying it to rape, and offers new perspectives for the work of caring for the soul. Clear reference is made to Ps 55 in which individual psalms of lament thematisize potential sexual power. The possibilities of form are explored, which offer the psalm worship as a form of lamentation liturgy. (German)

Author: Bellinger, W. H. Title: Psalm 61: A Rhetorical Analysis. Journal: Perspectives in Religious Studies Year: 1999, Volume: 26(4): Page: 379-388. Description: It is time to amend the description of rhetorical criticism expressed in James Muilenburg's famous SBL presidential address. Earlier practices have concentrated on structural patterns but have also considered stylistic devices. Muilenburg's treatment of Ps 61 presented a kind of refined form-critical conclusion that went beyond form criticism by taking into account stylistic devices. R. Alter is attentive to poetic form noting especially the role of images in the psalm, stressing the move from crisis to hope. American formalism is a related approach that ignores origin of the text for a consideration of characterization and plot. A fourth approach is bi-directional in its analysis considering both the characters in the psalm and the place of the hearer/reader of the psalm. This approach considers the symbolic nature of the thought world of the reader.

Author: Rosengren, Allan. Title: Parallelismer I Det Gamle Testamente. Salme 2 som eksempel. Journal: Dansk Teologisk Tidsskrift Year: 2001, Volume: 64(1): Page: 1-15. Description: The classical concept of parallelisms as belonging to one of three classes: synonomous, antithetic or synthetic, is inadequate, as demonstrated by James L. Kugel and Adele Berlin. Parallelisms often contain a dynamic element, an element of difference between the first half-verse and the second. Analysis of Ps 2 from this point of view brings important new interpretations. E.g., Bertholet's widely accepted conjecture of vv 11-12 is shown to be superfluous; the Hebrew text makes perfectly good sense. Considers aspects of the composition and theology of the Book of Psalms. (Danish)

Author: Migsch, H. 71

Title: Zur Bedeutung von Im Niph al in Num 14:21, und Ps 72:19. Journal: Biblica Year: 2001, Volume: 82(1): Page: 79-83. Description: H.-P. Muller, in his article "Ergativellemente im akkadischen und althebraischen Verbalsystem," Bib (1985) 66:401-410, takes the two niphal sentences from Num 14:21b and Ps 72:19b as reflexive. On the other hand, he identifies the nominal component parts of the sentences in his syntactic analysis as if they were passive niphal sentences. It can be shown that the predicates in these texts are not reflexive, but have been formulated either as intransitive or as passive niphals. A final decision could not, however, be reached. Muller made a slip in the way he formulated his translation. (German)

Author: Thomas, T. K. Title: Melchizedek, King and Priest: An Ecumenical Paradigm? Journal: Ecumenical Review Year: 2000, Volume: 52(3): Page: 403-409. Description: Suggests the Scriptural figure of Melchizedek, mentioned in Gen 14:18-20 as "priest of the God most High," in the royal Ps 110:4, and numerous times in Heb 5-7, as a paradigm for ecumenical and inter-religious dialogue. Melchizedek, or "king of righteousness," meets Abram after battle, blesses him and offers him bread and wine, upon which Abram offers him a tithe. He is crucial in the exposition of Jesus Christ's high priestly role in Hebrews, one that Christ fulfills, and one that led to his canonization in 860. Today Melchizedek can still play a role as a priest who is prior to both Judaism and Christianity, who is both a priest and king, and serves as a universal figure.

Author: Karris, Robert J. Title: Some New Angles on Jame 5:13-20. Journal: Review and Expositor Year: 2000, Volume: 97(2): Page: 207-219. Description: Connects Jas 5:13 with Ps 38. Deals with health care, modern and ancient. Includes an explanation of the nature, uses, importance of olive oil. DDu

Author: Eshel, Hanan Strugnell, John. 72

Title: Alphabetic Acrostics in Pre-Tannaitic Hebrew. Journal: Catholic Biblical Quarterly Year: 2000, Volume: 62(3): Page: 441-458. Description: 4QPsfix-x, hitherto published as An Eschatological (i.e. as two distinct psalms) in fact contains the remains of only one alphabetical acrostic, cut in half and reversed. By reversing the present order of the present acrostic in Ps 9-10 (such as probably underlay other witnesses in antiquity to apparently partial "alphabets"), we can see that the structure of Ps 9-10 is more than likely the result of an alphabetical methathesis: i.e. k- +t-1.

Author: Weber, B. Title: Zur Datierung der Asaph-Psalmen 74 und 79 (The Dating of the Asaph Psalms 74 and 79). Journal: Biblica Year: 2000, Volume: 81(4): Page: 521-532. Description: Reexamines the dating of two Psalms of laments (Ps 74; Ps 79) in light of the Exile. Work on the Psalms of Asaph (Ps 76-78) indicate that these psalms result from events around 721 BC (fall of the Northern Kingdom) and around 701 BC (Assyrian attack on Jerusalem), especially because the Asaph Psalms not only appear to have been compiled but also show a strong group identity. Ps 74, just like Ps 76-78, dates from the time of the Assyrian hegemony and this Psalm laments the destruction of the sanctuaries in the Northern Kingdom (especially at Beth El). On the other hand the exilic origin of Ps 79 is to be maintained. The author of Ps 79 was acquainted with Ps 74, which had been reinterpreted in the Exile, and was likewise in contact with the Asaph guild, namely with those who were responsible for the exilic composition of their psalm group. (German)

Author: Vogel, Dan. Title: A Psalm for Sabbath? A Literary View of Psalm 92. Journal: Jewish Bible Quarterly Year: 2000, Volume: 28(4): Page: 211-221. Description: Although Ps 92 is the only psalm in the Psalter assigned to a particular day of the week, it contains few obvious connections with the Sabbath. A macro-structure look at the psalm reveals its seven part chiastic structure. Such symmetry is not only 73

attractive, it suggests order and equilibrium, qualities the Sabbath was meant to reinforce. A detailed look at this psalm reveals further connections with the Sabbath. It celebrates faith in a coming Sabbath of the hereafter; meanwhile, once each week we are released from "material manifestations" and thrown back upon our faith.

Author: Tucker, W.D. Title: Psalm 95: Text, Context, and Intertext. Journal: Biblica Year: 2000, Volume: 81(4): Page: 533-541. Description: In a previous issue of Biblica (1995, 76:540-550) W.H. Schniedewind argued that Ps 100 had a major influence on the psalmist who wrote Ps 95. Offers a diachronic approach to intertextuality, which examines both the literary and the social environment, and contends that the two together actually create an intertextual hermeneutic which allows the psalmist to incorporate previous traditions and texts in such a way as to address changing social and religious demands. Based on citation, allusion and reversal, indicates that the psalmist of Ps 95 did in fact incorporate elements of Ps 100, but in addition, the psalmist added the Massah-Meribah tradition, while adding a Deuteronomic slant to the psalms. Use of the Massah-Meribah tradition along with the Deuteronomic influences, created a psalm that would have been particularly appropriate for a community still reeling from the devastation of exile.

Author: Powlison, David. Title: "Peace, Be Still": Learning Psalm 131 by Heart. Journal: J of Biblical Counseling Year: 2000, Volume: 18(3): Page: 2-10. Description: Looks at the result (think a minute about who's talking to us in Ps 131; get a clear picture of what Ps 131 is not; understand rightly what Ps 131 does describe), then at the process (to quiet our noisy selves to know the peace that passes understanding and noticing that we are definitely different at the end of the process), and in the last line, the reason (called by name ; called to hope in the Lord; called to such hopes now and forever). The psalm needs to be personalized (identifying the ladders to nowhere that pride erects; come to know Jesus; live the mindset of Ps 131). 74

Author: Peels, Hendrik G. L. Title: Sanctorum Communio vel Idolorum Repudiatio? (Communion of Saints or the Repudiation of Idols?). Journal: Z fur die Alttestamentliche Wissenschaft Year: 2000, Volume: 112(2): Page: 239-251. Description: In this reconsideration of Ps 16:3, the author reviews the traditional interpretation which prevailed up to the 20th century and provides a critical evaluation of this classical exegesis. A detailed discussion of Ps 16 leads to the conclusion that the so-called saints of v 3 are not fellow believers, but in fact idols. (English)

Author: Mathys, H. P. Title: Psalm CL (Psalm 150). Journal: Vetus Testamentum Year: 2000, Volume: 50(3): Page: 329-344. Description: Ps 150 is a psalm of praise to God, even acclamation. It was used in temple worship as a vehicle for the temple orchestra. It can be dated between 500 BC and 400 BC. It may reflect the 13 attributes of mercy through which God conducts this world. The setting is an imaginary, ideal worship of God, with each musical instrument signifying divine characteristics. God's holiness may refer to the Jerusalem temple or to God's heavenly abode. There is a close relationship to Ps 148. (German)

Author: Mare, L.P. Title: Psalm 100 Uitbundige lof oor die Godheid, goedheid en grootheid van Jahwe. Journal: Old Testament Essays Year: 2000, Volume: 13(2): Page: 218-234. Description: Ps 100 contains poetry of the highest quality. Although a very short psalm, it carries a great message. Yahweh is glorified because he is God, because he is good, and because he is great. The psalmist makes use of several poetical features in his structuring of the psalm to convey this message. Praise offered to God is not the "easy" praise of prosperity theology, but it is offered by people who are familiar with pain and suffering. The divine nature, goodness, and greatness of Yahweh is experienced through the trials of this life. 75

Author: Kim, Y. van Rooy, H.F. Title: Reading Psalm 78 Multidimensional: The Textual Dimension. Journal: Scriptura Year: 2000, Volume: 74: Page: 385-398. Description: Part of an attempt to read Ps 78 multidimensionally. Explains the notion of a multidimensional reading. Such a reading has to deal with the dimensions of the text, the author and the reader and the interaction between these three dimensions. Focuses on a reading of the textual dimension of Ps 78, looking at diachronic and synchronic aspects. The structure of the Psalm is analyzed, distinguishing an introduction (vv 1-8) and two recitals (vv 9-39 and 40-72). These three sections are discussed in detail. The genre of the Psalm is also investigated. It is of a mixed type, with elements of historical and didactic poems.

Author: Hamidovic, D. Title: "Les portes de justice" et la porte de YHWH" dans le Psaume 118,19-20 (The "Doors of Justice" and "the Door of YHWH" in Ps 118:19-20). Journal: Biblica Year: 2000, Volume: 81(4): Page: 542-550. Description: Mention of the "doors of justice" and the "door of YHWH" is attested in the Bible only in Ps 118:19-20. Exegetes have maintained that they refer to doors of the Temple in Jerusalem. Seems more likely to refer to the concept of justice and to the wording of the two verses. (French)

Author: Dell, Katherine. Title: The Use of Animal Imagery in the Psalms and Wisdom Literature of Ancient Israel. Journal: Scottish Journal of Theology Year: 2000, Volume: 53(3): Page: 275-291. Description: Explores seven ways in which animal imagery is employed in Psalms, Proverbs, Job, and Ecclesiastes. In the Book of Job, animals owned or lost can be an index of economic and social status. Secondly, animals may be used to help assess human behavior, as when Ps 76

140:3 says "the wicked make their tongues sharp as a viper's." Eccl 3:18-21 is an example of a third category one in which animal characteristics provide a warning of life's brevity and mystery: "They share the same breath, man has no advantage over the beasts. All is vanity." Yet, the ordliness of creation can be suggested by a fourth type of imagery, as when Prov 30:24 holds that, "The ant is small, but wise." Ps 104:14 represents the fifth type of animal imagery, one symbolizing God's relationship with humankind, when it declares that God "grows grass for the cattle." And the inverse can also be true, as Ps 22:12-13 describes the distressed person as one surrounded by threatening bulls and lions. Praise constitutes a sixth category: Ps 148 calls on "sea monsters, creeping creatures and flying birds" to praise the LORD. A seventh type can be found in Ps 114, where God's mighty acts in the Exodus are described in this way: "the mountains skipped like rams."

Author: Nelson, Harold. Title: The Near Death Experience: A Heavenly Vision and Healing Experience for Hard Times. Journal: Covenant Quart Year: 2000, Volume: 58(3): Page: 34-44. Description: Nelson is a retired chaplain, whose interest in near death experiences began to develop out of his work with sick and recovering persons. A recent Gallup Poll suggests that more than 22 million Americans have had such an experience. Describes 15 features of this experience not all are present in every person's account, but these 15 are fairly typical. Attempts to draw from these accounts an appropriate biblical evaluation and pastoral care response. We should approach death with conscious preparation (Ps 89). Do not postpone reconciliation with loved ones (Luke 15:11-32). Anticipatory grief is to be expected, but Jesus is the Resurreciton and the Life (John 11:25-26). Surrender to death at the appropriate time (Luke 22:42). Dreams and premonitions about impending death can be important, as Joseph and Jacob knew in Gen 48 and Gen 49.

Author: Klein, Ralph W. Title: Let Me Not Sing the Story of Your Love Off Key. Journal: Currents in Theology and Mission Year: 2000, Volume: 27(4): Page: 253-262. Description: Explores the significance of the biblical passages standing behind 77

the lyrics of Canticle 16 in the Lutheran Book of Worship. Ps 89 affirms God's loyalty and faithfulness at a time when Israel had lost everything and when her enemies were taunting the heels of God's anointed one. The worshipping community needs the memorable refrain of Canticle 16 ("I will sing the story of your love, O Lord"), but it also needs the other 51 verses of Ps 89, which enable suffering children of God to tell God what is exactly on their minds. The quotations from Jer 33 affirm that God's promises will come true within our own lifetimes, in this world, and that the proper place for praise and thanksgiving is in the public assembly, in the presence of fellow believers. Ps 100's affirmation of God's goodness and loyalty makes it a fitting final word in the canticle. Explores various ways in which this canticle can be sung "off key."

Author: MacDonald, Gordon. Title: Blind Spot. Journal: Leadership Year: 2000, Volume: 21(1): Page: 31-33. Description: What's often missed when a visionary wants to do something great for God? The best description of pastoring is found in Ps 23, where the words shepherd and visionary are coordinate. The church helps people when the pastor is pastoring them.

Author: Azkoul, Michael. Title: Metamorphosis: An Orthodox Ecological Perspective. Journal: Patristic and Byzantine Rev Year: 1997, Volume: 15(1-3): Page: 113-120. Description: Both Ps 102 and Ps 103 are cosmological, and each has a reason for its place in the liturgical cycle of the church: As Vespers represents the word of the Incarnation, it is also a preparation for the Matins which represents Resurrection of Christ, leading to the divine Liturgy in which the faithful partake of the Holy Communion, the realized eschatos of the Age to Come. The Liturgy dramatizes that not only man, but the universe will be transformed and deified. This being true, an Eastern Orthodox ecology is always a dimension of her soteriology, that is, part of the world's oikonomia, the redemption of the universe. Thus, any Orthodox discussion of ecology also presupposes Christology and ecclesiology. Considers these traditional presupposition. 78

Author: Swetnam, J. Title: The Crux at Hebrews 5:7-8. Journal: Biblica Year: 2000, Volume: 81(3): Page: 347-361. Description: Heb 5:7-8 is a classic crux. It is not clear, as the text seems to say, how Jesus could beg to be freed from death and then be heard "although he was son." Further, it is not clear how Jesus could "learn obedience from the things he suffered" since Hebrews pictures him as antecedently ready to do God's will. Reviews suggestions made and makes his own: that the Sitz im Leben of Jesus' plea is the cross, and the words refer to Ps 22 which Jesus cites in Matt 27:46 and Mark 15:34. In the context, reference to the psalm is taken by bystanders as an allusion to God intervening through Elijah to save Jesus. Hebrews understands Jesus' citing the initial verse of the psalm as an agreement to all that the psalm implies, i.e., as an implicit petition to die. Further, the main verse alluded to in Ps 22 seems to refer to that which Jesus celebrated with his disciples, and this explains how he could "learn" obedience: he learned by experience the benignant effect of obedience to God.

Author: Savran, George. Title: "How Can We Sing a Song of the Lord?" The Strategy of Lament in Psalm 137. Journal: Z fur die Alttestamentliche Wissenschaft Year: 2000, Volume: 112(1): Page: 43-58. Description: The three strophes of Ps 137 present a series of responses to the central issue of the Psalm: How can we sing a song of the Lord on alien soil? Will the psalmist be heard in his present predicament? How can the psalmist sing in the face of the disaster that has overtaken the people? What should be the proper response of the exiles to the Babylonians in light of the harsh reality of their captivity? Verses 5-6 answer the first two questions with an oath-song in which the psalmist reverses his earlier refusal to sing. Verses 7-9 respond to the third question with yet another song that is meant to counteract the earlier description of Babylon as a successful conqueror.

Author: Prinsloo, W.S. Title: Psalm 72 'n Verskuiwing van die mistieke na die politieke?. 79

Journal: Old Testament Essays Year: 1999, Volume: 12(3): Page: 536-554. Description: Takes David Jobling to task over his statement that there is a shift away from the mythic to the political in the psalm. Provides a text-immanent exegetical analysis of the psalm and concludes that there is an interrelatedness between its two main parts, even though it portrays the tension between present reality and future (eschatological) fulfillment. (Afrikaans)

Author: Moenikes, Ansgar. Title: Psalm 2, 7b und die Gottlichkeit des israelitischen Konigs (Ps 2:7b and the Divinity of the Israelite King). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1999, Volume: 111(4): Page: 619-621. Description: Ps 2 shows evidence of Egyptian influence. The word "today" used of the king's begetting at his coronation indicates that only then did Yahweh make him king and divine son. In Egypt, however, the Pharaoh was born as a divine son and ruled already before his birth. (German)

Author: Lombard, C.J.S. Title: By Implication. Didactical Strategy in Psalm 1. Journal: Old Testament Essays Year: 1999, Volume: 12(3): Page: 506-514. Description: Investigates the didactic strategy of Ps 1. It elicits the effect of juxtaposing positive and negative statements in the psalm and the way it infuses in the reader or hearer a striving to choose the right way of living rather than compelling such a choice.

Author: Hoffmeier, James. Title: "The Heavens Declare the Glory of God": The Limits of General Revelation. Journal: Trinity Journal Year: 2000, Volume: 21(1): Page: 17-24. Description: Expounds Ps 19, dividing it into three parts. Focuses on the meaning of the "glory" of God. Some of the same terms in the second half of the Psalm are used in the fall narrative of Gen 3. The Psalmist teaches that only a vague picture of God is available 80

from natural revelation, but a clearer picture is shown in Scripture. The view of Pinnock and Sanders of an inclusivist salvation is incorrect. Ddu

Author: Hill, R. C. Title: Theodoret, Commentator on the Psalms. Journal: Ephemerides Theologicae Lovanienses Year: 2000, Volume: 76(1): Page: 88-104. Description: In keeping with the sober exegesis of Antioch in Christology and soteriology, Theodoret's commentary on the Psalms is plain and straightforward. He shows little interest in liturgy or ethics. On the other hand, he wants those who sing the melodies of the Psalms to have a deeper understanding of them. He envisions a movement from prayer to hymnsinging, from hymnsinging to supplication, from there to reading of the divine sayings, from there to exhorting and advising the less perfect. Reflecting on Ps 51:7 and "cleansing by hyssop," Theodoret says: Only the gift of baptism can achieve this kind of cleansing.

Author: Hattingh, H.P. Coetzee, J.H. Title: 'n Datering van Psalms 49 en 73. Journal: Old Testament Essays Year: 1999, Volume: 12(3): Page: 477-490. Description: Discusses the relationship between and the respective dates of origin of Ps 49 and Ps 73. A date between 400 and 200 BCE is proposed for both psalms on the grounds of their being wisdom psalms and the theological shift toward the possibility of life after death contained in them. (Afrikaans)

Author: Groenewald, A. Title: Text-Critical Notes on Psalm 69:11a. Journal: Old Testament Essays Year: 1999, Volume: 12(3): Page: 468-476. Description: At first glance Ps 69 appears to be a crux interpretum. The variety of divergent attempts offered throughout the centuries to solve this problem highlights this supposition. Although they all tried to solve this "unsolvable" verse, they mostly offered solutions which did injustice to the Masoretic Text. Proposes a more justifiable solution a new way to interpret this verse. 81

The hypothesis is that naphshi does not function as the object in the verse, but as a reinforcement of the subject ("I"). This hypothesis is confirmed by other examples of this phenomenon occurring not only in the canonical but also in the deutero-canonical literature. There is thus no need to reconstruct the MT according to variant readings nor to emend it conjecturally.

Author: Gous, Ignatius G.P. Title: Reason to Believe: Cognitive Strategy in the Acrostic Psalm 34. Journal: Old Testament Essays Year: 1999, Volume: 12(3): Page: 455-467. Description: Explores the strategy and cognitive effect of the acrostic form in Ps 34. Current explanations range from its being an aid to memory, to being a pedagogical tool to teach children the alphabet, and being an indication of completeness, or communicating notions of order and coherence. These explanations do not hold water, primarily because they lack an explanatory framework that could vouch for their validity. By using the cognitive sciences as such a framework, we understand the processes of Parallel Distributed Processing and prototype activation whereby the acrostic and other alphabetic features become apparent to readers and maybe even to listeners. Prototype activation also explains the function of the acrostic, namely, to create an awareness of an underlying order that is not apparent at first. When focusing on the kind of mental computations and representations applied, as well as the kind of memory involved, instead of the form of the poem, it becomes clear that we have to do with analogical instruction rather than individual thanksgiving. Seen in this light, the heading of the poem is understood as a similar strategy rather than a word-cue attempt to provide historical or cultic situatedness. The cognitive sciences may help us understand not only OT texts, but also our own interpreting efforts.

Author: Emerton, J. A. Title: The Problem of Psalm 87. Journal: Vetus Testamentum Year: 2000, Volume: 50(2): Page: 183-199. Description: Provides translation and comments for Ps 87. It is implausible to theorize that it regards certain people living in foreign lands as nevertheless citizens of Zion. Alternative theories of Junker, Beaucamp, Parisot and Booij are also unsatisfactory. The psalm in honor of Zion speaks of the distinction of having been born in 82

Zion rather than any other place. The distinction lies in the fact that Zion has been established by Yahweh and is his own city.

Author: Dennison, James T. Title: The Shepherd-Lord. Journal: Kerux Year: 2000, Volume: 15(1): Page: 50-55. Description: A consideration of Ps 23 as a binary poem. If the devotional or subjective aspect of the Psalm is union and communion with God ("thou art with me"), and the historical or objective aspect of the Psalm is the permanence of that union and communion ("I will dwell in the house of the Lord forever"), then the Psalm itself displays an embodiment of the divine-human relationship. The divine Shepherd condescends to draw this lamb into intimate, permanent union with himself. The vertical penetrates the horizontal to possess the soul of the beloved lamb with the heavenly Shepherd, so that between the two there will be present and future never-ending union and communion. Heaven's mystery could only come to pass if the Divine Shepherd changed places with the sheep.

Author: Coetzee, Johan. Title: Retoriese strategiee in Psalm 3: Interaksie tussen geimpliseerde outeur, bidder en gehoor. Journal: Old Testament Essays Year: 1999, Volume: 12(3): Page: 401-415. Description: The socio-rhetorical interaction between the different role players in Ps 3 is investigated with regard to the rhetorical strategies employed. Such interaction was regulated by social core values such as honor and shame. The use of positive and negative strategies of politeness in Ps 3 is related to these social values in order to determine its effectiveness as a means of communication. (Afrikaans)

Author: Botha, P.J. Title: Shame and the Social Setting of Psalm 119. Journal: Old Testament Essays Year: 1999, Volume: 12(3): Page: 389-400. Description: Because of its author's predilection for combining different literary genres in a new and artificial setting, it seems 83

difficult to determine the social setting of Ps 119 or that of its author. However, the references to the social core value of shame in the psalm do provide insight into the social position of its implied author. These references are exploited in an attempt to illuminate the socio-historical setting of the psalm to a limited degree.

Author: Auffret, Pierre. Title: YHWH, qui se journera en ta tente? Etude structurelle du Psaume XV (YHWH, Who Will Dwell in Your Tent? Structural Study of Ps 15). Journal: Vetus Testamentum Year: 2000, Volume: 50(2): Page: 143-151. Description: Proposes a new chiasmic structure parallel in meaning and in Hebrew verb forms: verses 2 + 3 to 4ab + 4b-5b, encased by verses 1 and 5cd, which manifest the ultimate intention of the psalm: to sojourn before YHWH, finding a stability to endure forever. (French)

Author: Auffret, Pierre. Title: De l'oeuvre de ses mains au murmure de mon coeur. Etude structurelle de Psalme 19 (From the Work of His Hands to the Murmur of My Heart. A Structural Study of Psalm 19). Journal: Z fur die Alttestamentliche Wissenschaft Year: 2000, Volume: 112(1): Page: 24-42. Description: The author published an earlier structural study of Ps 19 in 1982, and Marc Girard has written two essays on this Psalm as well. Verses 2-5b and 5c-7 have their own structure, and joined together create a new structure in vv 2-7. Verses 8-15 have been structured in a chiasm involving six terms. A comparison of vv 2-7, on the one hand, and vv 8-15 on the other, manifests the foundation of the thought of the author. (French)

Author: Anderson, Gary A. Title: What Is Man That Thou Hast Mentioned Him? Psalm 8 and the Nature of the Human Person. Journal: LOGOS: A J of Catholic Thought & Culture Year: 2000, Volume: 3(1): Page: 81-92. Description: Confronts the conceptual difficulties of a Psalm that seems to praise human beings in a manner not in accord with proper human 84

humility. Brings together insights from Karl Barth, the Jewish tradition, and early Christian interpretation to show how interpretations from these sources coalesce in a unified reading of Ps 8. The psalm must be read in light of both the origins of the human person and the ultimate destination or goal of the human person within biblical thought.

Author: De Hoop, Raymond. Title: The Colometry of Hebrew Verse and the Masoretic Accents: Evaluation of a Recent Approach (Part I). Journal: J of Northwest Semitic Languages Year: 2000, Volume: 26(1): Page: 47-73. Description: Evaluates use of the Masoretic accentuation as a means to establish the colometry in Hebrew verse. A comparison of different studies referring to these accents demonstrates that such a reference is made ad hoc, whereas the accents are not always interpreted in a consistent manner. Gives a symstematic description of the Masoretic accentuation with regard to its use for the colometry of Hebrew verse. Studies the poetic accents, showing that (1) the accents function according to a system which might also provide a guideline for the colometry of the text; (2) the colometry of texts from the "poetic books" in studies referring to the Masoretic accentuation agrees to a large extent with these findings; whereas it was demonstrated that the colometry of diverging passages (e.g. Ps 68 and Ps 110) also could be read according to the Masoretic accentuation; (3) reference to "a major disjunctive accent" is not sufficient, the value of an accent depends on its position within the complete syntax of Masoretic accents. A later article will deal with the use of the system of accentuation in the so-called "prose books" (or Twenty-one Books).

Author: Boobaart, Thomas A. Title: Preparing the House of God: A Theme in Four Movements. Journal: Family Ministry Year: 2000, Volume: 14(2): Page: 11-16. Description: Sees in Ps 23 that we are on the way to the house of the Lord for a great feast: you prepare a table before me. Contrasts the good news of God's home with the reality that in this life, no parent loves perfectly. The good news for children and for parents is that there is a place where we are loved and known and can be carefree in the presence of others: God is preparing a table and 85

Jesus is preparing a room.

Author: Hunter, David G. Title: The Virgin, the Bride, and the Church: Reading Psalm 45 in Ambrose, Jerome, and Augustine. Journal: Church History Year: 2000, Volume: 69(2): Page: 281-303. Description: The biblical image of the virgin bride was put to a variety of uses by Western ecclesiastical writers in the late 4th century and 5th century. Presents analysis of the treatment of Ps 45 in Ambrose, Jerome, and Augustine that suggests that each of the various male authors used the female image in order to construct his own particular vision of the church, asceticism, and ecclesiastical authority. Each of these church fathers chose the image of a virgin bride in order to express his own deepest convictions regarding the church, the body, and society.

Author: Viviers, H. Title: Liggaamlikheid as retoriese strategie in Psalm 124 (Body as Rhetorical Strategy in Ps 124). Journal: IDE Year: 2000, Volume: 34(2): Page: 275-287. Description: Human beings are "mindful" bodies who use their bodies to communicate. Apart from identification of the self, our bodies also have social meaning. We are "constructed" by our society, and simultaneously also uphold the values thereof our bodies become a symbol of culture. Among the rhetorical strategies in Ps 124, "body" becomes an effective persuasive instrument. The metaphors of the Psalm shock with the terrible possibility of bodily pain, mutilation and death. It also implies cultural annihilation at the hands of the "enemies." Wonderful is Israel's relief and strengthened is their faith when Yahweh prevents this gruesome possibility from becoming a reality. A "bodily reading" of a text not only enhances our understanding of its communication "between the lines," but also makes us aware of our own bodiliness. (Afrikaans)

Author: Schroeder, Christoph. Title: Psalm 3 und das Traumorakel des von Feinden bedrangten Beters (Ps 3 and the Dream Oracle of a Prayer Pressed by the Enemy). Journal: Biblica Year: 2000, 86

Volume: 81(2): Page: 243-251. Description: Ps 3 is not a morning hymn, but rather a prayer spoken by someone praying at night. It was through an oracle heard during a dream that the person who was in prayer and awakened from his sleep experienced YHWH's assistance. When awake the person calls upon YHWH to allow that which he experienced in his dream to become a reality now (v 8). There is no need to assume that the priests spoke an oracle of salvation to the petitioner between vv 8aa-8ab (Against Begrich and Beyerlin). The change of mood in the person who is praying does not occur between vv 8aa-8ab but rather takes place before the psalm itself and is based on the experience described in v 6. Ps 3 is not an example of an incubation rite in the temple, but serves as a witness to the fact that YHWH could represent himself as savior in various situations to a person asleep, hard pressed by the enemy. (German)

Author: Nicklas, Tobias. Title: Der Text und die Texte. Beruhrpunkte von Textkritik, Textgeschichte und Interpretationsgeschichte am Beispiel von Ps 126. Journal: Biblica Year: 2000, Volume: 81(2): Page: 252-261. Description: Even the examination of short manageable sections of a text such as that of Ps 126 shows the benefit of combining the tools of textual criticism, the history of the text and the interpretation of the text in the formulation of a question. All of these elements have become interwoven in complicated and mutually dependent links, which to a certain degree can no longer with certainty be subdivided or separated. In this context the texts from Qumran constitute a new component which must be integrated, and owing to their ancient dating, they are of crucial importance.

Author: Muller, Hans-Peter. Title: Formgeschichtliche und sprachliche Beobachtungen zu Psalm 30. Journal: Z fur Althebraistik Year: 1999, Volume: 12(2): Page: 192-201. Description: Offers form-critical and linguistic analyses of Ps 30. (German)

Author: Howard, David M. Title: Psalm 94 among the Kingship-of-Yhwh Psalms. Journal: Catholic Biblical Quarterly 87

Year: 1999, Volume: 61(4): Page: 667-685. Description: The wisdom motifs in Ps 94 and Ps 92 show that these two psalms function as a bracket around the first "kingship-of-Yhwh" psalm in book 4 (Ps 93). Ps 94 and Ps 95 have the following in common: (1) the keyword sur; (2) much shared vocabulary around Yhwh's relationship with his people; (3) their shared genre, and their shared lengthy "intrusional" structures (Ps 94:8-15; Ps 95:7b- 11). Ps 94's connections with Ps 96-99 are mostly thematic.

Author: Du Preez, J. Title: The Missionary Significance of Psalm 117 in the Book of Psalms and in the New Testament. Journal: Missionalia Year: 1999, Volume: 27(3): Page: 369-376. Description: There is a double missionary call to the praise of God in the Psalms. In some Psalms Israel is urged to proclaim Yahweh's praise among the nations. In others the nations are encouraged to share in Israel's praise of God. Ps 117 is considered to be one of the latter. Regarding the use of this hymn in the NT, two passages are considered and their significance for mission indicated: Matt 26:30 (=Mark 14:26), where the singing mentioned may include Ps 117; Rom 15:8-11, where the apostle Paul makes implicit and explicit use of the saving covenant mercy God has shown to them all alike.

Author: Chinitz, Jacob. Title: Some Surprises in Psalm 78. Journal: Jewish Bible Quarterly Year: 1998, Volume: 26(4): Page: 246-249. Description: History as found in the Psalms seeks to make a moral point and teach a divine lesson. From this point of view, Ps 78 is obviously pious propaganda for the House of David and the Kingdom of Judah. The chronology is surprising. When considered in the context of other biblical books, there are also surprises in language and in theological concepts. There are also alternating attitudes toward tradition, a novel notion of the Tabernacle as a place for the dwelling of God not among Israel but among men. A key theme is the preference for Judah over the Northern Kingdom of Israel.

Author: Brug, John F. 88

Title: Exegetical Brief: Psalm 104:9 - Winds or Angels? Journal: Wisconsin Lutheran Quarterly Year: 2000, Volume: 97(3): Page: 209-210. Description: Disagrees with the NIV translation of Ps 104:9, which interprets the verse as a reference to forces of nature - wind and fire. Favors the interpretation followed in the Septuagint and Heb 1:7, which interpret it as a reference to angels.

Author: Booij, Th. Title: Psalm 127:2b: a Return to Martin Luther. Journal: Biblica Year: 2000, Volume: 81(2): Page: 262-268. Description: Ps 127:2b tells about the manner of giving by denoting the state of lidido when he is receiving God's gift. The tenor of v. 2b is to underscore that it is God who builds the house and keeps the city. What humans receive is not the outcome of toil, not a divine reward for it, but an expression of favor, a gift just like that. Translation: To his beloved one he gives it in sleep.

Author: Bodendorfer, Gerhard. Title: Abraham zur Rechten Gottes. Der Ps 110 in der rabbinischen Tradition (Abraham at the Right Hand of God. Psalm 110 in the Rabbinical Tradition). Journal: Evangelische Theologie Year: 1999, Volume: 59(4): Page: 252-266. Description: Ps 110 is the most important OT evidence for a supreme Christology in the NT and in the early church. The rabbinical reception of this text shows that it points to Abraham, Gen 14 and Isa 41. A "historical" series is constructed out of it - in Gen 14, the threat through kings is illustrated, and in Isa 41:2 a wonderful transformation into weapons from dust and straw. The Psalm offers a series of stopping places: Abraham as primary representation of faith, to the present as an exemplary trusting person. Abraham reigns over Moses, he is co-creator and sits at the right hand of God while leading his wars. Abraham can evens it in God's place. (German)

Author: Adkin, Neil. Title: Julian of Eclanum on Psalm 103:2. 89

Journal: J of Theological Studies Year: 2000, Volume: 51(1): Page: 161-163. Description: Julian of Eclanum's Latin rendering of Theodore of Mopsuestia's commentary on the Psalms is extant from Ps 41 onwards only in the form of an epitome. In earlier editions the reading scrutare tenduntur appears at Ps 103:2, which is the result of faulty word division. The text should intead read tumultuaria tabernacula vendentium scruta retenduntur.

Author: Vogel, Dan. Title: Ambiguities of the Eagle. Journal: Jewish Bible Quarterly Year: 1998, Volume: 26(2): Page: 85-92. Description: Notes how the OT uses the image of the eagle. It is evoked by God himself (Exod 19:4), aids to ethical teaching (Prov 23:4-5), is an image of overweening pride (Jer 49:16), and an almost mythical role as restorer (Ps 103:1,5). However, the eagle is also a ravenous fowl, and unclean abomination (Lev 11:13). In both its positive and negative features, the image of the eagle concentrates in itself the history of the Israelites and the principle that their history is not subject to impersonal laws of history experienced by other nations. The dichotomy of the image teaches the principle of potentiality and limitation.

Author: Mager, Inge. Title: Martin Luther's Hymn Ein feste Burg ist unser Gott (A Mighty Fortress Is Our God) and Psalm 46. Journal: Hymnology Annual Year: 1993, Volume: 3: Page: 159-170. Description: A Mighty Fortress is not a psalm paraphrase but a sovereign development of the sensus psalmi of Psalm 46. The fourth stanza, which has no parallel in the text of the Psalm, is precisely because of its antithetical orientation the clearest evidence for the connection of the hymn to the pslam in this context and an additional argument for the homogeneity of the four-stanza version which interprets the psalm by way of the theologia crucis.

Author: Swetnam, James. Title: Psalm 110:1 and New Testament Christology: A Suggested 90

Interpretation. Journal: Melita Theologica Year: 1999, Volume: 50(1): Page: 37-55. Description: Examines the use of Ps 110:1 in selected NT passages (Heb 1:13 and Heb 2:8; 1 Cor 15:25-27; Eph 1:20-22; Acts 2:25 and Acts 2:34-35), suggesting that Ps 110:1, when placed in the context of certain contrasting psalms, implies the Jesus as God did not die. The Gezera shawa construction involving Ps 110:1, Ps 8:7 and Ps 16:8-11 is a way of expressing in NT modes of thinking what later Christian teaching would regard as the two natures of Jesus united in his one person. The divine aspect is conveyed by Jesus' not dying and being enthroned at God's right hand, while the human aspect is conveyed by the simultaneous death of Jesus. Although it would be anachronistic to speak of person and nature with regard to Jesus as portrayed in the NT, a basis for such a distinction would seem to be present in the NT use of Ps 110:1.

Author: Rosel, Martin. Title: Israels Psalmen in Agypten? Papyrus Amherst 63 und die Psalmen 20 und 75 (Israelite Psalms in Egypt? Papyrus Amherst 63 and Ps 20 and Ps 75). Journal: Vetus Testamentum Year: 2000, Volume: 50(1): Page: 81-99. Description: Uses the German translation by S. P. Vleeming and J. W. Wesselius (Studies in Papyrus Amherst) for columns 12 and 13 of Amherst 63 to demonstrate parallels respectively to Ps 20:1-10 and Ps 75:8-10. The divine names in the papyrus are Yaho, Adonay, Mar and 'hr. Suggestions for the last one are Horus, The Other and Ashera (`atera). References to Bethel indicate that the 4th century BC text found in Egypt may have connections with the cult there. Other place names, Zaphon and Resch, may be Phoenician. (German)

Author: Koffi, Ettien N. Title: Que faut-il faire des suscriptions des Psaumes? (What Should We Do with the Superscriptions of the Psalms?) Journal: Cahiers de Traduction Biblique Year: 1997, Volume: 28: Page: 4-10. Description: Out of 150 psalms, 116 have a superscription. Difficulties in understanding and translating them are due to their being ancient, 91

non-Hebrew, musical technical terms. Details the meaning and gives suggestions for translating the five types of superscriptions: author/recipient, musical genre, accompanying instrument, melody, historical/cultural circumstances. Recommends to retain them in the text and, though difficult and risky, to give an idiomatic rendering with alternative interpretations in the notes, using transliteration only as a last resort. (French)

Author: Knauf, Ernst Axel. Title: Psalm 60 und Psalm 108. Journal: Vetus Testamentum Year: 2000, Volume: 50(1): Page: 55-65. Description: The historical allusions to Josiah's expansion politics in Ps 60 are significantly specific to date the psalm in 599-598 BCE from a single author. The combination of Ps 60:7-12 with Ps 57:8-12 to make Ps 108 gives evidence in connection to Ps 109 and Ps 110 to a reference to the reign of John Hyrcanus (129-108 BCE) as a new David. Ps 60 may be the promise and Ps 108 the fulfillment within the (proto-)canonical psalter. (German)

Author: Gosse, Bernard. Title: Deux usages du Psaume 96 (Two Uses of Psalm 96). Journal: Old Testament Essays Year: 1999, Volume: 12(2): Page: 266-278. Description: A comparison between Psa 96, 1 Chron 16 and Isa 56-59 reveals remarkable parallels. It appears that Ps 96 was quoted in both Isaiah and Chronicles, but with two different objectives since the perspective on the salvation of Yahweh shifted between Trito-Isaiah and Chronicles. (French)

Author: Dray, Stephen. Title: Embattling Faith in the Spiritual Night: An Exposition of Psalm 61. Journal: Evangel Year: 2000, Volume: 18(1): Page: 2-4. Description: The psalmist (Ps 61) goes through an agonizing situation but not alone. David expresses a sense of distance from God, of failing to obtain a hearing, of hopelessness, and weariness which penetrates to the core of his being. David's advice is: take it to the Lord in prayer, praise him for all that is past, search me O God, and trust him for all that is to come. 92

Author: Brueggemann, Walter. Title: Psalms of Seduction. Journal: The Other Side Year: 2000, Volume: 36(1): Page: 10-15. Description: Analyzes Ps 73 and Ps 79 and applies how they speak to two threats to a church in transition: the seduction of secularity and the seduction of religion. Between these two temptations is the way of liminality: an inbetween state in which we are no longer secure in the assurances of the past, and have yet to experience any new sources of security. TMc

Author: Bail, Ulrike. Title: The Breath after the Comma, Psalm 55 and Violence against Women. Journal: J of Religion & Abuse Year: 1999, Volume: 1(3): Page: 5-18. Description: Sexual violence against women is often passed over in silence. The biblical story of the rape of Tamar, the king's daughter (2 Sam 13) also tells of the silence which surrounds such violence. Using the interpretative method of intertextuality, relates Ps 55, a psalm of lament, to the story of the rape of Tamar. On the basis of this intertextual relation it becomes possible to hear Ps 55 as the voice of Tamar. By reading these texts in solidarity with Tamar, her silenced voice can be heard.

Author: McNamara, M. Title: Melchizedek: Gen 14: 17-20 in the Targums, in Rabbinic and Early Christian Literature. Journal: Biblica Year: 2000, Volume: 81(1): Page: 1-31. Description: Considers the nature of the Aramaic translations of Gen 14 used in the study (Tgs. Onq, Pal Tgs as in Tgs Neof I, Frg Tgs, Ps-J). Tg Neof identifies the Valley of Shaveh (Gen 14:17) as the Valley of the Gardens (pardesaya). The value of Tg Neof s evidence here is doubtful. Most Targums retain Melchizedek as a personal name (not so Tg Ps-J). Salem of v 18 is identified as Jerusalem. Melchizedek is identified as Shem, son of Noah, mainly because of the life-span assigned to Shem in Gen 11. The question of Melchizedek s priesthood in early rabbinic tradition and in the Targums (Tg 93

Gen 14; Tg Ps 110 ) is considered, as is also the use of Jewish targumic-type tradition on Melchezedek in such early Fathers as Jerome, Ephrem, and Theodore of Mopsuestia.

Author: Fitzmyer, J.A. Title: Melchizedek in the MT, LXX, and the NT. Journal: Biblica Year: 2000, Volume: 81(1): Page: 63-69. Description: Melchizedek is mentioned in the Hebrew OT only in Gen 14:18-20 and Ps 110:4. The details about this (originally Canaanite) priest-king in these passages were further read and understood in the Hellenistic and Roman periods of Jewish, and later Christian, history. This is seen in the translation or interpretation of the passages in the LXX, the writings of Flavius Josephus, the Epistle to the Hebrews (Heb 7), and in the Peshitta, where a process of allegorization was at work.

Author: Baumgarten, Joseph M. Title: Yom Kippur in the Qumran Scrolls and Second Temple Sources. Journal: Dead Sea Discoveries Year: 1999, Volume: 6(2): Page: 184-191. Description: 4Q171 1-2 ii 8-11, a pesher on Ps 37, shows that for the Qumran community Yom Kippur was not only a day of fasting and self-affliction to purge guilt inherited from the past as in Jubilees, but also a weapon in the struggle against malevolent spirits threatening to lead the Qumran covenanters astray. This stands in contrast to the more popular contemporary Pharisaic-rabbinic concept of Yom Kippur as a fast mitigated by the joy of moral purification and festive celebration.

Author: Van Rooy, Harry F. Title: The Hebrew Psalm Headings in the Syriac Manuscript 12t4. Journal: J of Northwest Semitic Languages Year: 1999, Volume: 25(1): Page: 225-237. Description: The oldest published description by Addai Scher of this Syriac manuscript dates from 1907. The manuscript is a liturgical document containing the Psalms (including Ps 151-155) and Odes. Scher also mentions that every Psalm is preceded by headings 94

ascribed to Eusebius, Athanasius and Theodore of Mopsuestia. What he did not mention is that the set of headings for each Psalm starts off with a heading in Syriac referred to as a Hebrew heading. The Peshitta does not contain the Masoretic Psalm headings. The Syro-Hexapla contains headings from the Septuagint and these are thus indirectly related to the Masoretic headings. The Hebrew headings of 12t4 are, however, not identical to those of the Syro-Hexapla. Especially important are those cases where the Syro-Hexapla, following the Septuagint, disagrees with the Masoretic headings. In many of these cases 12t4 has variants, indicated by another manuscript or other manuscripts. In some of these cases the variants contain the heading of the Syro- Hexapla. Discusses a number of these headings with their variants. The author of this manuscript interpreted the headings of the Hebrew OT independently of the LXX and the Syro-Hexapla, though it is also evident that he was influenced by them in some instances.

Author: Gosling, F. A. Title: Were the Ephraimites to Blame? Journal: Vetus Testamentum Year: 1999, Volume: 49(4): Page: 505-513. Description: The Hebrew text of Ps 78:9 appears to blame the Ephraimites for cowardice at an unidentified battle. The Qumran text 11QPsd affirms the use of nw qy rather than the variant nwq y, supported in the Greek translation. The Targum and Rashi's commentary identify the occasion as a premature departure from Egypt at the Exodus and a defeat by the men of Gath. Thus understood the Ephraimites are to be blamed for their lack of faith and trust in the God of Israel.

Author: Diehl, Johannes F.; Diesel, Anja A. Wagner, Andreas. Title: Von der Grammatik zum Kerygma: Neue grammatische Erkenntnisse und ihre Bedeutung fur das Verstandnis der Form und des Gehalts von Psalm 29) (From the Grammar to the Kerygma: New Grammatical Discoveries and Their Meaning for the Understanding of the Form and Contents of Ps 29). Journal: Vetus Testamentum Year: 1999, Volume: 49(4): Page: 462-486. Description: Recent literature on Ps 29 focuses on: (1) form and structure; (2) relation to Canaanite and Ugaritic literature; and (3) history of 95

its usage. It is a symmetrical psalm of the hymn type. It is similar to KTU 1.4 VII and VIII, hymns to Baal. It combines praise of God with God-as-King theology. There is a polemic against Baal, but that is secondary. (German)

Author: Bauer, Uwe F.W. Title: Anti-Jewish Interpretations of Psalm 1 in Luther and in Modern German Protestantism. Journal: J of Hebrew Scriptures Year: 1998, Volume: 2:2. Page: [Electronic] Description: Analyzes anti-Jewish interpretations of Ps 1 by Luther and modern German commentaries. The latter fall into three models: (1) Positive interpretation and Christian appropriation, Jews being deemed incapable of attaining the theological level of the Psalm, because in their strict adherence to nomism they cut themselves off from Christian truth. (2) Religio-historical degeneration. In this model the Psalm is seen as the product of a decayed, post-prophetic Judaism. (3) Religio-historical progression - in contrast with the Hebrew-Jewish level of religious development, which is characterized as external and superficial, Christian religiousness is seen as more spiritual, more inward, and thus higher on the religious scale. If one were to look for a common basis for the anti-Jewish statements of these exegetes, a decisive factor is Christology, more specifically the Reformation's justification-Christology with its exclusivist, anti-Jewish configuration.

Author: Althann, Robert. Title: Atonement and Reconciliation in Psalms 3, 6 and 83. Journal: J of Northwest Semitic Languages Year: 1999, Volume: 25(1): Page: 75-82. Description: Many psalms sung at worship portray a situation requiring reconciliation. Malefactors and enemies are mentioned so frequently in the Psalter that they can be described as a literary topos, but where there is hostility there is need for reconciliation. Studies Ps 3, 6, 83 with a view to seeing how their authors set about removing the effects of wrongdoing in order to achieve reconciliation.

Author: Sabbah, S.B. Michel. Title: Recherche la paix et poursuis-la (Ps 33:14): Questions et reponses sur la justice et la paix in Terre Sainte ( Seek Peace and Pursue It 96

(Ps 33:14): Questions and Answers on Justice and Peace in the Holy Land). Journal: Proche-Orient Chretien Year: 1998, Volume: 48(3-4): Page: 338-363. Description: In the line of his previous pastoral letters, the Latin Patriarch of Jerusalem presents the aim of this new letter, dated 15 September 1998, as follows: By giving brief and, as far as possible, clear answers to questions we all ask at every moment of our lives, we desire to help our faithful develop a Christian vision of justice and peace in face of the conflict continually occupying our hearts and minds. The text deals with: the meaning of peace; the source and nature of conflict; violence; the role of religion; reconciliation, forgiveness and love for one's enemy; a vision of the future. The basic vision is: God is the creator of all persons and all peoples. The dignity of each person is God-given. We are all equal in this dignity. Hence the equality of persons and peoples in their rights and duties. Only the way of peace can lead to peace. A battle or a war can be won through violence, a state can be created by force and impose itself as a fait accompli, but peace is only the fruit of peace.

Author: Nispel, Mark D. Title: Christian Deification and the Early Testimonia. Journal: Vigiliae Christianae Year: 1999, Volume: 53(3): Page: 289-304. Description: The origin of the concept of salvation as deification among the early fathers is largely to be found in the church's Christological use of Psalm 82, and this occurred in both East and West as early as the late 1st century. Ps 82 is a traditional Christological proof text in Justin Martyr, Irenaeus, Tertullian, and Cyprian. The Epistle of Diognetus 10 and Ignatius, Ephesians 9, 14, and 15 reflect the idea. From the Christological use of Ps 82 there emerged reflection on which people are called gods and what it means for some to die like men. This led to the formula that Christ became man that we might become God.

Author: Seely, Paul H. Title: Creation Science Takes Psalm 104:6-9 Out of Context. Journal: Perspectives on Science and Christian Faith Year: 1999, Volume: 51(3): Page: 170-174. 97

Description: Nearly all exegetes have understood Ps 104:6-9 as referring to the third day of creation and not to the Flood (Gen 8:1-14). The Flood waters are described in Gen 8 as running off very slowly - the opposite of the description in Ps 104. Creation science theorists are here departing from their own standards of straight forward interpretation of Scripture. It seems they desperately need a cover for the fact they have arbitrarily introduced a gigantic miracle ad hoc to save their theory from being falsified.

Author: Grisanti, Michael A. Title: The Davidic Covenant. Journal: Master's Seminary Journal Year: 1999, Volume: 10(2): Page: 233-250. Description: The centrally important Davidic Covenant was one of the grant covenants, along with the Abrahamic Covenant, in contrast to the Mosaic Covenant that was a suzerain-vassal treaty. 2 Sam 7:8-16 articulates the Davidic Covenant in two parts: promises that find realization during David's life and promises that find realization after David's death. Though grant covenants such as the Davidic are often considered unconditional, conditionality and unconditionality are not mutually exclusive. God's covenant with David had both elements. Ps 72 and Ps 89 are examples of psalms that presuppose God's covenant with David. Various themes that pervade the Abrahamic (Gen 12), Mosaic (Exod 19-40), Davidic, and New covenants show the continuity that connects the four.

Author: Wagner, J. Ross. Title: From the Heavens to the Heart: The Dynamics of Psalm 19 as Prayer. Journal: Catholic Biblical Quarterly Year: 1999, Volume: 61(2): Page: 245-261. Description: The power of Ps 19 lies in its extended motifs of praise, light, joy, and perfection, and in its progressive narrowing of focus from the heavens, with their ceaseless chanting of the glory of El, to the psalmist, who humbly offers his song to YHWH, his rock and redeemer.

Author: Laato, Antti. Title: Psalm 132: A Case Study in Methodology. Journal: Catholic Biblical Quarterly Year: 1999, Volume: 61(1): 98

Page: 24-33. Description: Corrine Patton's dating of Ps 132 to the postexilic period is based on faulty methodological presuppositions (see CBQ, 1995, 57:643-654). Nowhere does she define the oft-used but redactorally fuzzy terms primary and secondary. Nor does she offer solid evidence to back up her arguments for dating old vs. new vocabulary in the psalm, even when comparative ancient Near Eastern vocabulary is distinguished for its lexicographical conservatism. Her desire to assign Ps 132 a postexilic date simply because it talks about the Davidic covenant are specious and unsubstantiated.

Author: Houston, Walter. Title: The King's Preferential Option for the Poor: Rhetoric, Ideology and Ethics in Psalm 72. Journal: Biblical Interpretation Year: 1999, Volume: 7(4): Page: 341-367. Description: Ps 72 embodies the ideal by which the Davidic dynasty wished to be seen. Analysis showing the conception of the king as the protector of the poor is offered as the sole justification for the world- wide dominion claimed for him. But this ideology contains a moral contradiction, as well as concealing the truth that the king was supported by a domestic exploitation. However, the appropriateness of the model of the tributary mode of production is questioned in light of evidence for private property rights. The ideology draws its plausibility from an ancient tradition of royal measures in favor of the poor. Although direct evidence is limited, it will have been to the advantage of the Judean dynasty to take such measures in order to repress the independent power of local elites. The text suppresses this interest of the king, as well as his own exploitative activity, in favor of alleged concern for the poor, and thus harmonizes the interests of the king with theirs. But it achieves this at the expense of the doctrine of unconditional divine election, deriving the king's legitimacy from his fulfillment of the divine will in his option for the poor. The psalm's permanent ethical value lies in treating state authority as legitimate only if exercised on behalf of the weakest in society.

Author: Creach, Jerome F. D. Title: Like a Tree Planted by the Temple Stream: The Portrait of the Righteous in Ps 1:3. Journal: Catholic Biblical Quarterly Year: 1999, 99

Volume: 61(1): Page: 34-46. Description: Although most students of the Psalter agree that Ps 1 is an introduction to the Psalter as a whole (with caveats by Whybray), no study has yet tried to demonstrate the linguistic links between Ps 1 and the psalms it allegedly introduces. While the metaphor of planted tree appears in Ps 92:13-15 and Ps 52:10, a much closer parallel occurs with Jer 17:8. In all likelihood, both passages draw from older textual traditions which link Zion and the temple with paradise.

Author: Auffret, Pierre. Title: Qu'ils louent le nom de YHWH! Etude structurelle du psaume 148 (Praise the Name of Yahweh! A Structural Study of Psalm 148). Journal: Eglise et Theologie Year: 1998, Volume: 29(2): Page: 221-234. Description: Presents the literary structure of each section of Ps 148 and the literary structure of the poem as a whole. (French)

Author: Netzer, Nissan. Title: KS''H - A Multi-Purpose Root in Colloquial Hebrew [in Hebrew]. Journal: Leshonenu Year: 1997, Volume: 60(1-2): Page: 53-66. Description: Not only is the root KS''H widespread in colloquial Hebrew, it has permeated the local media as well. The noun has penetrated into Hebrew from Arabic. In Arabic its semantic scope is limited to the football field, where it denotes the breaking of bones and violent games. In colloquial Hebrew, it has undergone semantic expansion to indicate a broad range of physical and/or verbal violence. A number of factors underlie the popularity of this root. Although Arabic kasah comprises the semantic basis for its wide range of usage in popular Hebrew, the root KS''H does occur twice in biblical Hebrew in the pa`al verb pattern (Isa 33:21; Ps 80:17), where it denotes the cutting of a plant. In popular Hebrew, the impact of the root is reflected only in the use of kisuh to refer to the chopping of prices and hair. (Hebrew)

Author: Vesco, J. L. Title: Psaumes en Priere (Psalms as Prayer). Journal: Revue Thomiste Year: 1999, Volume: 99(2): 100

Page: 331-368. Description: How can we pray using the Psalms, when prayer is such a spontaneous and intimate act, whereas the Psalms exist already in a structured literary form? De Sacra Liturgia from Vatican II calls upon all priests to make their inner life and their spoken words as one, following Matt 15:8, and using the Psalms as a guide. Examines several Christian writers who valued the Psalms in this way. John Cassian (Conferences 10:10) gives a special place to Ps 70:1 as a form of prayer that is flexible and can fit many situations: Come to my help, O God. Lord, hurry to my rescue! Augustine's extensive writings on the Psalms show how a heart can find in these prayers the deepest expression of its need for God. Basil of Caesarea's Homilies on the Psalms offer another model for us when he focuses on the desired aim of forming a pure heart. His bold claim is that normative spiritual formation is the fruit of a prayer life shaped by the Psalter. (French)

Author: Morard, M. Title: Sacerdoce du Christ et sacerdoce des chretiens dans La Commentaire des Psaumes de Saint Thomas d'Aquin (Christ's Priesthood and the Priesthood of All Christians in the Commentary on the Psalms by Aquinas). Journal: Revue Thomiste Year: 1999, Volume: 99(1): Page: 119-142. Description: Examines the Commentary on the Psalms (Super Psalmos) to see what light it sheds on the Catholic vision of the priesthood. Finds a deeply trinitarian structure in Thomas' approach to the Psalms, in which The Holy Spirit and the Son invite and empower all the faithful to live a holy life in union with the Father. Several Psalms receive special attention, including Ps 21, Ps 26, Ps 44, and Ps 49. (French)

Author: Kellenberger, James. Title: The Fool of the Psalms and Religious Epistemology. Journal: International J for Philosophy of Religion Year: 1999, Volume: 45(2): Page: 99-113. Description: There is a discernible religious tradition - the tradition of the Psalms - in which the sense of God's presence is palpable. What prevents us from beholding God's presence is the disposition of our hearts. A. Plantinga's and W.P. Alston's epistemological theories of religious belief clearly have an apologetic force in 101

favor of religion. But their religious sensibilities do not inform their theories of religious belief. To believe religiously the fool (Ps 14) needs a lifting of blindness to the presence of God, which streams all about the unbeliever. What analytic philosophy fails to see - despite the religious experience of its practitioners - is that the issues of the rightness of belief and of the reasonableness of justification of belief cannot be severed from the question of the disposition of our hearts.

Author: van Rooy, H. F. Title: A Second Version of the Syriac Psalm 151. Journal: Old Testament Essays Year: 1998, Volume: 11(3): Page: 567-581. Description: All studies on the Syriac Ps 151 up to the present accept that all the Syriac witnesses reflect the same basic tradition. This tradition can be traced back to the version of this psalm in a longer version in Syriac of the commentary on the Psalms by Athanasius. This manuscript (6h22) dates from the late 6th century. A second Syriac version can be identified in three Melkite manuscripts. The variants between the two versions are discussed. The majority of these variants can be regarded as major variants, pointing to the existence of a second translation of the psalm in Syriac from the Greek.

Author: Reeves, John C. Title: Exploring the Afterlife of Jewish Pseudepigrapha in Medieval Near Eastern Religious Traditions: Some Initial Soundings. Journal: J for the Study of Judaism Year: 1999, Volume: 30(2): Page: 148-177. Description: Two case studies, that of Bereshit Rabbati (R. Moshe ha-Darshan of Narbonne) and Pirqe de-Rabbi Eliezer 37, offer a vantage point from which to view a series of manuscript discoveries. What is seen is an incredible vitality for the Jewish pseudepigrapha in a variety of subsequent religious and temporal contexts. Remarkable echoes of pseudepigraphical material within later aggadic compendia or works like the Damascus Document and Aramaic Levi amidst the Cairo Genizah hoard suggest trajectories to reconstructions of more than one nexus. Includes two appendices: Some Semitic Versions of Ps 151, and An Echo of the Damascus Document in Al-Shahrastani. 102

Author: Hayman, A. P. Title: Mythology in the Wisdom of Solomon. Journal: J for the Study of Judaism Year: 1999, Volume: 30(2): Page: 125-139. Description: The Wisdom of Solomon draws not on Greek philosophy but a much older, both pre- and early Israelite, mythological view of God and the world to support its dualistic solution to the sufferings of the righteous. Wis 11:17 reformulates Gen 1:1-2 in Greek dress to emphasize the pre-existence of Chaos. God creates the world out of tohu and bohu Leviathan/Rahab (Ps 74:12-17; Ps 89:5-12; Job 9:8; Job 26:7-13). Myth, akin to older Canaanite, belongs to Israel's ancient religion and Wisdom attests to its survival at several points, notably, a view of creation in which Mot, the Devil, is part of that primordial Tohu and Bohu and is coeval with God himself. The mythological better explains the apparent logical inconsistencies of Wisdom: the work functions more on an imaginative, metaphorical and mythological level than on any appeal to rationality and logic.

Author: Vincent, Jean Marcel. Title: Un Regard sur La Justice dans l'Ancient Testament (A Perspective on Justice in the OT). Journal: Etudes Theologiques et Religieuses Year: 1999, Volume: 74(3): Page: 321-334. Description: Which biblical resources can be applied most effectively to the genocide in Rwanda and the quest for justice and reconciliation among the survivors? Examines the use of sedeq in Ps 69, Dan 9, and Mic 7. What these passages share is a view that God's justice doesn't try to restore a previously existing order devised by human beings, but surges into the future to create a new harmony. Likewise, Deut 10:17 speaks of God's concern for the future of the orphan, the widow, and the immigrant. Calls on the church to seek the kind of justice that surpasses the desire for retribution, and moves on to restore the dignity of both the victim and the transgressor. It would need, then, to be a place in which sin is discovered, confessed, and forgiven. (French)

Author: Ego, Beate. Title: Der Herr blickt herab von der Hohe seines Heiligtums. Zur Vorstellung von Gottes himmlischem Thronen in exilisch-nachexilischer Zeit (The Lord Looks Down from the Height 103

of His Sanctuary. On the Concept of God's Heavenly Throne in Exilic-post-exilic Time). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1998, Volume: 110(4): Page: 556-569. The motif of God's throne in Description: heaven, which emerges after the destruction of the first temple, does not imply God's distance from humanity. Rather, the one enthroned in heaven intervenes on behalf of the poor and the pious and lets his saving actions draw near. The slogan that God looks down from his throne to the earth (Ps 33:13, 18; Ps 102:20; Ps 113:6; Isa 66:1-3) is in opposition to the idea that God is distant, and it builds a bridge between God and humankind. In Isa 57:15, based on Isa 6:3, we find an actualization of God's dwelling with the poor and depressed. God's heavenly throne implies his universal actions, which support justice. The result is the salvation and preservation of the life of the poor and miserable. (German)

Author: Podella Thomas. Title: Transformationen kultischer Darstellungen: Toraliturgien in Ps 15 und 24. Journal: Scandinavian Journal of the Old Testament Year: 1999, Volume: 13(1): Page: 95-130. Description: Points to the relationship between the Israelite cult as cultural performance and current trends in modern interpretation of the Psalms. Reviews the well-known "spiritualization" of cultic language which is compared to a new approach that describes this phenomenon as a "transformation" of cultic patterns. Demonstrates how such transformations could have worked. The "liturgical" text of Ps 24 may serve as an eloquent example of this. Here a fragment from the ancient temple cult is quoted in order to demonstrate the close connection between the secrets of the inner temple and everyday life. Ps 24 now appears to be an erudite text used for educational purposes. (German)

Author: Limburg, James. Title: De Profundis: Psalms 130 and 131. Journal: Currents in Theology and Mission Year: 1999, Volume: 26(2): Page: 117-122. Description: Ps 130 begins as an individual's cry for help and ends with that individual calling the gathered community to continued hoping and 104

trusting in the Lord. Ps 131 offers an autobiographical account where the Psalmist concedes that there are some things we cannot understand and will never understand. That is the healing mystery for children of the heavenly Mother. In the face of overwhelming and inexplicable happenings, the psalmist finds repose like a child quieted at its mother's breast. The two psalms encourage bewildered believers to let go and let god take care of them.

Author: Davies, Philip R. Title: Yahweh as Minder. Journal: Old Testament Essays Year: 1998, Volume: 11(3): Page: 427-437. Description: It has long been recognized that the root SMR in Ps 121 provides a leitmotif for the poem. An analysis of the range of meanings of this verb shows it to convey the activities of a guardian (a "minder"), and it is proposed that somer is a divine title. This conclusion suggests that on the pithos inscription from Kuntillet 'Ajrud, the phrase yhwh smrn means, not "Yahweh of Samaria," but "Yahweh the Minder/Protector." The likely Sitz im Leben of both the inscription and the Psalm is one of travel, and therefore possesses both biblical and non-biblical evidence for the role of Yahweh as a protective deity of travelers, together with the appropriate title.

Author: Tsumura, David Toshio. Title: Scribal Errors or Phonetic Spellings? Samuel as an Aural Text. Journal: Vetus Testamentum Year: 1999, Volume: 49(3): Page: 390-411. Description: The aural aspect in the text of Samuel is clearly attested in cases where the Ketib represents phonic reality by a phonetic spelling and the variant Qere points to the correct historical spelling. The text of 2 Sam 22, parallel to Ps 18, also demonstrates such aural features as metathesis, vowel sandhis and assimilations. In other Samuel verses these features, plus consonantal sandhi, occur. Therefore some of the spellings that have been explained as scribal errors can better be understood as phonetic spellings.

Author: Watson, Francis. Title: Theology and Music. Journal: Scottish Journal of Theology Year: 1998, 105

Volume: 51(4): Page: 435-463. Description: In Soren Kierkegaard's Either/Or, music is merely aesthetic and therefore relative. The example he chooses for discusion is Mozart's Don Giovanni. This relativism, in Kierkegaard's view, makes music an ally with a way of thinking that is markedly less than Christian. Challenges this essentially negative estimation of music by focusing on the power of music to console us when we are in pain. Notable examples include Ps 137 and Benjamin Britten's War Requiem. Perhaps music is only a parable, but it may become truly a parable. (This view of parables comes from Karl Barth's Church Dogmatics IV/3).

Author: Steele, Anne. Title: Anne Steele's Psalm 13 : A Hymn to Be Mined. Journal: Perspectives in Religious Studies Year: 1998, Volume: 25(1): Page: 127-128. Description: Anne Steele, an 18th century Baptist, wrote a number of hymns, though few are in use today. Her hymns reflected great feeling and piety, probably reflecting her own struggle with physical maladies and personal tragedies. This hymn speaks of the life of the soul and its ascent to life and light in the mercy of God.

Author: Skehan, Patrick W.; Ulrich, Eugene Flint, Peter. Title: The Preliminary Edition of 4QPsc (4Q85). Journal: Revue de Qumran Year: 1998, Volume: 18(3): Page: 343-357. Description: Edits the 19 fragments of 4QPsc, plus one fragment incorrectly assigned to it. It shows late Herodian script and represents parts of 15 Psalms from Psalm 16 to Psalm 53. There are only ten variant readings from the Masoretic Text. The scribe used five types of divisions between colas.

Author: Flint, Peter W. Title: The Contribution of the Cave 4 Psalms Scrolls to the Psalms Debate. Journal: Dead Sea Discoveries Year: 1998, Volume: 5(3): Page: 320-333. 106

Description: Careful study of the 22 Psalms scrolls from Qumran Cave 4 and the six Psalms scrolls from Cave 11 shows that the 11QPsa-Psalter is the best attested representative of the Book of Psalms among the Dead Sea Scrolls. The Psalter was stabilized in at least two distinct stages, two or more Psalters are represented among the Dead Sea Scrolls, 11QPsa was copied at Qumran but was not comipled there, and 11QPsa contains the latter part of the true scriptural Psalter and is not a secondary collection dependent on Psalms 1-150 as found in the Received Text.

Author: Wright, D.P. Title: Blown Away Like a Bramble: the Dynamics of Analogy in Psalm 58. Journal: Revue Biblique Year: 1996, Volume: 103(2): Page: 213-236. Description: A characteristic of ritual is the use if analogy, i.e., the manipulation of materials or reference to phenomena which are not directly or causally part of the immediate ritual concern. The Psalms, being for the most part ritual texts of some sort, display analogy, mainly in the forms of metaphor and simile. Undertakes an analogical analysis of Ps 58. Shows that the analogical forms display patterning in which there is an increase in complexity of form in the various sections of the psalm. Also describes the significance of the analogical forms in relationship to one another, particularly those that depict transformation of evil in the petition vis-a-vis those that describe the preexisting state of evil in the complaint.

Author: Wendland, Ernst. Title: Aspects of the Structure, Style, and Transmission of Psalm 73. Journal: Bible Translator Year: 1999, Volume: 50(1): Page: 135-149. Description: Analysis reveals the overlapping macro- and stylistic micro- organization of Ps 73. Structurally significant recursion cements major compositional boundaries and highlights thematic development. Stylistic features (including double wordplay, phonological highlighting, reiterated imagery, direct discourse, etc.) reinforce the structural, topical and pragmatic functions of the text. Translators seeking a meaningful transmission for modern readers should consider poetic devices, the oral-aural dimension, the printed format, and contextual annotations. 107

Author: Sedlmeier, Franz. Title: Bei dir, da ist die Vergebung, damit du gefurchtet werdest : Uberlegungen zu Psalm 130 ( But with you there is forgiveness; therefore you are feared : A Reflection on Psalm 130). Journal: Biblica Year: 1992, Volume: 73(4): Page: 473-495. Description: The explanation of Ps 130:4 plays a decisive role in the interpretation of the Psalm, concerning the oldest part (vv 1-6), that the more recent (vv 7-8) speaks of Israel. The fear of God is born of the experience of divine pardon. To live in the fear of God signifies, then, to live the existence of a person transformed by God. This manner of life consists in a relation between the person and God (vv 5-6), a relation impossible from the human point of view (vv 1-2,3), but that God, contrary to all appearances, makes possible (v 4a). By this message, the psalmist encourages his fellow believers during the period of trouble following the exile to have confidence in God's pardon and to find a new identity and a new homeland. (German)

Author: Gillingham, Susan. Title: The Exodus Tradition and Israelite Psalmody. Journal: Scottish Journal of Theology Year: 1999, Volume: 52(1): Page: 19-46. Description: Presents a working definition of the Exodus Tradition as the escape from Egypt, the dramatic crossing of the sea, and the leadership role of Moses in the escape. Highlights the tension between two descriptions of God - the first, from Exodus, is one in which he helps and protects Israel in their desert wandering. The second, more characteristic of the Psalms, is closely associated with a God who is settled in Zion and the land of Canaan. Yet there are six Psalms in which the Exodus Tradition is quite prominent. These six Psalms appear in pairs (Ps 77/78, Ps 80/81, and Ps 105/106), and in them these two views of God's activity intersect. Raises questions about the relationship between the Psalms as used in liturgical worship and the Psalms viewed as legitimating instruments of a royal ideology centered in Jerusalem.

Author: Flint, Peter W. Title: The Book of Psalms in the Light of the Dead Sea Scrolls. Journal: Vetus Testamentum Year: 1998, 108

Volume: 48(4): Page: 453-472. Description: 126 of the 150 psalms, plus 15 apocryphal psalms, appear in the 40 Dead Sea Scrolls Psalms manuscripts. Some differ from the Masoretic Text in content and order, particularly in Psalms 90-150. The Qumran Psalms Hypohesis of James Sanders has four theses: (1) 1-89 were stabilized but from Psalm 90 on there is evidence of fluidity; (2) a proposal of 3 editions: an early Psalter, the 11QPsa Psalter and the T-150 Psalter; (3) 11QPsa as a Scriptural Psalter; and (4) 11QPsa with its provenance at Qumran. Modifies (4): its provenance from outside but welcomed.

Author: Dorival, Gilles. Title: Autour des titres de Psaumes (The Titles of the Psalms). Journal: Revue des Sciences Religieuses Year: 1999, Volume: 73(2): Page: 164-176. Description: All the titles of the MT psalms can be found in the LXX. Conversely, the latter presents 21 titles which are absent from the MT and 17 which are longer than those in the MT. Does the LXX innovate? Does it, on the contrary, bear witness to some Hebraic text older than the MT? There is no simple answer to that question. At times, the LXX testifies to what does seem to be the oldest recoverable Hebrew text: Psalms 5, 9, 23, 26, 28, 47, 80, 92, 93. In other cases the LXX gives indeed the same title as the MT, but offers the oldest Jewish interpretation which has come down to us, an interpretation which has been given up by the rabbinical tradition, probably on account of the controversy against Christians: Ps 8, 21, 80, 83. Finally, instances of Christianized titles cannot be ruled out: Ps 65. (French)

Author: Booij, Th. Title: Psalm 119:89-91. Journal: Biblica Year: 1998, Volume: 79(4): Page: 539-541. Description: Ps 119:89-91 offers one of the few passages in Ps 119, which show clear inner progress and coherence. Analyzes ideas and notions, which speak about the word whereby in heaven YHWH reigns over the world. Includes a new translation of the passage.

Author: Bazak, Jacob. Title: Psalm 29 [in Hebrew]. Journal: Beth Mikra 109

Year: 1998, Volume: 156: Page: 70-82. Description: Two events of the early history of the people of Israel underlie this psalm - the division of the Red Sea and the delivery of the Torah on Mount Sinai. In the eyes of the psalmist these events were not just local but cosmological. The seven tremendous voices that accompanied these events were heard all over the universe causing fear and trembling. On the background of these colossal noises, the complete and deep silence prevailing at the Temple of the Lord is so much more impressive and meaningful in expressing the glory of God. The numerical structure of Ps 29 is impressive. The prelude (vv 1-2) and the epilogue (vv 10-11) contain two verses each and 16 words. Exactly at the center of the central part - 159 letters from the beginning, 160 letters from the end - comes the central sentence, He makes Lebanon and Sirion to skip like a calf, making this psalm a powerful combination of form and content. (Hebrew)

Author: Auwers, J.M. Title: Le Psaume 132 parmi les graduels (Psalm 132 among the Songs of Ascent). Journal: Revue Biblique Year: 1996, Volume: 103(2): Page: 546-560. Description: Ps 132 is not so much a prayer for a Davidic Messiah as for Israel herself who makes the pious deeds of David her own with the aim of claiming for herself the benefits of the covenant made by YHWH with his chosen one. The psalm begins with a midrashic elaboration on 2 Sam 6-7, but continues in a manner closer to Jer 33:14-26. Ps 132 is a post exilic composition which has been included among the Song of Ascents to give them a theological base. David's virtues are trumpeted to reinforce the petitions addressed to YHWH throughout the whole cycle of the Songs.

Author: Ararat, Nisan. Title: A Song of Ascents : A Poem from the Period of the Ascent to Zion [in Hebrew]. Journal: Beth Mikra Year: 1998, Volume: 156: Page: 83-90. Description: Literary analysis of Ps 126 and Ps 132 tends to confirm the assumption that A Song of Ascents is a poem dating from the period of the ascent to Zion. Ps 126 expresses the nightmare which 110

characterized the first wave of immigrants in the days of Cyrus (538-533 BCE) and their dream of a supportive aliyah from Babylon, coming suddenly in and in great numbers, like watercourses in the Negev. Ps 132 expresses the hope which characterizes the second wave of immigration - from the time when the Temple was built by Darius (515 BCE) - for the actualization of the other prophetic promise, the reestablishment of the House of David with the anointing of Zerubabel as king. (Hebrew)

Author: Bullmore, Michael. Title: The Four Most Important Biblical Passages for a Christian Environmentalism. Journal: Trinity Journal Year: 1998, Volume: 19(2): Page: 139-162. Description: Is there a need to inform evangelicals about environmental concerns? This is apparent, and one good way is to expound Scripture. The primary passages are Ps 104; Gen 1-2; Gen 9:8-17; and Rom 8:18-23. One can hardly understand the environment without a robust doctrine of the creation of the universe and God's sovereignty. DDu

Author: Jobes, Karen H. Title: Rhetorical Achievement in the Hebrew 10 Misquote of Psalm 40. Journal: Biblica Year: 1991, Volume: 72(3): Page: 387-396. Description: Based on principles of 1st century rhetoric, all four of the variations found in Heb 10 were intentionally introduced by the author of Hebrews and were not already in the Greek translation of the OT in the 1st century. If this is true, the appearance of soma in Ps 40:7 in all extant Greek manuscripts implies that Christian scribes corrected the text of Ps 40 in subsequent mss to agree with its quotation by the author of Hebrews. Examination of the character of the variations found in Heb 10:5-7 suggest they are neither the results of translation nor the errors of transmission. Neither are they the result of a lapse of memory. With each variation the author has achieved a phonetic assonance between the variant word and another element of the quotation. The semantic pairing thus produced contributes eloquently to the author's argument and is therefore exegetically significant.

Author: Snodgrass, Klyne R. 111

Title: Recent Research on the Parable of the Wicked Tenants: An Assessment. Journal: Bulletin for Biblical Research Year: 1998, Volume: 8: Page: 187-216. Description: Scholarly work since 1983 on Mark 12:1-12 reveals a wide diversity of opinion on nearly every point. Scholars have wrongly charged that this parable is allegorical, a charge which arises from presuppositions, not the parable itself. Nor is the parable guilty of the anti-semitism so often leveled against it. Although many argue to the contrary, the Gospel of Thomas version of this parable is secondary to the synoptic version. A number of works demonstrate that the parable, as it exists in the synoptic versions, fits within the socio- cultural world of 1st century Palestine. The Son has been variously identified, primarily due to the operation of presuppositions. Although the quotation from Ps 118 with which the parable concludes is often held to be a later addition, these words provide the key to understanding the point of the parable and could well have been spoken by Jesus. More careful attention to its OT and Jewish context, and a willingness to grant that Jesus may have spoken about judgment would permit greater agreement on the meaning of this parable.

Author: Waschke, Ernst-Joachim. Title: Die Stellung der Konigstexte im Jesajabuch im Vergleich zu den Konigspsalmen 2, 72 und 89 (The Position of the Texts Dealing with Kingship in the Book of Isaiah in Comparison with the Royal Psalms 2, 72, and 89). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1998, Volume: 110(3): Page: 348-364. Description: The texts dealing with kingship in Isaiah (9:1-6; 11:1-8; 32:1-5, 15-20; and 55:1-5) show striking parallels in their traditio-historical background, relationship to their context, and their thematic sequence to the royal Psalms 2, 72, and 89. Hence the inclusion of these texts in Isaiah as well as the position of the royal Psalms near the beginning or end of the first three books of the Psalter go back to comparable principles of composition. (German)

Author: Scoralick, Ruth. Title: Psalm 111 - Bauplan und Gedankengang. Journal: Biblica 112

Year: 1997, Volume: 78(2): Page: 190-205. Description: In Ps 111 three different formal principles can be discerned, each employed with consummate artistry. The psalmist develops an acrostic and a concentric structure as well as displaying an interest in numbers. In this way he expresses a desire for completeness. The same purpose underlies his combining of salvation history with wisdom through the medium of the law.

Author: Robinson, B.P. Title: Form and Meaning in Psalm 131. Journal: Biblica Year: 1998, Volume: 79(2): Page: 180-197. Description: Ps 131 displays a subtle play on words. The psalmist has silenced and calmed down his soul/breast (put an end to its loud complaints). The two verbs used express or suggest the idea of assimilation (I have transformed into something silent and something calm), which leads up to the material image which follows. In 2b gamul means a child that has been weaned or is happy (and has stopped crying loudly); instead of kaggamul one should read tiggmol, you have been nice to me . Although the psalm has an unusual form, it has the same structure as Ps 130. It probably constitutes a literary unit and may be a royal psalm.

Author: Prinsloo, W.S. Title: Psalm 116: Disconnected Text or Symmetrical Whole?. Journal: Biblica Year: 1993, Volume: 74(1): Page: 71-82. Description: A number of problems have dominated the research history of Ps 116. Focuses on one of these: the cohesion and structure of the psalm. Some disallow any logical line of thought or structure; others detect a deliberate symmetrical structure in the psalm. Provides an analysis of Ps 116 involving a consideration of the morphological, syntactic, stylistic and semantic aspects. A symmetrical or chiastic structure, as advocated by some, is not convincing. This does not exclude the possibility of any logical line of thought. The psalm is characterized by numerous verbal and thematic repetitions. These give rise to a complex network of connections between the various parts of the psalm without being trapped in a scheme. The psalm is neither a disconnected whole nor a symmetrical structure - two extremes to be avoided. 113

Author: Prinsloo, W.S. Title: Psalm 82: Once Again, Gods or Men? Journal: Biblica Year: 1995, Volume: 76(2): Page: 219-228. Description: The crux interpretum lies in determining to what elohim (1b, 6a) refers - people or gods. There is also the view that the reference is to both gods and people and that the choice between gods and people is a false alternative. In the attempt to solve the problem, insufficient attention has been given to the text of Ps 82 itself. Adds to interpretation by means of a text-immanent approach in which there is attention to morphological, syntactic, stylistic and semantic aspects.

Author: Prinsloo, G. T. M. Title: Tremble before the Lord: Myth and History in Psalm 114. Journal: Old Testament Essays Year: 1998, Volume: 11(2): Page: 306-325. Description: Ps 114 summarizes the history of Israel in poetic form. Language associated with theophanies is used to produce a unique hymn commemorating God's saving acts. Interesting is the intertwining of motifs from history and myth to give a concise overview of God's gracious dealings with his people. This feature has often been recognized, but its interpretation has led to widely diverging views on the date and social setting of the psalm. Extratextual material is often used as key to interpret the poem. Seeks the key to the interpretation of Ps 114 in the poem itself. Gives a detailed intratextual analysis of the poem with emphasis on the poetic intertwining of historical and mythological elements. Analyzes the poem's intertextual relationships. Attention is also given to its place in the Book of Psalms and its interpretation in Jewish and Christian tradition. From these analyses conclusions about the date and social setting of the psalm are drawn.

Author: Prinsloo, Gert T. M. Title: Man's Word - God's Word: A Theology of Antithesis in Psalm 12. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1998, Volume: 110(3): Page: 390-402. Description: Two contrasting strophes are usually identified: Ps 12:2-5 are 114

concerned with human words while verses 6-9 are the word of God. The true genius of this Psalm is its profound confrontation between the human and the divine word that is expressed in the form of antithesis on every level of the text. The Psalm should be divided into three stanzas. Stanzas I (2-4) and III (7-9) respectively describe the words of men and the word of God, while the confrontation between the two occurs in Stanza II (5-6). This Psalm can be described as a theology of antithesis.

Author: Lohfink, Norbert. Title: La solitude du juste dans le Psaume 1 (The Solitude of the Righteous in Ps 1). Journal: Christus Year: 1998, Volume: 45(180): Page: 432-441. Description: Follows the juxtaposition of the righteous and the wicked in Ps 1. At the beginning, the righteous is described in the singular, contrasted with the wicked in the plural. The solitude of the righteous who was planted by the waters (an allusion to the exodus) is contrasted with the wicked. But the Psalm finishes by pointing to a God who, in the day of judgment, knows the way of the righteous, but not the way of the wicked. A future is promised to that solitude, preceded by the exodus, which is itself the fruit of love for the Torah. (French)

Author: Kselman, John S. Michael L. Barre. Title: Psalm 55: Problems and Proposals. Journal: Catholic Biblical Quarterly Year: 1998, Volume: 60(3): Page: 440-462. Description: Ps 55 should be provisionally classified as a preexilic royal lament bound together by two vocative allusions to 'elohim (2, 24), best understood as bipartite in structure (2-16, 17-24), and literarily characterized by parallel symmetry with regard to the false friend, descent into Sheol/the pit, and life (13-16, 21-24).

Author: Kselman, John A. Title: Two Notes on Psalm 37. Journal: Biblica Year: 1997, Volume: 78(2): Page: 252-254. 115

Description: Suggests alternate interpretations of Ps 37:3 and Ps 37:37. While the usual translations of these verses seem at first glance unexceptionable, the readings proposed here pay closer attention to the contexts of these verses and to their poetic character.

Author: Kruger, Thomas. Title: Psalm 90 und die Verganglichkeit des Menchen . Journal: Biblica Year: 1994, Volume: 75(2): Page: 191-219. Description: Because of linguistic forms employed, Ps 90 ought not to be understood as a lamentation on the brevity of human life, but rather as a lamentation on the duration of a collective situation of distress which reflects on human weakness. In the context of the Fourth Book of the Psalter (Ps 90-106), one thinks of the Exile prolonged until the time of the Psalmist. In this collection, Ps 90 seeks to know if and how the fragile man is able to experience the divine favor and salvation in a situation of prolonged exile. The other texts of the Fourth Book propose possible responses to this question by referring more or less explicitly to Ps 90. (German)

Author: Brunning, Christian. Title: 'Lobet den Herrn, ihr Seeungeheuer und all ihr Tiefen.' Seeungeheuer in der Bibel (Praise the Lord, You Sea Monsters and All You Deeps. Sea Monsters in the Bible). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1998, Volume: 110(2): Page: 250-255. Description: In Ps 148:7 the sea monsters are exhorted to praise the Lord. This probably refers to the serpent or the sea serpent, after which the constellation of the dragon is named. The constellation of the dragon became in myth the monster of primeval times. (German)

Author: Brug, John F. Title: Exegetical Brief: Psalm 69:22 - They Gave Me Gall. Journal: Wisconsin Lutheran Quarterly Year: 1999, Volume: 96(1): Page: 50-52. Description: What is the connection between the gall and sour wine of Ps 69:22 and the drinks given to Jesus on the cross? Were either of 116

these narcotic or were they simply bitter? There is little evidence that any of the drinks given to Jesus were narcotic. The bitterness of the drinks were a reflection of the mockery of the Messiah prophesies in the psalm.

Author: Booij, Th. Title: Psalm 116:10-11: The Account of an Inner Crisis. Journal: Biblica Year: 1995, Volume: 76(3): Page: 388-395. Description: Songs of prayer and praise, as we have them in the psalms, are in the main traditional texts, both by their form and their content. Nevertheless, they may be stamped, to a degree, by a particular time, an uncommon situation, a characteristic design, or a special poetic genius. Psalm 116 illustrates this. To assess the place of vv 10-11 within the poem, considers both the poetic structure of the psalm and its line of thought.

Author: Bergant, Dianne. Title: The Earth Is the Lord's : A Biblical Reflection on Psalm 24:1. Journal: Mission Studies Year: 1998, Volume: 15(2): Page: 66-74. Description: Shows several features of Psa 24: a proclamation of the unrivaled sovereignty of God; the God of Israel is the great Creator-God; a new set of norms are offered for eligibility of access to God; and the Lord, the Creator-God stands at the door waiting to be allowed into the holy place, there to be appropriately revered. Each of these features has implications for today. The psalm challenges any uncritical anthropocentric worldview; the Creator-God of Israel is the same God who hears the cry of oppressed creatures; contemporary norms for access to God include ecological virtues like environmental sensitivity, respect for and solidarity with the created world, humility in our perception of the human role in creation, responsibility and accountability in the use of things, non-violence and frugality; the psalm reminds us that the next step is ours: the psalm calls us to a new future, but we are the ones who must open ourselves to it.

Author: Barre, Michael L. Title: Hearts, Beds, and Repentance in Psalm 4:5 and Hosea 7:14. Journal: Biblica Year: 1995, Volume: 76(1): 117

Page: 53-62. Description: A first step in clarifying a difficult biblical text is to look for other passages that might shed light on it. Frequently the several texts illuminate one another. In tackling the problems of Ps 4:5 looks more closely at Hos 7:14a and Ps 149:5, which bear some relationship to this psalm verse.

Author: Marx, Alfred. Title: Note sur la traduction et la fonction de II Samuel 22,30// Psaume 18:30 (Note on the Translation and the Function of 2 Sam 22:30//Ps 18:30). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1998, Volume: 110(2): Page: 240-243. Description: Verse 30 is to be translated: By you I fly over the furrows; by my God I leap over the walls into the fields. The poem depicts David's warlike pursuit of his opponents. (French)

Author: Pitard, Wayne T. Title: The Binding of Yamm: a New Edition of the Ugaritic Text KTU 1.83. Journal: J of Near Eastern Studies Year: 1998, Volume: 57(4): Page: 261-280. Description: Reexamining KTU 1.83 (RS 16.266 or PRU II:3) revealed sufficient errors in currently available transcriptions of the tablet to warrant the publication of the author's new edition, supported by four photographs and four drawings. Offers text and epigraphic notes, translation and commentary, notes on the translation, and the significance of the text (referring to Ps 74:12-17 and Ps 18:9.

Author: Spieckermann, Hermann. Title: Stadtgott und Gottesstadt: Beobachtungen im Alten Orient und im Alten Testament (City God and God's City: Observations in the Ancient Near East and in the OT). Journal: Biblica Year: 1992, Volume: 73(1): Page: 1-31. Description: To determine the relation between a city and its god was a principle theological theme of Egypt and Mesopotamia. Despite considerable difference, one may speak of a common fundamental 118

conception in the two cultures on the subject of god of the city. According to this conception, the gods, with their universal responsibilities, were allowed to experiment individually with a city. In this framework of the theology of Zion, on the contrary, YHWH did not wish to reside in a particular city when his universal power had been solemnly recognized (Ps 48). Moreover, the very person of YHWH is that his presence in a city changed the essence of that city which thus became city of God in a fashion unknown in the Ancient Near East. (German)

Author: Schniedewind, W.M. Title: Are We His People Or Not : Biblical Interpretation during Crisis. Journal: Biblica Year: 1995, Volume: 76(4): Page: 540-550. Description: Psalm 100, a pre-exilic hymn of thanksgiving, was important in pre-exilic temple service. An ambiguity was preserved in the liturgical tradition of the psalm and is reflected by the Qere-Ketib; this ambiguity served as a catalyst for exilic reflection on its central verse. Although Ps 100 triumphantly proclaims Israel as the people of Yahweh, in the circumstances of the Babylonian exile, this must have sounded empty. From despair rises a response. Ps 79 challenges God, who is responsible for the tragedy, to restore Israel and prove he is the Shepherd of Israel. Ps 95 presents a different view: the people are responsible for Israel's plight. Ezek 34 also deflects blame away from Yahweh, but blames Israel's leaders. It asserts that Yahweh is the Shepherd who will restore his people and is implicitly an appeal to return to a theocratic and utopian society. Investigation of inner-biblical discourse requires that we begin with diachronic observations and judgments. Historical analysis far exceeds what may be gained by an ahistorical study of inner-biblical allusion.

Author: Talmon, Shemaryahu. Title: Fragments of Hebrew Writings without Identifying Sigla of Provenance from the Literary Legacy of Yigael Yadin. Journal: Dead Sea Discoveries Year: 1998, Volume: 5(2): Page: 149-157. Description: This is the first publication of three small parchment fragments found in the drawer of Yigael Yadin's desk after his death. Perhaps scholars may identify them and attribute them to known works. Item No 1 (ca. 30-1 BCE) is identical to the MT of Ps 18:26-29, but not to its parallel 2 Sam 22:26-29. Item No. 2 119

(mid-1st century CE) is a Qumran text that deals with cult matters. Item No. 3 (first half of 1st century CE) relates the victory of some king of Israel over enemies.

Author: Gosling, F. A. Title: An Interesting Use of the Waw Consecutive. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1998, Volume: 110(3): Page: 403-410. Description: The waw consecutive is used differently in poetry and in the prose portions of the Hebrew Bible. After a review of various studies of Hebrew syntax, considers Ps 143:3-4 and concludes that the waw consecutive can be used to denote the concept of consequence or of any emphatic action to which the Hebrew poet wished to draw attention.

Author: Leaver, Robin A. Title: Luther's Catechism Hymns 6: Confession. Journal: Lutheran Quarterly Year: 1998, Volume: 12(2): Page: 171-180. Description: The sixth in a series on the catechism hymns of Luther, this installment explains the history and theology of Luther's hymn, From Trouble Deep I Cry To Thee, based on Ps 130.

Author: Atkinson, Kenneth. Title: Toward a Redating of the Psalms of Solomon: Implications for Understanding the Sitz im Leben of an Unknown Jewish Sect. Journal: J for the Study of Pseudepigrapha Year: 1998, Volume: 17: Page: 95-112. Description: Since the preserved Greek and Syriac manuscripts of Psalms of Solomon are all late (8-10th century CE), the dating of the Psalms must be derived from internal historical allusions. Close reading of the text suggests the Psalms were composed by an unknown Jewish community which centered its worship in Jerusalem, lived a righteous life, practiced prayer and fasting, and condemned both the religious and political leaders of its day as sinners. The Psalms were composed between 67-30 BCE. Ps 4 and Ps 15 are dated to 67-63 BCE and the conflict between Hyrcanus II and Aristobolus II, Ps 7 Pre-Pompey, Ps 218 Pompey (63-48 BCE), Ps 17 to Herod the Great (37-30 BCE). Ps 1 and Ps 18 were added by the last redactor 120

who arranged the Psalms of Solomon for the community's liturgical use during their synagogue services.

Author: Zenger, Erich. Title: The Composition and Theology of the Fifth Book of Psalms, Psalms 107-145. Journal: J for the Study of the Old Testament Year: 1998, Volume: 80: Page: 77-102. Description: The fifth book of psalms has a liturgical character due to its hymnlike structure and the two liturgical collections in the middle (Pss 113-118 and Pss 120-143; 135-136). Both collections are now integrated into the context of the fifth book and have received a post-cultic Sitz im Leben/Sitz in literature. The fifth book is interspersed with motifs and concepts theologically connected to Zion and the Temple, but it is striking that references to the Temple cult are missing. This indicates that the fifth book is post-cultic and meant to be received as a spiritual pilgrimage to Zion which is the seat of the universal king YHWH and of the God of Sinai who teaches his Torah from Zion. According to the theological perspective of the fifth book which has the Torah Psalm 119 in the middle of the composition, the psalms are a means of opening oneself to the living Torah of YHWH - in accordance with the program at the beginning of the Psalter, Pss 1-2, and in accordance with the closing Hallel, Pss 146-150, which interpret the recitation/singing of the psalms as the actualization of the way of life (Torah) instilled in the cosmos.

Author: Powlinson, David. Title: Predator, Prey, and Protector: Helping Victims Think and Act from Psalm 10. Journal: J of Biblical Counseling Year: 1998, Volume: 16(3): Page: 27-37. Description: Ps 10 guides a person into knowing God in the midst of being violated and presents the four-part harmony of this Psalm: a cry of desolation, a blunt assessment of predatory people, a cry of reliance on God, and a confident affirmation.

Author: O'Kennedy, D.F. Title: The Relationship between Justice and Forgiveness in Psalm 103. Journal: Scriptura Year: 1998, Volume: 65: 121

Page: 109-121. Description: A point of confusion in the structure of the Psalm is the position of v 6, which may be called a transitional verse forming a bridge between the first strophe (vv 1-5) and the main strophe (vv 6/7-18). Ps 103 describes the relationship between justice and forgiveness in two ways: (1) Righteous deeds and justice for the oppressed may be seen as the demonstration of God's forgiveness; (2) God's righteous deeds and justice may also be seen as the basis for his steadfast love and forgiveness. The Psalm emphasizes that God's steadfast love, forgiveness and righteousness is for those who fear him (vv 11, 13, 17) and for those who keep his covenant and remember to do his commandments (v 18). This may be understood in two ways: (1) God cannot demonstrate his love, forgiveness and justice to people who do not fear him; (2) God demonstrates his love, forgiveness and justice in order that people may emulate it.

Author: Jeske, John. Title: Exegetical Brief: Psalm 37:5 - Roll Your Burdens. Journal: Wisconsin Lutheran Quarterly Year: 1998, Volume: 95(4): Page: 283. Description: Discusses the significance of the Hebrew verb gll in Ps 37:5. There is a special comfort in the idea of rolling our burdens on the Lord.

Author: du Preez, J. Title: Uitsig op sending in 'n Israelitiese oeslied : Psalm 67 (Perspectives on Mission in an Israelite Harvest Song: Ps 67). Journal: In Die Skriflig Year: 1998, Volume: 32(3): Page: 259-275. Description: Provides a translation of the Hebrew text of Ps 67 and remarks on introductory questions and exegetical notes. Dimensions of mission identified: insight into the missionary character of the Abrahamic covenant; the notion of missio Dei; exemplary living among the nations; intercessory prayer for the world; generosity toward non-Israelites. Other aspects touched upon include: the longing that life-giving knowledge may reach the nations; that Israel and the nations should form one worshiping people of God; viewing the cosmos as part and parcel of God's renovating work; realizing that everything leads to God's glorious final reality; praising God for what he is and does. Draws attention to the liturgical context within which these dimensions function; thus stressing the 122

significance of divine worship for the mission of God's people in the world. (Afrikaans)

Author: Creach, Jerome. Title: The Shape of Book Four in the Psalter and the Shape of Second Isaiah. Journal: J for the Study of the Old Testament Year: 1998, Volume: 80: Page: 63-76. Description: Linguistic parallels are recognized commonly between certain psalms in Book Four of the Psalter and portions of the so-called Second Isaiah (Isa 40-55). In some cases this common language is present only in these two blocks of material. An impressive number of terms shared by Book Four and Second Isaiah appear in analogous positions near the beginning and/or end of both. For example, Ps 90 and Isa 40, as well as Ps 106 and Isa 55, contain the root nhm (comfort/have compassion). The number of such parallels, and the fact that some of the terms appear only in these two blocks of material suggests that perhaps Book Four was shaped with Isa 40-55 as a model.

Author: Dormandy, Richard. Title: The Ascended Christ and His Gifts. Journal: Expository Times Year: 1998, Volume: 109(7): Page: 206-207. Description: Eph 4:8 is a quotation of Ps 68:18. Examines three possible meanings: (1) Christ's Lordship is defined by what he gives in grace - the captives being taken by his love; (2) the captives are God's enemies; and (3) it is we who are the captives.

Author: Basser, Herbert W. Title: The Jewish Roots of the Transfiguration. Journal: Bible Review Year: 1998, Volume: 14(3): Page: 30-35. Description: The accounts of Jesus' transfiguration in the synoptic gospels draw heavily on Jewish tradition, as reflected, for example, by the midrash on Ps 43 in which Moses, Elijah and the Messiah appear together.

Author: Nebe, G. Wilhelm. Title: Qumranica II*: Zu unveroffentlichten Handschriften aus Hohle 4 von 123

Qumran (Qumranica II: About Unpublished Manuscripts from Cave 4 of Qumran). Journal: Z fur Althebraistik Year: 1997, Volume: 10(2): Page: 134-138. Description: The so-called text 4QUnid(entified) C, fragment 1 (PAM 43400, top line) is actually a quotation from Ps 112:1-9 in a late-Hasmonaic half-cursive (app. 50-30 BC). The Hebrew, late-Hasmonaic-early- Herodianic manuscript 4Q334 ordo (PAM 43334) contains the form of an order for the daily singing of the Levites in the temple. This order follows the new moon-cycles. The text originates from the priestly-levitical circles of the 2nd or 1st century BC, shows no proximity to other Asidaic-Essenic texts, and contradicts Rabbinic practice. (German)

Author: Whitman, Andrew. Title: An Ode to Robert Maxwell : Psalm 73. Journal: Evangel Year: 1998, Volume: 16(2): Page: 34-38. Description: How can some people do very well for themselves while disregarding God and his values? Asaph, the author of 12 of the Psalms, struggles in Ps 73 with his own confession of faith that God is good. When he sees evil men succeeding without considering God, he almost slips into the same mold. But he comes through victorious when he sees the big picture: the wicked may seem to prosper, as the one who had everything but ended with nothing. Seven key principles are suggested from this Psalm to help us safely through hard questions.

Author: Wendland, Ernst. Title: Introit Into the Sanctuary of God (Psalm 73:17): Entering the Theological Heart of the Psalm at the Centre of the Psalter. Journal: Old Testament Essays Year: 1998, Volume: 11(1): Page: 128-153. Description: A study of Ps 73 demonstrates how textual analysis gives a better understanding of its message. This provides entrance into the divine sanctuary of meaning of the original poem. An intertextual perspective is given by an overview of several matters concerning the mixed genre of Ps 73, some cross-psalmic resonances, and its 124

position at the compositional center of the Psalter. Surveys key-terms that convey a special theological import in relation to each other and to the discourse as a whole. Considers the principal religious functions of Ps 73. The central issue motivating this poetic instance of intense interpersonal communication involving the psalmist (representing his people) and the Lord God concerns the apparent lack of divine justice in view of the prosperity and arrogance of the wicked majority. The psalmist's transforming sanctuary experience leads to a resolution through a revision of the conventional notion of purity of heart. The relative goodness of one's situation can be properly evaluated only when one contrasts the terrible final destiny of the wicked to the glory of God's ever-present nearness to his children.

Author: Wagner, Andreas. Title: Zum Textproblem von Ps 29:9. Journal: Z fur Althebraistik Year: 1997, Volume: 10(2): Page: 177-197. Description: By equalizing the predominant poetic structure in Ps 29, suggests a solution to the problem of v. 9: treating y r as a typical single plural, changing the pointing of ylwt and treating it also as a single plural, resulting in the voice of Yahweh can whirl around large trees, (Yahweh) barks/peels off (forest-)trees. (German)

Author: Urbrock, William J. Title: Psalm 90: Moses, Mortality, and ... the Morning. Journal: Currents in Theology and Mission Year: 1998, Volume: 25(1): Page: 26-29. Description: Ps 89 ends Book III of the Psalter by describing the ruin of the Davidic dynasty, and Ps 90 takes the reader back to the days before the entry into the land, when only Yahweh was king. Ps 90 acts as if Moses was still interceding for us, much as in Exod 33. Additional contrasts are noted between the eternal God and short- lived humankind, and between feminine and masculine images of God. Moses calls on God to repent and to restore Israel, and thereby to show his truly proper work, his work of compassion.

Author: Prinsloo, Willem S. Title: Psalm 149: Praise Yahweh with Tambourine and Two-edged Sword. Journal: Z fur die Alttestamentliche Wissenschaft 125

Year: 1997, Volume: 109(3): Page: 395-407. Description: After an overview of the main problems of interpreting Ps 149, concludes that the Psalm consists of two stophes, vv. 1-5 and 7-9, with v. 6 serving as a linking verse. The revenge element is not out of place in the Psalm, but is intimately connected to the Psalm's praise motifs. The calls to praise and the execution of commands to punish the nations are used to emphasize the praiseworthiness of Yahweh. The nations emerge as powerless while Yahweh is the object of praise. The idea that Yahweh exercises control over the nations served as a source of comfort and encouragement to the faithful. Hence the Psalm begins and ends with the word of Hallelujah.

Author: Marlowe, Creighton. Title: Spirit of Your Holiness (ruah gad eka) in Psalm 51:13. Journal: Trinity Journal Year: 1998, Volume: 19(1): Page: 29-49. Description: This reference is not to the Holy Spirit, hence not a proof text that the Holy Spirit may leave believers who sin. It is not David's fear that the Holy Spirit of God would be taken from him, but the spiritual attribute of personal holiness. Translations have led us astray with capitalizing spirit here, and most commentaries have assumed a meaning not required. The context of the Psalm, and the uses of ruah with modifiers do not require Holy Spirit. A better understanding is that David was praying for his own personal holiness. DDu

Author: Lombaard, C.J.S. Title: Some Remarks on the Patriarchs in the Psalms. Journal: Old Testament Essays Year: 1998, Volume: 11(1): Page: 59-70. Description: The occurrence and significance of direct references to Abraham, Isaac and Jacob/Israel in the Psalms are investigated. In the first stage, a concordant method of pinpointing such references is applied, yielding, in accordance with the operative criteria, a concentration of the subject of the study only in Ps 105. Consequently, the significance of these findings is sought after, and historic-cultic reasons for the scantiness of results are presented. Considers whether under-emphasized Psalmic themes are not specifically those that need the attention of future writers 126

of OT theologies.

Author: Brown, William P. Title: A Royal Performance: Critical Notes on Psalm 110:3ag-b. Journal: J of Biblical Literature Year: 1998, Volume: 117(1): Page: 93-96. Description: Provides a new reading of Ps 110:3 that retains the integrity of the consonantal text of the MT, while taking seriously other key witnesses, particularly the LXX. The resulting translation conveys a sense of directed movement: In holy splendor, out of the womb, towards the dawn go forth! / Like (the) dew, I have begotten you. The reference is apparently to a rite of passage in a royal liturgy pronounced by an oracle giver. It is not clear precisely what womb, dawn, and dew might signify.

Author: Botha, P.J. Title: The Enthronement Psalms : A Claim to the World-Wide Honour of Yahweh. Journal: Old Testament Essays Year: 1998, Volume: 11(1): Page: 24-39. Description: The so-called Enthronement Psalms (Ps 47, 93, 96, 97, 98, 99) are described as a distinctive group of psalms which constitute a similar illocutionary act. This act is defined against the background of the role that honor and shame played in ancient Mediterranean societies as that of making a claim to the world-wide honor of Yahweh. The perlocutionary intent of this claim is described as an attempt to resolve the tension between the belief of the religious community in Yahweh's creative power and superiority above heathen gods and the lack of honor experienced by Israel as a nation.

Author: Auffret, Pierre. Title: Tu m'as repondu: etude structurelle du Psaume 22 (A Structural Study of Psalm 22). Journal: Scandinavian Journal of the Old Testament Year: 1998, Volume: 12(1): Page: 102-129. Description: Provides a detailed analysis of the structure of Ps 22. (French)

Author: Auffret, Pierre. Title: La droite du tres-haut: Etude structurelle du Psaume 77. 127

Journal: Scandinavian Journal of the Old Testament Year: 1992, Volume: 6(1): Page: 92-122. Description: Determines the literary structure of Ps 77, proceeding from the structure of the smallest units to the larger wholes and finally to the entire psalm. Distinguishes a first section, (Ps 77:2-5,6-7,8-10, 11-13, in which vv 6, 8-10 correspond to v 11, vv 2-5 and 12-13 constitute the boundaries of the segment, while v 7, which corresponds to them, is situated before vv 8-10. Ps 77:11,12-13, 14a, 14b, 15 and 16 are arranged in a chiasm which involves six terms. In Ps 77:16-21, 16 and 21 frame the theophany of 17-20 which is structured as a four-term chiasm. As a whole the poem evidences an inclusion in which vv 2-5 introduce, not only 2-13, but also 11-16 and 16-21, just as the interconnections of vv 2-13 and 11-16 and 16-21 are both numerous and rich in meaning. In his distress, the believer of the psalm turns to the God of the Exodus. Provides a structural comparison of Ps 77 with Exod 15:2-18. (French)

Author: Auffret, Pierre. Title: `Ecoute, mon peuple!' Etude structurelle du Psaume 81. Journal: Scandinavian Journal of the Old Testament Year: 1993, Volume: 7(2): Page: 285-302. Description: Form critics generally divide Ps 81 into two segments (Ps 81:2-6b and 6c-17), with little effort to ascertain the psalm's overall structure. G. Ravasi, e.g., concerns himself only with the structure of its second section. Aims to discern the structure of the entire psalm, the prologue (Ps 81:2-6b included). Calls attention to the structural links which serve to unify the two sections. Examines the links between Ps 81 and Ps 80. This reveals the complementarity of the two psalms: corresponding to the urgent appeals to God in Ps 80 are the urgent appeals to attentiveness and docility which God addresses to the people in Ps 81. (French)

Author: Auffret, Pierre. Title: C'est Dieu qui juge. Etude structurelle du psaume 75 (This Is the God Who Judges. A Structural Study of Ps 75). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1997, Volume: 109(3): Page: 385-394. Description: Drawing on earlier studies of the structure of Ps 75, looks first at the internal structure of each unit (Ps 75:2, 3-4, 5-6, 7-8, 9, 128

10, and 11). The larger structure finds its center in vv. 7-8 around which the other units are arranged in a concentric pattern. Verses 2-6 and verses 9-11 show an internal chiasm. There are also links between Ps 75 and Ps 76. (French)

Author: Auffret, Pierre. Title: `Aie, confiance en lui, et lui, il agira': Etude structurelle du Psaume 37. Journal: Scandinavian Journal of the Old Testament Year: 1990, Volume: 4(2): Page: 13-43. Description: Advances step by step through the text, attending to both its content and the formal indications of structure. Identifies four parts to the poem, each having its own structure: Ps 37:1-9, 10-20, 21-32/33, 33/34-40. These four sections are aligned with each other in various ways. In particular, vv 1-9 appear to constitute the introduction to the remaining three sections to which it is linked. Those three sections are arranged according to an ABA' pattern. A structural comparison with Ps 36 enables us to identify in that psalm the context which provokes, legitimates and gives meaning to the conflict with which Ps 37 is concerned. (French)

Author: Allen, Leslie C. Title: Psalm 73: Pilgrimage from Doubt to Faith. Journal: Bulletin for Biblical Research Year: 1997, Volume: 7: Page: 1-10. Description: Offers a new translation and exegesis of Ps 73. The psalm, rich with word play and repetition, is a carefully crafted song of thanksgiving, intended for use by a pilgrim worshiper in the Temple. The song also contains wisdom elements. Supplements Illman's description of the structure of the psalm by emphasizing the dynamic compositional process. The psalmist complains that the wicked are immune to trouble; upon visiting the temple (v. 17), however, his complaints turn to expressions of confidence. God, in His time, will bring vindication in this life.

Author: Kruger, Lisel Olivier, J.P.J. Title: Die ambivalente aard van skoonheid en begeerte in die Ou Testament (The Ambivalent Character of Beauty and Desire in the OT). Journal: In Die Skriflig Year: 1998, 129

Volume: 32(1): Page: 85-106. Description: Ps 45:12 and Prov 5:25 are identified as the only two places in the OT where the Hebrew word for beauty is the subject of the two verbs found in the Tenth Commandment (Deut 5:21) for covet/crave/desire. An exegetical comparison between the two text verses shows an attitude toward the desire for beauty which proves ethically ambivalent. According to this exegesis, the social religious context determines the positive or negative experience or consequences of beauty and desire. This ambivalence introduces another perspective on the Tenth Commandment, as this view cancels any rigid interpretation of coveting: because the integrity of the covenant relationship between God and his people sanctions the acceptability or not of the use of beauty, or the desire of it. (Afrikaans)

Author: Uval, Beth. Title: The Earth Is Full of Your Creations (Ps 104:24). Journal: Jewish Bible Quarterly Year: 1996, Volume: 24(4): Page: 243-251. Description: Neot Kedumim, the Biblical Landscape Reserve in central Israel, is an effort to recreate the physical setting of the Bible in all its depth. A recent phase is the introduction of animals - wild asses, ostriches, and oryxes. These animals are the vanguard in a plan to restore native creatures to their habitats.

Author: Smith, Mark S. Title: Psalm 8:2b-3: New Proposals for Old Problems. Journal: Catholic Biblical Quarterly Year: 1997, Volume: 59(4): Page: 637-641. Description: On the basis of (1) a repointing of the text in light of Ugaritic parallels, and (2) reinterpretation of the poetry on the basis of sound Semitic philological principles, Ps 8:2b-3 (Heb) is best translated as follows: Let me celebrate your splendor over the heavens. From the mouth of suckling babes you established a strong place. For your stronghold you indeed ended the avenging enemy.

Author: Meynet, Roland. Title: Le psaume 67: Je ferai de toi la lumiere des nations (Psalm 67). Journal: Nouvelle Revue Theologique 130

Year: 1998, Volume: 120(1): Page: 3-17. Description: Considers the form and literary genre of Ps 67. Is it a song of thanksgiving for the harvest? a plea for rain? Analysis of the internal logic of the text leads one to understand harvest in a metaphoric sense. Israel prays to God that his light enlighten the nations (vv 2-3), invites the nations all together to praise the one God (vv 4-6), and gives thanks as it sees that in faith its prayer is already heard (vv 7-8). This psalm is one of the most outstanding universalist texts of the Bible: in it Israel sees itself as the people by whom light is transmitted to the whole world (French)

Author: Meister, Mauro F. Title: Salmo 133: Interpretando o Texto Numa Perspectiva Biblico-Teologica (Ps 133: Interpreted from a Biblical-Theological Perspective). Journal: Fides Reformata Year: 1997, Volume: 2(1): Page: 29-38. Description: Illustrates principles of biblical interpretation that are part of conclusions in a prior article. Proposes to interpret the text in its original context, and applies it to the context of the NT, showing its relevance to the contemporary church. Seeks to make the process of interpretation as clear as possible, demonstrating the steps and methods of interpretation used. (Portuguese)

Author: Koltun-Fromm, Naomi. Title: Psalm 22's Christological Interpretive Tradition in Light of Christian Anti-Jewish Polemic. Journal: J of Early Christian Studies Year: 1998, Volume: 6(1): Page: 37-57. Description: The exegetical development of Ps 22:17 is linked to early Jewish-Christian polemic and Christian self-identification. It is only with apologetic and anti-Jewish polemical works that the image of pierced limbs appears. This passage's Christological interpretation is an extra-NT evolution, dependent on early patristic understandings of the LXX. It is an outcome of real, or perceived, early Jewish-Christian debates and most likely originates with Justin Martyr. Illuminates the creation and dissemination of early standardized Christian exegesis for use in active and continuing anti-Jewish polemics throughout the first few centuries of the common era. Outlines the translation 131

problems in Ps 22:17; discusses Justin, Tertullian and Aphrahat's shared exegesis of the text; and notes its place within early Jewish-Christian polemics.

Author: Garciel, Moshe. Title: Its Historical Background, Its Meaning, Its Literary Connections and Its Significance [in Hebrew]. Journal: Beth Mikra Year: 1994, Volume: 138: Page: 193-209. Description: Ps 60 is a public lament over a great defeat in Edom in the time of Solomon. The author is positive that God will take a different attitude to His people, but this has yet to happen. (Hebrew)

Author: DuPreez, J. Title: Interpreting Psalm 47. Journal: Missionalia Year: 1997, Volume: 25(3): Page: 308-323. Description: Provides a new translation of Ps 47, discusses its possible Sitz im Leben in Israel's worship and its composition and structure, and provides a verse-by-verse exegesis. Highlights a Christian missiological interpretation by emphasizing four central themes: (1) accepting others as God accepts them (as in v. 9); (2) living in the end-time in the power of the risen Lord, by reading the Psalm in the light of its place in the pericopal calendar (Ascension of Christ); (3) living God's future doxologically in the present; (4) capturing the final all-embracing vision, by linking the psalm with Rev 5:13.

Author: Cohn, Herbert. Title: Hinds in Psalm 29. Journal: Jewish Bible Quarterly Year: 1996, Volume: 24(4): Page: 258-259. Description: The hind is very timid and easily frightened; it does not need the mighty cedar-breaking voice of the Lord to put it to flight. How did this mammal come to be included in the psalm? It appears that due to a mistake in the vocalization of the Hebrew word ayalot, the mighty trees of the region, the terebynths (elot), have turned into ayalot, light-footed hinds. When replacing hinds by terebynths, Ps 29:9 becomes logical and harmonious. 132

Author: Chinitz, Jacob. Title: Psalm 145: Its Two Faces. Journal: Jewish Bible Quarterly Year: 1996, Volume: 24(4): Page: 229-232. Description: Notes a feature of Ps 145 not evident on superficial reading - an exactly even division of the verses into two categories: (1) the psalmist's desire to praise God; (2) actions of God for which the praise is due. Lists the verses, indicating into which category they fall.

Author: Auffret, Pierre. Title: En memoire eternelle sera le juste: Etude structurelle du Psaume CXII (The Just Will Live in Eternal Memory: Structural Study of Ps 112). Journal: Vetus Testamentum Year: 1998, Volume: 48(1): Page: 2-14. Description: Revises his published structure of Ps 112 (VT, 1980, 30(2):257-279) in light of Marc Girard's Les Psaumes redecouverts. Uses X/x for the just in verses 1, 4-5 and 9a, Y/y for the behavior sanctioned for the happy life in 2-3a, 6a, 7-8 and 9c and z for the significance of righteousness in 3b, 6b and 9b. In verse 10 Y labels the opposition of the wicked. Lays our a pattern with verse 6 as the center. The just, in his fear of YHWH, will live through his offspring in eternal memory before God. (French)

Author: Wright, N. T. Title: Doing Justice to Jesus: A Response to J. D. Crossan. Journal: Scottish Journal of Theology Year: 1997, Volume: 50(3): Page: 359-379. Description: Responds to Crossan's reading of Jesus and the Victory of God. Crossan has charged him with wanting to quarantine the debate over the historical Jesus to just those scholars with whom Wright agrees, but Crossan's own project practices a similar type of discrimination, one in which only liberal scholars appear. With respect to schools of biblical criticism, Crossan fails to take into account that form, source, and redaction criticism are methodologically at odds with one another. Wright calls on the example of Streeter and Farmer, who read the very same evidence from the Synoptic Gospels with vastly differing results, to show that different approaches are possible. On the important question 133

of the role of justice in Jesus' ministry, Wright offers a reading of Ps 85, which speaks of how justice and mercy are to be united in the Messiah's Kingdom.

Author: Crossan, John Dominic. Title: What Victory? What God? A Review Debate with N. T. Wright on Jesus and the Victory of God. Journal: Scottish Journal of Theology Year: 1997, Volume: 50(3): Page: 345-358. Description: Crossan criticizes Wright on several counts. Wright is too concerned with categorizing the different scholarly quests for the historical Jesus into boxes. Wright also rejects tradition criticism without specifying why in a clear enough fashion. They differ as well on the question of how to discern the metaphorical and the historical claims of biblical language, especially with respect to apocalypticism and the resurrection of Jesus. Crossan's main objection, however, is that Wright's project does not seem to give a large enough role to justice in the proclamation of Jesus and in the church's response to Jesus. Crossan locates the biblical warrant for his own emphasis on justice in Ps 82 and Lev 25.

Author: Boogaart, Thomas A. Title: Satan Is a Son of God. Journal: Perspectives Year: 1997, Volume: 12(8): Page: 16-19. Description: Considers when military metaphors deepen the understanding of the Christian struggle and strengthen our Christian experience, and when they arouse in us a will to power and dehumanize others. War and struggle are frequent biblical metaphors of the Christian life, and censoring these images will impoverish our churches. However, noting the biblical image of God as Lord of the Estate in Ps 82 and Luke 15, suggests that evil arises within the family of God (i.e., angels), and that God vacillates between anger at the suffering these wayward sons of God cause, and love for them as his children. The Lord's ambivalence and restraint are ultimately the model for non-violent resistance to Satan and his followers espoused in the Bible. God deals with Satan and other evil demonic beings with patience, hoping they will return to his fold.

Author: Lohfink, Norbert. 134

Title: The Appeasement of the Messiah: Thoughts on Ps 37 and the Third Beatitude. Journal: Theology Digest Year: 1997, Volume: 44(3): Page: 234-241. Description: The theme of Luke 4:18 = Isa 61:1, Evangelizare pauperibus, is also found in the third beatitude of Matthew's Sermon on the Mount, (Matt 5:5, which comes from Ps 37:11). Matthew was thinking of the coming of God's kingdom, and the addressee is the Messiah.

Author: Stevenson, Gregory M. Title: Communal Imagery and the Individual Lament: Exodus Typology in Psalm 77. Journal: Reformed World Year: 1997, Volume: 39(4): Page: 215-229. Description: The individual form of this lament allows the author to cope with his own suffering by typologically depicting it in terms of the Exodus tradition, thus allowing other members of the community to make the same connection. The suffering and doubt of the Israelite slaves retrojectively depicts his own suffering and doubt, but God's deliverance of those slaves allows for a projective hope in God's future deliverance of the Psalmist.

Author: Prinsloo, G.T.M. Title: Shepherd, Vine-grower, Father - Divine Metaphor and Existential Reality in a Community Lament (Psalm 80). Journal: Old Testament Essays Year: 1997, Volume: 10(2): Page: 279-302. Description: Exegetes are unanimous in classifying Ps 80 as a communal lament. Here the consensus regarding the poem ends. It is dated somewhere between the time of Saul and the 2nd century BC. Analyzes Ps 80 on two levels: (1) a careful intratextual analysis is made; (2) this information is used to determine the social and historical setting of the psalm by means of an intertextual analysis. Three metaphors are used to describe God: vinegrower (vv 9-14), shepherd (vv 2-3) and father (vv 16, 18). These well-known metaphors are used by a community of believers in exilic times to enhance the disparity between God's tender care in the past and their present existential crisis. Against this background they lament their 135

deplorable situation and pray for salvation.

Author: Mazor, Yair. Title: When Aesthetics Is Harnessed to Psychological Characterization. Ars Poetica in Psalm 139. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1997, Volume: 109(2): Page: 260-271. Description: In Ps 139 aesthetic phenomena and psychological trends meet and interact. Throughout the Psalm the Psalmist alternates between two contradictory attitudes toward the role of God in his life. He appreciates and admires God's role, but he also angrily resents it. The Psalm displays a vital literary dynamic and rhetorical flexibility, but also admiration and resentment towards God. The two versions of human creation in Genesis and the book of Job also manifest similar conflicting attitudes.

Author: Kelm, Christian K. Title: The Presence of YHWH: Psalm 27 and the Audience's Horizon of Expectation. Journal: ARC: J of Faculty Rel Studies McGill Univ Year: 1996, Volume: 24: Page: 87-96. Description: Enters into the larger literary discussion about audiences, the act of reading and where meaning is located - in the text or in the reader. Ps 27 is an event in which the audience plays a key role. Shows how the words, phrases, and images normally found in trust and complaint psalms have been used creatively in Ps 27, producing two effects: requiring the audience to play a major role in determining the meaning of Ps 27, and challenging the audience's horizon of expectations to think in new and creative ways about the presence of YHWH. Ps 27 may have been an attempt to re-shape and/or respond to an audience's new understanding of the nature of the presence of YHWH.

Author: Jarick, John. Title: The Four Corners of Psalm 107. Journal: Catholic Biblical Quarterly Year: 1997, Volume: 59(2): Page: 270-287. Description: Emendations of Ps 107:3 from MT y m ( sea ) to y min ( south ) are 136

textually unpersuasive and exegetically unnecessary. For non- seafaring Israelites, the sea is a realm of mystery and angst.

Author: Gosse, Bernard. Title: Le Psaume 147. Le Retour des Exiles a Jerusalem et l'universalisme de l'action de YHWH (The Return of the Exiles to Jerusalem and the Universalism of Yahweh's Action). Journal: Etudes Theologiques et Religieuses Year: 1997, Volume: 72(4): Page: 597-600. Description: This study of Ps 147 notes parallels with Ps 33 (not by horses but by Yahweh's love ). The main theme, return of exiles to Jerusalem, is linked to Ezek 39 and Isa 56. (French)

Author: Gerstenberger, Erhard S. Title: Psalm 69: Complaint and Confession. Journal: Covenant Quart Year: 1997, Volume: 55(2-3): Page: 3-19. Description: On the basis of a structural analysis of the psalm one can see the difference between the two complaint sections, the dangers from slander and false accusation within a political community and hatred within a religious congregation. These are followed by petitions and imprecations dealing with evil. Two levels of interpretation are called for, viz., application to group relationships as a way of dealing with situations in the needs of everyday existence, and the actual survival of the individual and community in the face of many conflicts among believers. Varied layers of community life can profit from serious consideration of lessons from the Psalter.

Author: Brug, John F. Title: Exegetical Brief: They Pierced My Hands and My Feet (Psalm 22:17). Journal: Wisconsin Lutheran Quarterly Year: 1998, Volume: 95(1): Page: 39-40. Description: The best reading is they pierced my hands and my feet rather than the masoretic reading like a lion my hands and my feet. Evaluates all the major variants and interpretations.

Author: Botha, P.J. Title: The Social Setting and Strategy of Psalm 34. Journal: Old Testament Essays 137

Year: 1997, Volume: 10(2): Page: 178-197. Description: Uses the social setting of Ps 34 as a key to its interpretation. The literary, social and ideological dimensions of the text are analyzed in order to determine its textual strategy, intent and meaning. Psalm 34 was composed in post-exilic times with the intent of encouraging the community of the faithful to keep faith in the power and will of Yahweh to save them from humiliation and to cope with the adverse circumstances which they had to face.

Author: Auffret, P. Title: "Je marcherai a la face de YHWH": Etude structurelle du Psaume 116 (Structural Study of Psalm 116). Journal: Old Testament Essays Year: 1997, Volume: 10(2): Page: 161-177. Description: In view of several recent publications on Ps 116, reviews the structure of this psalm. Studies the literary structure of each segment, that of the larger units, and of the whole Psalm. The division of Ps 116 by the LXX into vv 1-9 and vv 10-19 is more relevant than seemed possible up to now. This segmentation permits observation of the structural correspondence between the different segments of the two parts. In retrospect it becomes clear why the psalm has sometimes been analyzed as a large chiasmus, at other times as consisting of three connected parts, and at still other times as consisting of two interconnected parts. Of these models, the last seems to be the most apt description of the structure of the psalm (French)

Author: Nielsen, Kirsten. Title: Sigmund Mowinckel - and Beyond. Journal: Scandinavian Journal of the Old Testament Year: 1997, Volume: 11(2): Page: 200-209. Description: Mowinckel has made convincing contributions to understanding the Psalms. But his focus on the cult has led many scholars to ignore the literary qualities of the Psalms. A literary approach is needed. Analysis of Ps 1 raises questions about its placement at the head of the collection (redactional criticism), the poetic features of Ps 1, the intertextuality and the theology of Ps 1 (ideological criticism). Mowinckel claimed that Ps 1, and maybe Ps 112, are the only Psalms which cannot have been written for cultic 138

use. Ps 1 is a late imitation of Jer 17:5-8, and is poor poetry. As poetry, Ps 1 is not so bad, but it is neither good theology nor an appropriate introduction to the Book of Psalms.

Author: Borgman, Erik. Title: Is de aarde van God? Over het belang van theologische vragen (Is the Earth God's? The Relevance of Theological Statements). Journal: Tijdschrift Voor Theologie Year: 1997, Volume: 37(3): Page: 216-227. Description: Explores the meaning of the beginning of Ps 24. Developing moral guidelines for society is not a task for theologians; they should engage in the struggle for the public interpretation of being by giving voice to the stories of our society which go unnoticed because of the presuppositions in current discussion on policy and management. Joining A.J. Heschel, explains the beginning of Ps 24 as an expression of divine earnestness about human life, the foundation of religion as a possible heresy, when cynicism is God. Comparing H.U. von Balthasar with theologians like K. Rahner and E. Schillebeeckx, the central issue in the post Vatican II debates in Catholic theology is the (im)possibility of a religious experience and interpretation of reality. To state with the psalm that the earth is God's implies that traces of God can be met in the world. Offering an explanation of the Christian tradition that supports human survival and dignity should not be the main goal of theology. Theology should develop the religious importance of the struggle of people all over the earth for survival and dignity, thus expressing God's nearness to and involvement with creation. (Dutch)

Author: Klein, Hans. Title: Das Magnifikat als judisches Frauengebet (The Magnificat as a Jewish Woman's Prayer). Journal: Kerygma und Dogma Year: 1997, Volume: 43(3): Page: 258-267. Description: The Magnificat (Luke 1:46-55) has received a lot of attention not only because it is the prayer of Jesus' mother, but also because it is a prayer, which according to the content, belongs to the OT - although recorded in the NT. To explain this situation, considers: (1) the positions which understand the Magnificat as a Song of Elizabeth, a Jewish eschatological hymn, a Christian song or a composition of Luke; (2) the related Hannah Song (1 Sam 2; Ps 113) indicates the Magnificat is a Jewish prayer prayed by mothers 139

after the birth of their first child, possibly spoken also before the birth. Current Arabic prayers prove this view. Inclusion of the hymn in the NT happened thanks to Jewish Christians. (German)

Author: Healy, John F. Title: Das Land ohne Wiederkehr: Die Unterwelt im antiken Ugarit und im Alten Testament (The Land without Return: The Underworld in Ancient Ugarit and in the Old Testament). Journal: Theologische Quartalschrift Year: 1997, Volume: 177(2): Page: 94-104. Description: In ancient Mespotamia and Ugarit the underworld is a land from which the dead do not return, reached by crossing a river. Or it is located at the end of the earth by a mountain where one descends to the city of the dead, a realm of dust and mud. But there is also some contrary indication of joy and freedom where immortality is achieved, akin to that of Greek heroes in the Elysian fields. The OT knows no such concept. Only Enoch and Elijah ascend to heaven and in later sources the afterlife seems to be better for Kings (Ps 16:10-11). However, for the most part, the OT underworld is a place of darkness, dust, silence, gloom, oblivion and annihilation (as in Ps 88:4-7 or Job 17:13-16). (German)

Author: Zenger, Erich. Title: Dass alles Fleisch den Namen seiner Heiligung segne (Ps 145,21) ( Let All Flesh Bless His Holy Name Ps 145:21). Journal: Biblische Zeitschrift Year: 1997, Volume: 41(1): Page: 1-27. Description: Treats the composition of Pss 145-150 as initiative for a Christian-Jewish hermeneutic of the Psalms. Considers: The Lord's Prayer as an abbreviation of Ps 145; the Final-Hallel (146-150) as hermeneutic for the Psalter; contours of a Christian-Jewish hermeneutic of the Psalm (as Christians we affirm our roots when we pray the Psalms, which do not need to be Christianized). (German)

Author: Seybold, Klaus. Title: Zu den Zeitvorstellungen in Psalm 90 (Regarding the Time-Conceptions in Ps 90). Journal: Theologische Zeitschrift Year: 1997, Volume: 53(1-2): 140

Page: 97-108. Description: Discusses the dominant time-measurements, day and year, and then some reconstructions of the understanding of time. Analyzes some textual difficulties, e.g. Ps 90: 4a, 10a, 9, 8, and 13, and concludes with the crux of the introduction, i.e. the difficult word m`wn. (German)

Author: O'Kennedy, D.F. Title: Vergifnis voor gehoorsaamheid (Ps 130:4) (Forgiveness before Obedience). Journal: In Die Skriflig Year: 1997, Volume: 31(3): Page: 163-174. Description: Investigates divine forgiveness as illustrated in Ps 130, especially v 4. Although many Psalms compel us to conclude that the psalmist was considering material as well as spiritual salvation, this is not the case in Ps 130. In Ps 130:4 divine forgiveness is instrumental to the real purpose of therefore you are feared (NIV). One might think fearing God would be a ground for forgiveness. V 4, however, indicates the gift of forgiveness precedes obedience to God. The purpose of forgiveness is that people should glorify God. Forgiveness sets the sinner free and enables him to serve God in obedience. The OT concept of forgiveness has different dimensions. Ps 130 signifies that forgiveness is essentially a matter in which God takes the initiative. Forgiveness does not depend on man's repentance, conversion, confession of guilt or a life of obedience. (Afrikaans)

Author: Bellinger, W.H. Title: How Shall We Read the Bible? The Case of Psalm 61. Journal: Perspectives in Religious Studies Year: 1993, Volume: 20(1): Page: 5-17. Description: Proposes a hermeneutic of curiosity. The text becomes the window on its world of origin, on its own shape, and on readers in relation to it. Considers Ps 61 as a test case.

Author: Witkamp, L. Th. Title: Jesus' Thirst in John 19:28-30: Literal or Figurative. Journal: J of Biblical Literature Year: 1996, 141

Volume: 115(3);489-510. Challenges Stephen D. Moore's (Literary Criticism and the Gospels: Page: The Theoretical Challenge) deconstructive analysis of the Johannine water metaphor. Description: Moore claims that the Gospel's ironic presentation of Jesus as the source of figural water collapses in paradox as he requires literal water in John 19:30. Moore fails to recognize Jesus' thirst in John 19:28 as having a spiritual and figurative meaning. Jesus' thirst is a double entendre, a standard feature of the Johannine misunderstanding motif. Narrative, grammatical, contextual, intertextual, and tradition-historical analyses. Jesus' thrist, surrounded by references to fulfillment (John 19:28 and 30) of God's will and Scripture (Ps 69:21; with Ps 42 and Ps 63), expresses his desire to complete his Father's work (John 4:34 and John 18:11), by lying down his life and returning to his sender.

Author: Vall, Gregory. Title: Psalm 22:17b: The Old Guess. Journal: J of Biblical Literature Year: 1997, Volume: 116(1): Page: 45-56. Description: A history of the text-critical controversy concerning Ps 22:17b. The obscure Hebrew Vorlage probably k'ry ydy wrgly, ?? my hands and my feet was rendered in the LXX o ryxan cheiras mou kai podas, they have pierced my hands and feet. Christians applied this to the crucifixion. Greekspeaking Jews rejected the LXX in favor of later revisions by Aquila (1st ed.: they have disfigured...; 2nd: they have bound ... ) and Symmachus ( like those who seek to bind... ). Jerome's 387 Latin translation follows the LXX; but his 391 translation reads vinxerunt, they have bound. In the Masoretic text, the variant k'ry, like a lion ..., replaced k'rw. Surveys major critical proposals. Defends the 19th century suggestion of H. Graetz, who emended k'rw to read 'srw, they have bound. Was this the Vorlage for Aquila and Jerome? Offers a scenario explaining how the textual corruption may have occurred.

Author: Plank, Karl A. Title: Ascent to Darker Hills: Psalm 121 and Its Poetic Revision. Journal: Literature and Theology Year: 1997, Volume: 11(2): 142

Page: 152-167. Description: Ascent to Darker Hills offers an intertextual reading of Ps 121. By reading the psalm in tandem with a rabbinic midrash and with D.H. Lawrence's poem The Hills, shows (1) how the intertextual revision makes manifest a gap in the psalm as it moves from question to affirmation and (2) how awareness of such a gap leads one to reconsider the psalm's symbolism of the hills to which the psalmist has lifted his eyes. Against the near-consensus interpretation of the psalm among biblical scholars, the intertextual reading underscores the genuineness of the psalm's question and darkens the psalm's hills with a perception of danger.

Author: Lund, Oystein. Title: From the Mouth of Babes and Infants You Have Established Strength. Journal: Scandinavian Journal of the Old Testament Year: 1997, Volume: 11(1): Page: 79-99. Description: Establishes a new interpretation of Ps 8:3, without any text changes. The combination of mouth and strength is a common figure in the OT, and in the expression the mouth of babes and infants the motif of the mouth as an organ of power is combined with the idea of the breath of life which the new-born receives from God (Gen 2:7) as a power which enables them to overcome the forces of death that are always present at creation. This interpretation together with the rest of the psalm, can be arranged in a common royal field of motifs where man serves as a vice-royal only subordinated to God who is the real King. Provides hints to a possible structure of the psalm.

Author: Lee, Archie. Title: The Recitation of the Past: A Cross-Textual Reading of Ps. 78 and the Odes. Journal: Ching Feng Year: 1996, Volume: 39(3): Page: 173-200. Description: Studies the Chinese classic, Book of Poetry/Odes, and Ps 78 together, and notes that the same political-religious dynamics can be seen in the two respective ancient communities. Royal theology is shaped by historical realities and developed hand in hand with imperial political power, and is even reflected in adoption of varying names of the deity. Recitation of the past, reflecting an ideological interest in interpretation of history, functions to lend support to the religio-political power which consciously adapts and appropriates the history of the defeated (Northern 143

Kingdom of Ps 78 and Shang dynasty in the Odes). Cautions that, interpreted from a post-colonial context, both must be used carefully, so that the voices of resistance and dissent are not ignored.

Author: Brueggemann, Walter Miller, Patrick D. Title: Psalm 73 as a Canonical Marker. Journal: J for the Study of the Old Testament Year: 1996, Volume: 72: Page: 45-56. Description: Identifies ways in which Torah and piety are juxtaposed with kingship in Ps 73. The speaker may be appropriately viewed as the king, as evidenced by language echoing Pss 15-24, and by the placing of Ps 73, which provides an alternative script for a monarchy that needed redefinition after Solomon's reign. Explores Book III as part of that rethinking. The move from autonomy in Ps 73:2-16 to covenant responsiveness in vv. 18-28 suggests the choices always present before kingship.

Author: Auffret, Pierre. Title: O Dieu, connais mon coeur: Etude structurelle du Psaume CXXXIX (O God, You Know My Heart: Structural Study of Psalm 139). Journal: Vetus Testamentum Year: 1997, Volume: 47(1): Page: 1-22. Description: Studies the chiasms and parallels in each of the eight units of Ps 139 and then the literary structure of the whole poem. Names the links which tie the units together into two cross symmetries, crossing between verses 14 and 15. The knowledge of God is inaccessible to the faithful person, and it is vain to lay claim to examine his thoughts. But YHWH knows the faithful down to the heart and the bones. (French)

Author: Auffret, Pierre. Title: Au milieu de ma maison etude structurelle du Psaume 101. Journal: Scandinavian Journal of the Old Testament Year: 1997, Volume: 11(1): Page: 124-137. Description: Two recent contributions to the study of the literary structure of Ps 101 have obligated the author to reconsider his 1982 proposition. After studying the literary structure of the whole, and of certain parts, was led to adopt a parallel structure as 144

well as a concentric symmetry. The structures thus perceived serve as a commentary on the text by the text, each unit having multiple connections with the others. (French)

Author: Gosse, Bernard. Title: Les citations de Psaumes en 1 Ch 16,8-36 et la conception des relations entre Yahve et son peuple dans la redaction des livres des Chroniques (The Citations of Psalms in 1 Chr 16:8-36 and the Conception of the Relations between Yahweh and His People in the Redaction of the Books of Chronicles. Journal: Eglise et Theologie Year: 1996, Volume: 27(3): Page: 313-333. Description: In 1 Chr 16:8-36 are found three parallels to passages from the Psalter (Ps 105:1-15; Ps 96; Ps 106:1, 47-48). The fact that these passages are presented in the context of the arrival of the Ark of the Covenant in Jerusalem indicate that the excerpts play a sufficiently important role and were not chosen by chance, above all that they provide, in reality, the justification of the liturgy of the Second Temple. Given the role played by the ark and the Levites, then, in this liturgy, it is logical to study their roles in the Books of Chronicles. The citations of these Psalms play an important role in the redaction of the Books of Chronicles. Several textual modifications noted are discrete, accentuating the redactional choice of the Chronicler. (French)

Author: Scott, J.M. Title: The Triumph of God in 2 Cor 2:14: Additional Evidence of Merkabah Mysticism in Paul. Journal: New Testament Studies Year: 1996, Volume: 42(2): Page: 260-281. Description: In 2 Cor 2:14-7:4, Paul's defense of his apostolic ministry begins with a comparison between his ministry and that of Moses. Already in 2:14, Paul uses the metaphor of a Roman triumphal procession to conjure up an image of the throne-chariot of God which recalls a traditional reading of Ps 68:18-19 (cf. Eph 4:8). In this way Paul portrays himself as a Moses-like figure who has an encounter with the divine Merkabah and thereby becomes a mediator of divine revelation. In 2 Cor 12:2-4, Paul returns to the theme of his Merkabah experience as part of the defense of his apostleship. Again, Ps 68 lies behind the text. 2 Cor 2:14 and 12:2-4 make it clear that Paul's ascent to the Merkabah is as foundational to his own apostolic ministry as the session ad dexteram (Ps 110:1) is 145

foundational to the Christology of the early church.

Author: Sedlmeier, Franz. Title: Psalm 102,13-23: Aufbau und Funktion (Ps 102:13-23 - Structure and Function). Journal: Biblische Zeitschrift Year: 1996, Volume: 40(2): Page: 219-235. Description: Investigates the middle part of Ps 102 in order to better understand its function: (1) Ps 102:13-23 - a special text in the end-text of the psalm; (2) structure and declaration-goal; (3) position and function of vv. 13-23; (4) v. 19 as key to an understanding of Ps 102. Ps 102:13-23 is a later insertion to place the individual fate of the prayer within the future fate of Zion, whereby v. 19 assumes a central role. (German)

Author: Rosenblit, Barbara Ellision. Title: David, Bat Sheva, and the Fifty-First Psalm. Journal: Cross Currents Year: 1995, Volume: 45(3): Page: 326-340. Description: Ps 51 is traditionally interpreted as a psalm of confession and renewal. Begins with a new translation and ends with a set of radically contrasting interpretive readings. The first is based on classical medieval commentary. The second is an original drama which calls for the silenced voice of Bathsheba herself. Bathsheba's voice, unheard by David, is given ear only by us. Some of David's psalm infuriates her, some of it becomes hers, some of it she changes. As she tries to approach God, whose Presence is distant yet whose punishment she feels, hearing David's psalm stirs not renewal but unremittent suffering.

Author: Prinsloo, G.T.M. Title: Yahweh and the Poor in Psalm 113: Literary Motif and/or Theological Reality?. Journal: Old Testament Essays Year: 1996, Volume: 9(3): Page: 465-485. Description: Psalm 113 is concerned with issues relevant to circumstances in our country. The reference to a reversal in the fortunes of the poor (vv 7-9), immediately leads to question: Who are the poor? For which audience has the psalm been intended? How did the community of believers apply this psalm to their situation? 146

Various answers have been given to these questions. Provides answers by listening to the intratextual voice of the psalm itself as well as the intertextual voice of the community of believers' reception of the psalm. A detailed intratextual analysis is given followed by an analysis of the social context, reception and tradition associated with the psalm. The reversal in the fortunes of the poor is an important literary motif, but it should become a theological reality through the praise of Yahweh's servants, those who have experienced that he can indeed cause miracles to happen.

Author: McLain, Charles E. Title: The Function of the Preposition Be in Psalm 119:89. Journal: Calvary Baptist Theol Journal Year: 1996, Volume: 12(1-2): Page: 135-146. Description: Some have suggested that this verse does not indicate where but how and by whom God's Word has been preserved. Study of the preposition and of syntactical patterns, of contextual use in this psalm, and of historical and rhetorical considerations indicate that the concept of agency or instrumentality is entirely unsupported. There is no exegetical, linguistic, contextual, or historical reason to understand the function of the preposition as anything other than locative.

Author: Martino, Conti. Title: Dio difensore della causa degli oppressi secondo il Salmo 94 (God Defends the Cause of the Oppressed, according to Psalm 94). Journal: Antonianum Year: 1997, Volume: 72(1): Page: 3-37. Description: In Ps 94 the Psalmist turns to God, the just judge, presents his case and asks God to intervene in his favor, to put an end to the injustices of which he is the victim. The literary structure is complex: to the elements of lamentations (individual and collective) it combines other characteristics of the sapiential Psalms. The theme, God as defender of the oppressed, is developed in six concentric parts: the initial appeal (a = vv 1-2) corresponds to the conclusive appeal (a' = vv 22-23); to the first lamentation containing the exposition of the case (b = vv 3-7) corresponds a second lamentation (b' = vv 16-21); to one sapiential lesson, which declares the ruin of the impious (c = vv 8-11), follows a second lesson, the beatitude of the just (c' = vv 12-15). Faithful to the sapiential theme, the Psalmist teaches that the just, because protected by God, prospers; in other words, 147

he will enjoy a long life, which will be tranquil and honored in the promised land, whereas the impious, who in the days of his life hated wisdom, will end in ruin. (Italian)

Author: Dray, Stephen. Title: Psalm 130: Out of the Depths. Journal: Evangel Year: 1996, Volume: 14(2): Page: 66-67. Description: We live in a guilt-ridden age. Believers, often troubled by past and present failures, need to meet God in a new way and hear his reassuring voice. The writer of Ps 130 began crushed under sin, but ended with the certain knowledge of God's forgiveness and the prospect of a new intimacy in his relationship with God. The Psalmist recognized he had failed one who was far greater than himself; he felt doomed. But the Psalmist remembers God is a pardoning God and that God's purpose is to manfest his glory in the world through forgiveness.

Author: Cohen, Samuel I. Title: Psalm 47 - Numerical and Geometrical Devices Used to Emphasize the Author's Message. Journal: Jewish Bible Quarterly Year: 1995, Volume: 23(4): Page: 258-264. Description: The intention of the author of the psalm was to affirm the kingship of God over the whole world and it was therefore probably his intention that the psalm would be read in the Rosh Hashanah service when this idea is paramount. The author creates this emphasis by using numerical and geometrical devices to add weight to the terms God, King, and earth. At the same time, he uses the devices to show that the King of the world will keep his promise to Abraham and will give the land which is his to his children.

Author: McLain, Charles E. Title: Variants: Villainous or Validating. Journal: Calvary Baptist Theol Journal Year: 1996, Volume: 12(1-2): Page: 88-104. Description: A fair evaluation of textual variants of the OT and NT reveals that their significance is not in their number but in their nature. As an illustration, English variants of Ps 23:2 (Coverdale, Great Bible, Geneva, Bishops, Authorized) can produce 148

varying totals. Significant Hebrew and Greek textual variants are so few as to be almost negligible in light of the whole of Scripture. Whether viewed in their entirety or separately and individually, variants cast no doubt on any Bible principle or doctrine. Rather, analysis of variants demonstrates remarkable accuracy by many generations of copyists.

Author: Tripp, Paul David. Title: Keeping Destiny in View: Helping Counselees View Life from the Perspective of Psalm 73. Journal: J of Biblical Counseling Year: 1994, Volume: 13(1): Page: 13-24. Description: Psalm 73 demonstrates the importance of viewing life from the perspective of eternity, and provides practical directives to be used with counselees in teaching them to look at life biblically. This psalm generates four directives for biblical counselors: (1) help your counselees examine their focus, (2) their conclusions, (3) their view of life from the perspective of eternity, and (4) their focus on the rich realities of redemption.

Author: Evans, Craig A. Title: Jesus' Parable of the Tenant Farmers in Light of Lease Agreements in Antiquity. Journal: J for the Study of Pseudepigrapha Year: 1996, Volume: 14: Page: 65-83. Description: Recent interpretations of Jesus' Parable of the Tenant Farmers as supporting peasant farmers against wealthy landlords is challenged on the basis of three considerations. (1) The Greek word used for farmers refers to commercial farmers primarily and not peasant or day laborers. (2) Lease agreements from late antiquity suggest that contract agreements are made primarily with businessmen and not with peasants. (3) The use of Isa 5 and Ps 118 in the framework of the parable seems original and agrees with the Aramaic interpretation of these passages referring to the Jerusalem establishment as the tenants.

Author: Steck, Odil Hannes. Title: Zur Abfolge Maleachi - Jona in 4Q76 (4QXIIa) (On the Sequence Malachi - Jonah in 4Q76 (4QXIIa)). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1996, Volume: 108(2): 149

Page: 249-253. Description: In a Qumran document from Cave 4, dating to 150-125 BCE, the book of Jonah follows Zech 14 and Malachi. This arrangement can be explained by the views about the world of the nations attested in the early 2nd century BCE (Ps 148, Ps 150, Tobit 14, and Sirach 36).

Author: Debuisson, Damien Michel. Title: Une Lecture du Psaume 89 (A Reading of Psalm 89). Journal: Melanges de Science Religieuse Year: 1996, Volume: 53(3): Page: 275-292. Description: From a contemplative re-reading of Scripture - from the sin of Eden to Nazareth - to the subjective manner of spiritual interpretation of the Fathers, it was possible to deal with the relations of Ps 89:52 with Jer 12:22 concerning the heel but also, because of a larger context, with Jer 33, Isa 26 and Gen 3:15. (French)

Author: Auwers, J. M. Title: La Redaction du Psaume 18 dans le Cadre du Premier Livre des Psaumes (The Redaction of Psalm 18 in the Framework of the First Book of Psalms). Journal: Ephemerides Theologicae Lovanienses Year: 1996, Volume: 72(1): Page: 23-40. Description: The unity of Ps 18 is often discussed. There are two main divisions: thanksgiving for the action of grace by a man delivered by God from danger (Ps 18:4-20), and the song of victory for a warrior king (Ps 18:30-46). Perhaps these two sections were originally independent. If so, Ps 18:21-28 now play a unifying role, with the theme God helps the righteous. Notes the similarity between this Psalm and 2 Sam 22. Finds agreement with Luyten and Miller that David is here identified as the ideal believer, worthy of imitation by every pious Israelite. (French)

Author: Bammel, C. P. Title: Justification by Faith in Augustine and Origen. Journal: J of Ecclesiastical History Year: 1996, Volume: 47(2): Page: 223-235. Description: Looks at Augustine's Sermon on Psalm 31 on justification by faith, 150

and the influence on the sermon of his recent reading of Origen. There is considerable agreement between the two fathers, although Augustine is more selective. Augustine's study of Origen's Commentary on Romans marked the beginning of a new phase of intense preoccupation with the study of the Pauline epistles.

Author: Maarten, J. J. Menken. Title: The Origin of the Old Testament Quotation in John 7:38. Journal: Novum Testamentum Year: 1996, Volume: 38(2): Page: 145-159. Description: In John 7:37b-38, the stop is after pinet ; the pendent nominative ho pisteu n eis eme belongs with the rest of v. 38. Autou in v. 38 refers to Jesus, not the believer. The source of the quotation is probably Ps 77:16, 20 LXX; the epithet living of the water comes from Zech 14:8. The four parallel lines of the psalm verses are woven into each other. Koilia is a substitute of petra through Ps 114:8, where the rock is equated with a spring; in a different vocalization of the Hebrew, the word means inside and is translated by koilia.

Author: Krasovec, Joze. Title: Two Types of Unconditional Covenant. Journal: Horizons in Biblical Theology Year: 1996, Volume: 18(1): Page: 55-77. Description: Examines the Davidic covenant as discussed in 2 Sam 7:1-17, 1 Chr 17:1-27, and Ps 89:20-38 in order to determine if this covenant was unconditional. The Davidic covenant, like the earlier Sinaitic covenant, is an unconditional covenant predicated upon the nature and providence of God and that God's commitment to the people of Israel cannot be destroyed by the rebellion or infidelity of Israel. The conditional promises often attached to the covenants are designed to persuade the people to obedience, but God's covenant faithfulness is not dependent upon Israel's obedience.

Author: Stern, Philip. Title: The Eighth Century Dating of Psalm 78 Re-argued. Journal: Hebrew Union College Annual Year: 1995, Volume: 66: Page: 41-65. 151

Description: Seeks to end the controversy over dating Ps 78, propounding an 8th century dating. One means of proving the date is by elimination. Attacks the late dating and deals with other proposed datings in turn. Positive arguments for an 8th century date include evidence that the psalm is dependent on 8th century sources including Amos and Hosea. A literary dependence is shown to exist on Ps 49, which is demonstrated to be a northern psalm emanating from the 8th century. Also, a peculiarly prophetic mode of reference to Assyria is reflected is Ps 78. Specific historical and linguistic data are utilized as well. Extra-biblical evidence also comes into play. Many lines of evidence converge on the 8th century, while other datings are flawed.

Author: Schroeder, Christoph. Title: A Love Song : Psalm 45 in the Light of Ancient Near Eastern Marriage Texts. Journal: Catholic Biblical Quarterly Year: 1996, Volume: 58(3): Page: 417-432. Description: Ps 45 closely intertwines war and wedding motifs in order to show that these are the pillars upon which successful kingship stands.

Author: Nel, P. J. Title: Psalm 110 and the Melchizedek Tradition. Journal: J of Northwest Semitic Languages Year: 1996, Volume: 22(1): Page: 1-14. Description: Seeks to define the nature of the oldest form of the Melchizedek tradition in the OT and its subsequent development in the Qumran literature and the NT. The view that Ps 110 exhibits the authentic Melchizedek tradition will be substantiated. The original Melchezedek tradition is essentially linked to the cult of El-Elyon at Zion. The Melchizedek tradition in Ps 110 is employed to legitimize the Davidic rule as the authentic perpetuation of the original cult of El-Elyon and is not a legitimization of the cultic role of the Davidic king. A correct understanding of the oldest form of the Melchizedek tradition precedes any evaluation of its continuation and deviations from it in the traditions of Qumran and the NT. The analysis of the oldest version of the Melchizedek tradition has led to the conclusion that later traditions, at least those of Qumran and the NT, maintain its constitutive thrust. 152

Author: Levin, Schneir. Title: Let My Right Hand Wither. Journal: Judaism Year: 1996, Volume: 45(3): Page: 285-286. Description: Ps 137:5 is often translated without regard to the medical situation the Psalmist appears to be describing. Examination reveals the proper translation of the couplet as If I forget you, O Jerusalem... let my right arm palsy, let my tongue stick to my palate. The poet is cursing himself in terms of the type of left brain injury he must have frequently observed.

Author: Kratz, Reinhard Gregor. Title: Die Tora Davids (The Davidic Torah). Journal: Z fur Theologie und Kirche Year: 1996, Volume: 93(1): Page: 1-34. Description: For Martin Luther and John Calvin the Book of Psalms was prayerbook and life-guide for the justified sinner. A Jewish interpretation (midrash to Ps 1:1) places the psalter side by side with the torah of Moses. Asks whether and in which way the psalter understood itself once as torah. In view are not interpretation of individual psalms but a certain total understanding of the psalter which will include problems of the history of composition and redaction, for which the torah-understanding of Ps 1 and of the doxological quint-division is but one example of many. (German)

Author: Auffret, Pierre. Title: Conduis-moi tans ta justice; Etude structurelle du psaume 5. Journal: J of the Ancient Near Eastern Soc., Columbia U. Year: 1995, Volume: 23: Page: 1-28. Description: Various stylistic structures are studied and diagrammed in Ps 5, following in the main the translation of Psalms by Marc Girard (1984). We must take note of the intensity and variety of the various structures. These include simple correspondence, opposition, concentric symmetry, chiasm, stereotyped phrases. (French)

Author: Currid, John D. Title: Recognition and Use of Typology in Preaching. Journal: Reformed Theological Review Year: 1994, 153

Volume: 53(3): Page: 115-129. Description: Laments the absence of typology in modern preaching. It is absent because of the basic ignorance of its proper integration into sermon preparation and because of a failure to see its importance to preaching. It is important because: (1) it underscores the sovereignty of God; (2) affirms the immutability of God; (3) reflects the unity of Scripture; (4) adds depth and richness to the preaching message. Examples of typology based upon prefigurations from the Book of Psalms abound in the NT. Discussions of Ps 2, Ps 41 and Ps 118 serve as good primers in the proper use of typology.

Author: Muller, Ulrich B. Title: Sohn Gottes - ein messianischer Hoheitstitel Jesu ( Son of God - A Messianic Title of Jesus). Journal: Z fur die Neutestamentliche Wissenschaft Year: 1996, Volume: 87(1-2): Page: 1-32. Description: Examines Christological statements which attribute the title Son of God of Jesus without implying the pre-existence of the bearer of the title. Only an understanding of Jesus as the suffering but rehabilitated righteous man allowed early Christians to apply 2 Sam 7:14 and Ps 2:7 to him and to see him as the expected messianic son of God. (German)

Author: Brummer, Vincent. Title: Religious Belief and Personal Identity. Journal: Neue Z. f Systematische Theologie u Religionsphilosophie Year: 1996, Volume: 38(2): Page: 155-165. Description: The question raised by the psalmist (Ps 8:4) can be understood in a personal way: Who am I that God should be mindful of me, and who are you that God should take notice of you? This is a question of your and my identity as persons; it raises two issues: what we mean by personal identity, and what God has to do with your and my identity. Considers the connection between religious belief and personal identity.

Author: Abrahams, Samuel P. Title: Toward a Balanced Perspective of Creation. Journal: J of Interdenominational Theol Center Year: 1995, Volume: 23(1): 154

Page: 119-129. Description: Considering our bodies and how they function, there must be more to creation than we can ever fathom. Addresses the theme of creation from Ps 8; Gen 1:1-2:4a and Hosea 4:1-3. There is an inseparable connection between Torah and creation, and human action and creation - either enhancing or destroying. This connection brings a new appreciation of Mother Earth. Creation means equality of the sexes, of classes and of races.

Author: van Rooy, H.F. Title: Die inleidings en opskrifte van die vyf Siriese Apokriewe (The Introductions and Headings of the Five Syriac Apocryphal Psalms). Journal: In Die Skriflig Year: 1996, Volume: 30(1): Page: 97-111. Description: Ps 151 was included in the LXX and Hebrew versions of Pss 151, 154, 155 are part of the Psalms Scroll from Qumran. Explores the relationship between the headings of these Psalms in different traditions. In the Syriac transmission manuscript 12t4 is important and has a number of unique readings and marginal notes. There are important differences in the headings of the different traditions. The heading of Ps 151 in 12t4 was influenced by Athanasius and is related to the LXX heading. The heading of Ps 151 in the other Syriac manuscripts is probably related to a heading in the lost Hebrew Vorlage. Headings of Pss 152, 153 are part of an attempt to link these Psalms more closely to Ps 151 and the Peshitta of 1 Sam 16-17. The relationship between the headings of Pss 154, 155 in 12t4 and other manuscripts is not easily definable. They are, however, related to the East Syrian headings of canonical Pss 85,

Author: van Niekerk, Martin J.H. Title: Psalms 127 and 128: Examples of Divergent Wisdom Views on Life. Journal: Old Testament Essays Year: 1995, Volume: 8(3): Page: 414-424. Description: Both Ps 127 and Ps 128 exhibit typical wisdom features. Ps 128 focuses on the righteous and shows in a relaxed way that someone fearing Yahweh will be rewarded with a threefold blessing. While also concentrating on that which is beneficial in life, it is evident that Ps 127 is not merely a description of the prosperous life that will be enjoyed by a person behaving in a specific way; emphasis is now on Yahweh who makes a person's actions lead to success or futility. This means that the one poet shows an 155

optimistic belief in the principle of God's retribution while the other describes the course of life as depending on God's sovereign rule. The view presented in Ps 128 is thus questioned by the wisdom teacher of Ps

Author: Rosendal, Bent. Title: Gott ist Aufgestiegen (God Has Ascended). Journal: Scandinavian Journal of the Old Testament Year: 1991, Volume: 5(1): Page: 148-154. Description: Surveys the history of the interpretation of Ps 47. (German)

Author: Prinsloo, G.T.M. Title: Polarity as Dominant Textual Strategy in Psalm 8. Journal: Old Testament Essays Year: 1995, Volume: 8(3): Page: 370-387. Description: It has been recognized that Ps 8 contains a number of paradoxes. However, no consistent analysis of the function of this device in the poem has ever been made. The psalm does not only contain paradoxes, but also a whole range of techniques on different levels of text which serve to create tension between opposites. This phenomenon is defined as polarity and is proposed as the dominant strategy of Ps 8. Provides a critical overview of proposed interpretation keys to the psalm and indicates their shortcomings. Analyzes Ps 8 with specific reference to poetic stratagems in the poem. Close attention is paid to devices which are used to indicate polarity and tension. These devices form the key to interpretation of the text.

Author: Pleins, J. David. Title: Death and Endurance: Reassessing the Literary Structure and Theology of Psalm 49. Journal: J for the Study of the Old Testament Year: 1996, Volume: 69: Page: 19-27. Description: Ps 49's chiastic form guides and focuses its sentiments about wisdom, wealth, death, and endurance. Hearing and silence are wisdom's mode of reception. Dangers exist for those who fail to hear through wisdom. One need not fear another's accumulation of wealth, for death negates wealth. Before death, human action is useless; only divine action brings protection, as is also reflected in Hos 13-14 and Ps 18. Wealth does not endure: only 156

one's reputation for folly or one's redemption by wisdom.

Author: Mazor, Yair. Title: Psalm 24: Sense and Sensibility in Biblical Composition. Journal: Scandinavian Journal of the Old Testament Year: 1993, Volume: 7(2): Page: 303-316. Description: The psalm's composition seems shattered: it opens with geographical elements engaged in depicting God's might and role as creator, then depicts God's desirable pious observant and then a new theme - God's glory. The seemingly flimsy composition of the psalm is misleading. Beneath the outer textual crust lies an aesthetic system which displays a systematic order and orchestrated integrating patterns. The unity of the psalm consists of a ramiform network of delicate connections and integrative hooks. These connections are executed on a variety of literary layers, such as theme, structure, rhetoric, ideology and alliteration. The psalm's unearthed unity establishes an intricate intersection where a varied cluster of aesthetic qualities meet, interweave, and orchestrate a worthy poetic system.

Author: Illman, Karl-Johan. Title: Psalm 88 - A Lamentation without Answer. Journal: Scandinavian Journal of the Old Testament Year: 1991, Volume: 5(1): Page: 112-120. Description: Ps 88 is a lamentation about sickness by an outsider. There is no certainty in the psalm itself that God would ever hear him and intervene to save him from death. It is a lament over God's failing to hear the psalmist. It found its way into the Book of Psalms and was preserved, perhaps, because there were other psalms to testify that God indeed hears prayers and the designation of him as God of my deliverance is a true one.

Author: Handy, Lowell K. Title: One Problem Involved in Translating to Meaning: An Example of Acknowledging Time and Tradition. Journal: Scandinavian Journal of the Old Testament Year: 1996, Volume: 10(1): Page: 16-27. Description: The translation to meaning of Ps 82 has changed through time and tradition. The polytheistic world of the author of the poem was not the accepted context for understanding the psalm when it was 157

considered as part of the Bible. Jewish and Christian readings of the same text have traditionally been quite different. Examples of various understandings of the psalm from the author's to the Reformation are presented to demonstrate that the official meaning of the biblical text actually has been different according to the tradition in which it has been read.

Author: Gray, Melvyn D. Title: Psalm 106:15b: Did the Children of Israel Get What They Asked For?. Journal: Scandinavian Journal of the Old Testament Year: 1993, Volume: 7(1): Page: 125-133. Description: Examines the apparent problem of sense in Ps 106:15b. Proposed emendations are examined and rejected. The immediate context is also considered. MT is retained, and the problem resolved by accepting Waw as adversative, thereby envisaging two discrete and differing actions in the verse as a whole.

Author: Doyle, Brian. Title: Psalm 58: Curse as Voiced Disorientation. Journal: Bijdragen Year: 1996, Volume: 57(2): Page: 122-148. Description: A close reading of Ps 58, focusing on stylistic features, reveals the centrality of God's presence to his people in the midst of injustice and evil. In spite of its imprecatory language, Ps 58 is a song of God's saving activity and a celebration of justice. A powerful seven-fold curse full of rich yet horrific images calls out for the disempowerment of the wicked. Considers the Hebrew text, together with significant text-critical notes, along with a critical translation, colometric division and examination of stylistic features. The structuring and non-structuring elements lead to the primary theological purpose. Placing Ps 58 within the context of lament genre, the purpose of its difficult words is examined. In line with authors, e.g., W. Breuggemann and C. Stuhlmueller, an attempt is made to surface the significance of formal language of violence in the search for theological meaning. A hermeneutic for understanding and utilizing the imprecatory psalms as a form of speech which gives voice to our disorientation and the disorientation of others is presented. Points out how the often hyperbolic and ugly language of Ps 58 reflects a biblical spirituality which should not be denied in the prayer forms of the community. 158

Author: Burger, J.A. Title: Psalm 1 and Wisdom. Journal: Old Testament Essays Year: 1995, Volume: 8(3): Page: 327-339. Description: Although scholars generally concede there are poems in the Psalter that can be labeled wisdom psalms, there are no clear-cut criteria to determine which of them belong to the corpus of wisdom psalms. Considers whether Ps 1 is a sapiential poem. A set of criteria pertaining to content and form is applied to evaluate it. To ensure that the criteria and form are not used arbitrarily, a definite discipline is set for their application: according to this there should be significant characteristics of both categories before Ps 1 can qualify as a wisdom psalm. The overarching principle for the identification of Ps 1 as a wisdom psalm is the convergence of relevant evidence.

Author: Auffret, Pierre. Title: Dieu sauvera Sion : Etude structurelle du Psaume LXIX ( God Will Save Zion : Structural Study of Psalm 69). Journal: Vetus Testamentum Year: 1996, Volume: 46(1): Page: 1-29. Description: Studies section by section the literary structure of Psalm 69: (1) 1-6; (2) 7-13; (3) 14-19; (4) 20-30; and (5) 31-37. Then analyzes their interrelationships: (1), (3) and (4) each relate to the others, but (2) connects only to (4) and (5) has echoes of the others. Verses 2 and 36 form an inclusio of salvation. Uses capitals and lower case in a translation based on the Jerusalem Bible to signal corresponding items in the text. (French)

Author: Allen, Ronald B. Title: Psalm 87, A Song Rarely Sung. Journal: Bibliotheca Sacra Year: 1996, Volume: 153(610): Page: 131-140. Description: This psalm consists of three strophes, viz: (1) Yahweh's love for Zion is impassioned (vv. 1-3); (2) Yahweh's pleasure in Zion is unexpected (vv. 4-6); (3) Yahweh's exaltation in Zion is exclusive (v. 7).

Author: Skehan, Patrick. Ulrich, E. 159

Flint, P. W. Title: Two Manuscripts of Psalm 119 from Qumran Cave 4. Journal: Revue de Qumran Year: 1995, Volume: 16(4): Page: 477-486. Description: Publish 4QPsg (4Q89) and 4QPsh (4Q90). The former consists of six fragments from Ps 119:37-92. The latter has two adjoining fragments from Ps 119:10-21. The scripts are dated on palaeographic grounds to the Herodian period (30 BCE-70 CE).

Author: Waddell, Chrysogonus. Title: A Christological Interpretation of Psalm 1? The Psalter and Christian Prayer. Journal: Communio: International Catholic Review Year: 1995, Volume: 22(3): Page: 502-521. Description: Objects to the inclusive-language translation of the opening verse of Ps 1 as Happy are those who follow (instead of Happy the man who follows ) not the counsel of the wicked for obliterating its Christological meaning. Presents the arguments of defenders of those and refutes them, citing patristic and medieval texts, both speculative and liturgical, which defend the Christological reading. Uses this example to restate the fundamental character of the psalter for Christian prayer. The Blessed Man of Ps 1 is the one who makes all men (and women) blessed.

Author: Prinsloo, W.S. Title: Psalm 97: Almal moet bly wees, want Jahwe is Koning (Ps 97: The Lord Is King! Let the World Rejoice). Journal: Hervormde Teologiese Stud Year: 1995, Volume: 51(4): Page: 1088-1113. Description: Positioned methodologically in terms of the South African situation, uses Ps 97 to illustrate the text-immanent method. Although this psalm derives much of its content from the remainder of the OT, it nevertheless forms a coherent whole, and can be described as an artistic poem in which various techniques of poetry are employed. However, Ps 97 does not contain a clearly demarcated or even symmetrical strophic division. It is a persuasive text which probably dates from the post-exilic period. Apparently, the main aim of the psalm was to convince the reader/listener that the Lord is in command. (Afrikaans) 160

Author: Patton, Corrine L. Title: Psalm 132: A Methodological Inquiry. Journal: Catholic Biblical Quarterly Year: 1995, Volume: 57(4): Page: 643-654. Description: A. Laato argues for a Solomonic date for Ps 132, but this is problematic. Both content and context argue for a postexilic date. Its location among the Psalms of ascent, along with its use of late Hebrew vocabulary and syntax suggest late influence.

Author: Parker, Simon B. Title: The Beginning of the Reign of God - Psalm 82 as Myth and Liturgy. Journal: Revue Biblique Year: 1995, Volume: 102(4): Page: 532-559. Description: The first seven verses of Psalm 82 are a myth of the divine assembly of the gods, in which El is the presumed head and Yahweh is a member of the assembly. Yahweh charges the rest of the gods with abuse of their office in misruling the world. It reflects an attested mythological assumption in early Israel that each nation had been allotted its own god. When the other gods failed their charge, Yahweh announces their downfall. The last verse is the liturgical response calling on Yahweh to rule the world.

Author: Fleming, Daniel E. Title: Psalm 127: Sleep for the Fearful, and Security in Songs. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1995, Volume: 107(3): Page: 435-444. Description: House and city together in Ps 127:1 refer to Yahweh's residence in Jerusalem and its temple. Yahweh alone can be trusted to guard the dwelling he has established, and his people are given sleep in spite of their fear. In the second part of the Psalm Yahweh gives the people strong sons, who will not be defeated in battle. Ps 127 finds its unity in the assurance of security from fear.

Author: Dickson, C.R. Title: The Hebrew Terminology for the Poor in Psalm 82. Journal: Hervormde Teologiese Stud Year: 1995, Volume: 51(4): Page: 1029-1045. 161

Description: The meaning of the Hebrew words for the English term poor continues to be disputed. Two main schools of thought have developed. Some believe the terms refer to literal and material poverty, others that the terms refer to literal-metaphorical poverty. The result has been an impasse. The different Hebrew words for poor should be understood as metaphors for the concept of powerlessness. In addition, the concept of powerlessness is understood to have different perspectives. Ps 82 is exegeted to provide a basis for this suggestion. The exegesis confirms the contention that poverty is powerlessness.

Author: Collins, C. John. Title: Death Will Be Their Shepherd or Death Will Feed on Them ? m wet yir` m in Psalm 49.15 (EVV v 14). Journal: Bible Translator Year: 1995, Volume: 46(3): Page: 320-326. Description: The Hebrew verb r `a to graze appears in three basic syntactic patterns: absolute (A grazed), with accusative (A grazed on B), or with accusative (C caused A to graze). The third pattern fits Ps 49:15 best. Personifying death as devouring flesh does not fit biblical and Ugaritic parallels. The correct translation of m wet yir` m is death will be their shepherd. Appendix: Job 24:21.

Author: Glazov, Gregory. Title: The Invocation of Ps 51:17 in Jewish and Christian Morning Prayer. Journal: J of Jewish Studies Year: 1995, Volume: 46(1-2): Page: 167-182. Description: A. Baumstark saw in the Christian usage of Ps 51:17 a dependence on Synagogal practice, but he did not clarify the history of this dependence. Seeks to clarify the complications of this assumption and to explore the meaning which the petition would have received in Jewish circles by its association with the Tefillah. Focuses on the origin of the link between the invocation of Ps 51:17 and the recitation of the Tefillah. Proposes that Ps 51:17 came to be associated with Morning Prayer because of R. Yohanan bar Naphka.

Author: Sales, Michel. Title: Who Can Utter the Name of God? - From the Holiness of His Name to the Seriousness of All Words. Journal: Communio: International Catholic Review Year: 1993, Volume: 20(1): 162

Page: 26-48. Description: Links the profanation of God's name with the profanation of human beings and all of creation. Discusses the significance of language (words) for the construction of relationships. Treats the historical revelation of the name of God: I am YHWH. This manifestation occurs in a dialogue between Moses and YHWH, in the context of liberation. Reviews the use of God's name in the thanksgiving of his people, e.g., Ps 33/34, and the demands put upon Israel by the name YHWH, e.g., Ps 49/50; Ezek 36-37. All the nations fulfill Israel's prayer, see Ben Sirach 36:1-4. Uttering the name of God, the Christian synthesizes the whole of salvation history in its various phases from Abraham to Jesus until the endtime.

Author: Grunbeck, Elisabeth. Title: Augustins ekklesiologische Christologie im Spiegel seiner Hermeneutik: Die Bildstruktur der Enarratio in Ps 44 (Augustine's Ecclesiological Christology in the Mirror of his Hermeneutic: The Structural Imagery of the Enarratio in Ps 44). Journal: Vigiliae Christianae Year: 1995, Volume: 49(4): Page: 353-378. Description: Psalm 44 (45 Hebrew) played a considerable role in the theological controversies of the ancient church concerning the Trinity and Christology. Whereas the Greek exegetes accented God and the Logos who became man as one God who acted through Christ to offer his grace, Augustine developed his Christology ecclesiologically. The assumption of flesh by the Son of God involved above all the assumption of the church, a working out of Paul's presentation of the body of Christ. Augustine developed the imagery of wedding, beauty, and kingship from the Psalm. (German)

Author: Maire, Thierry. Title: Dieu n'echappe pas a la realite (God Does Not Escape Reality: The Success of the Impious as a Challenge for the Faith of the Psalmist). Journal: Etudes Theologiques et Religieuses Year: 1994, Volume: 69(2): Page: 173-184. Description: In the sapiential Psalms 37 and 49, the relationship between God and justice is severely questioned. What does it profit a man to be obedient when the wicked prosper? Both the just and the unjust, however, are founded on a space of blessing and life received from God. Trust in God is required in order not to be fooled by the 163

screen of appearances. This same dynamic - trusting a Presence beyond appearances - can enliven the debate between faith and the scientific worldview. (French)

Author: Harris, W. Hall. Title: The Ascent and Descent of Christ in Ephesians 4:9-10. Journal: Bibliotheca Sacra Year: 1994, Volume: 151(602): Page: 198-214. Description: Reads Eph 4:7-11 as an ascent followed by descent. Probably Paul knew a tradition that interpreted Ps 68:19 in terms of Moses' ascent of Sinai and subsequent descent to bring the Torah gift to men. It is fitting that Paul here used Ps 68 to refer to Christ, not Moses. The context is the same: a victorious ascent to God, followed by a descent involving gifts to men at the time of Pentecost. Christ descended from heaven to this lower earth, subsequent to the ascent - describing Pentecost, when Christ descended (in the Person of the Holy Spirit) to distribute to his church the gifts described in 4:11.

Author: Weber, Beat. Title: Fest ist mein Herz, O Gott! Zu Ps 57,8-9 (Steadfast Is My Heart, O God! Remarks on Ps 57: 8-9). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1995, Volume: 107(2): Page: 294-295. Description: The expressions I will sing, I will chant in Ps 57:8 (EVV. 7) and I will awake the dawn in Ps 57:9 (EVV. 8) are performative expressions, which relate back to the earlier two cola in each of the verses. (German)

Author: Tappy, Ron. Title: Psalm 23: Symbolism and Structure. Journal: Catholic Biblical Quarterly Year: 1995, Volume: 57(2): Page: 255-280. Description: The original function of Ps 23 remains impossible to establish. Its general tone seems so personal, yet the possibility of an original corporate setting cannot be dismissed. This old song skillfully blends the private with the communal, adapting the shepherd imagery usually thought to be from the royal sphere to make a strong personal statement about the Psalmist's relation to 164

God.

Author: Leiter, David. Title: The Rhetoric of Praise in the Lament Psalm. Journal: Brethren Life and Thought Year: 1995, Volume: 40(1): Page: 44-48. Description: Lament psalms (e.g., Ps 13) typically have an aggressive opening, followed by a demanding petition and conclude with a well-rounded plea intended to provoke a response from God.

Author: Gosse, B. Title: Le Psautier et les redaction d'ensemble des livres d'Isaie et d'Ezechiel (Notes complementaires sur les Psaumes 96, 84, 12, 79 et 44) (The Psalms and the Final Redaction of the Books of Isaiah and Ezekiel (Notes of Ps 96, 84, 12, 79, 44)). Journal: Old Testament Essays Year: 1995, Volume: 8(2): Page: 291-300. Description: Several Psalms develop themes of the final redactions of the Books of Isaiah and Ezekiel. The Psalter is a continuation of the literary prophetic tradition. Illustrates the thesis with reference to Ps 12, 44, 79, 84, 96. (French)

Author: Dijkstra, Meindert. Title: He Pours the Sweet Wine Off, Only the Dregs Are for the Wicked. An Epigraphic Note on mizzaeh in Psalm 75,9. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1995, Volume: 107(2): Page: 296-300. Description: A. Lemaire interpreted the word mizzeh in Hebrew inscriptions from Lachish and Hazor as a noun meaning extract. It is better to understand it as a kind of sweet wine, permitting the new translation of Ps 75:9 (EVV. 8): He pours the sweet wine off, only the dregs are for the wicked.

Author: O'Connor, Daniel J. Title: The Stone the Builders Rejected: Psalm 118(117):22 in Caravaggio's Deposition. Journal: Irish Theological Quarterly Year: 1995, Volume: 61(1): 165

Page: 3-13. Description: In Caravaggio's Deposition (1602), the altarpiece for the new Chapel of the Pieta at the Chiesa Nuova, as the funeral procession pauses, the Lord's right hand and the hem of his shroud touch the great stone below him. Temporarily, the stone has been rejected, but light from above signifies the glory to come, depicting Psalm 118:22 and Acts 4:11. This painting was a comfort to the family of Pietro Vittrici, who had died in 1600, for although his chapel was being moved to its new position, Caravaggio's symbolism offered his family promise of a further reinstatement.

Author: Mottu, Henry. Title: Les Psaumes et la forme du travail de deuil (The Psalms and the Work of Grief). Journal: Etudes Theologiques et Religieuses Year: 1995, Volume: 70(3): Page: 391-404. Description: Focuses on Psalm 59 in light of Elisabeth Kubler-Ross' On Death and Dying. She describes the stages of grief as (1) denial and isolation, (2) anger, (3) attempts to bargain with God, (4) depression, and (5) acceptance. In the context of pastoral care there are significant parallels between the two texts. The Psalm challenges her model at two decisive points, however. The Psalmist is not alone, but pours his heart out to God and he ends with praise rather than resignation in stage five.

Author: DeWitt, Calvin B. Title: God's Love for the World and Creation's Environmental Challenge to Evangelical Christianity. Journal: Evangelical Review of Theology Year: 1993, Volume: 17(2): Page: 134-149. Description: While some reports are overstated, scientific literature describes increasing instances of environmental degradation. Lists seven degradations of creation: alteration of Earth's energy exchange with the sun; land degradation; deforestation; species extinction; water quality; waste and global toxification; human and cultural degradation. Notes seven provisions of creation (Ps 104) engendering respect for the Creator. The long-standing evangelical witness of creation is abandoned, resulting in a downward spiral of degradation. Notes biblical principles for creation stewardship and stumbling blocks to creation's care and keeping (this world is not my home; caring is too close to New Age and pantheism; caring will lead to world government). The proper response is: love God 166

as Redeemer and Creator; acknowledge God's love for the world; act upon this by following Jesus who creates, upholds and reconciles all things.

Author: Weber, Beat. Title: Setzen - Wandeln - Stehen im Epheserbrief ( Sit - Walk - Stand in the Letter to the Ephesians). Journal: New Testament Studies Year: 1995, Volume: 41(3): Page: 478-480. Description: The triad of terms sit (kathizein), walk (peripatein), stand (st nai) occur in Ephesians in a pattern by which they function structurally and theologically within the macrostructure of the epistle as a cipher for the triple dimensionality of a unified view of Christian existence: sitting or being seated in the heavenlies with Christ, walking in obedience on earth, and standing in defiance against the devil and his powers in the (evil) heavenly realm. Likewise, tradition-historical roots of this model may be traced in the Shema and Ps 1 and Ps 110, but details have been modified to suit the purposes of the author of Ephesians. (German)

Author: Chyutin, Michael. Title: The Redaction of the Qumranic and the Traditional Book of Psalms as a Calendar. Journal: Revue de Qumran Year: 1994, Volume: 16(3): Page: 367-395. Description: The redaction of the traditional book of 150 psalms is based on the lunar calendar of 354 days introduced in the exile. The redaction of the Qumranic book of 154 psalms is based on the solar calendar of 364 days introduced by Solomon. Each has (1) psalms for every day repeated four times; (2) psalms for sabbaths repeated three times or twice; and (3) psalms for new moons and holy days. The Qumranic scheme has four psalms for intercalary days and three additional psalms. The traditional pattern considered Psalm 150 a closing psalm.

Author: Levison, John R. Title: Judith 16:14 and the Creation of Woman. Journal: J of Biblical Literature Year: 1995, Volume: 114(3): Page: 467-469. 167

Description: The solution to the apparent awkwardness of the verb ikodom sen in Jdt 16:14 lies not in a hypothetical reconstruction, but in a profound intertextual echo of Ps 33:6 and Ps 104:30a (=LXX 103:30a) and Gen 2:7, 22, and Gen 3:19. But, whereas Ps 104 praises the Creator for the creation of the first man, Jdt 16:14 praises God for the creation of woman. This well suits the emphasis on defining the role of a woman in Jdt 8-16.

Author: Vang, Carsten. Title: Ps 2:11-12 - A New Look at an Old Crux Interpretum. Journal: Scandinavian Journal of the Old Testament Year: 1995, Volume: 9(2): Page: 163-184. Description: The prevalent emendation of the famous crux in Ps 2:11-12 to beraglav nasqu is open to criticism. The ancient versions reveal that they had difficulties in grasping nasqu bar. On the other hand, their different renderings point to the same Hebrew consonantal text as the one found in MT. Investigates these verses on the background of the psalm as such. The unique imperative rejoice with trembling goes well together with other unusual expressions in vv 10-12 and is bound up with the whole matter of the psalm. The structure and the symmetry of Ps 2 strongly implies that, like the three preceding ones, the last stanza must contain a reference to the king on Zion. In this case there is reason to respect the

Author: Olofsson, Staffan. Title: The Crux Interpretum in Ps 2:12. Journal: Scandinavian Journal of the Old Testament Year: 1995, Volume: 9(2): Page: 185-199. Description: The LXX departs radically from MT at Ps 2:12; whether the LXX is based on an interpretation of MT or on a different Vorlage is disputed. The second alternative is preferred, but proposals of the Vorlage orassesthai are not compatible with the equivalents otherwise employed in LXX. This is based on the translation technique but presupposes a metaphorical usage of the Hebrew verb, not unequivocally attested. Thus the LXX text of Ps 2:12 cannot be explained with reference to MT; rather MT and LXX should be understood as two independent textual traditions. The most accurate interpretation of MT is probably kiss the field, as an act of homage to the king, to which an exact parallel can be found in an Akkadian expression. 168

Author: Jens, Walter. Title: Psalm 90, On Transience. Journal: Lutheran Quarterly Year: 1995, Volume: 9(2): Page: 177-189. Description: Verse by verse examination of Ps 90 shows, the interpretation of Luther notwithstanding, that it is a dark song about the transience of life. For more than ten verses, far beyond the middle of the text, the psalmist, like Ecclesiastes, describes the vanity and transience of all human activity before the horizon of the One who seems to be not a friendly savior, but a colossus from another star; not even a creator, but a numen from before all creation.

Author: Irvine, Stuart A. Title: A Note on Psalm 14:4. Journal: J of Biblical Literature Year: 1995, Volume: 114(3): Page: 463-466. Description: Offers a new translation and interpretation of Ps 14:4. In its context the verse is a rhetorical question expecting an affirmative answer. It exposes the folly of evildoers who think they can abuse people without having to face divine retribution. Do they not reason, all the evildoers who eat up my people as they eat bread, that they do not encounter Yahweh?

Author: Chaim, Pearl. Title: The Theology of Psalm 145 Part II. Journal: Jewish Bible Quarterly Year: 1992, Volume: 20(2): Page: 73-78. Description: The ashre psalm has no nun line because of Amos' prophecy of doom - the psalm is flawed. It sings of God's power and mercy - attributes questioned by the realities of Jewish suffering. The rabbis believed God is powerful and can destroy his people's enemies; they expect God to act. Meanwhile the situation is desperate; God is silent. So the nun line which reminded them of Israel's destruction cannot be reconciled with an all-powerful God and a God of compassion. The line which points to Israel's suffering drops out in order not to challenge the theology of the psalm which celebrates God's power and mercy. 169

Author: Auffret, Pierre. Title: Et moi sans cesse avec toi: Etude Structurelle du Psaume 73 (The Structural Work of Psalm 73). Journal: Scandinavian Journal of the Old Testament Year: 1995, Volume: 9(2): Page: 241-276. Description: Presents the literary structure of Ps 73, considering the present structures of vv 1-15 and 15-28 to arrive at a structure of the entire poem. After studying certain partial, more or less extended, structures, it is possible to conclude that in vv 1-15 the structure of vv 6-10 is surrounded by vv 1-5 and 11-15 with which it corresponds. The same is true of vv 15-28. Sees various combinations and the employment of second and third persons on the subject of God. (French)

Author: Dawes, Stephen B. Title: Bless the Lord An Invitation to Affirm the Living God. Journal: Expository Times Year: 1995, Volume: 106(10): Page: 293-296. Description: Contemporary translations of the Bible tend to use Bless the Lord, Thank the Lord and Praise the Lord interchangeably. The three Hebrew words are hardly full synonyms. As seen best in Ps 100, brk, to bless is used to affirm the status of YHWH as the only God of Israel. In Ps 135:19-21 and 1 Chr 29:10-11, 20-22 we see plainly that to bless the Lord is to declare God's greatness: much stronger than merely to thank or praise God.

Author: Hofreiter, Paul. Title: Johann Sebastian Bach and Scripture: O God, from Heaven Look Down. Journal: Concordia Theological Quarterly Year: 1995, Volume: 59(1-2): Page: 67-92. Description: Johann Sebastian Bach has come to be known as The Fifth Evangelist who expressed his orthodox Lutheran faith through music. Bach saw himself as a servant of Christ celebrating God's gift of salvation through faith in Christ in every area of his existence. The main goal of Bach's cantatas was the proclamation of the Word of God. Bach's setting of O God, from Heaven Look Down, a hymn of six stanzas based on Psalm 12 emphasized the Word of God as the source of all theological knowledge and which treated such themes as the 170

theology of the cross, law and gospel, rejection of heterodoxy, defense of the orthodox faith, rejection of Pietism and rationalism. Bach both as theologian and as composer was a voice in his own time and in our time.

Author: Schafran, Philip. Title: Is Mankind the Measure? Old Testament Perspectives on Mankind's Place in the Natural World. Journal: Perspectives on Science and Christian Faith Year: 1995, Volume: 47(2): Page: 93-102. Description: Three areas are considered: (1) What OT theologians have said favorably about mankind's exalted role over the rest of creation, (2) recent accusations against evangelical Christianity for accepting and promoting an exalted view of mankind over creation, and (3) an examination of Gen 1-2, Ps 8, and especially Ps 104, to demonstrate that while OT scripture does give mankind an exalted position, this must be balanced with passages which place him on an egalitarian level with the rest of the natural world (Ps 104).

Author: Scaer, David P. Title: God the Son and Hermeneutics: A Brief Study in the Reformation. Journal: Concordia Theological Quarterly Year: 1995, Volume: 59(1-2): Page: 49-66. Description: Hermeneutics as a method of interpreting the Scriptures cannot be neutral, scholarly objectivity. The biblical interpreter is involved in faith or lack of faith. Christology is the hermeneutical key to Scripture. The Lutheran Reformers such as Bugenhagen and Luther spoke of Christ as the hermeneutical key that unlocks the Scriptures and gives us its true meaning. An example of this is the interpretation of Psalm 22 as the cry of the forsaken prayed by Christ and believers in Christ who live in the tension between law and gospel. Christ, through the biblical text, embraces the interpreter. In Reformed theology the Spirit is the hermeneutical key. This accounts for the differences on many theological issues between Lutheran and Reformed theology.

Author: Stanley, Steve. Title: The Structure of Hebrews from Three Perspectives. Journal: Tyndale Bulletin Year: 1994, Volume: 45(2): Page: 245-272. 171

Description: To understand Hebrews one must understand its structure. This is possible by considering literary genre, rhetorical technique and by interpreting the message of the book. Hebrews is a homily on Ps 110. The use of Scripture as a homiletical device in Hebrews offers clues to its structure. Generally Vanhoye in his analysis of the structure of the book, proposes an outline for the book based in its literary genre, rhetorical character and content.

Author: Tabor, James D. Wise Michael O. Title: 4Q521 On Resurrection and the Synoptic Gospel Tradition: A Preliminary Study. Journal: J for the Study of Pseudepigrapha Year: 1992, Volume: 10: Page: 149-162. Description: Among the Dead Sea Scrolls is one entitled On Resurrection. A sort of admonition, it addresses an audience on their relationship with God. In fragment 1, teaching centers on the eschaton - what will it be like in the Day of the Lord? - describing that time, drawing on passages of the Hebrew Bible, particularly Ps 146, Isa 61 and Isa 40. Further, 4Q521 appears to have close connections with important aspects of early Christian tradition, particularly the Q sayings source. Discusses the text's meaning and use of the Bible and provides an appraisal of possible implications for study of the Synoptics. The dominant themes of Q and On Resurrection run through Luke's Gospel. For Luke these activities are the signs of the Messiah and the messianic age.

Author: Kugel, James. Title: The Jubilees Apocalypse. Journal: Dead Sea Discoveries Year: 1994, Volume: 1(3): Page: 322-337. Description: The apocalypse in Jubilees 23 is the raw material of a revelation Moses was urged to write down and restate in his own words, which is Ps 90. The author of Jubilees believed Israel in his day had gone astray by abandoning several divine precepts, and God's punishment for this was sickness, death, war, bad weather, and especially decrease in logevity of life on earth. However, the time will come when God will restore humanity to its full lifespan of 900 years or more, indicated in Jubilees 23:29-30 and Ps 90:14-15.

Author: Wienfeld, Moshe. 172

Title: Instructions for Temple Visitors in Ancient Israel and in Ancient Egypt [in Hebrew]. Journal: Tarbiz Year: 1992, Volume: 62(1): Page: 5-16. Description: Texts of entrance liturgies (Ps 15; 24:3-6; Isa 33:14-16) find parallels in inscriptions on temple pillars of ancient Egypt, particularly those of the Ptolemaic period. Literary structure of these texts is identical, consisting in both cases of (1) rhetorical questions; (2) detailed stipulations; (3) assurances of everlasting bounty. Differences lay in the fact that while the liturgies of the Israelites are restricted to exhortations of morality, those of the Egyptians also contain matters of ritual. Like their Egyptian parallels, it would seem the Israelite entrance liturgies were also engraved on the pillars of their Temple. That words of religious nature were inscribed on the portals of private dwellings we learn from Deut 6:9; 11:20. (Hebrew)

Author: Weiss, Meier. Title: Psalm 88 [in Hebrew]. Journal: Tarbiz Year: 1993, Volume: 62(2): Page: 153-168. Description: The poet of Ps 88 tells God about his misery; most commentators claim the cause of suffering was a mortal illness, others diagnose the problem as mental stress, while still others believe he was lamenting his solitude. The form of the poem can lead us to identify the psalmist's agony as his desertion by his companions, which was caused by God, who distanced himself from the poet. It is generally understood that the psalmist ceased his lamentation because he was overcome by despair. However, it is the psalmist's acceptance of God's verdict, feeling himself completely abandoned by God. (Hebrew)

Author: Sedlmeier, Franz. Title: Zusammengesetzte Nominalsatze und Ihre Leistung fur Psalm CII (Compound Nominal Sentences and Their Effect on Ps 102). Journal: Vetus Testamentum Year: 1995, Volume: 45(2): Page: 239-250. Description: Nominal sentences, when compounded, provide opportunity for articulated oppositions of either subjects or predicates. Seven examples in Ps 102 give indications of the psalm's structure, 173

useful insights into its literary integrity and particularly the message of contrasts it wishes to classify. (German)

Author: Prinsloo, G.T.M. Title: Hope against Hope - A Theological Reflection on Psalm 22. Journal: Old Testament Essays Year: 1995, Volume: 8(1): Page: 61-85. Description: Focuses on the problem of the relationship between the two parts of Ps 22 - a lament (vv 2-22) and a hymn of thanksgiving (vv 23-32). Views on this issue influence an exegete's thoughts on the theology of the psalm. Sheds light on the theological relevance of this psalm via careful analysis of the psalm in its final form. This approach leads to the conclusion that the psalm consists of not two but four interrelated stanzas describing lament, prayer, praise and the universal kingship of Yahweh in one continuous, organic unit. The theology of the psalm can be summarized by the phrase hope against hope. In spite of his seemingly hopeless situation, the psalmist still trusts in Yahweh. Hope never abandons him. Read in this way, Ps 22 is a remarkably relevant prayer for believers today.

Author: Meier, Samuel. Title: The Heading of Psalm 52. Journal: Hebrew Annual Review Year: 1994, Volume: 14: Page: 143-158. Description: The original intentions of the headings have been obscured by subsequent interpretation of the psalm. An analysis of the characterization of Doeg and David in 1 Sam 21-22 shows it is David who is the liar, not Doeg. Ps 52 then becomes a self-indictment and confession by David who according to the trajectory of 1 Sam had lied, but eventually recognized the tragic consequences of his deception.

Author: Janzen, J. Gerald. Title: The Root kl and the Soul Bereaved in Psalm 35. Journal: J for the Study of the Old Testament Year: 1995, Volume: 65: Page: 55-69. Description: An examination of the root kal suggests that the Psalmist's feelings toward his erstwhile but now estranged kin are those of a bereaved mother. 174

Author: Human, D.J. Title: Enkele tradisie-historiese perspektiewe op Psalm 83 (Some Tradition Historical Perspectives on Ps 83). Journal: Hervormde Teologiese Stud Year: 1995, Volume: 51(1): Page: 175. Description: Ps 83 forms a poetical unit and is the well constructed poem of an artist. It could be divided into two stanzas which contain a cry for help (2), lament (3-9) and several petitions (10-19). This work reflects different tradition historical allusions. Use of prophetic language is immanent, while the faces of the prophets Isaiah, Jeremiah and Ezekiel are elusively present. Two episodes from the history of the Judges (Judg 4-5; 7-8) are utilized to expose its independent function in this psalm. The occurrence of a well-known Canaanite tradition is further obvious, while the question of the psalm's apocalyptic relationships is negatively assessed. Single motives like the uplifting of the head (3) and the shepherd/flock image (13) fulfill a definite function within the psalm's context. The poet clearly applied historical traditions, motives and images to express an independent function within its context. (Afrikaans)

Author: Goulder, Michael. Title: Asaph's History of Israel (Elohist Press, Bethel, 725 BCE). Journal: J for the Study of the Old Testament Year: 1996, Volume: 65: Page: 71-81. Description: The many historical references in the Asaph Psalms (Ps 50; 73- 83), from the Egyptian oppression to Solomon's empire, constitute the elohist history of Israel as known in Bethel about 720 BCE.

Author: Freedman, David Noel. Title: The Structure of Psalm 119 (Part 2). Journal: Hebrew Annual Review Year: 1994, Volume: 14: Page: 55-88. Description: Focuses on metrical analysis and related considerations. Building on the statement of the Church Father Eusebius, investigates the claim that Hebrew poetry consists of hexameters of 16 syllables. The investigation of this claim in Ps 119 reveals that the average length of a line is 16 syllables and that there seems to be a deliberate effort to match up long lines with short lines. While 175

this portion of Eusebius' claim is confirmed, there is no evidence to support the hexameters.

Author: da Silva, A.A. Title: Psalm 21 - A Poem of Association and Dissociation. Journal: Old Testament Essays Year: 1995, Volume: 8(1): Page: 48-60. Description: Ps 21 deals with two relationships: (1) Yahweh's relationship with the king of Israel; (2) either Yahweh's or the king's relationship with his enemies. Determines both the nature, as well as the implications of these relationships: (1) by describing the manner in which the different parts of the text are ordered; (2) by establishing the way in which each of these parts function within the whole of the text; and (3) by deducing from the results of these steps the theology of the psalm.

Author: Conti, Martino. Title: Stolto e saggio di fronte a Dio secondo il Salmo 14 (The Fool and the Wise Man before God According to Ps 14). Journal: Antonianum Year: 1995, Volume: 70(2): Page: 163-185. Description: Of mixed genre - sapiential with additions - this psalm, similar to Ps 53, possibly post-exilic, is five-part in structure. This just one suffers because of the fool. The poet asks God to intervene on his behalf in keeping with covenental commitment as he faces the practical atheism of the fool, who not only acts as though God does not exist, but also as though no sanction awaits him at life's end. God is witness to this general apostasy; his intervention will restore the disturbed order. In the end, the just-poor is assured that the fool shall not succeed. Siding with the just one, God intervenes with his support; he will not let the fool prevail. In a liturgical addition (v. 7), the poet is certain that there is salvation for Israel, which will come from Zion - the place where God has chosen to dwell. (Italian)

Author: Botha, P.J. Title: Psalm 24: Unity in Diversity. Journal: Old Testament Essays Year: 1994, Volume: 7(3): Page: 360-369. Description: On the basis of the poetic characteristics of Ps 24, the meaning 176

of its present form should not be sought within a supposed cultic setting, but in the literary arrangement of its elements. Describes the psalm as a literary creation whose purpose was to establish a bond between Yahweh and his worshipers within the concentric cultic spheres of earth, mountain and temple.

Author: Barker, David G. Title: The Lord Watches over You : A Pilgrimage Reading of Psalm 121. Journal: Bibliotheca Sacra Year: 1995, Volume: 152(606): Page: 163-181. Description: The confidence expressed in Ps 121 is rooted in the grandeur of the psalmist's vision of God. He is the Maker of heaven and earth; He is the Keeper of Israel. In spite of the perils of one's pilgrimage, the believer can exercise trust in the Lord. God is neither too great to care, nor are God's people too insignificnt to be noticed. This quiet psalm reflects on God who quells the anxiety of the pilgrim's heart, who watches over him or her with a shepherd's gentleness and a guardian's vigilance, and who gives thoughtful benediction to one's daily routines.

Author: Wahl, Thomas P. Title: The Lord's Song in a Foreign Land. Journal: Worship Year: 1994, Volume: 68(6): Page: 522-532. Description: Concludes a commentary on the Psalms included in the liturgy of the hours which was begun in the January 1992 issue of Worship. Treats in order Psalms 119, 144, 145, 92.]

Author: Wahl, Thomas P. Title: The Lord's Song in a Foreign Land. Journal: Worship Year: 1994, Volume: 68(5): Page: 427-438. Description: A continuation of the commentary on the Psalms included in the liturgy of the hours which was begun in the January 1992 issue of Worship. Treats in order Psalms 101, 137:1-6, 138, 108, 146.

Author: Stuhlmueller, Carroll. Title: The Psalms in the Liturgy of the Hours. Journal: Liturgical Ministry Year: 1993, 177

Volume: 2(3): Page: 98-104. Description: Psalm 119 allows us to find the spirituality of the Liturgy of the Hours, which attempts to sanctify each moment of life seven times a day. Some Psalms apply and reinterpret other Scriptures, as did the NT. Christian piety intuitively allocated certain Psalms to major feasts of Jesus and Mary and so led to a notable development of doctrine.

Author: Nichols, Charles. Title: Wonderings on Worship. Journal: Didaskalia Year: 1990, Volume: 1(2): Page: 23-31. Description: Worship is the essence that makes a relationship with God meaningful, a daily activity which praises God for who he is and accepts from him what he has to offer - the emphasis of Ps 145:1-2, 14-16.

Author: Simmons, Eleni C. Title: David's Prayer in Saint John Chrysostom's Explanation of the Psalms. Journal: Greek Orthodox Theological Review Year: 1993, Volume: 38(1-4): Page: 351-367. Description: Chrysostom's teaching on prayer is shown through Psalm 7 and emphasizes that Christian behavior must be right in order for prayer to be heard. Secondarily the content is to be faithful, to not ask for worldly goods, and to ask for right living directions.

Author: Nardi, Carlo. Title: Note di Clemente Alessandrino al Salmo 18: Ecl. Proph. 51-63 (Note on Clement of Alexandria on Psalm 18). Journal: Vivens Homo Year: 1995, Volume: 6(1): Page: 9-42. Description: Building on an earlier work of Clement of Alexandria, in particular on Clement's Eclogae propheticae, accompanies Clemente's Comment on Psalm 18, at the end of the Eclogae, with an exposition in the form of an explanatory phrase. Develops the eschatological and angelological themes seen in the complex prose of this fragmentary text. In C's work, the reader is led into a heavenly realm rich in Judeo-Christian and Platonic echoes, characterized by a mystical doctrine of light shared in varying 178

degrees with rational beings: a daring kind of speculation that makes this subapostolic text the forerunner of similar motifs in Origen and in the broad range of Christian Platonic thought in patristic, scholastic and humanistic writers, with similar passages in Dante and Pico della Mirandola. (Italian)

Author: Brand, John. Title: Sabbath-Rest, Worship, and the Epistle to the Hebrews: Celebrating the Rule of Yahweh. Journal: Didaskalia Year: 1990, Volume: 1(2): Page: 3-13. Description: The Epistle to the Hebrews is about worship. But for a Gentile much of its content seems remote. Seeks to change this situation - we are now the seed of Abraham (Heb 2:26); we have been adopted into a house (Heb 3:6) or family with a rich history. Our own experience of worship will escalate with increased perception of the resplendent OT background of Hebrews. Examines two portions of that background: (1) the significance of the Sabbath Rest (Heb 4:9) as introduced and outlined in the Pentateuch; (2) Psalm 95, since the epistle quotes extensively from it (Heb 3:1-4:16). Ties in these elements with the Epistle itself.

Author: Konkel, August. Title: The Exaltation of the Eternal King. Journal: Didaskalia Year: 1990, Volume: 1(2): Page: 14-22. Description: The concept of God as king is a fundamental premise of the theology of the OT. In the Psalms, God is worshiped as king and from them we may learn what it meant for God to be king and how we may worship him as king. Ps 24 is an example of how diverse historical elements are merged into a unity around the theme of the worship of God as king. This hymn derives impact from the diverse elements and continues to teach us about what it means to worship God.

Author: Wright, David P. Title: Ritual Analogy in Psalm 109. Journal: J of Biblical Literature Year: 1994, Volume: 113(3): Page: 385-404. 179

Description: An analogical analysis of the integral role of metaphorical language in ancient Near Eastern rituals, applied to the prayer of lament in Ps 109. Identifies the different types of analogical forms in a text (or performance) to show how they serve individually and together in their interrelationship and in their relationship to nonanalogical ways of expression to promote conceptualization and communication in ritual experience. Ps 109 uses analogical expression to transform a situation of the seemingly uncontrollable and insurmountable evil of false accusation. Metaphor and simile in Pss. are not employed merely for aesthetic purposes. Analogical analysis provides a way to make sense of these compositions born out of ritual.

Author: Shaviv, Yehudah. Title: N 'or, Which Means Awesome [in Hebrew]. Journal: Beth Mikra Year: 1994, Volume: 39(4): Page: 378-379. Description: The word n 'or, occuring in Ps 76:5, must be understood as a metathesis of nor ', awesome (v. 8). The acceptance of this point enables one to see the symmetry of the psalm, which is structured as having four parts and three verses in each part. Also relevant is the view of Aharon Mirsky, that pause can also be indicated by a change in the order of the words in the last part. This phenomenon occurs in Ps 76:8. (Hebrew)

Author: Miller, Patrick D. Title: Power, Justice, and Peace: An Exegesis of Psalm 72. Journal: Faith and Mission Year: 1986, Volume: 4(1): Page: 65-70. Description: Psalm 72 is a royal psalm; its central focus in the king. When power is being assumed and may be either threatened or threatening, Ps 72 thrusts its vision of a reign of righteousness and blessing both as prayer to God, the power behind the throne, and a word to the king, the power on the throne. It is at the same time inaugural prayer and inaugural address. It expresses the conviction that the human community of justice and peace that is envisioned here is assumed possible only by the power and purpose of God, that such a kingdom comes to reality only through the agency of human government that is tuned in to and receptive to the divine purpose as expressed in these prayers. Part 1 (vv 1-7) is a prayer for justice/righteousness and well-being during the long life of the king; part 2 (vv 8-14) is a prayer for the 180

world-wide dominion of this ruler; in part 3 (vv 15-17) themes from the preceding verses recur and serve to round off the prayer; the prayer for the king ends in praise of the Lord (vv 18-19). The way to peace and well-being is found only when power assumes responsibility for justice and is clothed in compassion, regarding as precious and valuable the life of every citizen in the land.

Author: Lescow, Theodor. Title: Textubergreifende Exegese. Zur Lesung von Ps 24-26 auf redaktioneller Sinnebene (Exegesis that Transcends the Text. On the Reading of Psalms 24-26 on a Redactional Level of Thought). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1995, Volume: 107(1): Page: 64-79. Description: Psalms 24-26 are a ring composition, in which Ps 24 as Torah and Ps 26 as an oath of clearance encompass Ps 25. In the latter Psalm of an individual, Israel prays to the God of Israel for deliverance from all its straits. There is a double theme in this psalm of the forgiveness of sins and deliverance from the enemies of Yahweh. (German)

Author: Herr, Larry G. Title: An Off-Duty Archaeologist Looks at Psalm 23. Journal: Bible Review Year: 1992, Volume: 8(2): Page: 45-51. Description: Provides a phrase by phrase analysis of Ps 23 on archaeological evidence.

Author: Conti, Martino. Title: Beatificazione del giusto e rovino dell'empio secondo il Salmo 112 (The Blessed Good Fortune of the Just and the Ruin of the Wicked According to Psalm 112). Journal: Antonianum Year: 1994, Volume: 69(4): Page: 433-454. Description: An acrostic, alphabetic psalm, belonging to the wisdom, didactic genre, bipartite (1-8, 9-10), it treats the blessedness of the just one, faithful to the covenant code and the ruinous state of the wicked, unfaithful to it. The blessedness results from fear of the Lord (1), that reverent attitude shown in observance of His commands. First described positively (1-4) it brings numerous 181

progeny, personal and familial prosperity, the gift of light, negatively (5-8) it assures eternal unshakeableness, fearlessness in the face of trials and adversaries. The concluding verses describe the lot (1) of the just: kind generosity to the poor leading to a share in the glory of God, and (2) of the wicked: calamitous fate, travail and destruction. 2 Cor 9:9 and perhaps Luke 6:35 and Acts 7:54 reflect a Christian re-reading of this Psalm. Liturgical resonances abound. (Italian)

Author: Burkett, Ken. Title: Psalm 119: A Thematic and Literary Analysis. Journal: Biblical Viewpoint Year: 1995, Volume: 29(1): Page: 89-98. Description: Taken individually, most lines of this poem present little difficulty; however, no overall message is readily perceived. Notes themes constituting the bulk of the psalm and observing the work's nature as an intricate prayer, discerns a progression of thought by noting where various themes occur and their degree of frequency. Outlines the argument of the psalm's six sections and considers the role of the law in the psalm. The psalm is a coherent prayer grounded in the Word. The psalmist seeks blessedness in the fullest sense: on the physical level, deliverance from persecutors; on the spiritual level, growth and fellowship with God through illumination and conformity to the Word in thought and deed. The psalm demonstrates the importance of elements in prayer such as praise, lament, petition, confession, and well-reasoned argumentation based upon the Word.

Author: Booij, Th. Title: Psalm LXXXIV, A Prayer of the Anointed. Journal: Vetus Testamentum Year: 1994, Volume: 44(4): Page: 433-441. Description: Although Psalm 84 is generally considered a pilgrim's song of Zion, verses 9-10 do not fit this form-critical analysis. These verses are the central element of the text, for the anointed asks YHWH to regard him with favor. The king from the later part of the pre-exilic period we meet in this psalm is remarkably unpretentious. He seems to represent the laity rather than cultic authority.

Author: Auffret, P. Title: Je serai rassasie de ton image. Etude structurelle du Psaum 17 ( I 182

Will Be Satisfied by His Image. A Structural Study of Psalm 17). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1994, Volume: 106(3): Page: 446-458. Description: Marc Girard is correct about the unity of Ps 17, but errs in dividing it into three parts. Depending largely on the proposal of Girard for vv. 1-6, this study identifies vv. 7-15 as a second unit. Yahweh is not able to refuse to grant the demands of the faithful one because he allows himself to be moved by the testing of this elect one and by his desire for life. (French)

Author: Garsiel, Moshe. Title: Midrashim on the Names of the Letters of the Alphabet in Acrostic Literary Units in the Bible [in Hebrew]. Journal: Beth Mikra Year: 1994, Volume: 39(4): Page: 313-334. Description: After tracing the origins and names of the letters in the Hebrew alphabet, lines up the various acrostics in the Bible, such as the Lamentations and Psalm 34. The words in the verses, even those not at the beginning, reflect the name of the Hebrew letter. This yod `a, knows, yadek , your hands, yoduka, will praise, all coming from different biblical sources, will be puns on the name of the letter yod. There are many examples of this word play. (Hebrew)

Author: Williamson, Hugh G.M. Title: Laments at the Destroyed Temple: Excavating the Biblical Text Reveals Ancient Jewish Prayers. Journal: Bible Review Year: 1990, Volume: 6(4): Page: 12-17, 44. Description: During the Exile, according to the Bible, the Babylonians left only some of the poorest of the land to be vinedressers and ploughmen (2 Kgs 25:12). Recent discovery of a large tomb used from 700 BCE through the Exile indicates that wealthy families continued to live in Jerusalem during the Exile. Asks whether this community was productive as well in religious liturgy - did they offer prayers at the site of the destroyed Temple? Looks at three poems or poetic laments (Neh 9; Isa 63-64; Ps 106). These passages should be taken together as shedding light on the nature of the liturgy recited on the ruined site of the Temple during the Exilic period. 183

Author: Theobald, Michael. Title: Sohn Gottes als christologische Grundmetapher bei Paulus ( Son of God as a Fundamental Christological Metaphor for Paul). Journal: Theologische Quartalschrift Year: 1994, Volume: 174(3): Page: 185-207. Description: Son of God, metaphorically understood (Ps 2:7), identifies Jesus as a concrete person, not a mythological being. (1) He is both fully human and fully Jewish (born under the law, according to the flesh, Son of David, seed of Abraham, Messiah of Israel, God's own Son). (2) He is sent by God to suffer death and unites to God those whom he saves, who are known thereafter as sons and daughters, children and heirs (adopted sons, sons of Abraham, Sons of God, heirs of promise, by God's Spirit crying Abba Father ). Even though rejecting Jesus, Israel retains its sonship (Rom 9-11). Major Pauline texts are 1 Thess 1:10; Rom 1:3b-4; Rom 8:3; Gal 3:1-4, 4:1-7. (German)

Author: Schmidt, Thomas E. Title: Cry of Dereliction or Cry of Judgment? Mark 15:34 in Context. Journal: Bulletin for Biblical Research Year: 1994, Volume: 4: Page: 145-153. Description: When Jesus cries from the cross, My God, my God, why have you forsaken me? (Mark 15:34), he speaks for the Jewish nation, not himself. Rejection of Jesus by the Jews, a Markan theme, is brought to completion on the cross. When the breath and loud cry of Christ bring about the rending of the temple veil, it is judgment that is symbolized. The universal spread of the gospel, an important theme of Ps 22, is represented by the Gentile centurion's insightful words.

Author: Suess, Gloria E. M. Title: Lilies of the Field. Journal: Jerusalem Perspective Year: 1994, Volume: 46-47: Page: 18-23. Description: In Matt 6:28 and Luke 12:27, Jesus refers to the lilies of the field. Many flowers have been suggested as candidates for Jesus' reference, including: the madonna lily, scarlet crowfoot, corn poppy, mountain tulip, crown anemone, sword lily, and dog chamomile. Jesus may have had in mind Isa 40:6-8 and Ps 103:15-16 184

which mention flowers of the field and use similar parallelism. This would suggest that Jesus was referring to wildflowers in general and not any single one in particular.

Author: Viviers, H. Title: Why Was the Ma`alot Collection (Ps 120-134) Written?. Journal: Hervormde Teologiese Stud Year: 1994, Volume: 50(3): Page: 798-811. Description: A close reading of the collection (Ps 120-134) proves it is a work of unity and poetic worth. If the answer communicated by the text is trust in Yahweh, what might the question or problem be? How does the social context illuminate the text? With the sociological insights of C. Geertz and W. Brueggemann, the sociological function of the collection is determined. Relevant socio-historic data are used in reconstructing the possible social setting of the collection. Text and context match; the former mirrors the latter. The (macro-) context is that of disconsolation (ca. 445-350 BC in Jerusalem) and a dire need for a message of trust and hope - which the text does provide. The theme of trust is given substance within the world view and ethos of Zion, national and God-with-us theology.

Author: Tucker, Naftali. Title: The Intimate Relationship in the Image of the Faithful Shepherd and the Flock He Tends [in Hebrew]. Journal: Beth Mikra Year: 1993, Volume: 37(136): Page: 75-84. Description: Ps 95 and Ps 100 are part of a unit of six psalms, 95 - 100. They are addressed, not to God, but to Israelite pilgrims, who have come to Jerusalem. There is a great stress on history, including the negative actions of the wilderness generation. Some strange combinations can be made intelligible by recognizing chiasm. (Hebrew)

Author: Prinsloo, W.S. Title: Psalm 67: Harvest Thanksgiving Psalm, (Eschatological) Hymn, Communal Prayer, Communal Lament or...?. Journal: Old Testament Essays Year: 1994, Volume: 7(2): Page: 231-246. 185

Description: One of the most perplexing questions posed by Ps 67 has been how to determine the mood and tense of its verbs. Choice of a specific mood and tense has often played a decisive role in determining the psalm's Gattung. The Gunkelian idea of how a Gattung should be regarded also seems to have been significant in shaping these choices. The research is also characterized by lack of agreement on the structure and strophic segmentation of the Psalm. Although some detect a chiastic structure in the Psalm and ascribe a high poetic rating to it, others disagree. A text-immanent analysis, emphasizing morphological, syntactical, stylistic and semantic aspects, can open discussion on these points and other questions of interpretation in an attempt to provide solutions for these problems, as far as possible within such a text-immanent approach.

Author: Limburg, James. Title: Down-To-Earth Theology: Psalm 104 and the Environment. Journal: Currents in Theology and Mission Year: 1994, Volume: 21(5): Page: 340-346. Description: Ps 104 provides a wondrous picture of our living space and the planetary rhythms of time. Ps 104 calls us to live alongside the other inhabitants of the earth in a way that loves and treats gently this beautiful and fragile blue planet that we call home.

Author: Conti, Martino. Title: Arroganza umana e fiedelta divina secondo il Salmo 12 (Human Arrogance and Divine Fidelity According to Psalm 12). Journal: Antonianum Year: 1994, Volume: 69(2-3): Page: 156-178. Description: Themes reminiscent of Hosea, Micah, Jeremiah and Isaiah, indicate a later rather than an older compositional setting for Ps 12. Its genre is complex: lamentation with liturgical and wisdom motifs. Allegedly corrupt in a number of passages, v. 9: The wicked strut about us as when baseness is exalted among the sons of men, is significant for the interpretation of the whole. Quadripartite: initial cry for help (2-3); comment on this cry (3-4); divine oracle (6); comment on the divine oracle (7-9), its theme encourages the just man to live his faith with consistency and, in times of crisis, to witness to his faithfulness to the covenant. Christian re-reading occurs in a liturgical context lauding the redemption wrought by Christ and in the resonances (Jas 1:8; 4:8) relative to the double heart, Ps 12:3, and (1 Pet 3:8), the risk 186

of living absorbed in the evil which seems to encompass one, Ps 12:9. (Italian)

Author: Auffret, Pierre. Title: Qu'elles sont aimables, tes demeures! Etude structurelle du psaume 84 (How Lovely They Are, Your Dwelling Places! A Structural Exercise of Psalm 84). Journal: Biblische Zeitschrift Year: 1994, Volume: 38(1): Page: 29-43. Description: Offers a literary structure of Ps 84, showing the parallel phrases and the interconnections indicated by significant words, concluding with a comparison of Ps 85 which contains the same structure. (French)

Author: Ashburn, Daniel G. Title: Creation and the Torah in Psalm 19. Journal: Jewish Bible Quarterly Year: 1994, Volume: 22(4): Page: 241-248. Description: The unity of Ps 19 is upheld. Its theme is the progression of the psalmist's awareness of God and his response to him. He is first made aware of God through creation, and he responds to God in various ways through the Torah, which enable intimacy with God. While the heavens recount the glory of God's creation, the sky is telling his ongoing work of preservation (vv. 2-3), which witness shall be heard (v. 4). The expanse of the heavens and the rejoicing sun running its course indicate God's absolute sovereignty (vv. 5-7). More clear is the instruction of God's Torah about him, which is complete and a faithful testimony giving clear guidance, true and just, teaching moral purity (vv. 8-10), thus more valuable than great wealth and sensual stimulation (v. 11). The psalmist responds to the Torah by carefully observing its commandments, petitioning forgiveness for unintentional errors and protection that the Torah may shape his thoughts and actions to conform to God's will (v. 15).

Author: Alter, Robert. Title: The Psalms: Beauty Heightened through Poetic Structure. Journal: Bible Review Year: 1986, Volume: 2(3): Page: 29-41. Description: Of the books of the Bible in which poetry plays a role, Psalms is 187

the one whose poetic status has been most strongly felt through the generations. What difference does it make to the content of the psalms that they are poems? Simply this: that poetry, working through a system of complex linkages of sound, image, word, rhythm, syntax, theme, idea, is an instrument for conveying densely patterned meanings, and sometimes contradictory meanings, that are not readily conveyable through other kinds of discourse. The poetic medium made it possible to articulate emotional freight, moral consequences, altered perception of the world Analyzes Ps 1, 8, 48, and 90.

Author: Falk, Zeev. Title: On Biblical Poetry [in Hebrew]. Journal: Beth Mikra Year: 1993, Volume: 37(136): Page: 85-89. Description: Analyzes and paraphrases the following texts: Isa 56:1-4; Mal 3:22-24; Ps 67:2-8; and Ps 71:17-18. The analysis is thematic and structural. In addition, a reason is given for beginning the Hallel psalms with Ps 113, rather than with pss 111-112. The latter are private meditations, while Ps 113 reflects the public arena. (Hebrew)

Author: Lang, Barnard. Title: Afterlife: Ancient Israel's Changing Vision of the World Beyond. Journal: Bible Review Year: 1988, Volume: 4(1): Page: 12-23. Description: Early Hebrew cosmology grew out of Mesopotamian and Canaanite mythology. Humans on earth, between heaven and Sheol, were influenced by both worlds. Ancestor worship was privately practiced; contacting the gods of heaven involved the entire community. The ancient Semites left no speculations about life in Sheol. Isa 14:12-15 provides a picture of Sheol in a prophecy against Babylon. Contact with the dead was made through mediums, sorcerers, witches and necromancers. Job agreed with the older traditions that the fate of the dead was deplorable. Bodily resurrection first appears in Ezek 37:1-15. Ps 73, 49 formulate a more philosophical, individualistic response to life after death. The ancient Jewish attitude toward the afterlife reflects the complicated and developing relationship among individual, family and national concerns and theological concepts. 188

Author: Hallo, William W. Title: Sumerian Literature - Background to the Bible. Journal: Bible Review Year: 1988, Volume: 4(3): Page: 28-38. Description: Notes the Sumerian literary achievement. Proverbs, disputation, a model for the Cain and Abel story turn up in Sumerian sources. Beyond isolate echoes, Sumerian epic as a genre found little place in the Bible. Nevertheless, a parallel to the royal hymns in honor the Sumerian kings may be seen in Psalms celebrating God's accession to kingship (Ps 93, 97, 99. Psalms consists mostly of prayers, individual or collective. Both genres have counterparts in Sumerian poetry. With use of incantations, Sumerian and Hebrew literature diverge sharply. In other areas the two cultures more nearly converge - national triumphs lead to the glory of the national deity; disasters lead to his abasement; there are parallels as well in erotic poetry.

Author: Waltke, Bruce K. Title: He Ascended and Sitteth, ... Reflections on the Sixth Article of The Apostles Creed. Journal: Crux Year: 1994, Volume: 30(2): Page: 2-8. Description: Discusses the doctrine of the ascension, which we have neglected. The doctrine is crucial for three reasons. (1) It encourages us to set our hearts on things above. (2) It exposes the folly of establishing the church by secular, not spiritual, means. (3) It is crucial because it guarantees his victory in establishing his kingdom on earth through his church. Explores Psalm 110, the OT basis for the doctrine of the ascension.

Author: Collier, Gary D. Title: That We Might Not Crave Evil : The Structure and Argument of 1 Corinthians 10:1-13. Journal: J for the Study of the New Testament Year: 1994, Volume: 55: Page: 55-75. Description: The separate studies of Wayne Meeks and Lawrence Wills have brought the form, structure, and function of 1 Cor 10:1-13 to the forefront of interest on this text and provide an excellent base for re-examination. Meek's view that the pericope is an exposition of Exod 32:6 is challenged and modified. The pericope 189

is found here to be a midrashic exposition of Num 11 in the tradition of Ps 78 and Ps 106, using Exod 32:6 as an exegetical device to open up Num 11. Furthermore, in its context, 10:1-13 is a focused argument against Corinthian willfulness (craving) to participate in idolatrous practices, even at the expense of others. The pericope functions in context according to its central structure and argument and is not somehow bent unnaturally into service. Even so, it is a tightly argued, self-contained unit, and may have been originally pre-1 Corinthian or even pre-Christian.

Author: Falk, Daniel. Title: 4Q393: A Communal Confession. Journal: J of Jewish Studies Year: 1994, Volume: 45(2): Page: 184-207. Description: 4Q393 consists of eight fragments. It is a communal confession, belonging to a type of post-exilic prayer. It responds to the warning advice in Lev 26:40-45 for the people to confess their sins and the sins of their fathers. Studies only the three largest fragments. These texts represent a confession of sins which was regularly recited communally in a non-sectarian circle(s), and possibly at Qumran. The group in which it originated was probably influenced by the book of Jubilees and Ps 51, the pattern adapted for a communal setting.

Author: Schaper, Joachim. Title: Psalm 47 und sein Sitz im Leben (Psalm 47 and Its Setting in Life ). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1994, Volume: 106(2): Page: 262-275. Description: Though this Psalm played an important role in Mowinckel's reconstruction of an enthronement festival for Yahweh, intensive historical-critical discussion has shown that in its present shape it comes from post-exilic times and from the circles of the Korahite singer-guilds. Thus, it is an eschatological hymn from the Second Temple. It can no longer be used to support the enthronement festival. (German)

Author: Gosse, Bernard. Title: Les introductions des Psaumes 93-94 et Isaie 59,15b-20 (The Introductions of Psalms 93-94 and Isa 59:15b-20). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1994, 190

Volume: 106(2): Page: 303-306. Description: The introductory verses of Ps 93 and Ps 94 refer to the final redactions of the book of Isaiah and particularly to Isa 59:15b-20. Just as Yahweh judged his enemies like a warrior in Isaiah, so Ps 93 notes that Yahweh is robed in majesty and strength, and Ps 94 refers to him as a God of vengeance. (French)

Author: Emerton, J. A. Title: The Text of Psalm LXXVII 11. Journal: Vetus Testamentum Year: 1994, Volume: 44(2): Page: 183-194. Description: Two problematic words in Ps 77:11 are hallotŒ014 and enot. The latter could be either the construct plural of na, year, or the infinitive construct of na, to change. For the other problem, suggests t halt, so that the verse would read: And I said, That is my hope; the years of the right hand of the Most High.

Author: Auffret, Pierre. Title: Ma bouche publiera ta justice. Etude structurelle du psaume 71 ( My mouth shall declare your justice. Study of the Stylistic Structure of Psalm 71). Journal: Eglise et Theologie Year: 1994, Volume: 25(1): Page: 5-35. Description: Contra Ravisi, Ps 71 is a carefully organized stylistic unit. Offers a translation and then analyzes the stylistic features of vv 1-15, 13-24 and the literary structure of the whole psalm. Considers the link between Pss 70 and 71. (French)

Author: Anderson, R. Dean. Title: The Division and Order of the Psalms. Journal: Westminster Theological Journal Year: 1994, Volume: 56(2): Page: 219-241. Description: Division of the Psalter into five books is not only warranted, but gives evidence of a historical development of compilation since the times of Hezekiah or earlier. This compilation was probably completed only after the exile, perhaps in the time of Nehemiah. While there are some indications of internal ordering, there appears to be no systematic attempt to structure the Psalter 191

internally. The old interpretation of midrash tehillim (on Ps 1:5) that the five books reflect the five books of Moses is probably a late reflection. The Sitz im Leben of this process appears to have been need for collections for use in temple liturgy. The Psalter remains the church's prophetic songbook, teaching in inspired words, the greatness of God, his wonderful deeds of salvation, and his faithfulness to covenant promises. It enables the church to give back to God her prophetic response of praise that is his due.

Author: Casey, Maurice. Title: The Use of the Term Br 'nsh' in the Aramaic Translations of the Hebrew Bible. Journal: J for the Study of the New Testament Year: 1994, Volume: 54: Page: 87-118. Description: Br 'nsh' is used, with varying frequency, in the Peshitta and in the majority of extant Targums. It may render 'dm, 'ish, 'nosh, bn 'dm, npsh. Occasionally, it renders another word, and it is used in free composition. It is a normal term for man. Sometimes it refers to an unspecified individual, sometimes it refers to man in general, and with a negative it means nobody. It is used in contextual association with death, and in contrast with God, but it does not have such associations everywhere. It is used with particular reference to Ezekiel, Daniel, and Noah, and in general statements with particular reference to Adam, the chief butler, Joseph, Moses, and Zerah and his army. It is used with reference to King Messiah at Targ. Ps. 80:18, it does not carry such reference to other contexts, and it is not so used at Targ. Ps 8:5. Six passages in which it renders (h)gbr are general statements, five of which have particular reference to the speaker, an idiom noted in two other Targum passages.

Author: De Kruijf, T. Title: The Priest-king Melchizedek. Journal: Bijdragen Year: 1993, Volume: 54(4): Page: 393-406. Description: An attempt is made to follow the tradition of an enigmatic figure, Melchizedek. This figure is found in two text fragments, Gen 14:18-20 and Ps 110:4 but it is not clear whether and in what way these texts are related to the original tradition or to each other. Much later the figure reappears, albeit briefly, in several different contexts, but the connection with the two original text fragments is tenuous at best, except in one case: the epistle to 192

the Hebrews. There the figure of Melchizedek is once more firmly anchored in the text of Genesis and the interpretation of the author shows that it is mediated by the other text, Ps 110.

Author: Wahl, Thomas P. Title: The Lord's Song in a Foreign Land. Journal: Worship Year: 1994, Volume: 68(2): Page: 132-144. Description: A continuation of the commentary on the Psalms included in the liturgy of the hours begun in the January 1992 issue of Worship. Treats in order Ps 99, Ps 132, Ps 135, Ps 122, Ps 130, Ps 112, Ps 90 and Ps 136.

Author: Wahl, Thomas P. Title: The Lord's Song in a Foreign Land. Journal: Worship Year: 1994, Volume: 68(1): Page: 46-55. Description: A continuation of the commentary on the Psalms included in the liturgy of the hours begun in the January 1992 issue of Worship. Treats in order Ps 86, Ps 98, Ps 126, Ps 127 and Ps 87.

Author: Raboteau, Albert. Title: To Count How Few Our Days. Journal: Cross Currents Year: 1993/94, Volume: 43(4): Page: 517-521. Description: Reflections on transitoriness and Psalm 90 occasioned by the dying, death and funeral of an 85 year old father. Recounts the experience of care for a dying, stroke-afflicted man who had been vigorous in his intellectual Catholic life. Proceeds to personal resonances of the liturgy of the Roman Catholic funeral mass.

Author: Murphy, Roland. Title: The Psalms and Worship. Journal: Ex Auditu Year: 1992, Volume: 8: Page: 23-31. Description: Answers three basic questions: (1) Of what value for our worship is contemporary historical critical analysis of the psalter? (supremely valuable for understanding genre and liturgical 193

background of the Psalms); (2) What is the value of recent holistic appreciation of the psalter (i.e. a canonical approach)? (generally limited, although Psalm 1 does provide a perspective on the whole psalter); (3) Does use of the psalms in Christian worship demand Christocentric interpretation? (a theocentric use of the Psalms is more appropriate).

Author: Wahl, Harald-Martin. Title: Psalm 90,12: Text, Tradition and Interpretation. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1994, Volume: 106(1): Page: 116-123. Description: After examining ancient textual witnesses, the following translation of Ps 90:12 is proposed: To number our days so teach us, that we may win a heart of wisdom . This hermeneutic of death means that the idea of mortality should lead Israel to insight. (German)

Author: Viviers H. Title: Psalm 122: Jerusalem reviviscut!. Journal: In Die Skriflig Year: 1993, Volume: 27(1): Page: 1-14. Description: An incisive literary analysis of Ps 122 as well as the reconstruction of the possible historical context is necessary to grasp the original impact and function of this psalm. Sociological models have proved useful for reconstructing of the (macro-) context. It is a post-exilic (ca. 445-350 BC) psalm bringing hope in a disconsolate situation with its main theme being Jerusalem where Yahweh is. In this regard it matches its wider literary context, the ma'alot collection. The poetry portrays rebuilt Jerusalem on the model of the glorious Jerusalem gone by. In this way he could revive his people's faith as well (Afrikaans)

Author: Tropper, Josef. Title: Sie knurrten wie Hunde. Psalm 59,16, Kilamuwa: 10 und die Semantik der Wurzel lun ( They Growled Like Dogs. Psalm 59:16, Kilamuwa: 10, and the Semantics of the Root lun). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1994, Volume: 106(1): Page: 87-95. Description: The root lun (rebel) is not attested in Ps 59:16 or the Kilamuwa inscription. Subjects of the verb lun can only be humans, not 194

dogs. Dogs do not growl about their fate! The Hebrew word lun always means rebel or something similar; it is related to an Arabic root with the same spelling. (German)

Author: Schulze, L.F. Title: Vanwaar die eenhoring in Bybelvertalings? (From Whence the Unicorn in Bible Translations?). Journal: In Die Skriflig Year: 1992, Volume: 26(3): Page: 337-349. Description: Luther's translation of Ps 22:22, Deliver me from the unicorns, is curious since the unicorn never existed but figures as a symbol of the New Age. The Hebrew means: antelope, buffalo, or wild bull. Since the official Dutch translation (1633) gives the same translation as Luther, it seems the unicorn was such a powerful symbol in 16th century Europe that it slipped into Bible translations. Calvin, tending less than Luther to allegory and non-literal interpretation, also mentions the unicorns in his commentary of Ps 22:22. This renders Jerome's Vulgate suspect, and, indeed, the Vulgate translates the Hebrew as unicorns. The next stop was the LXX, which reads monokeros. In this way the cultural background as a possible explanation shifts from the 16th century to the first centuries BC. (Afrikaans)

Author: Prinsloo, W.S. Title: Psalm 98: Sing 'n nuwe lied tot lof van die Konig, Jahwe (Sing a New Song in Praise of the King, Yahweh). Journal: Hervormde Teologiese Stud Year: 1994, Volume: 50(1-2): Page: 155-168. Description: The problems regarding Ps 98 are those concerned with determining the Gattung, the redactional history, strophic division and the date. A text-immanent reading of the Psalm is used to make a contribution to the debate. The Psalm forms a coherent, artistic whole and a variety of poetic techniques are used in its composition. The poetic function of the Psalm can be described as persuasive - it is intended to persuade the reader that Yahweh is worthy of praise and that his dependability is manifest in his acts of salvation. (Afrikaans)

Author: Prinsloo, Willem S. Title: Psalm 84: "'n Dag in U voorhowe ...(?)". Journal: In Die Skriflig 195

Year: 1994, Volume: 28(2): Page: 179-197. Description: Focuses on problems posed by Psalm 84, solving some of them by applying a text-immanent approach. The analysis indicates that although the Psalm does not have a symmetrical or regular structure, it does show a definite cohesion and can be divided into stanzas, vv 2-3, 4, 5-8, 9-11, and 12-13. To be in the presence of Yahweh is the Psalm's central theme. The chief function is to express the Psalmist's longing for the temple and the presence of the Lord. However, a text-immanent reading does not resolve the question regarding the Psalm's historical or cultic context. (Afrikaans)

Author: Helberg, J.L. Title: Die verbondsverhouding as basis vir klag en lof in Psalm 42 en 43. Journal: In Die Skriflig Year: 1993, Volume: 27(1): Page: 109-122. Description: Psalms 42-43 form a unity and can be regarded as one song, containing elements of lament as well as of praise. Thus, however contradictory, lament and praise are integrated in a unity as both elements have a common ground - a specific relation between God and his people. As in most other songs of lament, it is not stated clearly what the relation is. Most commentators state the relation only in general terms. This may relate to the recent trend to date the covenant in the exilic or post-exilic period - especially since Perlit's (1969) study of covenant in the OT. There is a covenantal relation underlying Pss 42-43, a relation not institutionally or formally dominated and which is not only group oriented but also strongly individual. Gives attention to the concept expressed in words like: remember (zkr), love/kindness/loyalty (hesed), truth/loyalty/constancy/faithfulness (emet), my God (elohay), vindicate me (sopteni), and plead my cause (riba ribi). (Afrikaans)

Author: Ekblad, Bob. Title: Le juste persecute dans le Psaume 22 (The Persecuted Just One in Ps 22). Journal: Foi et Vie Year: 1992, Volume: 91(5): Page: 35-52. Description: Provides a structural analysis of the psalm, based on the 196

principle of inclusions: 22:1-11, 12-22, and 23-32. V. 22 presents a change of situation: Yahweh replies to the heretofore unanswered pleas of the one being persecuted, so that 23-32 turns into a act of thanksgiving. Such divisioning provides an insight into the various moments in the psalm (despair, renewed hope) as well as the different images of God (God of the fathers: in faithfulness and unfaithfulness; God of the other people, the true God: Yahweh). Begun on the most individualistic of levels, concludes with very universalistic affirmations - and yet the individualistic aspect of the surviving offspring/descendant is ambiguous enough to allow for a Christic re-reading in the light of Gal 3:16. (French)

Author: Conti, Martino. Title: Sorte dell'empio e del giusto secondo il salmo 52 (The Lot of the Impious and the Just According to Ps 52). Journal: Antonianum Year: 1993, Volume: 68(4): Page: 431-449. Description: Considers the historico-literary questions of title, translation problems (especially in vv 2, 3), literary genre: sapiential with elements of individual lamentation and prophetic oracle; theme: theological basis for differing fates of the impious and the just; principle: the just prosper while the impious perish. The a b b' a' formula, suggests a quadripartite division: (1) the figure of the prepotent impious and such a one's mode of action (vv.3-6), and (2) fate: destroyed, vanquished, uprooted (v.7); (3) twofold reaction of the just to the impious' lot (vv.8-9) and (4) the image of the just one who confides in God (vv.10-11). Luke 14:29 may be an echo of Ps 52 - the following of Christ. Challenge: does the follower have the means to finish the building and avoid on-lookers' derisive comments? The psalm's land of the living becomes the Father's kingdom which one enters or from which one is excluded. (Italian)

Author: Auwers, Jean-Marie. Title: Les psaumes 70-72: Essai de lecture canonique (Pss 70-72: Attempt at a Canonical Reading). Journal: Revue Biblique Year: 1994, Volume: 101(2): Page: 242-257. Description: The second book of the Psalter contains a series of Davidic Psalms (51-69, but 66-67 are without titles), which may broadly review the life of David. Pss 70-72 were deliberately placed at the end 197

of this collection and presuppose David in old age giving the throne to Solomon. Pss 70-71 is a single piece, synthetically recapitulating Davidic material from the first book. Ps 72, if also the work of a canonical editor, supposes the monarchic institution still in place with an ideal view of Solomon. (French)

Author: Mays, James L. Title: What Is a Human Being? Journal: Theology Today Year: 1994, Volume: 50(4): Page: 511-520. Description: Examines the questions of Who is God? and What is man? as they are addressed by Ps 8. The way in which both subjects are held together furnishes a kind of paradigm that instructs our time as well as that of the psalmist.

Author: Bird, Phyllis A. Title: Bone of My Bone and Flesh of My Flesh. Journal: Theology Today Year: 1994, Volume: 50(4): Page: 521-534. Description: Examines the subject of gender in Gen 1 and Ps 8. These two Scriptures alert us to two dangers in appeal to biblical statements as authority for contemporary faith.

Author: Brawley, Robert L. Title: An Absent Complement and Intertextuality in John 19:28-29. Journal: J of Biblical Literature Year: 1993, Volume: 112(3): Page: 427-443. Description: Attempts to interpret the obscure allusion to the fulfillment of Scripture in John 19:28-29, which makes no explicit biblical reference, by employing recent advances in the theories of intertextuality. The passage echoes Ps 69:21 (LXX 68:22) and other Psalms of lament (particularly also Ps 22). The precursor and successor texts become mutually interpretive messages of the irony of the Messiah suffering for his faithfulness to God. Innocent suffering for God's sake vindicates the suffering of Jesus and transforms his crucifixion from an embarrassing conflict with messianism into a confirmation of it.

Author: Whitelaw, Robert L. 198

Title: Resurrection in the Shepherd Psalm. Journal: Resurrection Year: 1993, Volume: 96(2): Page: 14-16. Description: Ps 23 portrays the path of every saint from the new birth to death, resurrection, and eternity with the Lord. This is seen in each of the eight precious consequences which flow from the reality of having God as shepherd. The Shepherd is the Lord God rather than the Messiah.

Author: Kimelman, Reuven. Title: Psalm 145: Theme, Structure, and Impact. Journal: J of Biblical Literature Year: 1994, Volume: 113(1): Page: 37-58. Description: A rhetorical analysis of the acrostic Ps 145. Focuses on its theme and structure with an inquiry into its communal use. Aims to uncover the poetics that inform and frame the message in order to discern the structural intention and achievement of the psalmist. Identifies the structure of the psalm by appeal to chiasm, juxtaposition, and inclusio. Prelude: 1-2; Stanza I: 3-6; Stanza II: 7-9; Interlude: 10; Stanza III: 11-13; Stanza IV: 14-20; Postlude: 21. The message of the psalm is divine sovereignty broadcast in three stages of successively broader circles - individual, communal, human. The psalm serves as an introduction to the last five psalms.

Author: Bellinger, W. H. Title: Psalm XXVI: A Test of Method. Journal: Vetus Testamentum Year: 1993, Volume: 43(4): Page: 452-461. Description: Tests a three-step method of reading the Psalms on Ps 26. After an English translation, begins with the form-critical task, noting five sections in an individual lament relating to a crisis of false accusation. Proceeds to the canonical context as part of the first collection of Davidic Psalms. Concludes with a rhetorical analysis of the psalm's poetic style. The text centers on the I-Thou relationship and on the protection Yahweh offers in the face of trouble.

Author: Petzer, J. H. Title: Variation in Citations from the Old Testament in the Latin Version of 199

Acts. Journal: J of Northwest Semitic Languages Year: 1993, Volume: 19: Page: 143-157. Description: Studies the manner in which OT citations were handled in the revision of the Latin version of the NT. Two lengthy citations from the OT in Acts were analyzed (Acts 2:17-22, citing Joel 2:28-3:5, and Acts 2:25-28, citing Ps 15:8-10; 16:8-11). Concludes with regard to the origin of the variation in these citations: (1) the variation-units can be grouped or categorized according to the (possible) source(s) underlying them, and (2) though the Latin OT version of these passages did play a part in the variation of these passages, it seems not to have played any direct part in the origin of these variant readings.

Author: Constant, Pierre. Title: Forme textuelle et justesse doctrinale de l'Ancien Testament dans le Nouveau: La citation du Psaume 16 dans le discours d'Actes 2 (The Textual Form and Appropriateness of the Old Testament in the New: The Citation of Psalm 16 in the Discourse of Acts 2). Journal: Baptist Review of Theology/La Revue Baptiste de Theologie Year: 1992, Volume: 2(1): Page: 4-15. Description: Sermons in Acts appeal to the OT to support faith in the messiahship of Jesus, particularly his resurrection. Peter and Paul attempt to demonstrate the resurrection of the Messiah as prophesied (Acts 2:24-43; 13:34-37). Does Ps 16 really speak of the resurrection of the Messiah? According to some scholars, only the LXX text fits the argument. Demonstrates the contrary: the form of the citation from Ps 16 in the first discourse of Peter in Acts serves as a paradigm. The resurrection of the Messiah was already in view in the OT; David foresaw it. It is not necessary that the primary significance of Ps 16 refers entirely to the Messiah. The words can apply to David - assurance that his communion with God continued despite death - even though he did not understand how God would realize this. Ps 16 can also apply to Jesus, the Messiah whose body was not abandoned to death, but was resurrected. (French)

Author: Buchanan, George Wesley. Title: Matthaean Beatitudes and Traditional Promises. Journal: J from the Radical Reformation Year: 1993, Volume: 3(1): 200

Page: 45-69. Description: The midrashic analysis of the Matthaean Beatitudes calls attention to their unity of content, theology, and structure. Also argues against the assumption that Matthaean Beatitudes are secondary to Lukan Beatitudes, or that they were composed in any jigsaw fashion. Close identification of the Matthaean Beatitudes with Second Isaiah and Ps 24, 37, and 73 provides a different understanding of this passage. First appeared in M. R. Farmer, ed., New Synoptic Studies, 1983.

Author: van Rooy, H. F. Title: Psalm 155: One, Two or Three Texts? Journal: Revue de Qumran Year: 1993, Volume: 16(1): Page: 109-122. Description: Psalm 155 (= Syriac Apocryphal Psalm III) appears in variant texts in Hebrew and Syriac. After a study of the variants, concludes that three textual traditions can be distinguished, one in the Hebrew of the Psalms Scroll (11QPsa), one in the Syriac text 12t4 and the third in the other Syriac manuscripts edited by W. Baars.

Author: Ruiten, J. T. A. G. M. van. Title: Van tekst tot tekst: Psalm 90 en Jubilee‰n 23:12-15 (From Text to Text: Psalm 90 and Jubilees 23:12-15). Journal: Nederlands Theologisch Tijdschrift Year: 1993, Volume: 47(3): Page: 177-185. Description: The Book of Jubilees makes extensive use of the OT. On the basis of the vocabulary, the syntactical construction of the words, their uniqueness in the OT, and supportive elements in the context (e.g., common themes and the title of the Psalm), we can see the influence, development, textual form, and function of Ps 90:10 in Jubilees 23:12-15. (Dutch)

Author: Smith, Michael. Title: Psalms 42 and 130: Hope for the Hopeless. Journal: Review and Expositor Year: 1994, Volume: 1: Page: 77-80.

Author: Prinsloo, W.S. Title: Psalm 99: Die Here, ons God, is heilig (Psalm 99: The Lord, Our God, Is Holy). 201

Journal: Hervormde Teologiese Stud Year: 1993, Volume: 49(3): Page: 621-636. Description: Reviews the research problems associated with Ps 99, including the way in which the Lord reigns should be understood. By way of a comprehensive exegetical approach involving attention to morphological, syntactic, stylistic and semantic details, there is an attempt to provide answers to the research problems. Ps 99 forms a cohesive artistic whole and the expression "the Lord reigns" should be understood, not ingressively, but duratively. (Afrikaans)

Author: Pardee, Dennis. Title: Acrostics and Parallelism: the Parallelistic Structure of Psalm 111. Journal: Maarav Year: 1992, Volume: 8: Page: 117-138. Description: Investigates the parallelistic structure of one of the acrostic psalms, Ps 111. Sets forth two preliminary conclusions: (1) the "near" distribution of semantic parallelism was the primary distribution in this poem, and (2) the acrostic convention, by providing one form of structure, liberated the poet from whatever constraint may have existed to use the regular distribution. Found in this poem are internal semantic parallelism, regular and near grammatical parallelism, and near repetitive parallelism (usually with morphological differentiation).

Author: Greenstein, Edward L. Title: YHWH's Lightning in Psalm 29:7. Journal: Maarav Year: 1992, Volume: 8: Page: 49-57. Description: Ps 29, in the view of virtually all critics, speaks of Israel's god YHWH using the conventional imagery of the Canaanite storm god. Verse 3 refers explicitly to YHWH's thundering, and most commentators interpret the "flames of fire" of v. 7 to represent lightning bolts. While there is substantial consensus as to the general meaning of v. 7, the verb hsb, of which "flames of fire" is the grammatical object, is difficult. Revives an earlier suggestion and reads: "...his arrows are flames of fire" - an emendation of MT's hsb to hsyw. 202

Author: Culley, Robert C. Title: Psalm 102: A Complaint with a Difference. Journal: Semeia Year: 1993, Volume: 62: Page: 19-35. Description: Engages questions of text and the reading process in Psalm 102, considered primarily from the point of view of its traditional and composite nature. The psalm works on three levels (the individual, the people, and the cosmos), though interrelationships are not finally resolved. Thus the text imposes limits for reflection by the clusters of imagery used, yet remains open in inviting the reader to explore the possibilities of relating these basic elements in different ways.

Author: Conti, Martino. Title: I postulati della communione con Dio secondo Il Salmo 15 (What Are Expected for Communion with God According to Psalm 15). Journal: Antonianum Year: 1993, Volume: 68(2-3): Page: 171-191. Description: Discusses the author, theme and division, of the psalm, with special attention to its literary genre. With possible liturgical overtones, assigns this psalm to the category of sapiential catechesis. Eleven responses to the initial question are formulated according to the a,b,a',b' outline. The 11 conditions fall into two groups: (1) observance of the covenant code (v. 2); (2) relations with one's neighbor (vv. 3-5b). The latter deal with human relationships, pointing out that the postulate for living in communion with God is love of neighbor. The conclusion (v. 5) asserts that he who lives his life in conformity with the code of the covenant will not stumble forever. Concludes with allusions to Christian re-reading of the psalm in the light of the NT and the liturgy. (Italian)

Author: Auffret, P. Title: Splendeur et majeste davant lui: etude structurelle du Psaume 96 (Splendor and Majesty Are before Him: A Structural Study of Psalm 96). Journal: Old Testament Essays Year: 1993, Volume: 6(2): Page: 150-162. Description: Discusses the usual division of Ps 96 into two sections (vv 1-6 and vv 7-13). On the grounds of a parallel but inverse repetition 203

of themes, a segmentation of Ps 96 into three parts, each with two units, is proposed (1-3 + 4-6; 7-9 + 10; 11-13a + 13bcd. The thematic correspondence between Ps 95 and Ps 96 is also discussed; detects a symmetric arrangement of themes in both psalms. (French)

Author: Schwartz, Joshua. Title: Treading the Grapes of Wrath - The Wine Press in Ancient Jewish and Christian Tradition. Journal: Theologische Zeitschrift Year: 1993, Volume: 49(3): Page: 215-228. Description: Investigates (1) the biblical wine press, (2) the gittith (e.g., Ps 8:1), (3) the wine press of the rabbis. The most vivid and developed use of the punishment wine press motif is reserved for those traditions which are clearly of an anti-Christian and polemical nature.

Author: Von Meding, Wichmann. Title: Ein feste Burg ist unser Gott (A Mighty Fortress Is Our God). Journal: Z fur Theologie und Kirche Year: 1993, Volume: 90(1): Page: 25-56. Description: Treats the most famous Lutheran hymn by attempting to draw consequences from the failure of the Sitz-im-Leben research, claiming that the search for biographical occasions was insignificant for the 16th cent. Works on the structure and character of the hymn in confrontation with important texts that belong to it, showing how the contents of Psalm 46 have influenced the imagery. Offers an interpretation, not intending to cover all details but recognizing the whole and demonstrating that the fourth stanza is an impudence because it contains the "paradoxical superiority of human existence under the cross." (German)

Author: Wahl, Thomas P. Title: The Lord's Song in a Foreign Land. Journal: Worship Year: 1993, Volume: 67(4): Page: 318-332. Description: Commentary on the Psalms included in the liturgy of the hours. Treats in order Psalms 148, 111, 84, 96, 123, 124, 85, 125, and 131.

Author: Tournay, Raymond Jacques. 204

Title: Le Texte Altere du Psaume 36,6-8 (The Corrected Text of Psalm 36:6-8). Journal: Revue Biblique Year: 1993, Volume: 100(2): Page: 161-164. Description: The prospect of divine salvation for humans and animals (beh m h) in Ps 36:7 should be corrected to salvation for humans "by them" (bahemmah), referring to divine attributes in the preceding verses. In Ps 36:8 corrects Elohim to read 'al yehemu from the verb h m h, a play on words with the bahemmah. (French)

Author: Prinsloo, W. S. Title: Psalm 114: It Is Yahweh Who Transforms the Rock into a Fountain. Journal: J of Northwest Semitic Languages Year: 1992, Volume: 18: Page: 163-176. Description: Discusses the various literary techniques and poetic conventions of Psalm 114 which have received insufficient attention in the history of research.

Author: Enns, Peter E. Title: Creation and Re-Creation: Psalm 95 and Its Interpretation in Hebrews 3:1-4:13. Journal: Westminster Theological Journal Year: 1993, Volume: 55(2): Page: 255-280. Description: Psalm 95 is a sensible and purposeful work, united by the creation/re-creation theme. The thematic unity of the psalm has a bearing on Heb 3:1-4:13. Hebrews applies this Exodus warning to his readers (1) by presenting Israel and the church as being in an analogous situation: both are Exodus communities in their period of wilderness wandering; (2) by making certain changes in the citation of Ps 95:7b-11 to make it most relevant for his readers; (3) by equating the goal of the Christian's wandering with God's creation rest, a point that draws upon the creation/re-creation theme. Portrayal of the Exodus as an act of re-creation in Ps 95:6-7a bridges vv 1-5, which speak of creation, with vv 7b-11, which relate the Meribah/Massah incident. Hebrews makes the warning speak directly to his new Exodus community.

Author: Becking, Bob. Title: Noch einmal Psalm 2, 9b - eine Korrektur zum ZAW 102 (1990), 75-76 (Once More Psalm 2:9b - A Correction to ZAW, 1990, 102:75-76). 205

Journal: Z fur die Alttestamentliche Wissenschaft Year: 1993, Volume: 105(2): Page: 269-270. Description: Adds another Mesopotamian parallel to the expression "to scatter like a pot" found in Ps 2:9. (German)

Author: Amir, Yehoyada. Title: Krochmal and Psalm CXXXVII. Journal: Tarbiz Year: 1993, Volume: 61(3-4): Page: 527-544. Description: Evaluates the discussion of the date and authorship of Psalm 137 which Nehman Krochmal develops in Nevukhei Ha-zman, (The Guide to the Perplexed of the Time). Reappraised from Krochmal's conceptual, historical, and historiosophical viewpoint, that moment of despair and hope plays a significant role in Jewish history. It represents the connection between the life-cycles of Jewish existence which provide it with its eternal dimension. (Hebrew)

Author: Nordin, John. Title: Preaching Psalm 8. Journal: Currents in Theology and Mission Year: 1993, Volume: 20(4): Page: 259-264. Description: Psalm 8 meditates on the infinity of the world, the smallness of human beings, and the size of the shadow cast by a single human being. Amid the vastness of the universe and the power given to humans, God reaches out to the weakest of humans to display God's own power. Psalm 8 reveals the power God has delegated to humanity, and it inspires people to use this power as God intended.

Author: Wisblit, S. Title: When Will You Come to Me? (Ps 101:2). Journal: Beth Mikra Year: 1992, Volume: 38(132): Page: 60-64. Description: There are several ways to interpret this verse, based on how one understands the subject and verb: (1) A question is being asked of God, "When will You come to me?" (2) The subject is the path of righteousness; and (3) (the preferred interpretation) God is 206

saying to man, "Every time you come to me I can behold your moral behavior, so when will you come to me?" (Hebrew)

Author: Warden, Duane. Title: All Things Praise Him. Journal: Restoration Quarterly Year: 1993, Volume: 35(2): Page: 101-108. Description: Exegetes and applies Psalm 148. In a time when most religious effort is spent in fellowshipping and recreating, it may be time to return to the ancient art of praise.

Author: Wahl, Thomas P. Title: The Lord's Song in a Foreign Land. Journal: Worship Year: 1993, Volume: 67(3): Page: 194-213. Description: A continuation of the commentary on the Psalms included in the liturgy of the hours which was begun in the January 1992 issue of Worship. Treats in order Psalms 80, Ps 81, Ps 72, Ps 147, Ps 121, Ps 116, Ps 8, Ps 113, Ps93, and Ps 148.

Author: Smith, Mark S. Title: The Invocation of Deceased Ancestors in Psalm 49:12c. Journal: J of Biblical Literature Year: 1993, Volume: 112(1): Page: 105-107. Description: Like Ps 16:4, Ps 49:12c refers to the cultic practice of invoking the names of deceased ancestors. The rich maintain the ancestral cult with their burials (49:12a-b) and wrongly comfort themselves by indulging in the custom of summoning their deceased ancestors (49:12c).

Author: Rendsburg, Gary A. Rendsburg, Susan L. Title: Physiological and Philological Notes on Psalm 137. Journal: Jewish Quarterly Review Year: 1993, Volume: 83(3-4): Page: 385-399. Description: Suggest that Ps 137:5-6 uses the metaphor of a stroke victim to evoke the emotional ties of exilic Israel to Jerusalem. Discusses some philological points. 207

Author: Norton, Gerard J. Title: Psalm 2:11-12 and Modern Textual Criticism. Journal: Proceedings of the Irish Biblical Assn Year: 1992, Volume: 15: Page: 89-111. Description: Examines the treatment of Ps 2:11-12 at the hands of textual critics from the time of the 18th cent. critic Charles Francis Houbigant in order to accentuate the difficulties associated with modern textual criticism. Provides recommendations for modern editors and translators of the Hebrew text.

Author: Mays, James L. Title: Psalm 103: Mercy Joined to Loving Kindness. Journal: Austin Seminary Bulletin Year: 1990, Volume: 105(2): Page: 27-32. Description: An important development in the use of hesed for the way of God is its association with words meaning compassion, tender mercy. In word pairs, hesed is usually associated with faithfulness, dependability. But through certain experiences Israel came to know that the Lord's hesed was joined to a merciful and tender caring upon which their very existence depended. Psalm 103 is the perennial psalm of the mercy of God. The larger structure is a hymn of praise. "Bless the Lord" is a synonym for `praise the Lord.' The items listed of the Lord's dealing (Ps 103:3-5) are part of one process. Four statements about the Lord (Ps 103:6-9) seem a catena of separate items, but vv 7-8 are a clue to their unity. V 10 is the joyous confession at the center of the psalm. V 15 picks up the theme of the finitude of the mortal and contrasts it with the infinitude of the Lord's hesed. Proclamation of the Lord's heavenly reign (v 19) leads into a concluding summons to bless the Lord (vv 20-22).

Author: March, W. Eugene. Title: Psalm 86: When Love Is Not Enough. Journal: Austin Seminary Bulletin Year: 1990, Volume: 105(2): Page: 17-25. Description: The psalmist believes God has a disposition toward hearing and responding, but more is at stake than a confession of God's steadfast love. Because of this love, the psalmist presumes God is 208

obligated to intervene - he wants action. God's graciousness and love are proclaimed in order to move God to act. The appeal in Ps 86:1 is important. One from among the needy raises a cry for help and is sufficient for a hearing. Steadfast love is the reason God will act; justice is the measure of the action.

Author: Jobling, David. Title: Deconstruction and the Political Analysis of Biblical Texts: A Jamesonian Reading of Psalm 72. Journal: Semeia Year: 1992, Volume: 59: Page: 95-127. Description: Offers three readings of Ps 72, by applying the method of Fredric Jameson (The Political Unconscious: Narrative as a Socially Symbolic Act, 1981).

Author: Brettler, Marc. Title: Images of YHWH the Warrior in Psalms. Journal: Semeia Year: 1993, Volume: 61: Page: 135-165. Description: Studies the literary function of the metaphor in Psalm 3, Ps 36, Ps 83, Ps144, to see how psalmists shaped the depictions of their transcendent God.

Author: Amir, Y. Title: An Aftergrowth to a Lost Verse [in Hebrew]. Journal: Beth Mikra Year: 1992, Volume: 38(132): Page: 80-82. Description: Several biblical acrostic psalms are lacking a verse, e.g., Ps 25 (no verse with waw); Psalm 34 (no verse with waw); and Psalm 145 (no verse with nun). Accepts the Greek version's: "God is faithful in all His ways and righteous in all His deeds." The blessings after the haftarah, recited in the synagogue, help verify this restoration, as they stress God's faithfulness (ne'eman). Also the congregation's response stipulated in Masseket soprim, relating to God's faithfulness, is further support. (Hebrew)

Author: Wahl, Thomas P. Title: The Lord's Song in a Foreign Land. Journal: Worship Year: 1993, 209

Volume: 67(1): Page: 53-74. Description: A continuation of the commentary on the Psalms included in the liturgy of the hours which was begun in the January 1992 issue of Worship. Treats in order Psalms 150, 115, 42, 43, 19, 45, 65, 49, 77, 97, and 67.

Author: Saucy, Mark. Title: Exaltation Christology in Hebrews: What Kind of Reign? Journal: Trinity Journal Year: 1993, Volume: 14(1): Page: 41-62. Description: The enthronement of Christ was proclaimed in Acts 2, but he is not called King until Revelation. The Christology of Hebrews is analyzed under several heads: (1) Psalm 110:1, emphasizing His intercessory ministry, not His reigning; (2) Christ's enemies, not yet completely subjected to Him; and, (3) His lordship, distinguished from His kingly reign. Kurios is a proper title for Christ who intercedes for His people, but Basileus is not. DDu

Author: Jobes, Karen. H. Title: The Function of Paronomasia in Hebrews 10:5-7. Journal: Trinity Journal Year: 1992, Volume: 13(2): Page: 181-191. Description: Commonly thought to be a misquote of Ps 40:6-8, the variations are instead a deliberate use of a rhetorical device highly prized in the 1st cent. Modern readers need to be cautious about superimposing 20th cent. standards of precision upon 1st cent. writers or orators. The use of paronomasia was to attract the ears of the listeners to attend to the important factor emphasized by the rhetorical device. NT exegetes should not attempt to empty the NT meaning of OT quotes to meet OT meanings, but should look for the unique NT meaning intended. DDu

Author: Trudinger, Paul. Title: Psalm 23: A Consistent Set of Pastoral Metaphors?. Journal: Faith and Freedom Year: 1987, Volume: 40(2): Page: 94-96. Description: The entire Psalm follows a shepherding motif. 210

Author: Prinsloo, W.S. Title: Psalm 88: The Gloomiest Psalm?. Journal: Old Testament Essays Year: 1992, Volume: 5(3): Page: 332-345. Description: By way of a Forschungsgeschichte of Psalm 88 in particular, and the individual complaint in general, demonstrates that, despite years of research, there is no consensus or clarity on even the most basic questions and terminology in this area. This indicates the relativity of exegesis and calls for evaluation in terms of each exegete's own presuppositions. Suggests an exegesis of the Psalm.

Author: Gelander, Shamai. Title: Convention and Originality: Identification of the Situation in the Psalms. Journal: Vetus Testamentum Year: 1992, Volume: 42(3): Page: 302-316. Description: Choosing Psalm 5 as a base text and the expression "under the shadow of thy wings" as an idiomatic usage, observes the process of development from individual expression to formula. Most of the components of Psalm 5 follow a conventional pattern, both in contents and word combinations. The special way of using conventional combinations and their mode are original. Therefore the psalm is not merely a cultic psalm or a "general" prayer, but it reveals unique elements of experience and has room for originality.

Author: Floyd, Michael H. Title: Psalm LXXXIX: A Prophetic Complaint About the Fulfillment of an Oracle. Journal: Vetus Testamentum Year: 1992, Volume: 42(4): Page: 442-457. Description: Although Gunkel called Ps 89 a royal psalm, it is a prophetic complaint about the fulfillment of an oracle. It reinterprets the oracle of 2 Samuel 7 in view of subsequent events, namely, the fall of Judah to the Babylonians in 587 BCE. The structure, presented in outline, has three parts, a hymnic section (89:2-19), a narrative section (89:20-47) and a petitionary reproach (89:47-52). It came into general liturgical use in the Second Temple, where theological questions over the cult as a surrogate 211

for the dynasty were pondered.

Author: Ejrnaes, Bodil. Title: Brudstykker af Salme 8's tolkningshistorie. Journal: Dansk Teologisk Tidsskrift Year: 1993, Volume: 56(2): Page: 110-130. Description: In the first Danish Bible from 1550 and in the most recent translation of 1992 Ps 8 appears in two quite different versions, not because of different textual bases but because the translation is based on different interpretations of the psalm. Behind the translation of 1550 lies Luther's thoroughly Christological interpretation of the OT psalm as a prophecy of Christ's suffering, death, resurrection, and kingdom. In the history of the Danish Bible this interpretation gradually gives way to a different interpretation which lies behind the translation of 1992: The psalm is a hymn which praises God as the Creator who has placed man at the head of his creation. The decisive change from one interpretation to the other took place in 1871. (Danish)

Author: Crow, Loren D. Title: The Rhetoric of Psalm 44. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1992, Volume: 104(3): Page: 394-401. Description: Ps 44 is a well-developed and emotionally convincing prayer for aid from Yahweh. The uncomfortable juxtaposition of vv. 2-8, which speak as if no problem existed, with vv. 10-23, which speak of a serious problem, contributes to the rhetorical power of the poem.

Author: Barre, Michael L. Title: A Phoenician Parallel to Psalm 29. Journal: Hebrew Annual Review Year: 1991, Volume: 13: Page: 25-32. Description: The Phoenician parallel to Ps 29:11 offers fresh insights into the handling of several words within the psalm. The word pair, "give" and "bless," should be translated in the precative mood as in other Near Eastern blessings. This further limits lom to the meaning of "health" or "physical well-being" and limits the word ` z to the meaning of "vigor" or "vitality."

Author: Auffert, Pierre. 212

Title: "Qui nous fera voir le bonheur?" Etude structurelle du Psaume 4 ("Who Will Show Good Things to Us?" Structural Study of Psalm 4). Journal: Nouvelle Revue Theologique Year: 1986, Volume: 108(3): Page: 342-355. Description: Modifying the recent proposal of M. Gerard (Les Psaumes - Analyse structurelle et interpretation: 1-50, Paris, 1984) sets forth the literary structure of Ps 4. Successively examines its two panels: vv. 2-4 and 5-9, and the poem as a whole, then returns to the question of a possible structural articulation between Ps 3 and 4. It becomes more and more necessary, if the text is to be respected, as it is, to allow the impact of these overarching structures to influence the interpretation of each of the partial sections of the psalm under study. (French)

Author: Fischler, B. Title: The Use of Biblical Literary Quotation in Some Early Modern Hebrew Sources [in Hebrew]. Journal: Leshonenu Year: 1991, Volume: 56(2): Page: 153-161. Description: The change in the application and usage of the biblical quotation, Ps 19:4, "there is no sound; there are no words," is traced up to the current beli 'omer udebarim. The changes in this expression illustrate the pastiche technique of composition, which dominated Hebrew prose from the late 18th to the early 20th cent.

Author: Moura, Lisanias. Title: O pastor diante da critica injusta - Uma exposicao exegetica do salmo 64 (When Unjust Criticism Strikes - Psalm 64). Journal: Vox Scriptura Year: 1992, Volume: 2(2): Page: 77-86. Description: Psalm 64 affirms, in response to a request for deliverance from treacherous attacks, God will punish the writer's enemies. The result of divine intervention is that all men will fear God, while the righteous will boast in the Lord. Establishes a parallel between the psalmist and today's Christian leader who faces unjust criticism and false attacks. Through NT teaching, clarifies several biblical principles to help Christian leaders cope with unfounded slander against them. (Portuguese) 213

Author: Waschke, Ernst-Joachim. Title: "Was ist der Mensch, dass an seiner gedenkst?" (Ps 8, 5). Theologische und anthropologische Koordinaten fur die Frage nach dem Mensch im Kontext alttestamentlicher Aussagen ("What Is Man that You Are Mindful of Him?" (Ps 8:5). Theological and Anthropological Coordinates for the Question Concerning Man in the Context of Old Testament Statements). Journal: Theologische Literaturzeitung Year: 1991, Volume: 116(11): Page: 801-812. Description: The OT gives three answers to the question, "What is Man?" Ps 8:5 declares that God honored and distinguished man in creation (the same thought as that in Gen 1:26-27). Ps 144:3 proclaims that man's life is fragile and brief as a breath and a shadow; however, even though he suffers distress and misery, he can still depend on God as his refuge. Job (7:17-18) oversteps his own limits and possibilities by complaining that man is too insignificant for God to single him out for punishment as God has done to him. (German)

Author: Prinsloo, G.T.M. Title: Analysing Old Testament Poetry: An Experiment in Methodology with Reference to Psalm 126. Journal: Old Testament Essays Year: 1992, Volume: 5(2): Page: 225-251. Description: There are widely diverging interpretations of Psalm 126. Exegetes are often influenced by factors which lie outside the text when they interpret the psalm. Proposes a shift of emphasis toward the text itself. A reconsideration of exegetical strategies, especially with regard to poetic texts, is needed. Proposes a theoretical framework for the analysis of poetic texts, and tests the theory by means of an analysis of Psalm 126. Provides a text-based and text-oriented framework, which guides through the maze of opinions and leads to the goal - interpretation of a poetic text.

Author: Jeyaraj, Jesudason B. Title: An Exposition of Psalm 146: God's Rule or Lord's Rule. Journal: Arasaradi J of Theological Reflection Year: 1991, Volume: 4(1): Page: 15-23. Description: Contrasts godly rule and rule based on worldly values; sees Psalm 214

146 as a call to reject unjust rule and appreciate and cooperate with godly rule.

Author: da Silva, A.A. Title: 'n Poetiese analise van Psalm 6. Journal: Old Testament Essays Year: 1992, Volume: 5(2): Page: 206-224. Description: Arrives, through poetical analysis of Psalm 6, at deductions concerning the textual function and the message of the Psalm. The method comprises the following: delimitation, textual criticism, morphological, syntactical and stichometric analyses, translation, stylistic analysis, and segmentation of the text. (Afrikaans)

Author: Botha, P.J. Title: The Function of the Polarity between the Pious and the Enemies in Psalm 119. Journal: Old Testament Essays Year: 1992, Volume: 5(2): Page: 252-263. Description: Compares the semantic field of enmity in Psalm 119 with the book of Psalms as a whole. The characterization of the enemy in Psalm 119 is a compilation of ideas from the context of individual laments and wisdom psalms. The enemy in Psalm 119 is a literary motif. Its function is to create a polarity with the devotion of the pious to the Torah, and thus to enhance the definition of personal righteousness.

Author: Brueggemann, Walter Title: Praise and the Psalms: A Politics of Glad Abandonment; Part II. Journal: Hymn Year: 1992, Volume: 43(4): Page: 14-18. Description: The Psalter concludes with six hymns of praise (Ps 145-150) which seem designed to bring Israel's faith to a statement of unalloyed "basic trust." This concluding element of the Psalter is liturgical, poetic, audacious, and in the end utterly without utilitarian value. Yet, if these so-familiar hymns are taken seriously by the church, a new public world will indeed be enacted. In the singing of these Psalms the church finds its world healingly, demandingly reorganized.

Author: Wahl, Thomas P. 215

Title: The Lord's Song in a Foreign Land. Journal: Worship Year: 1992, Volume: 66(5): Page: 427-448. Description: A continuation of the commentary on the Psalms included in the liturgy of the hours which was begun in the January 1992 issue of Worship. Treats in order Psalm 57; 48; 30; 32; 51; 100; 41; 46; 119:105-112, 145-152; 117; 16; and 118.

Author: Tucker, Naphtali Title: Mutual Nourishment between the Idea (Tenor) in the Simile and the Image (Vehicle): A Brief Study of Ps. 78:52. Journal: Beth Mikra Year: 1990, Volume: 35(123): Page: 353-358. Description: The shepherd theme comes immediately after the motif of God leading his people like sheep into the wilderness. That comes after the motif of the death of the first born. The image stresses the faithfulness of the shepherd and the confidence of the sheep. The root ns`, used in this context, is analyzed for all its different meanings. (Hebrew)

Author: Johnson, Elliott E. Title: Hermeneutical Principles and the Interpretation of Psalm 110. Journal: Bibliotheca Sacra Year: 1992, Volume: 149(596): Page: 428-437. Description: Interpretaion of Ps 110 according to the literal principle of hermeneutics allows the subject of the psalm to be two contradictory persons, one a mere human being and the other a divine person who shares God's glory. This approach should be rejected, then, in favor of the principle of the analogy of faith. This results in only one subject, the Messiah, who sits at the right hand of God but who will not exercise full regal authority until his second advent.

Author: Hacker, Joseph R. Title: `If We Have Forgotten the Name of Our God' (Psalm 44:21): Interpretation in Light of the Realities in Medieval Spain. Journal: Zion Year: 1992, Volume: 57(3): Page: 247-274. 216

Description: Reviews the exegetical development surrounding these Scriptures from the literature of the Talmud and the Midrash to the writings of the sages of Muslim and Christian Spain, up to the 16th cent.: philosophers, exegetes, and halakhists. The use of these Scriptures within the contexts of descriptions of the Spanish persecutions prior to the expulsion is also examined. Sheds light on a shift in the interpretation attached to these Scriptures by the sages of Spain, beginning in the 1480's. (Hebrew)

Author: Gilad, Hayyim Title: Psalm 23 in the Light of Biblical Realia. Journal: Beth Mikra Year: 1990, Volume: 35(123): Page: 341-347. Description: The background of Ps 23 is the life and profession of a shepherd. The images in the psalm and from other books demonstrate this. In addition, comparison shows that the author's contemporary was Jeremiah. There are many phrases common to both works. (Hebrew)

Author: Bateman, Herbert W. Title: Psalm 110:1 and the New Testament. Journal: Bibliotheca Sacra Year: 1992, Volume: 149(596): Page: 438-453. Description: Ps 110 is a typological-prophetic oracle of the Lord from the preexilic time period. David prophetically spoke the psalm to his "lord," Solomon, when Solomon ascended to the Davidic throne in 971 BC. Ps 110 was then applied in the NT to Jesus Christ as the ultimate and unique Davidic King and Lord.

Author: Jacobson, Diane Title: Old Testament and Christian Imagination. Journal: Dialog Year: 1992, Volume: 31(3): Page: 171-175. Description: Calls on Christians to approach the OT consciously and positively from their own faith commitment (as confessing Christians), and to look to the texts to enliven and enflesh the connection between text and confession. Moving beyond historical-critical study (which provides important tools), Christian imagination looks for keys that unlock truth. Provides a Christian reading of Psalm 8 to illustrate. 217

Author: Haar, Murray Title: A Proposal for Christian Use of the Old Testament: A Hermeneutics of Listening. Journal: Dialog Year: 1992, Volume: 31(3): Page: 165-170. Description: Proposes a shift from an instrumental use of the OT, using categories of continuity and discontinuity, to a functional use, using the hermeneutics of listening. Provides historical context by showing how both Jewish and Christian communities developed their own midrashim which led eventually to different religions. Christian use of the OT should be neither defensive nor antagonistic, but positive and hopeful. Studies Psalm 74 to provide an example.

Author: Viviers H. Title: Trust and Lament in the Macalot Psalms (Psalm 120-134). Journal: Old Testament Essays Year: 1992, Volume: 5(1): Page: 64-77. Description: All macalot psalms with the combined motifs of trust and lament are investigated. Emphasizes the poetics, indispensable in determining theme, unity and function of motifs. The motif of trust is dominant over the lament since lament always presupposes trust. The original unity of each poem speaks against a gradual expansion of a `kernel' motif into the final poem. The motifs of trust and lament were probably both active during the compositional phase of the poems. The importance of trust in each macalot psalm is also confirmed by the wider context, the macalot collection, which is a (post exilic) `book' of trust.

Author: Vella, Alexander. Title: To Enter or Not to Enter: A Literary and Theological Study of Psalm 95. Journal: Melita Theologica Year: 1991, Volume: 42(2): Page: 77-94. Description: An exegesis of Psalm 95 which concludes that the psalm is an entrance liturgy. The second stanza has the function of preparing the people to have the right disposition for worship, and corresponds to the series of requirements for access to the temple. The psalm is a warning to the people who are entering the temple. The message of the psalm basically is that the nature of 218

true worship is not ritualism but obedience.

Author: Prinsloo, W.S. Title: Structure and Cohesion of Psalm 148. Journal: Old Testament Essays Year: 1992, Volume: 5(1): Page: 46-63. Description: Scholarly interest in Ps 148 has focused on its relationship with other texts and their influence on it. Scholars have isolated certain parts of the psalm - e.g., v. 14 - as later redactional insertions, claiming that these passages are incompatible with the original text of this psalm. While acknowledging that the psalm was influenced by other texts and that it did undergo an evolution of its own, emphasizes the present form. The structure and cohesion of the psalm are determined through a process of close reading, with regard to morphological, syntactic, stylistic and semantic criteria. The psalm in its present form constitutes a coherent whole.

Author: Mays, J. L. Title: "In a Vision": The Portrayal of the Messiah in the Psalms. Journal: Ex Auditu Year: 1991, Volume: 7: Page: 1-8. Description: The vision of the Messiah in the Psalms provides important material for the Christology of the NT. An examination of the specific treatment of the Messiah and his relationship to God in Ps 2, 3, 18, 72, 89, 110 and 132 makes clear this significance, showing how both language and conceptions are taken up in the NT, albeit in redefined form.

Author: Davis, Ellen F. Title: Exploding the Limits: Form and Function in Psalm 22. Journal: J for the Study of the Old Testament Year: 1992, Volume: 53: Page: 93-105. Description: Shows how far form criticism and rhetorical criticism can be used for the theological interpretation of Ps 22, and how attention to the function of poetic language complements and deepens insights to which form analysis points. 219

Author: Carroll, Robert Peter. Title: Salmo 78(77): Vestigios de uma polemica tribal (Psalm 78(77): Vestiges of a Tribal Debate). Journal: Revista Biblica Brasileira Year: 1991, Volume: 8(3): Page: 161-179. Description: An analysis of Psalm 78 from a higher critical point of view. Discusses the various conflicts of tribal tradition, noting specifically the David-Zion tradition and the Exodus tradition. Interprets the psalm as a debate against the older faith (Ephraim) with the defenders of a more recent faith (Judah). (Portuguese)

Author: Auffret, Pierre Title: `Maintenant je me leve.' Etude structurelle du psaume 12 (`Now I Arise.' Structural Study of Psalm 12) Journal: Eglise et Theologie Year: 1992 Volume: 23(2): Page: 159-176 Description: Analyzes the literary structure of Psa 12 by critically considering the studies of vv 2-5 and 6-9 made by R.L. Alden, J.N. Aletti and J. Trublet, and Marc Girard. Concludes by relating Psa 12 to an earlier study of Psa 11. (French)

Author: Yeo, Khiok-Khng Title: The Meaning and Usage of the Theology of "Rest" (katapausis and sabbatismos) in Hebrews 3:7-4:13. Journal: Asia Journal of Theology Volume: 1991 5(1): Page: 2-33. Description: Discusses the meaning of katapausis and sabbatismos in Heb 3:7-4:13. Observes how the homilist uses Psalms 95:7b-11 and Gen 2:2 in Heb 3:7-4:13 pertaining to this theology of "rest". Uses Yin-Yang philosophy as an interpretive paradigm to summarize the Hebrews' theology of rest.

Author: Bergant, Dianne Title: Violence and God: A Bible Study. Journal: Missiology Year: 1992, Volume: 20(1): Page: 45-54. Description: A study of Ps 24 and related passages raises the issue of the characterization of God as a warrior. Historical, literary, and 220

theological points of view show YHWH as a God of war, but for our times YHWH should be revered as a champion of justice rather than feared as a warmonger. The point is peace and order. Three tenets of faith are uncovered: allegiance to the sovereignty of YHWH, confidence in the uniqueness of election by God, and the conviction of an obligation to rid the land of any and all polluting influences as they challenge us today.

Author: Smith, Mark S. Title: The Psalms as a Book for Pilgrims. Journal: Interpretation Year: 1992, Volume: 46(2): Page: 156-166. Description: Approaches the Psalter from the perspective of pilgrims. Analyzes their hopes and expectations, particularly of the religious experience to be anticipated in the temple, including the various sensory expressions of that experience, and places those hopes and expectations in the perspective of a foretaste of paradise. Discusses Ps 23 in particular detail from this perspective.

Author: Laato, Antti Title: Psalm 132 and the Development of the Jerusalemite/Israelite Royal Ideology. Journal: Catholic Biblical Quarterly Year: 1992, Volume: 54(1): Page: 49-66. Description: Scholars disagree over whether the royal ideology in Ps 132 predates or postdates the royal ideology found in deuteronomistic portions of the Hebrew Bible. Most likely, this psalm preserves quite ancient material (esp. in vv. 11-12) which has been taken up and reinterpreted by davidide loyalists, then later further adapted (2 Kgs 8:19) by deuteronomistic theologians/historians.

Author: Booij, Th. Title: Psalm CX: "Rule in the Midst of Your Foes!" Journal: Vetus Testamentum Year: 1991, Volume: 41(4): Page: 396-407. Description: The sovereign in Ps 110 had a high birth and YHWH has begotten him as a ruler. YHWH himself stretches forth the ruler's sceptre and makes the enemies his footstool. The vocabulary, use of tenses, classical style and symbolic images point to a pre-exilic date. 221

The phrase "for the sake of Melchizedek" betrays that the reign of the Davidic dynasty was not yet unchallenged. Questionable for later pre-exilic times is the consideration of the king as priest. The divine oath legitimates the king on the basis of a Canaanite archetype.

Author: Mu, Ahn Byung Title: A Biblical View of the Refugee Problem. Journal: Reformed World Year: 1991, Volume: 41(7/8): Page: 214-224. Description: Psalm 137 is the transition from the personal odessey of a Korean Christian to consider the Biblical attitude to the gerim (wanderers, sojourners) of whom Abraham was one (Deut 26:5). Legislation for the protection of them by the creation of cities of refuge was common in the ancient world. Marx's idea of a stateless world, sidetracked by his apotheosis of the working class, was not far from Christian ideas. Today when a state is defined by territory this attitude needs re-examination.

Author: Silberman, Lou H. Rosenzweig, Michael Title: A Sukkot Midrash: Pesikta Derav Kahana 27:3. Journal: J of Reform Judaism Year: 1990, Volume: 37(4): Page: 31-36. Description: This Midrash, focusing on the Four Species of the Sukkot ritual (palm, willow, myrtle, and citron) has a formal literary structure based on the number 4 with the theme prayer and repentance. Midrash takes as point of departure Ps 102:18 - God has regarded the prayer of the destitute and has not despised their prayer. One of several interpretations of "destitute" applied the Psalmist's words to the time in which the author of the Midrash lived, a generation lacking leadership of the kind portrayed in Scripture - kings, prophets, and priests. But prayer and observance of the Sukkot ritual provide an acceptable substitute. A forlorn and destitute generation finds new life through the Sukkot greenery.

Author: Uehlinger, Christoph Title: Leviathan und die Schiffe in Ps 104:25-26 (Leviathan and the Ship in Ps 104:25-26). Journal: Biblica Year: 1990, 222

Volume: 71(4): Page: 499-526. Description: Psalm 104 is not dependent on the Great Hymn in honor of Aton composed by the Egyptian king Akhenaten. The constellation of images, "God sovereign creator-ship-Leviathan," which is found on a paleo-Syrian cylinder seal discovered at Tell el-Dab`a in 1979, dating from the 18th cent. BC, shows that the articulation of the different motifs in Ps 104:25-26 is rooted in the Canaanite-Phoenician religion. The association of ships with "large animals" is derived from Phoenician hippoi, prows of ships shaped like the heads and necks of horses. (German)

Author: Tarazi, Paul Nadim Title: An Exegesis of Psalm 93. Journal: St. Vladimir's Theological Quarterly Year: 1991, Volume: 35(2/3): Page: 137-148. Description: A major difficulty facing the translator is how to render the Hebrew perfect malak into English. Various suitable translations are examined and compared. Argues that the psalmist is not abstractly speaking of the notion of kingship, but is acknowledging that the Lord is factually enacting His rule and dominion over a real enemy brought to powerlessness. Difficult verses such as v. 4 challenge traditional renderings. The main thrust of the psalm is to declare God's victory over His enemy and God's rule over the world.

Author: Prinsloo, W. S. Title: Psalm 100: 'n Poeties minderwaardige en saamgeflansde teks? (Psalm 100: A Poetically Inferior and Conflated Text?). Journal: Hervormde Teologiese Stud Year: 1991, Volume: 47(4): Page: 968-982. Description: Analyzes Ps 100 on the basis of an exegetical model used by a team of researchers at the U. of Pretoria. This psalm is a poem of the highest literary quality in which the poet uses various poetic techniques to communicate his message. He creatively uses previously known material to compose a new poem. Through the poem the `congregation' is called upon to praise and serve Yahweh comprehensively, because he is Creator and has proved himself loving and faithful. (Afrikaans)

Author: Carriere, J.-M. 223

Title: Le Ps 72 est-il un psaume messionique? (Is Ps. 72 a Messianic Psalm?). Journal: Biblica Year: 1991, Volume: 72(1): Page: 49-69. Description: Ps 72 is not a messianic psalm in the sense of expounding a personal messianic figure. Dating from the time of Hezekiah, it was part of the enthronement and should be interpreted to reflect the ideal kingship. Viewed in light of the idealized reign of Solomon, the image of that reign as bearer of prosperity and success is founded on the justice of God, the necessary condition of the future. A critical memory of the past and an evaluation of the weaknesses of the present give rise to a coherent vision of the people's future. (French)

Author: Botha, P. J. Title: The Junction of the Two Ways: The Structure and Theology of Psalm 1. Journal: Old Testament Essays Year: 1991, Volume: 4(3): Page: 381-396. Description: Discusses Ps 1 according to syntactic, rhetoric, semantic and stichometric criteria. These analyses differ in certain respects. The semantic analysis should be used for the purpose of interpreting the psalm and defining its theology, since the psalm's polar structure seems to be a key factor in its interpretation. Describes the theological function of the Torah in Ps 1, where the Torah seems to be a kind of intermediary between God and man.

Author: Auffret, Pierre. Title: Il regne, YHWH, pour toujours - Etude structurelle du Psaume CXLVI ("He Reigns, YHWH, Forever" - A Structural Study of Psalm 146). Journal: Revue Thomiste Year: 1990, Volume: 90(4): Page: 623-633. Description: Offers a structural analysis of Psalm 146 as an alternative to that of Roland Meynet. (French)

Author: Auffret, Pierre Title: "En raison de ton Nom, YHWH, tu pardonneras mon faute" Etude structurelle du psaume 25 ("For Your Name's Sake, YHWH, You Will Pardon My sin" Structural Study of Psalm 25). Journal: Eglise et Theologie Year: 1991, 224

Volume: 22(1): Page: 5-21. Description: In view of recent efforts to decipher the literary structure of Ps 25, returns to the division he proposed in 1982 and develops his arguments for a three-part structure: 1-7, 8-14, and 15-22. Examines each section and then the literary structure of the whole psalm.

Author: Lawless, George Title: Longing for God and Asceticism in Augustine's Commentary on Psalm 41 (42). Journal: Word and Spirit Year: 1991, Volume: 13: Page: 94-109. Description: Summarizes and provides excerpts from Augustine's commentary on Psalm 41 (42), noting especially comments that give insight into his views on asceticism, particularly the nature of one's longing for God and the impact of that on a person's life.

Author: Wilkinson, John Title: The Body in the Old Testament. Journal: Evangelical Quarterly Year: 1991, Volume: 63(3): Page: 195-210. Description: Comments on OT references to human anatomy after suggesting five principles on which their presentation is based: the body as a whole, tracing all the words used in this way; The creation of the body as sharing the elements of nature and, perhaps, the image of God; the formation of the body, especially Ps 139:13-16 and Job 10:8-10; the structure of the body, especially Ezek 37:1-14; the systems of the body, including the cardiovascular, respiratory, digestive, urinary, and reproductive systems.

Author: Ringgren, Helmer Title: Two Biblical Words in the Qumran Hymns. Journal: Eretz-Israel Year: 1989, Volume: 20: Page: 174-175. Description: The use of hlk'ym (Ps 10:8,10,14) and mdhbh (Isa 14:4) in Qumran hymn 1QH III, 24-26, demonstrates the author's understanding of these two difficult words. The occurrence of hlk'ym five times is 225

evidence against textual corruption in the Psalm: the Qumran author had the same text before him as we have. The hymn also shows that the reading mdhbh in Isaiah was known, as well as the reading mrhbh in the Isaiah scroll (1QIsa). Both in Isa 14:4 and 1QH III,25 the context indicates something like "oppression."

Author: Smith, Mark S. Title: The Levitical Compilation of the Psalter. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1991 Volume: 103(2): Page: 258-263. Description: The allusions to Levitical groups in the superscriptions of the Psalms and the reference to the house of Levi in Ps 135:20 provide internal proof for the Levitical compilation of the Psalter. The OT outside the Psalter also ascribes liturgical and scribal activity to the Levites.

Author: Salters, R. B. Title: Psalm 82,1 and the Septuagint. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1991, Volume: 103(2): Page: 225-239. Description: Throughout the history of exegesis scholars have tried to avoid finding the assembly of gods in Ps 82:1. The modern consensus of translators and commentators, however, has returned to the position of the Septuagint, which found such an assembly in this verse.

Author: Raabe, Paul R. Title: Deliberate Ambiguity in the Psalter. Journal: J of Biblical Literature Year: 1991, Volume: 110(2): Page: 213-227. Description: Hebrew psalmists at times created ambiguity - deliberate multivalence, which is not merely misunderstanding on the part of interpreters. Clarifies and illustrates lexical (Cant 2:12; Ps 4:5; 30:12-13; 49:13, 21; 110:6b), phonetic (Hos 4:15; Pss 49:13, 21: 59:15-17; 16:4), and grammatical ambiguity - ambiguous antecedent (Ps 16:4; 12:8a), unspecified subject or object (Pss 49:9; 57:4), fusion of idioms ("portmanteau phrase" - Pss 23:6; 49:12, ambiguous word order (Pss 4:9; 11:5a), and ambiguous phrase positioning (Pss 59:14; 110:6). Finds sustained ambiguity in Pss 7:12-17; 110:4-7. Suggests controls preventing readers from 226

inventing unintended ambiguity.

Author: Pearl, Chaim Title: The Theology of Psalm 145 (part 1). Journal: Jewish Bible Quarterly Year: 1991, Volume: 20(1): Page: 3-9. Description: Ps 145 has a special place in the synagogue liturgy because it proclaims two essential concepts about God, viz., his transcendence and his immanence. Each half of that theological doctrine is important in Judaism. The first half without the second would see God only as the omnipotent Creator; as a force which is remote from the world and unconcerned with the human condition. The second teaching without the first might reduce God merely to the figure of a benevolent father, ever ready to comply with even the petty wishes of a childish level and remove the dimension of awe, mystery, divine power and authority. Both concepts of God are therefore needed and together they offer a teaching for a mature and powerful personal faith.

Author: Breytenbach, A. P. B. Lindeque, G. C. Title: 'n Vertelkundige ontleding van Psalm 105 met besondere verwysing na die funksie van vertelde ruimte (A Narrative Analysis of Psalm 105 with Special Reference to the Function of Narrated Space). Journal: Hervormde Teologiese Stud Year: 1991, Volume: 47(2): Page: 415-430. Description: Illustrates the value of a narrative analysis of Ps 105. Because space plays a very important role in the Psalm, the special function of narrated space is investigated. For the results of the narrative analysis some theological lines as well as a date for the Psalm are given.

Author: Hammer, Reuven Title: Two Liturgical Psalms: Salvation and Thanksgiving. Journal: Judaism Year: 1991, Volume: 40(4): Page: 484-497. Description: Ps 115 (a plea for salvation) and 118 (a psalm of thanksgiving) are examples of specific liturgical ceremonies which were performed in the Temple in the period of the first Temple. Ceremonies were held there at special times, such as that 227

described in Jer 7 and elsewhere. The two psalms are also complementary to one another, the first being a ceremony calling upon God to save the people, the second a ceremony responding to God's salvation.

Author: Estes, Daniel J. Title: Like Arrows in the Hand of a Warrior (Psalm 127). Journal: Vetus Testamentum Year: 1991, Volume: 41: Page: 304-311. Description: Whatever the precise history of composition of Ps 127 may have been, whether an original unity or a juxtaposition of two wisdom sayings, the figure of the arrow links the two segments into a profound statement on human significance. The disorientation of human futility in toil apart from Yahweh is answered by the new orientation of the permanent effect possible through the nurture of children. As the arrow accomplishes the long-range offensive objective of the warrior, so a form of social immortality is achieved as children communicate the parental values.

Author: du Preez, J. Title: Reaching Three "Enthronement" Psalms from an Ecological Perspective. Journal: Missionalia Year: 1991, Volume: 19(2): Page: 122-130. Description: Summarizes the contents of Ps 93, 95, and 96, and draws out thoughts relevant to ecological concerns. Suggests that the underlying reality is that the homage called for in the psalms is homage to Yahweh, the indisputable Liberator-King of the whole universe, whose enthronement is mightily celebrated by all these (and other enthronement) psalms.

Author: Brueggemann, Walter Title: Bounded by Obedience and Praise: The Psalms as Canon. Journal: J for the Study of the Old Testament Year: 1991, Volume: 50: Page: 63-92. Description: Explores three facets of the shape of the Psalter and how the placement and sequence of Psalms make a theological assertion, bounded by the obedience of Ps 1 and the praise of Ps 150. Ps 73 appears to occupy a crucial position in the larger drama of protest and affirmation, and can be read both in relation to Ps 1 and as a departure from it. The sequence of the Psalms defines 228

Israel's faith as a struggle with, for and against God's fidelity.

Author: Blackburn, Bill Title: Psalm 71. Journal: Review and Expositor Year: 1991, Volume: 88(3): Page: 241-245.

Author: Auffret, Pierre Title: Qui est ce roi de la gloire? - Etude structurelle du Ps. 24 ("Who Is the King of Glory?" - Structural Study of Ps. 24). Journal: Revue Thomiste Year: 1990, Volume: 90(1): Page: 101-108. Description: A structural analysis of Ps 24 using the translation and analysis of Marc Girard as a point of departure. (French)

Author: Costacurta, Bruna Title: Implicazioni semantiche in alcuni casi di Qere-Ketib (Semantic Implications in Some Cases of Qere-Ketib). Journal: Biblica Year: 1990, Volume: 71(2): Page: 226-239. Description: Occurrences of Qere-Kethibh in 2 Sam 16:2b, 12; Judg 19:3; Jer 18:22; 2:3; 1:5; and Ps 100:3 may suggest a simultaneous reading of the Qere and the Kethibh which reflect the textual situation created by the Massoretic intervention and at the same time open new interpretative tracks. It is possible in some passages that the Qere-Kethibh created the polysemic reality, in which new implications and more articulated conceptual relations within the biblical text are revealed. (Italian)

Author: Carrick, Ian Title: "The Earth God Has Given to Human Beings" (Ps. 115:16): Unwrapping the Gift and Its Consequences. Journal: Missionalia Year: 1991, Volume: 19(1): Page: 33-43. Description: Discusses ecology's influences on theology (matter matters, holistic view of life, God's general revelation in nature, enlarges our understanding of God's nature, reminds us that God utilizes persuaders and warnings to jolt us into rectifying the 229

imbalances of nature, human partnership with God and with His earth), and calls for enlightened human attitudes and beliefs (creatureliness, grace, creative development), so that life in its fullness can be enjoyed by the whole world.

Author: Taylor, Richard A. Title: The Use of Psalm 68:18 in Ephesians 4:8 in Light of the Ancient Versions. Journal: Bibliotheca Sacra Year: 1991, Volume: 148(591): Page: 319-336. Description: It is sometimes alleged that Paul erred in his citation of Ps 68:18 on two accounts: (1) he altered the verb from "received" to "gave", thus reversing its meaning; (2) he gave an unwarranted interpretation to the verse. However, the Targums and Peshitta attest "gave" and, besides, Paul was making a point best communicated in a variant version. As to the second objection, he was using an analogical patterning of OT teaching within the NT context, a very common NT practice.

Author: Irigoin, Jean Title: La composition rythmique des cantiques de Luc (The Rhythmic Composition of the Canticles in Luke). Journal: Revue Biblique Year: 1991, Volume: 98(1): Page: 5-50. Description: Syllable counting and investigation of the placement of accents in the canticles of Zechariah, Symeon and Mary in Luke 1-2 reveal different types of poetic composition, the most frequent being the triadic form with an equal number of syllables in the corresponding parts. The accentuated phrases also play a capital role. The LXX (examples from Psalms 45, 94 and 41-42) shows that this rhythmic feature had been operative already. (French)

Author: Cohen, M. Title: 'Assurenu `Atta Sebabuni (Q. Sebabunu) (Psaume XVII 11A). Journal: Vetus Testamentum Year: 1991, Volume: 41(2): Page: 137-144. Description: R. Weiss proposed (JBL, 1963, 83(2):188-194) that copyists confused a mem with the ligature of nun and waw. One of his examples was 'assurenu in Ps 17:11a, which he read 'srm and vocalized 'asuram, "their leg." His argument is convincing, but he 230

overlooked the possibility that a scribe wrote nu for a mem which was a masculine plural ending. Then the phrase 'assurim `atta sehabunu would be clarified to mean "The Assyrians have now encircled me." A similar problem is in Ps 106:47. (French)

Author: Willems, G.F. Title: Les psaumes dans la liturgie juive (The Psalms in Jewish Liturgy). Journal: Bijdragen Year: 1990, Volume: 51(4): Page: 397-417. Description: What role was played, according to Rabbinic sources, by the Psalms in the Jewish liturgy since the time of the second temple? (1) No Psalms were read during the sabbatical scripture readings. (2) During the weekly cycle, a specific Psalm was read on every day of the week, and Psalms 145 to 150 were read on all the days. (3) During the festival cycle, Psalms 113 to 118 were read, according to Hallel, on Sukkot, Hanukka, first Pesah and Shavuot. According to the Great Hallel, Psalm 136 was read for the last Pesah, seder and drought. During drought Psalms 120, 121, 130 and 102 were also read. According to the Tractate Soferim Psalm 47 was read with the New Year.

Author: Spieckermann, Hermann Title: "Die ganze Erde ist seiner Herrlichkeit voll" - Pantheismus im Alten Testament ("All the Earth Is Full of His Glory" - Pantheism in the OT). Journal: Z fur Theologie und Kirche Year: 1990, Volume: 87(4): Page: 415-436. Description: Shows the progression of an understanding of the God who is near to the God who is far with passages like Isaiah 6, Ps 24:7, Psalm 29, Ps 72:19, Ps 57:8-12, Ps 36:6-8, and Jer 23:23-24b. Not a God who is near, therefore no longer a God of the fullness of glory and grace whether on earth or in heaven, and certainly no longer a God of the temple. But without doubt a God of the fullness of God in heaven and on earth, a God of a divine presence from afar and therefore outside of all imagination and power of disposal. Nothing represents his presence anymore, not even his gifts with which he gives himself. John 1:14 answers the question what needs to happen so that God, guarding his sovereignty and indisposability, can be experienced as the God who is near. (German)

Author: Ntreh, Benjamin A. 231

Title: Towards an African Biblical Hermeneutical. Journal: Africa Theological Journal Year: 1990, Volume: 19(3): Page: 247-254. Description: Westerners have discouraged Africans from attempting a new methodology in biblical interpretation based on the African religious heritage. Presents a hermeneutical stance strongly influenced by reader-oriented exegesis, citing feminist interpretation as an example. Urges a dialogue between African religious traditions and those of the Bible. Interprets Psalm 127 from an African perspective. In the process, notes many convergences between African belief systems and those expressed in this psalm.

Author: Menken, M. J. J. Title: The Translation of Psalm 41 in John 13:18. Journal: J for the Study of the New Testament Year: 1990 Volume: 40: Page: 61-79. Description: The peculiar rendering of Ps 41:10 in John 13:18 is best explained as the evangelist's own translation from the Hebrew. His two deviations from the Hebrew text, eperen for higdil, and the addition of autou), which make the text easier to understand, are due to the influence of 2 Sam 18:28 - a passage analogous to Ps 41:10 - either in Hebrew or in a corrected LXX version. John could not possibly use the LXX translation of Ps 41(40):10, because it was at variance with his ideas about Jesus' omniscience.

Author: Zemek, George J. Title: Grandeur and Grace: God's Transcendence and Immanence. Journal: Master's Seminary Journal Year: 1990, Volume: 1(2): Page: 129-127. Description: Ps 113 is a masterpiece of semantical, syntactical and structural development. The Spirit inspired this psalmist to combine beauty with bounty, resulting in a highly functional piece of art that amplifies the psalm's theological substance and applicational summons. Liturgically, it has played a significant role in both Passover and Passion weeks. It has been applied as a well of refreshment for needy people throughout its history. Theologically, the psalm's message of God's transcendence and immanence provides substance to the promise of refreshment. 232

Author: White, R. E. O. Title: The Student's Psalm? Journal: Expository Times Year: 1990, Volume: 102(3): Page: 71-74. Description: Ps 119, a sort of religious crossword puzzle, or "literary embroidery" (C. S. Lewis), was written by a "ministerial student" who betrays his youthfulness, idealism, and naivete in declaring as achieved his hopes for a life of fidelity to the law.

Author: Veijola, Timo Title: The Witness in the Clouds: Ps 89:38. Journal: J of Biblical Literature Year: 1988, Volume: 107(3): Page: 413-417. Description: E. T. Mullen and P. G. Mosca deal with the mysterious witness in Ps 89:38b. Reformulates a divergent position in light of their arguments. Notes the colometrical and syntactical structure of Ps 89:37-38. Yahweh himself, just as plausibly as some lower member of the heavenly court, could be "the witness in the clouds." This view, abandoned by Mullen and Mosca, is more probable than all other solutions offered to the enigma.

Author: Pardee, Dennis Title: Structure and Meaning in Hebrew Poetry: The Example of Psalm 23. Journal: Maarav Year: 1990, Volume: 5/6: Page: 239-280. Description: Attempts to answer the following questions: does Ps 23 fit the broad definitions that have been given of poetry in general and, more particularly, does it fit those that have been devised for Hebrew poetry? Should the answer to that double question be positive, does Ps 23 nevertheless require changes in our description of Hebrew poetry? Concludes that Ps 23 constitutes poetry because there are too many poetic features for the work to be characterized by simple prose and because all sections which are heavily characterized by prose syntax contain or are surrounded by poetic features. Argues also, that the indicators of poetry are set conspicuously at the head of this work and that parallelism is used frequently enough throughout the rest of the work that the listener can be in no doubt that it is poetry.

Author: Malamat, Abraham 233

Title: The Amorite Background of Psalm 29. Journal: Shnaton Year: 1990, Volume: 10: Page: 139-140. Description: In addition to Ugaritic influences upon Ps 29, there are also Amorite and earlier Akkadian motifs. Important among these is the inscription of Yahdun-Lim (c. 1800 BCE) which tells of his travel to the Mediterranean and to the "mountain of cedars." It also refers to the "great waters." In addition, the Old Babylonian Gilgamesh version is relevant, as Gilgamesh and Enkidu, after slaying Huwawa, dominate the cedar forest and cut down its trees. Ps 29 is a Hebraic version of these themes. (Hebrew)

Author: Lee, Archie C. C. Title: The Context and Function of the Plagues Tradition in Psalm 78. Journal: J for the Study of the Old Testament Year: 1990, Volume: 48: Page: 83-89. Description: Considers that the plague narrative in Ps 78 relates not to the Exodus but to the Assyrian threat in the 7th cent. BCE. The tradition of Yahweh's punishment of the Assyrians has been incorporated into the recitation of the Egyptian firstborn in order to reaffirm Yahweh's ability to intervene on behalf of Israel.

Author: Gaebelein, Paul W. Title: Psalm 34 and Other Biblical Acrostics: Evidence from the Aleppo Codex. Journal: Maarav Year: 1990, Volume: 5/6: Page: 127-143. Description: States "with assurance" that among the acrostic texts of the Bible only the following were intentionally written with each acrostic letter at the beginning of a line in the Aleppo Codex: Ps 34:9-23, Ps 119, Ps 145, Prov 31:10-31. In the remaining acrostic texts (Ps 9 and 10, 25, 34:2-8, 37, 111, 112) no systematic effort was made to place acrostic letters at the beginning of a line. With regard to the division of Ps 34 into two parts, two theories prevail: (1) the poet intended two parts, a reprise and a lesson, (2) only the defective first section, vv. 2-8, may be pre-exilic.

Author: Dion, Paul E. 234

Title: YHWH as Storm-God and Sun God. The Double Legacy of Egypt and Canaan as Reflected in Psalm 104. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1991, Volume: 103(1): Page: 43-71. Description: Ps 104 ascribes to Yahweh attributes and deeds earlier associated with the storm-god, and it echoes Akhenaten's hymn to the sun-god in vv. 19-30. This application of such models to the sole glory of Yahweh differs profoundly from the politically motivated joint exaltation of the sun-god and the storm-god in the correspondence between Ramses II and Hattushili III. Ps 104 is a twin of Ps 103, which looks back at the Moses of Exod 33-34 in elaborating upon the merciful attributes of Yahweh.

Author: Bazak, Jacob Title: The Assemblage of the Six Psalms of "Hallel" - The Numerological Ornaments and the Formal Structure (Psalms 113-118). Journal: Beth Mikra Year: 1990, Volume: 36(124): Page: 91-93. Description: Numerous number patterns can be identified in Ps 113-118, traditionally called "Hallel." These concern key words occurring in significant places and a symmetry of patterns, such as units with the same number of words or verses. (Hebrew)

Author: Avishur, Yitshak Title: A Real or an Imagined Parallel - CTA 2 IV:8-9 and Psalm 92:10 - Reconsidered. Journal: Shnaton Year: 1983/84, Volume: 7/8: Page: 148-157. Description: The Ugaritic passage, "Now thine enemy O Baal, now thine enemy wilt thou smite, now wilt thou cut off thy adversary," has been thought of as a parallel to Ps 92:10. Several writers have objected to this view and have considered it an imaginary parallel. It can be shown, however, that the parallel is genuine, with structure supported by other Ugaritic passages. The context also bears this out, that is, neighboring verses deal with related topics. The idea that biblical scribes drew upon Canaanite models is most plausible and defensible. (Hebrew)

Author: Auffret, Pierre 235

Title: Yahve regne: Etude structurelle du Psaume 93 (Yahweh Reigns: A Structural Study of Psalm 93). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1991, Volume: 103(1): Page: 101-109. Description: Structural analysis shows that v. 3 is the center of this Psalm. Sometimes the accent is on the throne and the house of Yahweh, sometimes on the divine king himself, and sometimes on his relationship to the cosmos. Ps 93 begins a unit of Psalms which extends through 101. (French)

Author: Auffret, Pierre Title: "Dans ta force se rejouit le roi": Etude structurelle du Psaume XXI ("In Your Strength the King Rejoices": Structural Study of Psalm 21). Journal: Vetus Testamentum Year: 1990, Volume: 40(4): Page: 385-410. Description: Studies literary structures successively in Ps 21:2-6; 21:2-8; and 21:9-14 before establishing interrelated patterns for the whole psalm. Ps 21 tells of Yahweh's power and salvation for the king and of the king's response of faith and joy. Concludes with a linkage between Ps 20 and 21. (French)

Author: Dawes, Stephen B. Title: `Anawa in Translation and Tradition. Journal: Vetus Testamentum Year: 1991, Volume: 41(1): Page: 38-48. Description: The term `anawa is standard in the Talmud and Midrash for humility and this meaning fits the occurrences in Ben Sira and Qumran literature, as well as four of the six occurrences in the Hebrew Bible. The other two use `anawa of God in Psalm 18:36(35) and of the king in Psalm 45:5(4). God's "humility" is dynamic, seeking the welfare of the one in need, without regard for his own image. The king's glory and splendor must not be allowed to increase for their own sake, so the king is warned against pride. So all six can be "humility."

Author: De Preez, J. Title: Mission Perspectives in an Old Testament Procession Song: Psalm 24. Journal: Missionalia Year: 1990, 236

Volume: 18(3): Page: 330-343. Description: Studies the background and significance of Psalm 24, and highlights its implications for mission theology: universal lordship of God, human responsibility for stewardship of the world/earth, place for all who seek the Lord, coming of the Lord into the gate, all places of worship are His.

Author: Schutzeichel, Heribert. Title: Ein Grundkurs des Glaubens. Calvins Auslegung des 51. Psalms. Journal: Catholica Year: 1990, Volume: 44(3): Page: 203-217. Description: John Calvin's commentary on Psalm 51 deals with the nature of original sin, the sacraments, the value of works, and the church. The commentary is a type of fundamental course in theology; the positions are clearly different from those of Catholicism. (German)

Author: Watts, James W. Title: Psalm 2 in the Context of Biblical Theology. Journal: Horizons in Biblical Theology Year: 1990, Volume: 12(1): Page: 73-91. Description: Before considering Psalm 2 in the context of biblical theology, examines it in current exegetical discussion and within the contexts of the OT, NT, and post-biblical interpretations. In the OT, the original royal and cultic meaning was replaced by an eschatological one when this psalm was incorporated into the Psalter. In the NT, there was a similar incorporation - of a "lower" adoptionist background into a "higher" metaphysical foreground. Biblical theology can find intersection between them at the point of eschatology; where they diverge, it may discover the paradox of Christ's divinity and humanity.

Author: Steck, Odil Hannes Title: Zur Eigenart und Herkunft von Ps 102 (On the Individuality and Origin of Psalm 102). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1990, Volume: 102(3): Page: 357-372. Description: Psalm 102 is a unified text, in which a person prays for salvation from premature death. In vv. 13-23 and 25-29, he compares the 237

shortness of his life with the great expanse of time from God's creation to his eschatological salvation. The Psalm emerges from the wisdom movement and uses themes from late prophetic traditions. It was composed for its literary location in the Psalter in the late 3rd and early 2nd cent. BC. (German)

Author: Meynet, Roland Title: L'enfant de l'amour -Ps. 85 (The Child of Love - Ps. 85). Journal: Nouvelle Revue Theologique Year: 1990, Volume: 112(6): Page: 843-858. Description: Examines and interprets Psalm 85, comparing it to Isaiah 62 and Hosea. The psalm is concerned with love, infidelity and the pardon and new birth which God offers his people. (French)

Author: Kilian, Rudolf Title: Der "Tau" in Ps 110, 3 - ein missverstandnis? (The "Dew" in Psalm 110:3 - A Misunderstanding?). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1990, Volume: 102(3): Page: 417-419. Description: This royal Psalm can be interpreted against the background of Egyptian mythology. In texts dealing with royal births the scent or pleasing odor of the divine father is frequently mentioned. Since the letters of the Egyptian word for scent can also mean "dew," a misunderstanding arose that resulted in the non-ambivalent "dew" of the Hebrew text. It is not clear whether this mistake was made when the text entered Israel, or whether it had already been made in the Egytpian context. (German)

Author: Bauer, Johannes B. Title: Exegesegeshichte und Textkritik Ps 68 (69), 32 (Exegetical History and Textual Criticism of Ps 68 (69):32. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1990, Volume: 102(3): Page: 414-417. Description: Patristic, messianic exegesis seems to know an early, first person form of Ps 69:32. "I will please Yahweh better than an ox, I, the bullock with horns and hoofs." Compare the NRSV: "This will please the LORD more than an ox..." (German)

Author: Baudoz, Jean-Francois Title: "Elohim, de nos oreilles nous l'avons entendu...": Versets 2-9 du 238

Psaume 44 ("Elohim, We Have Heard with Our Own Ears...": Ps 44:2-9). Journal: Nouvelle Revue Theologique Year: 1991, Volume: 113(1): Page: 25-46. Description: Although conventional in vocabulary and theme, the first part of Psalm 44 is original when compared to similar prayers of collective supplication. In the verses under discussion, God's action in the future (6-8) is seen as a reprise of his action in the past (3-4). Verse 5 is a transition between the two sections and indicates the literary genre of the psalm. (French)

Author: Basevi, Claudio Title: El salmo 29. Algunas observaciones filologicas sobre el texto hebreo y griego (Psalm 29. Some Philological Observations on the Hebrew and Greek Texts). Journal: Scripta Theologica Year: 1990, Volume: 22(1): Page: 13-47. Description: Undertakes a philological analysis of Psalm 29, comparing the Masoretic text with the LXX and with other examples of ancient Greek versions. A variety of linguistic strata are apparent: one corresponds to an earlier period than that of the Hebrew text; a second related to the present Hebrew text which goes back to the monarchic period and reflects monotheism; and a third stratum, post-exilic, which pays preferential attention to worship. The latter stratum is the one which is most common in Greek versions. (Spanish)

Author: Auffret, Pierre Title: "Car toi, tu as agi"; Etude structurelle du psaume 39 ("For You Are the One Who Acted"; A Structural Study of Psalm 39). Journal: Bijdragen Year: 1990, Volume: 51(2): Page: 118-138. Description: The sections of Psalm 39 are considered in order to establish its literary structure. Verses 2-4 and 5-7 are both built according to (different) chiastic structures with vv. 8-12 arranged in regular concentric symmetry and vv. 13-14 forming a highly original structure. Considering the connections between these four parts, the links between 2-4 and 8-12, and between 5-7 and 13-14 are the most important ones. This does not mean, however, that the psalm is built according to a parallel symmetry. It can only be construed that the introduction (2-4) is mainly connected to the 239

center, vv. 8-12. (French)

Author: Schuller, Eileen. Title: 4Q372 1: A Text About Joseph. Journal: Revue de Qumran Year: 1990, Volume: 14(3): Page: 349-376. Description: Two Cave 4 manuscripts of narrative and psalmic texts, 4Q371 and 4Q372, contain a puzzling text about Joseph. A few small fragments from the former fill in a 32-line fragment of the latter. Supplies a plate, transcription, translation and commentary on the larger fragment. The text combines elements of the Genesis story with material similar to tribal references to Joseph in Psalms 77 and 78 and in Deuteronomy 32. Intertribal rivalries and an altar on Mt. Gerizim are mentioned. It gives a glimpse into the polemics of the Second Temple period.

Author: Puech, Emile Title: 11QPsApa: Un Rituel d'Exorcismes. Essai de Reconstruction (11QPsApa: A Ritual of Exorcisms. Attempt at Reconstruction). Journal: Revue de Qumran Year: 1990, Volume: 14(3): Page: 377-408. Description: A small scroll from Cave II, 11QPsApa, appears in a zigzag strip stretching across five columns. It is an anthology of psalms, but different from Hodayot. Of the four psalms presented, the last is a variant of biblical Psalm 91. The third is a non-biblical psalm of David with maledictions against Belial and Satan. The second psalm may also have been Davidic, but its opening words are missing. The first psalm is poorly preserved. The scroll uses the tetragrammaton. Five drawings, texts in modern Hebrew script. French translation and commentaries. (French)

Author: Watts, R. E. Title: The Meaning of `Alaw Yiqpesu Melakim Pihem in Isaiah LII 15. Journal: Vetus Testamentum Year: 1990, Volume: 40(3): Page: 327-335. Description: The clause `alaw yiqpesu melamkim pihem in Isa 52:15 has two verbal parallels in Job 5:16 and Ps 107:42. After study of these, it is clear that kings do not shut their mouths at the servant of the Lord in surprise, but it is a metonymy of effect, signifying the subjugation of the arrogant kings to the servant as Yahweh 240

implements his righteousness.

Author: Staton, Cecil P. Title: "How Long, O Yahweh?" The Complaint Prayer of Psalm 13. Journal: Faith and Mission Year: 1990, Volume: 7(2): Page: 59-67. Description: There is something uncomfortable about the Psalmist's accusations about God ceasing to care for us and abandoning us. Yet, Psalm 13 suggests that our innermost feelings, however bold, may be openly expressed to God in prayer. This Psalm is a testimony to the power of communion with God, to prayer. The Psalmist concludes that even in the midst of his despair Yahweh is his only possible hope. Perhaps the role of lament in our worship and prayer should be reexamined given the prominence of lament in the OT.

Author: Rappel, Dov Title: Psalm 130 - The Application of a Parable Without the Parable. Journal: Beth Mikra Year: 1987, Volume: 110: Page: 217-220. Description: The phrase, "from the depths," is to be taken metaphorically, especially as it is in the plural, signifying intensity. The situations of the writer are inner, mental ones, and they include imprisonment, prayer, anticipation, freedom and optimistic trust. The theology differs from that of the Torah in that there is no cultic activity for atonement. The skill of the author transforms the religious experience to a literary-esthetic one. (Hebrew)

Author: Lee, Archie C. C. Title: Genesis I and the Plagues Tradition in Psalm CV. Journal: Vetus Testamentum Year: 1990, Volume: 40(3): Page: 257-263. Description: Psalm 105:27-36 puts the plague of darkness, the ninth plague in Exodus, first in its list. It omits the fifth and sixth plagues. This pattern can be explained as a parallel to the creation story of Genesis 1, as analyzed by B. Anderson. Days 1 and 4, light and luminaries, are in contrast with darkness. Days 2 and 5, water and its population, are in contrast with water turned to blood and the death of fish. Days 3 and 6, dry land, living creatures, vegetation and man, are in contrast with land swarmed with frogs, gnats and flies, with vegetation destroyed and the death of the 241

firstborn.

Author: Heinemann, Mark H. Title: An Exposition of Psalm 22. Journal: Bibliotheca Sacra Year: 1990, Volume: 147(587): Page: 286-308. Description: This Psalm consists of an introductory address (1-10) in which David questions God (1-2), acknowledges God's faithfulness (3-5), laments his own condition (6-8), and admits that God is his lifelong protector (9-10); a petition (11-21) for God to be close (11) because of the presence of enemies (12-18), a petition he repeats (19-21); and praise (22-31) in which he encourages others of join (22-26) and in which he predicts that still others will do the same. (27-31).

Author: Dion, Paul E. Title: Psalm 103: A Meditation on the "Ways" of the Lord. Journal: Eglise et Theologie Year: 1990, Volume: 21(1): Page: 13-31. Description: In Psalm 103, as in many other late writings of the OT, the development of religious thinking has splintered the old literary forms. A new message prevails over the old medium and there is no template to tell us how the author's statement is articulated. Exegetes must expose its internal arrangement. Specifically considers relative importance of parts played by sapiential humanism and by Mosaic legacy in the thinking of the psalmist.

Author: Kirschner, Robert Title: Two Responses to Epochal Change: Augustine and the Rabbis on Ps. 137 (136). Journal: Vigiliae Christianae Year: 1990, Volume: 44(3): Page: 242-262. Description: The Rabbinic interpretation of Psalm 137 responded to the loss of Jerusalem and exile. Augustine's sermon on the same Psalm responded to the sack of Rome in 410 and pagan taunts of Christians. Augustine placed his hope in the eternal city, whereas the Rabbis looked for a temporal redemption.

Author: Plantin, Henry 242

Title: Deuteronomium och lovhyddofestens psalmer i bSukka 55 a (Deuteronomy and the Psalms of the Feast of Tabernacles in bSukka 55a). Journal: Svensk Exegetisk Arsbok Year: 1990, Volume: 55: Page: 7-38. Description: Psalms 50, 81, 94, 82, and 29 are linked in Talmud bSukka 55a with the Feast of Tabernacles. The first four are influenced by the book of Deuteronomy, 50 and 81 having to do with covenant renewal, and 94 and 82 dealing with the Lord as judge of evildoers (Assyria) and their gods. Mutual influence between Ps 29 and Deut 33 can be seen to have occurred in their LXX versions. (Swedish)

Author: Gilkes, Cheryl Townsend Title: "Mother to the Motherless, Father to the Fatherless:" Power, Gender and Community in Afrocentric Biblical Tradition. Journal: Semeia Year: 1989, Volume: 47: Page: 57-85. Description: Examines the importance of Ps 68:5 for black people in extending the image of God to include the feminine and the maternal in worship language. Concludes that this biblical tradition exemplifies the hermeneutics both of suspicion and of affirmation, and contributes to the liberationist reconstruction of biblical study.

Author: Legasse, S. Title: Encore hestota en Actes 7,55-56 (Once More hestota in Acts 7:55-56). Journal: Filologia Neotestamentaria Year: 1990, Volume: 3(5): Page: 63-66. Description: The puzzling change of verb from "seated" in LXX Ps 109:1 to "standing" in Stephen's vision of the Risen Christ (Acts 7:55-56) is explained as an imitation of LXX style in the narration of theophanies. No particular theological implications are intended. (French)

Author: Cameron, P. S. Title: `Lead us not into temptation.' Journal: Expository Times Year: 1990, 243

Volume: 101(10): Page: 299-300. Description: All books on the Lord's Prayer gives more attention to this petition than any other. The besetting sin of scholarship, originality, takes hold. One usually chooses between "being tempted into sin," which makes God a tempter, and "being tested by trials," which suggests asking to be spared from something which is considered essentially good. Consideration of the Semitic word nasah lying behind the Greek peirasmos is helpful in avoiding these pitfalls: see Ps 26:2, 1 Kings 10:1; Sirach 27:5 and Ps 143:2. They suggest a forensic sense: examination in open court.

Author: Buchanan, George Wesley Title: The Fall of Jerusalem and the Reconsideration of Some Dates. Journal: Revue de Qumran Year: 1989, Volume: 14(1): Page: 31-48. Description: Psalm 74 is a midrash of lament over defeat based on the victory song of Exodus 15. It was written after Jerusalem was burned with fire (either 587 BC or 70 AD). By comparing Psalm 74 with the Pesher Habakkuk, one sees both are anti-Roman. Conjectures that the pesher came just before 70 AD and Psalm 74 just after.

Author: Willis, John T. Title: A Cry of Defiance - Psalm 2. Journal: J for the Study of the Old Testament Year: 1990, Volume: 47: Page: 33-50. Description: Argues that Psalm 2 is not so much a messianic Psalm or an enthronement drama as a cry of defiance. Isolates three characteristic features of such a cry (threat of impending conflict, affirmations of confidence, warning to enemy) and suggests the Psalm's Sitz im Leben.

Author: Willis, John T. Title: An Attempt to Decipher Psalm 121:1b. Journal: Catholic Biblical Quarterly Year: 1990, Volume: 52(2): Page: 241-251. Description: Verses 1 and 2 of Psalm 121 stand in bold opposition. "The mountains" of v. 1 are associated with foreign deities, and thus are not reliable sources of help. Further, the question in 121:1b - "Whence does my help come?" - is rhetorical. Its sole function 244

is to lead the reader to answer: "from Yahweh." Psalm 121 was originally composed by a wisdom teacher for instructional purposes.

Author: Greenstein, Edward L. Title: Mixing Memory and Design: Reading Psalm 78. Journal: Prooftexts Year: 1990, Volume: 10(2): Page: 197-218. Description: Psalm 78 is an exercise in rhetoric, in which the author uses memory to prompt the kind of remembrance in his hearers or readers that leads to change. He uses a cyclical pattern of divine acts of grace and rebellion - punishment. His purpose is to educate a Judean audience in the importance of remembering by invoking past events to motivate his audience to maintain their side of the covenant. So the purpose of memory in this psalm is to stimulate positive action.

Author: Handy, Lowell K. Title: Sounds, Words and Meanings in Psalm 82. Journal: J for the Study of the Old Testament Year: 1990, Volume: 47: Page: 51-66. Description: An appreciation of the wordplay is necessary for the understanding of Psalm 82. Identifies five sections, marked by their unique sound patterns, and forming a chiastic poetic unit.

Author: Brooke, George J. Title: Psalms 105 and 106 at Qumran. Journal: Revue de Qumran Year: 1989, Volume: 14(2): Page: 267-292. Description: The debate between J. A. Sanders and P. W. Skehan over the "canonicity" of 11QPsa, its order and its added psalms was at an impasse, but three recent publications break that impasse, showing that calendar and superscriptions can be criteria for rearranging poetic contents of Psalms 105 and 106, which are dependent on 1 Chronicles 16. At Qumran two manuscripts have 105 but do not follow it with 106, a more negative Levitical psalm. The Essenes at Qumran may have put the psalter together.

Author: Cohen, Chaim 245

Title: "The Lord Was Enthroned at the Flood" (Ps. 29:10) - A New Interpretation. Journal: Leshonenu Year: 1989, Volume: 53(3/4): Page: 193-201. Description: In Ps 29:10 lammabul is in parallel with lecolam, "forever." Akkadian parallels show that lam abubi, "before the flood," has the meaning of "from time immemorial." Thus, lammabul in Ps 29:10 is to be equated with lam abubi. The verse is then to be rendered: "The Lord has reigned from before the flood (from time immemorial), the Lord reigns as king forever." (Hebrew)

Author: Bazak, Jacob Title: The Six Chapters of Hallel - The Numerological Ornamentation. Journal: Beth Mikra Year: 1990, Volume: 34(121): Page: 182-191. Description: Psalms 113-118 are called Hallel in Jewish tradition and have been considered a unit from Second Commonwealth times. There are many numerological features in these psalms. For example, the numerological value of Yhwh is 26. This Divine name appears as the 26th word of Psalm 113. In the central section of these psalms, 118:2-3, there are exactly 26 letters. The name Yah appears in the 130th word of Psalm 115, but 130 = 5x26. Many other such phenomena are described. (Hebrew)

Author: Barre, Michael L. Title: Psalm 116: Its Structure and Its Enigmas. Journal: J of Biblical Literature Year: 1990, Volume: 109(1): Page: 61-78. Description: Proposes solutions to problems of interpretation of Psalm 116 based on an analysis of its structure and the interrelationships of its various parts. The analysis of the psalm's structure must begin by focusing on the whole, not on small pieces of it. There are two major sections: vv. 1-9 and vv. 10-19. With a small emendation, renders v. 15 "Precious in the sight of Yahweh/is the faith of his devoted ones.

Author: Dennison, Charles G. Title: The Resurrected Child: Revelation 12:1-6. Journal: Kerux Year: 1999, 246

Volume: 14(1): Page: 9-17. Description: In Rev 12:5, we have the woman, who is not Mary but the faithful, expectant people of god; the birth with its agony, which is not the birth in Bethlehem but the crucifixion and resurrection event out side Jerusalem; and the significance of Ps 2:9 in connection with Rev 12:5, which is not a reference to the nativity but to the resurrection of Christ. The child is the most startling feature of the text. The birth is the child's exaltation. In the divinely ironic character of the present administration of the kingdom, Christ reigns through his meekness that we, being united to him, might reign in childlike humility with him. He who told us we must become as children (Matt 18:3), that we must be born again to enter the kingdom (John 3:3) was himself made the child, was himself born again so that he might enter before us and on our behalf.

Author: Kamsler, Harold M. Title: Hesed - Mercy or Loyalty?. Journal: Jewish Bible Quarterly Year: 1999, Volume: 27(3): Page: 183-185. Description: The phrase ki l'olam hasdo repeated in each of 26 verses of Ps 136 is rendered "for his mercy endureth forever, beginning with the LXX rendering of hesed as eleos, and echoed in other subsequent translations. While this works satisfactorily for the earliest verses, how does it apply to later phrases e.g. his that smote great kings? All these translations use hesed as a single, one- way rather than reciprocal relationship. Hesed, however, describes a mutual relationship between man and man or man and God. Translating it as mercy, compassion or love destroys the concept of mutuality. An example of the greater accuracy of translating hesed as "loyalty is evident in 1 Sam 20:8. We use hesed appropriately when currently we give the title of Hasidim to those who are loyal to the covenant with God.

Author: Rappel, Dov. Title: On the Inadequacy of Translation as Exemplified by a Literary Analysis of Four Translations of Psalm 102 Part II. Journal: Jewish Bible Quarterly Year: 1999, Volume: 27(3): Page: 174-182. Description: Analyzes vv 15-23 in which the Psalmist gives a vision of the future, and vv 24-29, on awakening and prayer. Considers the KJV, 247

Revised Versin, Knox Translation, and Jewish Publican Society translation.

Author: Chinitz, Jacob. Title: Psalm 147. Journal: Jewish Bible Quarterly Year: 1999, Volume: 27(2): Page: 115-118. Description: In a study of the structure of Ps 147, suggests that according to the theme material in the Psalm, the order of the verses seem to be either deliberately or accidentally determined by considerations other than the meanings of the words and phrases of the text. In this psalm, there may be perceived either a planned or a coincidental scheme of arrangement, which could have been different and more in line with the meaning of the themes expressed. Presents a parallel posting of the text as it exists along with a suggested different arrangement of the text, which would be more consistent with the themes that are at the core of the Psalm.

Author: Rappel, Dov. Title: On the Inadequacy of Translation as Exemplified by a Literary Analysis of four Translations of Psalm 102 Part I. Journal: Jewish Bible Quarterly Year: 1999, Volume: 27(2): Page: 73-81. Description: Taking for granted that all translations dealt with are lexically and grammatically exact, indicates through a comparison of the Hebrew original with four English translations, that each of the four is semantically, structurally and syntactically inadequate. This does not mean that any translation of a biblical poem is inadequate, but this conclusion almost forces itself on the reader. Psalm 102 was chosen because in addition to its lyrical beauty it is long enough to offer a variety of poetical structures. Analyzes the Psalm verse by verse, with the Hebrew Masoretic text and four translations (KJV; Revised Version, 1880; Knox Translation, 1949; Jewish Publication Society translation, 1972. Considers vv 1-14, in which the Psalmist writes of his own time.

Author: Thomas, T.K. () Title: Melchizedek, King and Priest: An Ecumenical Paradigm. Journal: Bangalore Theological Forum Year: 1999, 248

Volume: 31(2): Page: 66-74. Description: Melchizedek comes unannounced , meets Abram, and invokes upon him blessings of God Most High (Gen 14). He is again presented as king and priest in Ps 110. In the high priestly ministry of Jesus Christ, described in the epistle to the Hebrews, Melchizedek has a crucial role (Heb 5, 7). According to the church fathers, Melchizedek's pries hood was more inclusive than that of Jewish priests because he was priest of the uncircumcision. Observes Melchizedek's role in the past and the part he could play now in in the future: the very first priest in the bible is neither Jew nor Christian; he is a gentile; he is king and priest, reinterpreting kingship and priesthood; while he is priest from eternity to eternity, there is no mention of religious affiliation. The high priest of the cosmic religion cannot be without ecumenical significance. By perpetually pointing to the ministry of Jesus Christ, King and Priest forever, Melchizedek can inspire us in our search for the unity of the church and the community of humankind.

Author: Renz, Christopher J. Title: Come, Let Us Listen to the Voice of the Lord!. Journal: Worship Year: 1996, Volume: 70(2): Page: 140-153. Description: The specified format for the Liturgy of the Hours begins with the invitatory followed by the invitatory antiphon and Psalm 95. From the time of Benedict, Ps 95 has been part of the opening for the Liturgy. Contemporary guidelines retain this traditional psalmum cum antiphora format. Ps 95 is a call to praise and an exhortation to listen to god's voice. Through analysis of Ps 95, suggests that the current antiphons do not sufficiently address the full intent of the invitatory. Offers suggestions for possible alterations in the invitatory antiphons, which would enhance the literary genre of Ps 95 and help focus more properly the beginning of daily Christian worship.

Author: Brug, John F. Title: Exegetical Brief: Psalm 68:19 - He Received Gifts among Men. Journal: Wisconsin Lutheran Quarterly Year: 1999, Volume: 96(2): Page: 122-126. Description: Most commentators agree Ps 68 is the most difficult of the 249

psalms. The Hebrew text teems with hapaxes and cryptic constructions. In the Hebrew, the first line of v 19 is one of the clearest lines in the psalm, yet even here there are interesting problems. Commentators raise questions concerning the appropriateness of Paul's application of this verse in Eph 4:8. Offers translation notes and application.

Author: Neyrey, Jerome H. Title: "I Said: You Are Gods": Psalm 82:6 and John 10 Journal: J of Biblical Literature Year: 1989 Volume: 108(40) Page: 647-663 Description: Examines the use of Psalm 82:6 in John 10:34-36. The Fourth gospel understood the psalm in the same way as Jewish midrash, and it may be the earliest example of it. Surveys Jewish interpretations of Psalm 82:6. John understands the psalm as referring to Israel at Sinai, gods being those who are deathless.

Author: Bailey, Kenneth E. Title: Psalm 23 and Luke 15: A Vision Expanded Journal: Irish Biblical Studies Year: 1990 Volume: 12(2) Page: 54-71 Description: Luke 15 is modeled after Psalm 23 in its content and structure. There are eight points of comparison: (1) the Shepherd; (2) repentance; (3) lost sheep; (4) restoration by shepherd; (5) symbols of danger and death; (6) God's honor; (7) the banquet; (8) Christology. If this thesis is correct then the source of the highest level of Christology in the NT can be traced historically to this Jewish Palestinian parable.

Author: Maier, Johann Title: Auslegungsgeschichtliche Beobachtungen zu Ps. 37, 1.7.8 (Redactional Observations on the Historical Interpretation of Ps 37:1, 7, 8) Journal: Revue de Qumran Year: 1988 Volume: 13(1-4) Page: 465-479 Description: Studies the interpretation of Ps 37:1,7,8 in Midrash Tehillim 37:1 and 73:1; b Berakot 7b and b Megillah 6b; Yalkut ham-Makiri Ps 37:13 (on 37:7); and Numeri Rabba XI,1. Early interpreters see the passage as an individual problem of theodicy. In the middle ages the individualistic accent was strengthened. In the cabbalistic interpretation the writers see the pious as themselves 250

in the Sefirot-symbolism. When we turn to the pesher on Psalm 37 from 4Q we see it as a struggle between Jewish groups in internal battle. (German)

Author: Youngblood, Ronald Title: Divine Names in the Book of Psalms: Literary Structures and Number Patterns Journal: J of the Ancient Near Eastern Soc., Columbia U. Year: 1989 Volume: 19 Page: 171-181 Description: Definite patterns are to be found in the Psalms. These include: inclusio (opening word appears at the end), ring structure (A-X-A), concentric structure (A-B-X-B-A) and chiasm (A B C//C' -B'-A'). The Divine names are used in definite patterns: in multiples of seven in a patterned order (i.e., YHWH - Adonay; Yah - Adonay; YHWH - Adonay; Psalm 2) or in a climactic increase (e.g., Elohim; Elohim Seba'ot; YHWH Elohim Seba'ot, Psalm 80). Detailed specific examples are given of each poetic structure.

Author: Sylva, Dennis D. Title: The Changing of Images in Ps 23, 5.6 Journal: Z fur die Alttestamentliche Wissenschaft Year: 1990 Volume: 102(1) Page: 111-116 Description: The change of images in Ps 23:5 moves from the safety which God provides (v. 4) to the complete rest and joy God provides in the face of one's enemies (v. 5). Verse 6a summarizes vv. 1-4; v. 6b repeats v. 5. The word "house" in v. 6 is not a reference to the temple, but to the house implied in v. 5.

Author: Mays, James Luther Title: The Place of the Torah-Psalms in the Psalter Journal: J of Biblical Literature Year: 1987 Volume: 106(1) Page: 3-12 Description: Psalms 1, 19, and 119 do not fit easily into any of the accepted genres or into any of the proposed orders for festivals in ancient Israel. The three are psalms in which the instruction of the Lord is the central organizing topic and is viewed as the primary reality in the relation of mortals to God. Discusses the literary and theological character of the three psalms, the relation of the torah psalms to other psalms, and the location of 251

the torah psalms in the Psalter. Much appears in a different light when these psalms are allowed to provide an introduction to and a perspective on the rest.

Author: Janowski, Bernd Title: Das Konigtum Gottes in den Psalmen (The Kingdom of God in the Psalms) Journal: Z fur Theologie und Kirche Year: 1989 Volume: 86(4) Page: 389-454 Description: Discusses J. Jeremias' monography, The Kingdom of God in the Psalms, with regard to its basic themes and main results. The structure of discussion is as follows: (1) a sketch of the horizon of problems; (2) a discussion of the basic themes and main results; (3) questions regarding the YHWH-King psalms. Discusses: (1) the semantics of the YHWH-King concept, including its history of tradition and history of sociology; (2) methodological approach, including an analysis of the texts, exemplified by Ps 93; (3) the pre-history of the YHWH-king concept. (German)

Author: HaCohen, David ben Raphael Haim Title: Leka dumiyya tehilla, "Praise Waiteth For Thee" (Ps 65:2) Journal: Dor Le Dor Year: 1988 Volume: 16(3) Page: 179-182 Description: In Ps 65:2 and in other passages, the root dmh is not properly rendered by the traditional sense of "be silent." The root also has the sense of "remaining, persisting, being eternal, as in Arabic. Thus Ps 65:2 should be rendered: "To you, O Lord, the one who remains forever, eternity (dumiyyah) is your praise." That is, all things are transient but God is eternal. That is his praise.

Author: Goldberg, Hillel. Title: Psalm 22: The Retrieval of Faith Journal: Tradition Year: 1989 Volume: 24(2) Page: 66-77 Description: Whence the radical transformation? In v. 2 God abandons; at the end of Psalm 22, God answers and delivers. As the Psalmist attains faith, he achieves it initially by working his own internal revolution, seeking God's presence: "My own strength, hasten to my aid." Faith on its second level is essentially acceptance: "From 252

You is my tehillah." Comprehensive beatitude is vouchsafed to the struggling faithful activist, not the sublimely faithful quietist. God has led the Psalmist through every stage of faith, from anguish to flashes of insight to self-recognition to beatitude, for himself, his community, and all humanity, for now and for all generations.

Author: Becking, Bob Title: "Wie Tppfe Sollst Du Sie Zerschmeissen": Mesopotamische Parallelen zu Psalm 2,9b ("Like Pots You Shall Smash Them": Mesopotamian Parallels to Psalm 2:9b) Journal: Z fur die Alttestamentliche Wissenschaft Year: 1990 Volume: 102(1) Page: 59-79 Description: The phrase "to shatter like pots" has parallels in Mesopotamian literature, where it serves as a metaphor for the complete subjection of enemies. Since most of the parallels come from Neo-Assyrian times, a date for Psalm 2 in the Josianic period seems likely. (German)

Author: Auffert, Pierre Title: Note on the Literary Structure of Psalm 134 Journal: J for the Study of the Old Testament Year: 1989 Volume: 45 Page: 87-89 Description: Suggests that the overall thrust of Psalm 134 is that he who chose Zion is none other than the creator of heaven and earth.

Author: Auffert, Pierre Title: "O bonheurs de l'homme attentif au faible!": Etude structurelle du psaume 41 ("O the Happiness of the Man Who Considers the Poor": A Structural Study of Ps 41) Journal: Bijdragen Year: 1989 Volume: 50(1) Page: 2-23 Description: A study of the literary structure of Psalm 41. Compares the structures of Psalm 41 and Psalm 1, the first and last psalms of the first book of the psalter. (French)

Author: Barre, Michael L. Title: Mesopotamian Light on the Idiom nasa' nepes Journal: Catholic Biblical Quarterly Year: 1990 253

Volume: 52(1) Page: 46-54 Description: The translation "direct the desire towards" for nasa' nepes 'el fits well in those texts where its object is non-personal. However, in three psalms where the expression appears (Ps 25:1; 86:1-4; 143:8), the object is Yahweh and the context seems to require a different nuance. Literal semantic equivalents in Sumerian zi tum/tum and Akkadian napista (w)abalu help us to arrive at a more probable meaning, viz., "to flee for protection to (Yahweh), to seek refuge in (Yahweh)."

Author: Kroeger, Karl Title: Settings of Isaac Watt's Psalm 50 by American Psalmodists Year: 1990 Volume: 41(1) Page: 19-27 Description: Between 1770 and 1820 some 300 American composers of sacred music wrote more than 5000 settings of over 2000 different Psalm and hymn texts. Over 800 of these texts were by Watts, and his most popular text (set 54 times by 46 composers) was "The God of Glory" based on Psalm 50. Some of these settings, especially plain settings (hymn tunes), resulted from the text's unusual meter; composers publishing books containing only their own music needed a tune for this popular text. However, the text's strong verbal images of judgment inspired composers of fuging tunes and anthems.

Author: Tournay, Raymond Jacques Title: Psaumes 57, 60 et 108: Analyse et Interpretation (Psalms 57, 60 and 108: Analysis and Interpretation) Journal: Revue Biblique Year: 1989 Volume: 96(1) Page: 5-26 Description: Gives French translation and commentary for Psalm 60, which relates to 2 Samuel 8 rather than 1 Samuel 19:11ff., as the later title suggests. The nationalistic anti-Edomite oracle of Psalm 60 appears again in Psalm 108, where the second temple Levites put ahead of it the theophanic portion from the second part of Psalm 57. They were eager to fill in for the gradual disappearance of major prophecy. (French)

Author: Sollamo, Raija Title: The Simile in Ps 74:5: A Wood-cutter Entering a Forest Wielding Axes Journal: Svensk Exegetisk Arsbok 254

Year: 1989 Volume: 54 Page: 178-187 Description: The wood-cutter simile at Ps 74:5-6 indicates a date for composition not long after Nebuchadnezzar had destroyed much of Lebanon's cedar forests. Details in the LXX translation point to its having been done shortly after the Maccabaean period and the crisis involving Antiochus IV Epiphanes, i.e. not earlier than c. 160 BC.

Author: Renaud, B. Title: De la benediction du roi a la benediction de Dieu (Ps 72) (From the Benediction of the King to the Benediction of God (Ps. 72)) Journal: Biblica Year: 1989 Volume: 70(3) Page: 305-326 Description: From the literary point of view, benediction is the key to interpreting the whole of Psalm 72. The vocabulary and symbolism of the psalm reflect this. It indicates that the genre of this psalm fluctuates between prayer and oracle. It integrates the general representation of the order of the world and of the role of the kingship in it into its view of faith without polytheism or idolatry. Each rereading of the original core of Psalm 72 was done in the framework of benediction. (French)

Author: Gevaryahu, Haim Title: Tehillim: The Book of Psalms Journal: Dor Le Dor Year: 1988/89 Volume: 17(2) Page: 83-90 Description: Considers Psalm headings and conclusions in the light of Akkadian colophons. The colophons of the Septuagint are also very significant. The names listed in the colophons (LXX, Ps 64, 147; Masoretic, Ps 90) represent the owners of scrolls, not authors. Concluding doxologies and statements that an author's work ends here are paralleled by Akkadian colophons with qati, "ended."

Author: Ceresko, Anthony Title: Psalm 121: A Prayer of a Warrior? Journal: Biblica Year: 1989 Volume: 70(4) Page: 496-510 255

Description: Originally Psalm 121 was the Prayer of a Warrior, possibly sung by Israelites in a struggle for freedom, or used by a soldier in one of David's wars of aggression for comfort and support. When it was included in the Pilgrimage Collection (Pss 120-134), it came to be read as a Pilgrimage Song. In this new context, it was sung by worshippers as they traveled to a gathering of the tribes to reaffirm and celebrate their covenant with Yahweh, or to the royal shrine in Jerusalem. The ambiguity of this psalm's language and imagery allows it to fit both settings.

Author: Booij, Th. Title: Psalm 104,13b: "The Earth is Satisfied with the Fruit of Thy Works." Journal: Biblica Year: 1989 Volume: 70(3) Page: 409-412 Description: Against the major scholarly viewpoint, the Massoretic text of Ps 104:13b should be retained. "Fruit" is to be understood in a figurative sense, and God's "works" are not parts or elements of the created world, but his mighty deeds. Accordingly, v. 13b is a summary of vv. 10-13a, and means: the earth and all creatures upon it are satisfied with the things prepared through thy mighty works.

Author: Auffret, Pierre Title: "Ma bouche s'adonnera a la louange": Etude structurelle du psaume 63 ("My Lips Will Give Themselves Over to Praise": Structural Study of Psalm 63) Journal: Eglise et Theologie Year: 1989 Volume: 20(3) Page: 359-383 Description: Elaborates the concentric symmetry of vv. 2-11 around v. 6, and refines his earlier presentation of the literary structure of vv. 10-12. Claims that, since he shows how vv. 1-6 are joined to vv. 7-9 and vv. 10-12, his proposal is largely in agreement with the explanations other scholars have given of the psalm's unity. (French)

Author: Albrektson, Bertil Title: Dibarns mun och havets stigar: Randanmarkningar till nyoversattningen av Ps 8 (A Suckling's Mouth and the Paths of the Sea: Marginal Remarks on the New Translation of Psalm 8) Journal: Svensk Exegetisk Arsbok Year: 1989 256

Volume: 54 Page: 20-32 Description: Inquiries about and criticisms of the Swedish Bible Commission's current work on translating of the OT are answered by using two particularly difficult passages from Psalm 8. The triple challenge to Bible translators, namely, textual criticism, philological problems and stylistics in the target language, forms the framework for the discussion. (Swedish)

Author: Ringgren, Helmer Title: Tacka Herren, ty han ar god. Ett oversattningsproblem (Thank the Lord, For He is Good: A Translation Problem) Journal: Svensk Exegetisk Arsbok Year: 1989 Volume: 54 Page: 165-167 Description: The expression ki tob in Ps 52:11 and 54:8 is ambiguous, referring either to Yhwh ("...for he is good") or to the act of thanking Yhwh ("...for it is good to do so"). The ambiguity is not resolved for these passages. (Swedish)

Author: Witkamp, L. Th. Title: Jezus' laatste woorden volgens Johannes 19:28 - 30 (Jesus' Last Words according to John 19:28 - 30). Journal: Nederlands Theologisch Tijdschrift Year: 1989 Volume: 43(1) Page: 11 - 20 Description: Most commentators think that the Scripture fulfilled in John 19:28 is Ps 69:22, but this is unlikely because (1) the text indicates that the Scripture is fulfilled in Jesus' thirst; (2) the gift of "water" is no aggravation of Jesus' sufferings; (3) the context demands an intrinsic connection with Jesus' death, which is laying down his life majestically. A better solution is possible once we recognize the Scripture's fulfillment deals, not with Jesus' physical but with his spiritual thirst, i.e., his wish to go to the Father. The Scripture quoted is Ps 42:2 - 3 or Ps 63:2. (Dutch)

Author: Lindars, Barnabas Title: The Structure of Psalm CXLV. Journal: Vetus Testamentum Year: 1989 Volume: 39(1) Page: 23 - 30 Description: The alphabetic Psalm 145 has the nun line missing in the MT, but the line has survived in the LXX, Syriac and 11QPsalms. It is 257

probably original. Analyzes the structure as follows: v. 1 apart: vv. 2 and 21 an inclusion; 3 - 6 a quatrain; 7 - 9 a triad; the next five, including nun, the centre of the poem; 14 - 16 a triad; 17 - 20 a quatrain. Other visual factors are a reverse mlk in the centre and 'mt as the beginning, middle and closing letters. This psalmist had delight and devotion in the kingship of Yahweh.

Author: Freehof, Solomon Title: The Lost Psalm Verse. Journal: J of Reform Judaism Year: 1989 Volume: 36(1) Page: 21 - 23 Description: Psalm 145 is an alphabetical acrostic well-known in the liturgy of the synagogue. The verse beginning with the Hebrew letter nun is missing from the Psalm. The Talmud says that the missing verse is the sentence found in Amos 4:2, "Fallen is the daughter of Zion," which was omitted from the Psalm because it foretold tragedy. This explanation, however, is far-fetched. The Septuagint and Vulgate translations may preserve a trace of what the missing Pslam verse was. They include at this point where the missing verse should be the words, "Faithful is the Lord in all His words and merciful in all His works." However, this verse is not given a separate verse number of its own, indicating that the translator may have found it in a variant manuscript and was uncertain whether or not it belonged.

Author: Grindal, Gracia Title: Interpretation: Our God, Our Help in Ages Past. Journal: Hymn Year: 1989 Volume: 40(2) Page: 33-34 Description: Of all the hymns -- tune and text -- from the English tradition, none is as sturdy and beloved as Isaac Watt's paraphrase of Psalm 90:1-5, "O God, Our Help in Ages Past."

Author: Wernberg-Moller, P. C. H. Title: The Old Accusative Case Ending in Biblical Hebrew: Observations on hammaweta in Ps. 116:15. Journal: J of Semitic Studies Year: 1988 Volume: 33(2) Page: 155-164 Description: The accusative case ending /a/ here can be described as an adverbial accusative of specification. This archaic use of the 258

accusative instead of the nominative to indicate the semantic subject is in accordance with comparable syntactical structures elsewhere in the Hebrew Bible (Josh 22:17, Eccl 4:7). The structure is anarthrous noun (functioning as predicate), prepositional expression, and semantic subject in the accusative case.

Author: van der Toorn, K. Title: Ordeal Procedures in the Psalms and the Passover Meal. Journal: Vetus Testamentum Year: 1988 Volume: 38(4) Page: 427-445 Description: Determines that the Sitz im Leben of the so-called "Psalms of the Accused" (see Ps 17:3, 15; 3:6; 139:18b; 4:9a; 57:5; 4:5) is the overnight ordeal after a preliminary rite of purification in which the accused drinks either water or wine. The end of the ordeal comes at dawn, when sunrise signals the salutary presence of God. If the accused awakes, he has been exonerated. The passover meal, with its bitter herbs, may be a related ceremony and Jesus hints at it when he asks for the cup to pass from him.

Author: Sherwood, Stephen K. Title: Psalm 112 - A Royal Wisdom Psalm? Journal: Catholic Biblical Quarterly Year: 1989 Volume: 51(1) Page: 50-64 Description: The figure of the king is a possible key to the interpretation of Psalm 112. Arguments from the grammatical structure, arguments from the association 'i -- saddiq-'or, and arguments based on the identification of 'i as the king all support this. Ultimately, divine attributes could, in theory, apply to anyone, but here it is most likely that they apply to some 'i of royal lineage.

Author: Mazor, Yair Title: Psalm 23: The Lord is my Shepherd -- Or is He my Host? Journal: Z fur die Alttestamentliche Wissenschaft Year: 1988 Volume: 100(3) Page: 416-420 Description: The Lord is the believer's host no less than his shepherd. The two metaphors which seem to be in conflict are indeed logically interlocked and convey an integrated picture of God's dual grace: the stern protector and the generous host. 259

Author: Earwood, Greg Title: Psalm 46. Journal: Review and Expositor Year: 1989 Volume: 86(1) Page: 79-86

Author: Haran, Menahem Title: The Two Text-Forms of Psalm 151. Journal: J of Jewish Studies Year: 1988 Volume: 39(2) Page: 171-182 Description: Reexamines James A. Sander's thesis concerning Psalm 151 in light of 11QPsa that the Hebrew text-form of the psalm found in the scroll is the original, whereas that reflected in the LXX is reworked and abbreviated. Also examines Sanders' theory that the language of Psalm 151 is late biblical Hebrew, from the beginning of the Second Temple period onward. It is one psalm in the Qumran scroll, as in the LXX, which the scribe expanded, flattened and presented in two parts.

Author: Smit Sibinga, J. Title: Gedicht et Getal. Over de Compositie van Psalm 6 (Poem and Number: On the Composition of Psalm 6). Journal: Nederlands Theologisch Tijdschrift Year: 1988 Volume: 42(3) Page: 185-207 Description: Starting from certain literary phenomena found in parts of the NT, we find a five-fold structure in Psalm 6, in accordance with the number of words used: v. 1, vv. 2-4, vv. 5-7, v. 8, vv. 9-11. Just as, e.g., in Psalm 47 the exact place of the divine names was determined by the principle of word count, the patterns 13 + 26 and 26 + 13 are evident. At the center of the poem, word no. 42 has a numerical value of 42 (2+21+1+6+12). There are also examples of numerical sub-centers. Also, the poet apparently knew and used the grammatical distinction between various parts of speech: both arithmetic and grammar were part of his training as a craftsman. (Dutch)

Author: Kselman, John S. Title: Psalm 146 in Its Context. Journal: Catholic Biblical Quarterly 260

Year: 1988 Volume: 50(4) Page: 587-599 Description: From the perspective of rhetorical criticism, Psalm 146 is chiastic in structure and characterized by a multi-leveled parallelism, particularly "envelope construction." From a canonical perspective, Psalm 146 is the first of five hallel psalms concluding the Masoretic Psalter. As such, Psalm 146 is not an unimaginative pastiche of allusions, but a carefully crafted poem critical to the closing paean of praise in the canonical Psalter.

Author: Barre, Michael L. Title: The Seven Epithets of Zion in Ps 48, 2-3. Journal: Biblica Year: 1988 Volume: 69(4) Page: 557-563 Description: Psalm 48:2c-3 contains seven epithets of Zion: (1) the city of our God; (2) His Holy Mountain; (3) beautiful nop (i.e., Memphis); (4) the joy of all the earth; (5) Mount Zion; (6) the heights of Zaphon; (7) the city of the Great King. Epithets (2)-(4) and (5)-(7) are parallel: a local sanctuary, a renowned foreign holy place, and an international reference respectively. In vv. 2-3, there is a climactic movement from the local to the universal perspective. Zion is theologically central in the north-south axis from the Canaanite Zaphon to the Egyptian Memphis.

Author: Tournay, R. J. Title: Le Psaume 16 1-3 (Psalm 16:1-3). Journal: Revue Biblique Year: 1988 Volume: 95(3) Page: 332-336 Description: Proposes a new solution to the seemingly irremediable corruption of Psalm 16:1-3. Verses 2 and 3 originally had two opposed declamations, one addressed to YHWH, the other to the pagan divinities. Reads `addirim bal in 3b. It negates the allegiance to the foreign gods. The Massoretes had vocalized 'mrt in 2a as second singular, but this emendation permits it to be understood as "I say." (French)

Author: Soll, William Michael Title: The Israelite Lament: Faith Seeking Understanding. Journal: Quarterly Review 261

Year: 1988 Volume: 8(3) Page: 77-88 Description: Psalm 142 is an example of a lament of the individual. It is a personal quest for meaning in the midst of trouble and confusion and operates within the framework of the worship of the God of Israel and the language provided by that worship. It is a model for Christian worship and spirituality.

Author: Smith, Mark S. Title: Setting and Rhetoric in Psalm 23. Journal: J for the Study of the Old Testament Year: 1988 Volume: 41 Page: 61-66 Description: Re-examines the problem of reconciling the two images of God in Psalm 23, between shepherd (vv. 1-4) and host (vv. 5-6), and considers corresponding pilgrim themes in Psalm 27 and Psalm 42.

Author: Malamat, A. Title: The Amorite Background of Psalm 29. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1988 Volume: 100(Suppl.) Page: 156-160 Description: There are parallels between Psalm 29 and the Gilgamesh Epic and the foundation inscription of King Yahdun-Lim from Mari. Whenever the Psalm is to be dated, its traditions can be traced back to Late Bronze Age Ugarit and even back into the Middle Bronze Age in Mesopotamia.

Author: Layton, Scott C. Title: Jehoseph in Ps 81,6. Journal: Biblica Year: 1988 Volume: 69(3) Page: 406-411 Description: "Jehoseph" is a popular, colloquial form of "Joseph" originating in the Hasmonean period and belonging to the period of the Second Temple. An appropriate parallel to Joseph-Jehoseph is Hosea- Jehoshua. This expanded form of Joseph in Ps 81:6, then, is an indication of lateness. Yet this does not mean Psalm 81 was composed in this late period, but that its redaction occurred at that time.

Author: Kottsieper, Ingo 262

Title: Anmerkungen zu Pap. Amerst 63 I:12, 11-29 -- Eine aramaische Version von Ps 20 (Observations on Amherst Papyrus 63 I:12, 11-19 -- an Aramaic Version of Psalm 20). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1988 Volume: 100(2) Page: 217-244 Description: The Aramaic version of Psalm 20 offered by Amherst Papyrus 63 is here presented in a new edition, with a more careful presentation of vowels and poetic structures. Psalm 20 goes back to a Vorlage, to which the Aramaic text is very close if not identical. Psalm 20 achieved its present shape in Hasmonean times. (German)

Author: Hurvitz, Avi Title: Wisdom Vocabulary in the Hebrew Psalter: A Contribution to the Study of "Wisdom Psalms." Journal: Vetus Testamentum Year: 1988 Volume: 38(1) Page: 41-51 Description: Using Proverbs, Job and Ecclesiastes as the distinctive Wisdom corpus, selects two distinctive Wisdom elements of linguistic phraseology: (1) hon, "wealth," and (2) the combination sur + mera`, "turn aside" + "from evil." By this methodology, suggests guidelines for determining which psalms should be called "Wisdom Psalms." These two linguistic tests point to Psalms 44, 112, 119 (because of hon) and 34, 37 (because of sur + mera`. Scholars must use similar linguistic data to identify "Wisdom Psalms."

Author: Gevaryahu, Haim Title: Tehillim: The Book of Psalms. Journal: Dor Le Dor Year: 1988 Volume: 16(4) Page: 235-241 Description: Discusses the process of the writing and compiling of the book of Psalms. Derives megillat-sefer of Ps 40:8 from Akkadian magaltu, "skin." The sefer-hayyim of Ps 69:29 was a wooden tablet with a layer of wax, called in Akkadian li'u. Other psalms were written on stones and walls, and the Temple court was a place of display of psalms. A form of sacrificial offering was a written scroll, which can be compared to ancient votive stones offered in thanksgiving. 263

Author: Auffret, Pierre Title: Essai sur la structure litteraire du Psaume XXXII (Attempt at the Literary Structure of Psalm 32). Journal: Vetus Testamentum Year: 1988 Volume: 38(3) Page: 257-285 Description: Following the suggested structure in Marc Girard's Les Psaumes, finds in the two halves of Psalm 32 (1-5 and 6-11) a number of chiastic patterns. The major one arranges references to Yahweh (Y) and humans (h) as follows: 1. Yh (1-2); II hY (3-4) and hY (5); 2. hY (6-7); I. Yh (8-9) and Yh (10-11). Compares the structure of Psalm 32 with that of Psalm 1. (French)

Author: Tsumura, David T. Title: A "Hyponymous" Word Pair: 'rs and thm(t) in Hebrew and Ugaritic. Journal: Biblica Year: 1988 Volume: 69(2) Page: 258-269 Description: A hyponym is a relation of sense which holds between two lexical items, rather than a relation of reference or of entities which are named by lexical items. Here the more general "A" includes the sense of the more specific "B." 'rs and thm(t) appear in this hyponymous relationship in KTU 1.3 (`nt):III:24-25(21-22); Ps 71:20; 148:7; Prov 3:19-20; and Gen 1:2.

Author: Oberweis, Michael Title: Ps. 23 als Interpretationsmodell fur Act 27 (Ps. 23 as an Interpretation Model for Acts 27). Journal: Novum Testamentum Year: 1988 Volume: 30(2) Page: 169-183 Description: Considers theories about the source of the shipwreck narrative in Acts 27. Compares Acts 27:35ff to Psalm 23. Argues for the authenticity of the figure 276 for the number of people on the ship. Contends for the unity and continuity of the whole passage. (German)

Author: Marrs, Rick R. Title: A Cry from the Depths (Ps 130). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1988 Volume: 100(1) Page: 81-90 264

Description: Psalm 130, one of the Songs of Ascents, exhibits several noteworthy poetic features. After a philological and textual study, shows how the poem's use of parallelism produces a unified work. The poem has both semantic and syntactic repetition.

Author: Braude, William Title: The Plagues Reconsidered. Journal: J of Reform Judaism Year: 1988 Volume: 35(2) Page: 77 Description: The recital of the plagues inflicted by God upon the Egyptians that is found in Psalm 105 differs from the account in the Book of Exodus. Psalms omits both the plague of boils that afflicted humans and the pestilence which befell the Egyptians' cattle, both featured in Exodus' narration. The issue is one of theodicy, justifying the ways of God. The Psalmist felt it unjust for the innocent cattle to suffer because of human transgression; also, the people of Egypt did not fully share in the guilt of Pharaoh, and they were, therefore, not deserving of an inflammation erupting in boils such as is described in Exodus.

Author: Auffret, Pierre Title: "Allez, fils, entendez-moi!" Etude structurelle du psaume 34 et son rapport au psaume 33 ("Come, Son, listen to me". Structural Study of Psalm 34 and Its Relation to Psalm 33). Journal: Eglise et Theologie Year: 1988 Volume: 19(1) Page: 5-31 Description: Reaffirms his division of Psalm 34 in Hymnes d'Egypte et d'Israel (1981) into 2-4, 5-8, 9-16, 16-23 (or 17-23) against the division of Marc Girard in Les Psaumes (1984). Examines the literary structure of each unit, the overall structure of the psalm and then the relationship of Psalm 34 to Psalm 33. A supplementary note on the use of the alphabet as a compositional element in Psalm 34. (French)

Author: Allen, Leslie C. Title: The Value of Rhetorical Criticism in Psalm 69. Journal: J of Biblical Literature Year: 1986 Volume: 105(4) Page: 577-598 Description: In response to Muilenburg's challenge to the 1968 SBL, applies 265

rhetorical criticism to Psalm 69. Sees an intentional balance between vv. 2-14a and 14b-30, the first revolving around drowning, the second around humiliation. A similar set of parallel terms occurs in vv. 31-34 and 35-37, in which there is extensive wordplay on the divine "name." Also discusses the byproducts of stylistics, smaller units, the text, and form and style.

Author: Hogg, William Richey Title: Psalm 22 and Christian Mission: A Reflection. Journal: International Review of Mission Year: 1988 Volume: 77(306) Page: 238-246 Description: Presents Psalm 22 with background and context as well as in the light of NT mission and shows a convenanted community with a Suffering Servant Messiah in a universal and eschatological vision to all nations.

Author: Dotts, Ted J., Title: Recognizing the Tone: Preaching from the Psalms during Pentecost. Journal: Quarterly Review Year: 1988 Volume: 8(1) Page: 7188 Description: Sermon preparation of various Psalms is first by a free, personal translation from the Hebrew and then by crosschecking with commentators, Barth in particular, and standard translations, especially the RSV. The Psalms help set the tone for the whole Bible. Lectionary passages for the second Sunday of Easter thru the sixth after Pentecost are: Psalms 20, 57, 46, 48, and 24.

Author: Dillon, Richard J. Title: The Psalms of the Suffering Just in the Accounts of Jesus' Passion. Journal: Worship Year: 1987 Volume: 61(5) Page: 430-440 Description: The gospel as narrative or story presupposes the boundaries of the Christian confession of faith, which involves the fulfillment of Scripture. The passion narratives are full of scriptural allusions. The key to the understanding of allusions to the lament psalms is the ritual background of thank offering (todah) which moves from lament to thanksgiving (Westermann). Thus, for example, all of Psalm 22 is relevant to Jesus' cry of dereliction on the cross: "My God, my God...." In addition the God revealed in the suffering of the just one on the cross is an 266

incomprehensible God - a lesson for a society which idolizes conformity.

Author: Zerafa, P. Title: The Old Testament Life Span. Journal: Angelicum Year: 1988 Volume: 65(1) Page: 99-116 Description: Is the life span mentioned in Psalm 90 (70 years and 80 for the robust) realistic? The literary evidence in the Bible uniformly endorses 70 as a realistic life span, despite the fact that most peoples have only attained that length of years in recent times. The longevity of the Hebrews was made possible by a simple, or desert, ideal that lingered in the biblical tradition even after sedentarization, and by ritual prescriptions which assured a proportioned diet, uncontaminated surroundings, and sound reproduction.

Author: Loretz, Oswald Title: KTU 1.101:1-3a und 1.2 IV 10 als Parallelen zu Ps 29,10 (Ugaritic Texts KTU 1.101:1-3a and 1.2 IV 10 as Parallels to Ps 29:10). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1987 Volume: 99(3) Page: 415-421 Description: Calls into question the Ugaritic parallels to Psalm 29 proposed by J. Day. While there are some commonalities between these texts, Day was too much influenced by Mowinckel's thesis about the Enthronement Festival and his pre-exilic dating of Psalm 29. Critical comments also about proposals of Carola Kloos and J. Jeremias on Psalm 29. (German)

Author: Coats, George W. Title: The Golden Calf in Psalm 22. Journal: Horizons in Biblical Theology Year: 1987 Volume: 9(1) Page: 1-12 Description: Finds in the current polemic of Exodus 22 hints of tradition that accepted a positive role for the golden calf in Israel's cult; it was a symbol of Moses' leadership, of God's presence in the exodus. By analyzing Num 23:22; 24:8; and Ps 22:22, shows the original term to be re'em, wild ox. It appears the struggle between the Davidic kingship and the kings in the north accounts for the interpretation that changes re'em to the polemical 1`egel. 267

The competition between the two communities of faith sharpened precisely over the golden calf; the southern bias of the Yahwist treating it as the symbol of northern apostasy. Briefly draws parallels to Christian-Jewish dialogue.

Author: Gendler, Everett Title: Combining Trumpet and Shofar. Journal: J of Reform Judaism Year: 1987 Volume: 34(3) Page: 31-33 Description: Psalm 98 says to praise God both with trumpet and shofar (ram's horn). In addition to the shofar sounded on Rosh Hashana (Jewish New Year) in synagogues, the author at his services introduced use of trumpet. The trumpet establishes a mood of exaltation appropriate to the grandeur of Rosh Hashana and proclaims the majesty of God. While in ancient times in the Jerusalem Temple, shofar and trumpet were sounded simultaneously, in current synagogue practice, trumpet should not be a substitute for the shofar or blown at the same time, but should be in addition thereto.

Author: Baumert, Norbert Title: Omeiromenoi in I Thess 2,8. Journal: Biblica Year: 1987 Volume: 68(4) Page: 552-563 Description: The occurrence of different forms of omeiresthai in the LXX of Job 3:21, Symmachus on Ps 63:2, and an epigram on the inscription for Zotikos from Iconium dating to the 4th cent. AD show that in 1 Thess 2:8 this word refers to Paul's "maternal yearning" for the Christian community at Thessalonica. He feels like a mother who gives her children not only nourishment and protection, but also her very self. (German)

Author: Menken, M. J. J. Title: The Provenance and Meaning of Old Testament Quotations in John 6:31. Journal: Novum Testamentum Year: 1988 Volume: 30(1) Page: 39-56 Description: Considers the source of the quotation and the Jewish conception of Moses and the manna miracle the evangelist is representing and combating. Psalm 78(77):24 lends itself best to the shift in 268

subject in John from God to Moses. The basis of this is evidence from this period that suggests a belief in Moses' divinity.

Author: Booij, Th. Title: Psalm 90,5-6: Junction of Two Traditional Motifs. Journal: Biblica Year: 1987 Volume: 68(3) Page: 393-396 Description: Psalm 90:5a and b are connected as protasis and apodosis, hlp in line b means "pass away," not "last." Accordingly, verses 5-6 should be translated: When thou pourest sleep upon them,/they become like grass which is not lasting;/in the morning it flourishes, but will not last,/towards the evening it fades and withers.

Author: Begg, C. Title: The Messenger Dove in Ps 68, 12-14. Journal: Ephemerides Theologicae Lovanienses Year: 1987 Volume: 63(1) Page: 117-118 Description: Supports O. Keel's (1977) interpretation of the dove in Ps 68:14 by reference to the Sumerian "Vulture Stela" from the middle of the third millennium BC. The practice reflected in the reference was common in the ancient Near East, and not limited to Egypt, as Keel postulates.

Author: Auffret, Pierre Title: "Les oreilles, tu me (les) as ouvertes": Etude structurelle du Ps. 40 ("You have opened my ears": A Structural Study of Ps. 40). Journal: Nouvelle Revue Theologique Year: 1987 Volume: 109(2) Page: 220-245 Description: Building on previous structural analyses, especially those of Marc Girard, examines the literary structure of Ps. 40, comparing verses 2-13 with 14-18. Also treated is the relationship between Ps 40B and Ps 70. (French)

Author: Auffret, Pierre Title: "Ils loueront Yahv, ceux qui le cherchent." Etude structurelle du Psaume 22 (They praise Yahweh, those who seek him. A structural study of Psalm 22). Part 2. 269

Journal: Nouvelle Revue Theologique Year: 1987 Volume: 109(5) Page: 840855 Description: Offers a structural analysis of Psalm 22, examining the literary form of vv. 22b-32 and its possible relationship with vv. 2-22. (French)

Author: Auffret, Pierre Title: "Ils loueront Yahv, ceux qui le cherchent." Etude structurelle du Psaume 22 (They praise Yahweh, those who seek him. A structural study of Psalm 22). Part 1. Journal: Nouvelle Revue Theologique Year: 1987 Volume: 109(5) Page: 672690 Description: Offers a structural analysis of Psalm 22, examining the literary form of vv. 2-22 and its possible relationship with vv. 22b-32. (French)

Author: Weinfeld, Moshe. Title: The Pagan Version of Psalm 20:2-6 - Vicissitudes of a Psalmodic Creation in Israel and Its Neighbors. Journal: Eretz-Israel Year: 1985 Volume: 18 Page: 130-140 Description: The Aramic text in Demotic script (published by Nims and Steiner) is of Canaanite or North Israelite origin, with Egyptian influence. A Jerusalem court poet of the 8th or 7th cent. BC reworked it, removing the names of Baal-amem and El-Beth-El, replacing Mount Zaphon with Mount Zion, and introducing doctrine which conformed with the Deuteronomic reform movement. Transmission may have been through North Israel to Jerusalem. (Hebrew)

Author: Fulton, Robert C. Title: Victory from Death: What Makes the Rejects Sing! Journal: Currents in Theology and Mission Year: 1987 Volume: 14(4) Page: 278-282 Description: Psalm 118 teaches that God is the rehabilitator of the sick, the 270

handicapped, the poor, and others who are rejected in society. God frees from rejection and from the need to reject others. Rehabilitated rejects recount the deeds of the Lord and reenact these deeds for others.

Author: Beintker, Horst Title: Christologische Gedanken Luthers zum Sterben Jesu bei Auslegung von Psalm 8 und Psalm 22 im Kommentar von 1519 bis 1521 und verwandten Texterklrungen. Journal: Archiv fur Reformationsgeschichte Year: 1986 Volume: 77 Page: 5-30 Description: Luther's second lecture on the Psalms as the source of his doctrines of God and of Christ is a subject needing fundamental investigation, because the new edition of the work (in the Archiv zur Weimarer Lutherausgabe) conveys background and connections to other Luther texts which until now have been hardly considered. Also needing more attention is the idea that the theological evaluation of the prophetic content of the Psalms was a precondition for Luther's rediscovery of the gospel. Luther's teaching about Jesus as the totally God-abandoned man is upto-date; for Luther, the essential sign of faith is Jesus on the cross. The close connection of Psalms 8 and 22 has consequences for Christian ethics. (German)

Author: Paul, M. J. Title: The Order of Melchizedek (Ps 110:4 and Heb 7:3). Journal: Westminster Theological Journal Year: 1987 Volume: 49(1) Page: 195-211 Description: Psalm 110 speaks about a person who is king and priest. But in the history of Israel there never was such a king. The only probable solution is that the psalm speaks about a future kingpriest. If "in eternity" (v. 4) reflects something specific of the priesthood, it must be the fact that the qualification has to be restricted to a single person. In Heb 7 Christ became a priest by oath. He did not take over his task from his parents, and he leaves no task after his death. The task of the Levitical high priest was limited by his predecessor's death and by his own death. With Melchizedek and Christ the vocation by oath still remains. Now Ps 110:4 becomes clearer. The meaning is: You are priest not by descent but by oath, as was the case with Melchizedek. 271

Author: Storfjell, J. Bjrnar Title: The Chiastic Structure of Psalm 151. Journal: Andrews University Seminary Studies Year: 1987 Volume: 25(1) Page: 97-106 Description: A study of the Psalm in the 11QPs Psalm scroll from Qumran, which occurs also as Psalm 151 in the LXX. It also was one of five non-canonical psalms which were part of a 10th cent. Syriac Book of Discipline. Its translation and poetic analysis reveals a chiastic structure mirrored thematically within its ten verses. It is a narrative poem recounting God's selection of David as king and possibly dates from the 6th cent. There are sufficient variants from the LXX to indicate that the latter was not translated from this text. The climax of the poem is found in vv. 5-6 which make God the answer to three desperate questions of "who?".

Author: Vesco, Jean-Luc Title: Le Psaume 18, lecture Davidique Journal: Revue Biblique Year: 1987 Volume: 94(1) Page: 5-62 Description: Whatever the prehistory of Psa 18 (= 2 Sam 22), the dual setting and the title suggest it may be read along with other Davidic psalms of common theme and vocabulary. It shows how a Davidic reinterpretation and updating of the Psalter took place. the difficult problems of this psalm are not all solved in this way, but it is possible to discern the results of a religious reflection which uses a `haggadic' type of midrashic exegesis. Translation into French. (French)

Author: Thompson, Yaakov Title: A Missing Hexateuchal Narrative Concerning Child Sacrifice Journal: Dor Le Dor Year: 1987 Volume: 15(1) Page: 38-42 Description: An alternative narrative tradition concerning the Binding of Isaac is preserved in Psalm 106 but was eliminated by the editors of the Hexateuch. These editors were repelled by child sacrifice as it occurred, for example, in the story of Jephtha's daughter. Despite claims made for the purity of 272

Israelite religion, the influence of pagan concepts was still present, as seen by Psa 106:37-38.

Author: Marrs, Rich R. Title: Psalm 122, 3.4: A New Reading Journal: Biblica Year: 1987 Volume: 68(1) Page: 106-109 Description: On the basis of several emendations, each justified by various criteria, the new reading proposed for Psalm 122:3-4 is: Jerusalem - (her) builder is Yah; /indeed, a city which he chose for himself. /To it the tribes go up, /the tribes of Yah; /For he made it a sworn obligation for Israel /to praise Yahweh's name.

Author: Kselman, John S. Title: A Note on Psalm 4,5 Journal: Biblica Year: 1987 Volume: 68(1) Page: 103-105 Description: In Psalm 4:5, read dmm from dmm II, `weep, lament, wail,' emend `mrw to mar, `bitterness,' and understand b before lbbkm as having separative force. This gives the translation: Tremble, and do not sin; /Weep bitterly from your hearts, upon your beds.

Author: Dion, Paul E. Title: Strophic Boundaries and Rhetorical Structure of Psalm 31 Journal: Eglise et Theologie Year: 1987 Volume: 18(2) Page: 183-192 Description: Psalm 31 is comprised of two main parts: 2-21, a large concentric structure, and vv 22-25, another self-contained unit which relates to vv 2-21 as a whole. The main body of the Psalm falls into five major divisions. The central core (10-13) is a mournful catalogue of the Psalmist's afflictions. This section is surrounded by two envelopes (2a; 18-21 and 2b-9; 14-17) each of which combines, in opposite order, statements of hope and cries for help.

Author: Booij, Th. Title: Some Observations on Psalm LXXXVII Journal: Vetus Testamentum Year: 1987 Volume: 37(1) 273

Page: 16-25 Description: Psalm 87, a song from the Korahite repertoire, is clearly a song about Zion. Its central theme is the relationship between Zion and the nations, a remarkable prophet-vision of an `enlightened one.' In heaven YHWH makes notes in the register of the nations. `That one was born there.' The Psalm divides 1-2/3-5/6-7. Rejects rearrangement of the text, but takes the first two words of v 2 at the end of line 1. Translation.

Author: Auffret, Pierre Title: `Tu as entendu.' Etude structurelle du psaume 31. Journal: Eglise et Theologie Year: 1987 Volume: 18(2) Page: 147-181 Description: Accepts Marc Girard's division of Psalm 31 into two large parts: 2-19 and 20-25 but disagrees on the grouping of many of the smaller units. Believes Leo Laberge's division into three can be defended if 15-16a rather than merely v 15 is accepted as the center. Strengthens Laberge's position by showing symmetry of vv 10-19 and the structural correspondence between 2-9 and 20-25.

Author: Allen, Leslie C. Title: David as Exemplar of Spirituality: The Redactional Function of Psalm 19 Journal: Biblica Year: 1986 Volume: 67(4) Page: 544-546 Description: As in the Chronicler's work, in the Psalter David is presented as a standard of spirituality for each generation of God's people. The numerous striking parallels between Psalm 18 and Psa 19:8-15 suggest that these two psalms were juxtaposed to relate David's experience to the individual believer who sought guidelines for personal living.

Author: Atkinson, David Title: Some Theological Perspectives on the Human Embryo (part 2). Journal: Ethics and Medicine Year: 1986 Volume: 2(2) Page: 23-24, 32 Description: Examines Psalm 139 and the infancy narratives for theological perspectives on the human embryo. Concludes that personhood, being in the divine image, needs to be understood relationally and teleologically, and not primarily ontologically. Suggests a more 274

appropriate question to raise instead of "When does human life begin?" is "When does parenthood begin?"

Author: Malchow, Bruce Title: Contrasting View of Nature in the Hebrew Bible. Journal: Dialog Year: 1987 Volume: 26(1) Page: 40 - 43 Description: Surveys scattered OT texts that deal with ecology and the environment (other than major units such as Genesis 1-2, Job 38-41, Psalm 104), and orders them around two themes: nature as corrupted and nature as valuable.

Author: Niehr, Herberg Title: Gtter oder Menschen-eine falsche Alternative. Bemerkungen zu Ps 82. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1987 Volume: 99(1) Page: 94-98 Description: Scholars are divided on whether gods or men are addressed in Psalm 82. Actually, both ideas are correct since in human actions the actions of the gods show themselves. (German)

Author: Conti, Martino. Title: La via della beatitudine e della rovina secondo il Salmo I. Journal: Antonianum Year: 1986 Volume: 61(1) Page: 3-39 Description: Studies Psalm 1 from various perspectives. (1) Literary problems: critical text; literary genre; theme; division. (2) Figure of the just one: abandonment of evil/practice of good -- set forth in antithetical and chiastic parallelism; figurative and literal language describes the prosperity of the just man. (3) Figure of the impious one: figurative and literal language describes the failure of the impious; self-exclusion from the community of the just. (4) Theological justification for the lots of each one: blessedness and ruin. (5) Christian rereading of Ps 1: NT: Luke 21:36; Matt 7:13-14; broadened eschatological and universal horizons in the liturgical context of the church. (Italian)

Author: Ceresko, Anthony R. Title: Psalm 149: Poetry, Themes (Exodus and Conquest), and Social Function. Journal: Biblica 275

Year: 1986 Volume: 67(2) Page: 177-194 Description: A poetic and thematic analysis of Psalm 149 reveals that this psalm is rooted in the fundamental themes of Israel's early traditions and alludes to the exodus (vv 1-4) and the conquest (vv. 6-9) (v. 5 is the pivotal verse). The contrastive repetition found in this Psalm shows its bias in the political and economic realm against concentration of control in the hands of an individual or a small group and for decentralization or diffusion of power.

Author: Auffret, Pierre Title: Notes complementaires sur la structur litteraire des Psaumes 3 et 29. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1987 Volume: 99(1) Page: 90-93 Description: These structural notes on Psalms 3 and 29 are raised in response to a recent book by M. Girard. (French)

Author: Riggs, Jack R. Title: The "Fuller Meaning" of Scripture: A Hermeneutical Question for Evangelicals. Journal: Grace Theological Journal Year: 1986 Volume: 7(2) Page: 213-227 Description: A brief review of the sensus plenior debate in RC circles lays a foundation for understanding a similar debate among evangelicals and raises pertinent questions. The debate conducted among evangelicals focuses attention on the need for careful exegesis of Scripture passages (such as Dan 8:16, 19; 12:8; 1 Pet 1:10-12; and John 11:49-52) as well as the need to reexamine the NT use of the OT (e.g., the use to which Matthew puts Psalms 22 and 69). Furthermore, the evangelical debate points out the need to think through the implications of sensus plenior for such key doctrines as biblical infallibility and biblical inerrancy. A final issue raised by the debate concerns the reliability of the grammatical-historical method of hermeneutics as applied to the biblical text.

Author: Riley, Mark Title: "Lord Save My Life" (Ps 116:4) as a Generative Text for Jesus' Gethsemane Prayer (Mark 14:36a). Journal: Catholic Biblical Quarterly 276

Year: 1986 Volume: 48(4) Page: 655-659 Description: The Paschal meal Psalms (113-118) offered material to the early church with which to elaborate Jesus' prayer on the Mount of Olives. Ps 116:4 is a plea for rescue from death. Despite lack of linguistic links it helps shape Mark 14:36a. The process may have occurred during Eucharistic worship.

Author: Barker, David G. Title: The Water of the Earth: An Exegetical Study of Psalm 104:1-9. Journal: Grace Theological Journal Year: 1986 Volume: 7(1) Page: 57-80 Description: Ps 104:6-9 is viewed as a reference to the flood of Noah, not the original creation week. Support for this interpretation is drawn from broad studies in the psalm's setting, literary structure, and grammar. Current literature on the psalm is brought into the discussion. The conclusion is drawn that the psalm displays a unique cosmology and a perspective including not only Yahweh's creative power, but also Yahweh's providential control in judgment and blessing. More specifically, Ps 104:8a speaks of the catastrophic tectonic activities associated with the Genesis flood.

Author: Cohen, Jeffrey Title: A Problem Verse in Dayyenu. Journal: Dor Le Dor Year: 1986 Volume: 14(4) Page: 162-165 Description: The Dayyenu poem in the Passover Haggadah has a sentence unlike the others: "Had He brought us near unto Mount Sinai but had not given us the Torah, it would have sufficed." Unlike the other verses, it does not offer Israel any boon in its first hemistich. The solution is to translate differently: "Had He brought us near (to Himself) before Mount Sinai." The idea of closeness is expressed in Ps 148:14.

Author: Otto, Eckart Title: Kultus und Ethos in Jerusalemer Theology. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1986 Volume: 98(2) 277

Page: 161-179 Description: Seeks to define the ethical norms presupposed in Psalms 15 and 24 and trace their theological legitimation to creation theology in the Jerusalemite cult. This creation-grounded ethic includes solidarity with the weak in society. The tradition history of the two Psalms shows how the move toward internalizing these ideals became more and more common. (German)

Author: Poythress, Vern Sheridan Title: Divine Meaning of Scripture. Journal: Westminster Theological Journal Year: 1986 Volume: 48(2) Page: 241-279 Description: Considers two views of the relation of divine and human authorship of Scripture: (1) the meaning of the divine author has little or nothing to do with the meaning of the human author (allegory); (2) what God says is simply what the human author says. The latter is nearer the truth, but needs qualification. At the point of application we must appeal to God's knowledge, authority and presence. Otherwise we are simply "overhearing" a human voice from long ago. In the Bible the two authors, divine and human, do not simply stand side by side. Rather, each points to the other and affirms the presence and operation of the other. What the prophet says fits exactly what God decided to say. The prophet affirms that what God is saying is true even where the prophet cannot see all its implications. Applies the method to Ps 22:12-18, and notes how the divine and human relate in the incarnate Christ.

Author: Whitley, C. F. Title: Textual and Exegetical Observations on Ps 45, 4-7. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1986 Volume: 98(2) Page: 277-282 Description: Discusses a number of obscure words and phrases in Ps 45:4-7. The enigmatic v. 7 is to be translated: "Thy throne O Anointed One [not God] is for ever and ever...."

Author: Thomas, Marlin E. Title: Psalms 1 and 112 as a Paradigm for the Comparison of Wisdom Motifs in the Psalms. Journal: J of the Evangelical Theological Society 278

Year: 1986 Volume: 29(1) Page: 15-24 Description: One of the themes of Psalm 1 - the "happy man" - emerges in Psalm 112 as the dominant motif. One or more themes in Psalm 1 may be found in other wisdom psalms as well, suggesting that common ground exists between it and them and even between other psalms. Such connections may help in the understanding of the cosmopolitan environment out of which the psalms came and may assist in comprehending the focus and intentions of the message of many of the psalms.

Author: Sasson, Victor Title: The Language of Rebellion in Psalm 2 and in the Plaster Texts of Deir `Alla. Journal: Andrews University Seminary Studies Year: 1986 Volume: 24(2) Page: 147-154 Description: Both Psalm 2 and the first combination of the Deir `Alla texts use similar terms in their depiction of conspiracy and rebellion. In Psalm 2 the rebellion is of pagan nations against YHWY and his anointed king. In the Deir `Alla text the rebellion is of one group of gods, the sdyn against another group of gods, the 'lhn. It is an attempt to destabilize the established order represented by the latter, therefore a cosmic rebellion.

Author: Harman, Allan M. Title: The Setting and Interpretation of Psalm 126. Journal: Reformed Theological Review Year: 1985 Volume: 44(3) Page: 74-80 Description: The Psalter still presents many difficulties of exegesis and interpretation, especially because each Psalm is isolated from its historical context. Psalm 126 is a case in point. The work of Walter Beyerlin deals extensively with the interpretive problems of this psalm, and his work should be assessed. The five major problems are as follows: (1) What is the captivity of Zion? (2) What does it mean "to be like dreamers"? (3) What is the time framework of the psalm? (4) Why are vss. 1-3 different from vss. 4-6? (5) Into what category does the literary form of the psalm fit? Each of these problems is then considered in detail.

Author: Puech, Emile 279

Couroyer, B. Title: Ta Droite Assiste mon Epee. Journal: Revue Biblique Year: 1986 Volume: 93(1) Page: 38-51 Description: In Ps 18:36b the Massoretic text has 4 accents and three ambiguous words. It is obvious that in the enumeration of the warrior's weapons "sword" has been omitted. Therefore the solution is to restore hrby instead of the last three words, ts`dny `nwtk trbny. It would read, "Your right hand upholds my sword." This also reduces the accents to three, as the rhythm demands. A paleographic note illustrates the letters het and tau in inscriptions of the Persian and Greek periods. (French)

Author: Huehnergard, John Hackett, Jo Ann Title: On Breaking Teeth. Journal: Harvard Theological Review Year: 1984 Volume: 77(3/4) Page: 259275 Description: Suggests that the use of phrases about breaking the teeth of enemies, as found in Ps 3 and 58; Job 4 and 29, derives from ancient Near Eastern legal practice.

Author: Labuschagne, Casper J. Title: On the Structural Use of Numbers as a Composition Technique. Journal: J of Northwest Semitic Languages Year: 1984 Volume: 12 Page: 87-99 Description: A new way of analyzing biblical writings is introduced. It is based upon the discovery of numerical compositions and the structural use of numbers. Relies on Schedl's logotechnical analysis (Bauplane des Wortes. Einfuhrung in die biblische Logotechnik, 1984) to detect the real structure of texts. Psalm 79 and Deut 3:1-17 are treated as examples. Maintains that these two passages are carefully constructed numerical compositions governed by certain symbolic numbers.

Author: Macy, G. Title: Some Examples of the Influence of Exegesis on the Theology of the Eucharist in the Eleventh and Twelfth Centuries. Journal: Recherches De Theologie Ancienne Et Medievale 280

Year: 1985 Volume: 52 Page: 64-77 Description: Studies some (anonymous) late 11th-mid 12th cent. commentaries on the Scriptures for insights into the then raging eucharistic controversies (Berengarius). Representing a Paschasian theology, they mime the 4th cent. Ambrosiaster, especially the comments on 1 Cor 10:16; 11:26, and Ps 21:27. Capital among the teachings presented are: the salvation of our bodies is linked to the reception of Christ's body and the salvation of our souls to the reception of Christ's blood; the inviolability and indivisibility of Christ as he exists completely in each species. Rejects the attribution of this approach to Anselm of Laon, personally, though the school of Laon is recognizable.

Author: Atkinson, David Title: Some Theological Perspectives On the Human Embryo (Part I). Journal: Ethics and Medicine Year: 1986 Volume: 2(1) Page: 8-10 Description: Examines biblical passages that are concerned with this issue, e.g. Gen 9:1-7 and Ps 139. Argues that species membership, rather than any capacity or ability inherent in individual members of the species, is the significant theological feature of our humanness. Concludes that every living human being has a prima facie right not to be deliberately killed.

Author: Tuttle, Jeffrey P. Title: The Coming Mashiah/Messiah. Journal: Calvary Baptist Theol Journal Year: 1986 Volume: 2(1) Page: 23-38 Description: This third of three articles examines five of 38 OT uses of maiah which seem to have reference to a future Messiah. 1 Sam 2:10, 15 are veiled indications that Messiah is to reign with Yahweh forever, suggesting the divinity of the Messiah. Ps 2:2 presents a universal reign. Hab 3:13 indicates the work of the Messiah in saving the nation. Dan 9:25-26 gives chronological indication of the coming Messiah-Prince.

Author: Day, John 281

Title: Pre-Deuteronomic Allusions to the Covenant in Hosea and Psalm LXXVIII. Journal: Vetus Testamentum Year: 1986 Volume: 36(1) Page: 1-12 Description: L. Perlitt (Bundestheologie im AT) understood berit in Hosea 6:7 as referring to a political treaty, but since Yahweh says simply, "They are faithless with me, " it may be maintained that this is a pre-Deuteronomic allusion to the Yahweh covenant. Deuteronomic theology did not evolve out of nothing. Psalm 78:10 and 37 also allude to the covenant, speaking of the Ephraimites. The Deuteronomists developed this covenant tradition and gave it prominence.

Author: Ramaroson, Lonard Title: Immortality and Resurrection in the Psalms. Journal: Theology Digest Year: 1985 Volume: 32(3) Page: 235-238 Description: Argues against the consensus view of scholarship that immortality and resurrection first entered Israel's thought in the Maccabean era. A brief exegetical examination of Psalms 16:9-11; 49:1315; and 73:23-24, all pre-Maccabean, which reveal the hope of eternal life and closeness to God. Digest of: Immortalit et Rsurrection dans les Psaumes, in Science et Esprit, 1984, 36(3):287-295.

Author: Koler, Yitshak Title: Symbols, Abbreviations and Anagrams in the Bible. Journal: Beth Mikra Year: 1985 Volume: 104 Page: 10-16 Description: There are numerous verses where the letter he has been misunderstood as being a feminine ending, when actually it is an abbreviation for YHWH. Examples are: Gen 15:6, wayyahebehh = wayyahb YHWH; Exod 10:11, k 'th = k 'et YHWH; Jer 43:11, uba'ah, Ketib, ub' Qeri = b' YHWH; 1 Kgs 19:19-20, k meh = k meYHWH. Other passages are: Jer 22:18; Jer 2:3; Ps 42:9; Hab 3:4; Isa 5:19; Ezek 14:4; Ps 51:4. (Hebrew)

Author: Black, Matthew Title: The Theological Appropriation of the Old Testament by the New Testament. 282

Journal: Scottish Journal of Theology Year: 1986 Volume: 39(1) Page: 1-17 Description: Considers the possibility that the use of OT material by the church in support of kerygma may reflect pre-Christian, messianic interpretation or dominical sayings. Explicates principles of scriptural interpretation which gave us the NT, particularly those shared with contemporary Qumran exegesis. Argues that the quotation in the Elijah pericope Mark 9:9-13 is didactic pesher on Mal 4:5-6 and Isa 53:3 and that Jesus' prediction in Mark 14:62 is a prophetic-apocalyptic pesher on Ps 110:1 and Dan 7:13. Both are genuine dominical sayings.

Author: Mhlenberg, Ekkehard Title: Apollinaris von Laodicea und die Origenistische Tradition. Journal: Z fur die Neutestamentliche Wissenschaft Year: 1985 Volume: 76(3/4) Page: 270-283 Description: We will come closer to understanding Apollinaris' distinctive Christology if we examine it against Origen's view and those who follow him, particularly as it is expressed in the interpretation of Ps 44 of LXX. Apollinaris' understanding of the Incarnation and his use of the Platonic aret (excellence) follow logically from the thought of Athanasius. (German)

Author: Mays, James L. Title: Prayer and Christology: Psalm 22 as Perspective on the Passion. Journal: Theology Today Year: 1985 Volume: 42(3) Page: 322-331 Description: Judaism makes sense of the contemporary by describing it in terms of an established tradition. NT writers use the Psalms to describe the passion of Jesus. Sketches the genre, structure, and identity of Psalm 22. Included in its implications for understanding of the passion of Jesus are the following: (1) provides a renewed realization of what Christ's performance of the Psalm means for him and us; (2) combination of suffering and praise illustrates the need to combine the telling of cross and resurrection; and (3) reshapes one's view of the Lord's Supper as corporate celebration for deliverance.

Author: Richards, Kent Harold Title: Psalm 34. 283

Journal: Interpretation Year: 1986 Volume: 40(2) Page: 175-180 Description: Reflects on the literary qualities of Psalm 34. Describes it as an acrostic that contains elements of individual thanksgiving, wisdom, and emphasis upon the senses. Reads Psalm 34 and 1 Sam 21:10-15 in an imaginary way that listens for David's voice. Develops some theological implications including the suffering of the Davidic messiahfigure before his rise to power, and the concept of taste.

Author: O'Connor, Charles Title: The Structure of Psalm 23. Journal: Louvain Studies Year: 1985 Volume: 10(3) Page: 206-230 Description: The many previous attempts to analyze the gross and fine structures of Psalm 23 are reviewed. A new analysis, following the method of M. O'Connor described in Hebrew Verse Structure, is applied to Psalm 23, in order to suggest a new analysis of its fine structure. The concluding section suggests new considerations regarding the gross structure of this Psalm.

Author: Lundblom, Jack R. Title: Psalm 23: Song of Passage. Journal: Interpretation Year: 1986 Volume: 40(1) Page: 5-16 Description: Considers "passage" to describe life transitions or life crises. Shows how many of the toilsome periods of Israel's history yield themselves to the metaphor of "passage" from one time of life to another. Discusses Psalm 23 as a song of passage. Considers it an affirmation of trust in a context of deep struggle during David's wilderness experience involving his temporary departure from Jerusalem during Absalom's rebellion. Describes Psalm 23 as a companion of Psalm 3 as a thanksgiving psalm after an experience of salvation. Explores some ways in which such crises as "desert" experiences may serve as the bridge between ancient and modern understanding of the Psalm and as providing for expanded modern applications.

Author: Black, C. Clifton Title: Unity And Diversity In Luther's Exegesis: Psalm 51 As A Test Case. 284

Journal: Scottish Journal of Theology Year: 1985 Volume: 38(3) Page: 325-345 Description: Examines three works of Luther from different periods in his life that have interpretations of Psalm 51 in them. These three interpretations show that insufficient attention has been given to changes in Luther's exegetical methodology as it changed over time. While Luther's exegesis is based on the literal meaning of Scripture, he reminds us that there are levels of meaning that come from the literal sense.

Author: Wilson, Gerald H. Title: Qumran And The Hebrew Psalter. Journal: Theological Students' Fellowship Bulletin Year: 1985 Volume: 8(5) Page: 10-12 Description: Seven of the 11 caves containing manuscripts have yielded 309 different psalm manuscripts, the earliest known examples. The order of a number of these psalms differs from that of the canonical Psalter, suggesting to some (Sanders) that the arrangement and contents were still in flux as late as 50 BC, but to others (Skehan) a liturgical adaptation of an arrangement fixed by the 4th cent. BC. The problem is complex: (1) The fragmentary nature of most of the manuscripts makes conclusions about "joins" between psalms inconclusive; (2) evidence confirming or contesting canonical arrangements overlap only twice; (3) both of these examples come from Cave 4, which omits psalms 104-111 and thus weakens their validity. Is there any other way to view the data? Yes. (1) Contested joins are much more frequent in the last two of the five major divisions of the Psalter. (2) The earlier the Qumran manuscript the more variants, until by 50 BC there are none. These observations support Sanders' argument, at least for the last two books of the Psalter.

Author: Tournay, Raymond Jacques Title: Psaume Journal: Leshonenu Year: 1985 Volume: 92(3) Page: 349-358 Description: The people of YHWH, his poor, celebrate his triumph over the pagan world in Psalm 149. The waw at the copulative. Along with the Targum we must translate: "Let the praise of God be on their 285

lips, as a two-edged sword in their hand." Their vengeance will be a chastisement on YHWH's enemies to accomplish the total victory of the King of Israel. (French)

Author: Kselman, John S. Title: Psalm 101: Royal Confession And Divine Oracle. Journal: J for the Study of the Old Testament Year: 1985 Volume: 33 Page: 45-62 Description: Suggests that Psalm 101 is not a monologue by a single voice (the king's) but a dialogue involving both king and deity, with vv. 6-7, and perhaps v. 8, expressing the voice of Yahweh in the form of a divine oracle to the king.

Author: Hunt, John I. Title: Translating Psalm 29: Towards A Commentary On The Psalms Of The 1979 Book of Common Prayer. Journal: Anglican Theological Review Year: 1985 Volume: 67(3) Page: 219-227 Description: Psalm 29 as translated by Coverdale, the Revised Psalter, the Book of Common Prayer of 1979 and the David Frost Psalter were compared as the basis for the author's "Commentary on the Psalms as translated in the Book of Common Prayer of 1979." The translation of the BCP of 1979 is an accurate rendering and retains the rhythm and phrasing of Coverdale.

Author: Tournay, R. J. Title: LE PSAUME LXXIII: RELECTURES ET INTERPRETATION. Journal: Revue Biblique Year: 1985 Volume: 92(2) Page: 187-199 Description: The Asaphite psalmist in the first part of Psalm 73 (vv. 2-12) treats the scandal of the success of the impious and the rich, and in the second part (vv. 13-28) he affirms their total ruin. Vv. 1 and 10 are the result of a rereading from a collective viewpoint. Makes suggestions in interpretation of vv. 20 and 22. The psalmist experienced a cultural theophany in the temple and expected God to receive him with honor at the end. (French) 286

Author: Laberge, Leo Title: A LITERARY ANALYSIS OF PSALM 31. Journal: Eglise et Theologie Year: 1985 Volume: 16(2) Page: 147-168 Description: Psalm 31 is not a literary masterpiece but the difficulties of its strophic divisions challenge any method of exegesis. First considers the psalm as a whole and its use of grammatical persons, its inclusions, and divisions and then translates the text and comments on the literary features of the strophes. List of parallel pairs and "anthological" elements added.

Author: Bazak, Jacob Title: THE GEOMETRIC-FIGURATIVE STRUCTURE OF PSALM CXXXVI. Journal: Vetus Testamentum Year: 1985 Volume: 35(2) Page: 129-138 Description: Psalm 136 has four parts in a geometric structure. Part 1 (136:1-9) is a large triangle on creation composed of three small triangles. Part 2 (136:10-18) is also a large triangle, this one about triumphs for Israel, composed of three small triangles. Part 3 (136:19-22) focuses as a small triangle on Kings Sihon and Og. Part 4 (136:23-26) is the final small triangle on praise to God for providence. The total psalm is a reversed trapezium, since some of the triangles point upward and others downward.

Author: Andrews, M. E. Title: PRAISE IN ASIA: AN INTERPRETATION OF PSALM 136. Journal: East Asia Journal of Theology Year: 1985 Volume: 3(1) Page: 107-111 Description: Praise as exemplified by Ps 136 contains two elements: an imperative call to praise and an expression of the reasons behind the imperative. Much spontaneous praise is trivial, disjointed and repetitious because the second element is missing. Praising God means giving up saying "God is good" for its own sake. It is possible to "praise God for he is good" only if people are able to do it acknowledging the fundamental bases of their life, whatever they are, good and bad. 287

Author: Harris, Murray J. Title: THE TRANSLATION AND SIGNIFICANCE OF HO THEOS IN HEBREWS 1:8-9. Journal: Tyndale Bulletin Year: 1985 Volume: 36 Page: 129-162 Description: The author of Hebrews, whose quotations of the OT generally follow the LXX, assumed that ho theos in Ps 44:7 was a vocative and incorporated it in this sense into his argument in chap. 1, an argument designed to establish the superiority of the Son over the angels. The appelation ho theos, that was figurative and hyperbolic when applied to a mortal king, was applied to the immortal Son in a literal and true sense. Equally with the Father he shares in the divine nature (ho theos, v 8) while remaining distinct from him (ho theos sou, v 9).

Author: Tournay, R. J. Title: LE PSAUME CXLIV: STRUCTURE ET INTERPRETATION. Journal: Revue Biblique Year: 1984 Volume: 91(4) Page: 520-530 Description: Analyzes Psalm 144 in its complexity, by combining v 11 with its parallels in vv 7c-8. This makes the relative pronoun 'aser in v 12 refer to the end of v 10. In the French translation arranges the psalm in nine stanzas. Interprets various difficult phrases and terms. (French)

Author: Longman, Tremper Title: PSALM 98: A DIVINE WARRIOR VICTORY SONG. Journal: J of the Evangelical Theological Society Year: 1984 Volume: 27(3) Page: 267-274 Description: A number of phrases and themes including the three roles of Yahweh as savior, king, and judge - indicate that Psalm 98 must be viewed as a Divine Warrior victory song. It has been dehistoricized so that it might theologically function within the OT cult and even in the church.

Author: Cova, Gian Domenico Title: POPOLO E VITTORIA: L'USO DI HRY` E TRW`H IN GIOS 6. 288

Journal: Biblica Year: 1985 Volume: 66(2) Page: 221-240 Description: Paul Humbert's study of t`ru`ah, "shout," was strongly influenced by cultic and religio-historical studies. A new study of this term is needed in light of difficulties which exist in texts where the root r-w-` is found. The correct starting place for such a study is Joshua 6, where teru`ah and the root r-w-` have a structuring role. This and other relevant texts like Psalms 47 and Ezra show that r-w-` has a theological, rather than a cultic, concern. (Italian)

Author: Gerstenberger, Erhard S. Title: SINGING A NEW SONG. ON OLD TESTAMENT AND LATIN AMERICAN PSALMODY. Journal: Word and World Year: 1985 Volume: 5(2) Page: 155 - 167 Description: Psalm-singing is an essential element of Jewish-Christian worship. With the "New Song" (e.g. Ps 40:4; 98:1; 144:9; Isa 42:10) the faithful of the OT overcame death and strengthened life from God. Likewise, the new psalms of "Third World" communities are the force of God against unbearable injustice and a means to liberate the miserable of the earth and to promote his kingdom to come.

Author: Jacobson, Delmar L. Title: THE ROYAL PSALMS AND JESUS MESSIAH. Journal: Word and World Year: 1985 Volume: 5(2) Page: 192 - 198 Description: In preparing to preach on a royal psalm, the Christian exegete must consider each of three perspectives: (1) the original purpose of the psalm in the days of the Davidic kingdom (c. 1000 - 587 BC); (2) the messianic interpretation of the psalm following the demise of the Davidic kingdom; and (3) the NT interpretation of the psalm in the light of the ministry, crucifixion, and resurrection of Jesus Messiah. Concludes with a look at Psalm 2 from this three-fold perspective.

Author: Wagner, Siegfried 289

Title: DAS REICH DES MESSIAS: ZUR THEOLOGlE DER ALTTESTAMENTLICHEN KONIGSPSALMEN. Journal: Theologische Literaturzeitung Year: 1984 Volume: 109(12) Page: 865 - 874 Description: Many statements in the Royal Psalms were at home at the court or a holy place. Psalms 2 and 110 reflect the enthronement ceremony. The Royal Psalms originated in the pre-exilic period, but several were reworked in the post-exilic age. Their language and thought stem from Canaanite traditions concerning `el `elyon, which David took over from the Jerusalem city-kingdom, possibly a priestly-kingdom after the manner of Melchizedek. The Davidic ruler was son of God, and his rule was universal both "already now'' and "not yet.'' Thus one may understand how the NT could apply this psalm to Jesus Christ. (German)

Author: Smelik, K. A. D. Title: THE ORIGIN OF PSALM 20. Journal: J for the Study of the Old Testament Year: 1985 Volume: 31 Page: 75 - 81 Description: Offers an Aramaic transliteration of the Demotic hymn in Papyrus Amherst 63 and discusses its relationship to Psalm 20.

Author: Patterson, Richard D. Title: A MULTlPLEX APPROACH TO PSALM 45. Journal: Grace Theological Journal Year: 1985 Volume: 6(1) Page: 29 - 48 Description: A balanced use of grammar, literary analysis, history, and theology used to analyze Psalm 45 reveals that the psalm is a Liebeslied. The psalm is found to be one of the Royal Psalms, although the precise Sitz im Leben cannot be determined. The structure of the psalm follows an Ab/B pattern, the first part speaking of the King and the second part of the Queen. While the psalm has reference to any king in the Davidic line, its full application is found in Christ and his bride, the Church. 290

Author: Ogden, Graham S. Title: PSALM 60: ITS RHETORIC, FORM, AND FUNCTION. Journal: J for the Study of the Old Testament Year: 1985 Volume: 31 Page: 83 - 94 Description: Discusses the relationship of Psalm 60 to the classical lament pattern, and suggests a liturgical connection with Isa 63:1 - 6.

Author: Mosca, Paul G. Title: PSALM 26: POETIC STRUCTURE AND THE FORM CRITICAL TASK. Journal: Catholic Biblical Quarterly Year: 1985 Volume: 47(2) Page: 21 2 - 237 Description: (1) A study of Psalm 26 which shows that the Psalm reveals a clear poetic structure, and that this structure provides the best key for unlocking the interconnected areas of genre and Sitz im Leben. (2) Addresses the broader issues of biblical studies and literary criticism, especially the uneasy relationship between form criticism and rhetorical criticism.

Author: Mays, James L. Title: PSALM 29. Journal: Interpretation Year: 1985 Volume: 39(1) Page: 60 - 64 Description: Considers Psalm 29 to be a magnificent expression of doxology, presenting the themes of God's kingdom, power, and glory. Finds it to be a hymn that confronts human finitude, weakness, and lostness with divine majesty, power, and grace that meet human needs. Shows how the psalm is structured to develop these themes. Discusses the motifs of glory (kadob), the voice of the Lord, divine kingship. Presents themes for reflection suggested by the psalm as including (1) the urgent importance of the doxological experience for the human condition, (2) the subject of doxology in which we perceive God's majesty actualize it in praise, (3) the discerning of God's sovereignty over the cosmos. 291

Author: Limburg, James Title: PSALM 121: A PSALM FOR SOJOURNERS. Journal: Word and World Year: 1985 Volume: 5(2) Page: 180 - 187 Description: Psalm 121 is a part of a collection of "Pilgrimage Psalms" which runs from Ps 120-134 in the Psalter. Like the other psalms in this collection, its earliest function was in connection with journeys to Jerusalem for the great annual festivals. But the Psalm itself suggests a wider application. While believers have continued to use it as a "traveller's psalm," it has also been recognized as a Psalm which declares the Lord's watchful protection over the whole of life, viewed under the image of a sojourn.

Author: Craigie, Peter C. Title: PSALM 113. Journal: Interpretation Year: 1985 Volume: 39(1) Page: 70 - 74 Description: Considers Psalm 113 to contain an injunction to praise God the substance of that praise, and the rationale for that praise. Describes ancient Jews and Christians as giving Psalm 113 a special place in the liturgical calendar when praise par excellence was to be addressed to God. Finds its structure to include (1) the summons to praise (1 - 3), (2) the substance of that worship (4 - 6), and (3) the reason for it (7 - 9). Discusses these elements in reverse order: (1) God's mercy to mortals (7 - 9), (2) God's majesty (4 - 6), and (3) the call to praise (1 - 3).

Author: Brueggemann, Walter Title: PSALM 109: THREE TIMES `STEADFAST LOVE'. Journal: Word and World Year: 1985 Volume: 5(2) Page: 144 - 154 Description: Psalm 109 is a difficult Psalm when it is read in the context of "idealistic" faith which tends to be romantic and sentimental. However, when the Psalm is read as a statement of actual social experience, then the juxtaposition of juridical process and divine intervention permits 292

a very different understanding. The various uses of the term hesed (social solidarity) suggest that the solidarity which the poor cannot find in social interaction may be sought from Yahweh. However, the solidarity of Yahweh is not merely religious consolation, but is effective power for righting social wrong. What appears to be a Psalm of vengeance is in fact an appeal to the true social arbiter for just social process.

Author: Brueggemann, Walter Title: PSALM 100. Journal: Interpretation Year: 1985 Volume: 39(1) Page: 65 - 69 Description: Finds Psalm 100 to be organized into two parts, each reflecting the normal structure of a hymn of praise. Discusses in the first section (1 - 3) the summons to worship, the verdict that Yahweh is the real God, and the reason for this conclusion. Holds that this verdict abandons self-groundedness and rejects alternative loyalties and false definitions of reality. Discusses the summons to worship, verdict, and reasons for it in the second section (4 - 5). Concludes that this psalm clarifies our proper posture on earth in freedom and before heaven in submissive joy.

Author: Aufrett, Pierre Title: ESSAI SUR LA STRUCTURE LITTERAIRE DU PSAUME 61. Journal: J of the Ancient Near Eastern Soc., Columbia U Year: 1982 Volume: 14 Page: 1 - 10 Description: A literary, structural study of Psalm 61 The text of the Psalm is not problematic. The verbs pose delicate problems of interpretation. The prepositions must be hierarchized in relationship to the structure. Poetic ambiguity is effected by the miltiple ways in which the units can be grouped, first in groups of two, then again in groups of three and four, and finally in two groups of five units. (French)

Author: Geiger, Georg Title: AUFRUF AN RUCKKHRENDE: ZUM SINN DES ZITATS VON PS 78, 24b IN JOH 6, 31. 293

Journal: Biblica Year: 1984 Volume: 65(4) Page: 449 - 464 Description: Psalm 78 was addressed to the Ephraimites of the psalmist's day, whose ancestors had fallen away from Yahweh (vss. 1 - 11). The psalmist's purpose was to urge them to forsake the ways of their forefathers and return to Yahweh. The Fourth Evangelist found himself in a similar situation, and thus drew an analogy by using Psalm 78 in John 6. Many Jews had abandoned Jesus. But John summons the Jews to whom he is writing to turn away from this course of their forefathers and to join the community of Jesus' disciples so as to obtain salvation. (German)

Author: Tryjarski, Edward Title: A Fragment of the Apocryphal Psalm 151 in its Armenokipchak version. Journal: J of Semitic Studies Year: 1983 Volume: 28(2) Page: 297 - 302 Description: Publication of the text, with translation and notes, of the Armeno-Kipchak version of the apocrypal Psalm known from LXX and Qumran and usually designated Psalm 151. The fragment published here had been placed on the last exisitng page of an Armeno-Kipchak Psalter from the Court Library Collection in Vienna (Cod. Arm. 13).

Author: Steyl, C. Title: The Construct Noun, In PS. 58:9. Journal: J of Northwest Semitic Languages Year: 1983 Volume: 11 Page: 133 - 134 Description: Discusses problems around eset as an absolute noun is Ps 58:9. Along with Delitzsch the construct non eset after changing hazu to hazah, may be interpreted as an expression of a close coordinate construction. It is thus, unnecessary to change eset to issah as BHS does.

Author: Muller, Hans-Peter Title: Der 90, Psalm - Ein Paradigma Exegetischer Aufgaben. Journal: Z fur Theologie und Kirche Year: 1984 Volume: 81(3) Page: 265 - 285 Description: Exegetes Psalm 90 as an expression of existential vexation which 294

reminds one of Job and Qoheleth, demonstrating that this poem testifies to a crisis of OT piety and the tendency of the later, post-exillic time to return from the specifics of the Israelite-Jewish religion to a holistic-oriental existence. (German)

Author: Massouh, Samil Title: PSALM 95. Journal: Trinity Journal Year: 1983 Volume: 4n.s.(1) Page: 84 - 88 Description: Examines Psalm 95 in order to establish some principles about the nature and manner of worship.

Author: Booij, Th. Title: THE BACKGROUND OF THE ORACLE IN PSALM 81. Journal: Biblica Year: 1984 Volume: 65(4) Page: 465 - 475 Description: Psalm 81:7 - 12 contains a "pattern of remembrances," which also appears in Judg 2:1b-2; 6:8b-10; Jer 7:22 - 25a; 11:7 - 8; Ezek 20:5 - 8, 10 - 13, 18 - 21. This pattern is a type of speaking by which prophets, in imitation of God, admonish the people. It originated in prophetic circles in the pre-exilic period, then was taken up by and prospered in the Deuteronomic sphere.

Title: BIBLE'S PSALM 20 ADAPTED FOR PAGAN USE. Journal: Biblical Archaeology Review Year: 1985 Volume: 11(1) Page: 20 - 23 Description: In the latter part of the 19th cent. Egyptians found a cache of papyri in an earthenware jar in the Theban necropolis of Upper Egypt. All are now in the J. Pierpont Morgan Library. One of the papyri was a pagan prayer a part of which was adapted from Psalm 20. It is written in demotic script but in the Aramaic language, therefore not at first recognized. The translation of eight lines was completed and published in 1983. An analysis of its relationship to Psalm 20 reveals numerous pagan deity names substituted for a part (but not all) of the names of deity as expressed in the psalm. A discussion of the possibilities leads to the conclusion that the borrowing was from the biblical source rather than the reverse. 295

Author: Barentsen, Jack Title: RESTORATION AND ITS BLESSINGS: A THEOLOGICAL ANALYSIS OF PSALMS 51 AND 32. Journal: Grace Theological Journal Year: 1984 Volume: 5(2) Page: 247 - 269 Description: Psalms 51 and 32 arose out of the same historical circumstances but reflect a different time of composition. Both psa1ms, however, are highly structured; this is indicated by various features such as parallelism and chiasm, repetition of key terminology, and important structural markers. These point to a two-fold division in each psalm. The second division of each psalm contains the main thrust in the flow of thought, so that renewal and praise (Psalm 51) and teaching sinners God's ways (Psalm 32) are the prominent ideas.

Author: Auffret, Pierre Title: ESSAI SUR LA STRUCTURE LITTERAIRE DU PSAUME VIII. Journal: Vetus Testamentum Year: 1984 Volume: 34(3) Page: 257 - 269 Description: O. H. Steck (BN, 1981, 14(1):54 - 64) proposed a literary structure for Psalm 8 with six parallel units based on occurrences of references to earth and heaven. Verse 2a is parallel to 10, 2b to 4, and 3 to 5 - 9. Two alternative structures are proposed here. The first distinguishes nine units, with a 3-way parallelism among 2a, 5 and 10. Then the rest pair off from either end. The other is also symmetrical, but in a more complicated multiple relationship. (French)

Author: McEachern, Alton H. Title: PREACHING FROM THE PSALMS. Journal: Review and Expositor Year: 1984 Volume: 81(3) Page: 457 - 460 Description: Gives homiletical approaches to Psalms 23, 8, 51, and 107.

Author: Feuillet, Andre Title: UNE TRIPLE PREPARATION DU SACERDOCE DU CHRIST DANS L'ANCIEN 296

TESTAMENT. (MELCHISEDECH, LE MESSIE DU PS 110, LE SERVITEUR D'IS 53). Journal: Divinitas Year: 1984 Volume: 28(2) Page: 103 - 136 Description: Engaging in intrabiblical comparative study of the OT and NT, lays the basis for the priestly doctrine of Hebrews. Studies the visiting between Abraham and Melchisedeck (Gen 14:18 - 20), Psalm 110, and the commentary on the martyrdom of the Servant in Isaiah 53, with its echo in Zech 12:10 - the most immediate antecedent of Jesus' sacrificial and priestly thought. Draws general and particular conclusions leading to the opinion that Jesus synthesized the royal messianism of Nathan's prophecy, the prophetic messianism expressed so forcefully in Isaiah, and the apocalyptic messianism stemming from Ezekiel and the wisdom literature. (French)

Author: Watts, John D. W. Title: PSALMS OF TRUST, THANKSGIVING, AND PRAISE. Journal: Review and Expositor Year: 1984 Volume: 81(3) Page: 395 - 406 Description: Takes three groups of Psalms as typical of modern believers: (1) trust, Ps 11, 16, 23, 62, 121; (2) thanksgiving, Ps 9, 10, 18, 30, 32, 34, 116, 118, 138; (3) praise, of God as king: 29,47, 93, 96 - 99, of Zion: 48, 76, 84, 87, 122. Offers an exposition of salient points.

Author: Rice, Gene Title: AN EXPOSITION OF PSALM 73. Journal: J of Religious Thought Year: 1984 Volume: 41(1) Page: 79 - 86 Description: This psalm is the testimony of a devout person who undergoes a profound crisis of faith as a result of a serious illness. Thinking God's goodness to be in the form of reward of good health and well-being, the psalmist is consumed with jealousy of the carefree existence of the wicked. After an experience in the temple, he is able to see things from the vantage point of God. The psalmist's faith is deepened as his desire 297

is to have life through nearness to God and to tell others of God's works.

Author: Harris, Murray J. Title: THE TRANSLATION OF ELOHIM PSALM 45:7 - 8. Journal: Tyndale Bulletin Year: 1984 Volume: 35 Page: 65 - 89 Description: The objections to taking Elohim as a vocative in Ps 45:7, whether drawn from grammar, the structure of the poem, the context of v. 7, or from general theological considerations, are by no means insuperable. The traditional rendering, "Your throne, O God, is for ever and ever," is not simply readily defensible but remains the most satisfactory solution to the exegetical problems posed by the verse. In this verse it is a king of the Davidic dynasty who is addressed as Elohim. In Ps 45:8, on the other hand, Elohim should almost certainly be construed as a nominative: "Therefore God (Elohim), your God, has anointed you."

Author: Taft, Robert F. Title: QUAESTIONES DISPUTATAE IN THE HISTORY OF THE LITURGY OF THE HOURS: THE ORIGINS OF NOCTURNS, MATINS, PRIME. Journal: Worship Year: 1984 Volume: 58(2) Page: 130 - 158 Description: Review of recent theories with regard to Nocturns, Matins and Prime. Argues, against Bradshaw that Psalms 148 - 150 became part of the liturgical hours not as the end of monastic nocturns but as an almost universal element in the cathedral matins or lauds. Prime has a distinct origin from matins and nocturns.

Author: Weissblit, Sh. Title: PSALM 14 AND PSALM 53. Journal: Beth Mikra Year: 1984 Volume: 97 Page: 133 - 138 Description: Three interpretations of Psalm 14 and its parallel, Ps 53, have been offered: the content is nationalistic, the background is ethical-social, and it is a debate 298

between the believers and the atheists. The third interpretation is to be preferred. The `workers of evil' and `the fool' are not to be taken literally, but are terms for the non-believers who destroy the people of the Lord through their lack of faith. (Hebrew)

Author: Bellinger, W. H., Title: THE INTERPRETATION OF PSALM 11. Journal: Evangelical Quarterly Year: 1984 Volume: 56(2) Page: 95 - 101 Description: Psalm 11 is exegeted in detail to show that its setting, in Israel's cult, was apparently a seeking of asylum in the sanctuary, with perhaps a judging procedure to follow. The text has subsequently been gradually redacted to provide for a broader and more spiritual application to later crisis situations for the community or an individual. Such an understanding of two levels of meaning in the text would help in interpreting many Psalms and would further encourage application of the Psalms to contemporary crises of faith.

Author: Trautmann, C. Title: LA CITATION DU PSAUME 85 (84), 11 - 12 ET SES COMMENTARIES DANS LA PISTIS SOPHIA. Journal: Revue d'Histoire et de Philosophie Religieuse Year: 1979 Volume: 59(3/4) Page: 551 - 557 Description: Pistis Sophia, chaps. 60 - 63, comments on five occasions on Ps 85 (84):11 - 12. These interpretations are centered on the same theme - the Savior. Considering the four entities of the Psalm, pity, truth, justice, and peace, as the four hypostases of a single God, working for salvation, the Pistis Sophia corresponds to Jewish traditions concerning the Angels of Yahweh, which traditions are echoed in other gnostic texts as well.

Author: Reim, Gunter Title: JESUS AS GOD IN THE FOURTH GOSPEL: THE OLD TESTAMENT BACKGROUND. Journal: New Testament Studies Year: 1984 Volume: 30(1) 299

Page: 158 - 160 Description: Ps 45 provides OT background for B. A. Mastin's claim (NTS, 1975 - 76, 22(1):32 - 51) that John 1:1, 18 and 20:28 give clear ascriptions of diety to Jesus. Messianic understanding of Ps 45 by LXX, Targum, Book of Hebrews, and Justin Martyr reinforce the point.

Author: Tournay, R. J. Title: PSAUME CXLI: NOUVELLE INTERPRETATION. Journal: Revue Biblique Year: 1983 Volume: 90(3) Page: 321 - 333 Description: Verses 5 - 7 of Psalm 141 are the clues for the most satisfactory interpretation of the text. It is possible to approach these verses from their relationship to Isa 8:14 and Ps 53:6. Although it is not certain that the bones of the dead are the same in Ps 53 and 141, the contact between the two psalms clarifies the reference in 141:7 as the dead bodies of the Assyrians, representing the enemies of Israel. (French)

Author: Tomback, Richard S. Title: PSALM 23:2 RECONSIDERED. Journal: J of Northwest Semitic Languages Year: 1982 Volume: 10 Page: 93 - 96 Description: Demonstrates the unique relationship between the biblical descriptions of "peace" as portrayed by the prophets Isaiah and Ezekiel and the corresponding designation of "green fields" and "safe pastures" in Sumero-Babylonian literature to characterize "good" as opposed to "bad" times.

Author: Seybold, Klaus Title: PSALM 104 IM SPIEGEL SEINER UNTERSCHRIFT. Journal: Theologische Zeitschrift Year: 1984 Volume: 40(1) Page: 1 - 11 Description: Recognizes vv. 31ff as the "signature" (conclusion) and attempts to determine how this signature throws light on an understanding of Ps 104. (German)

Author: Rosentiehl, J. M. 300

Title: UN COMMENTAIRE DU PSAUME 133 A L'EPOQUE INTERTESTAMENTAIRE. Journal: Revue d'Histoire et de Philosophie Religieuse Year: 1979 Volume: 59(3/4) Page: 559 - 565 Description: Analyzes two Coptic commentaries on Ps 133:2. The analysis reveals an interpretation of this Psalm during the Intertestamental period and gives evidence of a link that seems to exist at this very period between this Psalm and the festival of Yom Kippur.

Author: Renaud, B. Title: LE PSAUME 73, MEDITATION INDIVIDUELLE OU PRIERE COLLECTIVE? Journal: Revue d'Histoire et de Philosophie Religieuse Year: 1979 Volume: 59(3/4) Page: 541 - 550 Description: The individual interpretation and the collective interpretation of Psalm 73, which can each lay claim to good arguments in its favor, are not necessarily opposed to each other. On the basis of a close analysis of the structure of the Psalm and of v. 10, one is led to the conclusion that this verse is a collective addition. From this perspective, the proposed conjecture to read "for the just, God" instead of "for Israel" in v. 1 fits better with the general tone of the Psalm. The individual typology constitutes the original form, reformulated later with an eye to its collective adaptation.

Author: Allen, L. C. Title: STRUCTURE AND MEANING IN PSALM 50. Journal: Vox Evangelica Year: 1984 Volume: 14 Page: 17 - 37 Description: Psalm 50 is a literary tapestry in which stylistic, Thematic and form-critical patterns have been artistically interwoven. Study of the various structures, forms and patterns running through the psalm serves to clarify its meaning. The individual tracing different trajectories enables aspects of meaning to emerge with greater force. The devices of chiasmus and inclusio have been used to convey the psalm's movement and emphases. Overall chiasmus discloses divine honor, to maintain which 301

God must intervene as judge. On a smaller scale the chiasmus of the first strophe sets the tone for the divine oracle by relating God to the spheres of cosmos, cult and covenant. Ritual deed and ritual word are of no avail unless they are true to the characters of both the divine and human partners in the covenant. Its message transcends both its setting and era. It stands as a call for informed and honest worship, worship which squares with reality.

Author: Weippert, M. H. E. Title: SLAPENDE EN ONTWAKENDE OF STERVENDE EN HERRIJZENDE GODEN? Journal: Nederlands Theologisch Tijdschrift Year: 1983 Volume: 37(4) Page: 279 - 289 Description: According to Hans Schmidt, H. J. Kraus, and H. Jagersma, passages such as Ps 121:4 ("Behold, he who keeps Israel neither slumbers nor sleeps"), 1 Kgs 18:27, and Ps 44:24 and 78:56 are implicit polemics against the Canaanite Baals as dying and rising gods. But the more obvious reading of these texts is probably correct, namely, that the God of Israel is contrasted with the part-time gods of the surrounding nations, e.g., those of Mesopotamia, for the Old Babylonian gods were indeed conceived of as sleeping at night, their tarts being temporarily assumed by the stars. Schmidt, Kraus, and Jagersma were probably led astray by latent animosity to OT anthropomorphisms. (Dutch)

Author: Inada, Kenneth K. Title: THE METAPHYSICS OF CUMULATIVE PENETRATION REVISITED. Journal: Process Studies Year: 1983 Volume: 13(2) Page: 154 - 158 Description: Steve Odin in PS 11:65 - 82 does not adequately understand Hua- yen. His primary flaw is the categorical confusion of the terms dharma and Dharma. Hua-yen has a descriptive sense where the dharmadhatu is seen as an emerging phenomenon where the dynamics of relational origination is very much in evidence.

Author: Tournay, R.J. 302

Title: LE PSAUME XXXVI: STRUCTURE ET DOCTRINE (Psalm 36: Structure and Teachings). Journal: Revue Biblique Year: 1983 Volume: 90(1) Page: 5 - 22 Description: A French translation of Ps 36 precedes the commentary on it. V. 1 is a title with messianic connotations, but the contents of the Psalm are not messianic. Vv. 2 - 5 have a didactic character; vv. 6 - 10 are like a hymn; and vv. 11 - 13 conclude with a prayer. The Psalm is a unity, showing dependence on the early chapters of Genesis. The writers at Qumran echo certain passages from the Psalm. (French)

Author: Sharrock, Graeme E. Title: PSALM 74: A LITERARY STRUCTURAL ANALYSIS. Journal: Andrews University Seminary Studies Year: 1983 Volume: 21(3) Page: 211 - 223 Description: The structural analysis here attempted includes determining the basic structure, analyzing the relationship between structure and content, and then pursuing the meaning via the role of structure. The passage is seen as religious rhetoric in the course of which the self-concept of the community must be adjusted to the exilic situation. These adjustments lead to the primary theme: the status of God's name as metonym for total character, presence, and authority.

Author: Rice, Gene Title: THE INTEGRITY OF THE TEXT OF PSALM 139:20b. Journal: Catholic Biblical Quarterly Year: 1984 Volume: 46(1) Page: 28 - 30 Description: One of the most universally emended texts of the Bible is Ps 139:20b. No modern translation accepts it unreservedly. The difficulty centers in `aeka, "thy cities." While the meaning of these words is perfectly clear, it is almost unanimously felt that they do not make sense in their present context. However, they do make sense for sw' also has the meaning of "calamity, destruction." Constructed in this sense, v. 20b may be translated: "They have carried away all thy cities to destruction." Not only is this translation defensible, it provides the key to the proper understanding of vv. 19 - 22. 303

Author: Meinhold, Arndt Title: UBERLEGUNGEN ZUR THEOLOGIE DES 19. PSALMS (Thoughts about the theology of Ps 19). Journal: Z fur Theologie und Kirche Year: 1983 Volume: 80(2) Page: 119 - 136 Description: Divides Ps 19 into four parts: (1) speech about God (in two parts: vv. 2 - 5a & 5b-7), (2) speech of God (vv. 8 - 11), (3) speech to God (vv. 12 - 15). The whole Psalm, then, is speech as spoken by God according to Rom 10:18 (transferring the praise of Yahweh's torah to the message of Christ). (German)

Author: Loewen, Jacob A. Title: AN ANNOTATED WEST AFRICAN PSALM. Journal: Bible Translator Year: 1983 Volume: 34(4) Page: 420 - 424 Description: An exegesis of Ps 1, with suggested adjustments in form appropriate to West African praise songs. Additional adjustments still need to be made to fit the Psalm to an appropriate melody or drumming rhythm.

Author: Kselman, John S. Title: A NOTE ON PSALM 85:9 - 10. Journal: Catholic Biblical Quarterly Year: 1984 Volume: 46(1) Page: 23 - 27 Description: There are two problematic phrases in Ps 85:9 - 10: (1) w'lyswbw lkslh in v. 9, a phrase which is said to defy analysis; (2) lskn kdwd b'rsnw in v. 10, which has been rendered, "Indeed his glory dwells in our land." Proposes a different analysis of v. 10 which also illuminates the problematic element of v. 9.

Author: Kruse, Heinz Title: PSALM CXXXII AND THE ROYAL ZION FESTIVAL. Journal: Vetus Testamentum Year: 1983 Volume: 33(3) Page: 279 - 297 Description: H. J. Kraus in rebuttal of Mowinckel's New Year Festival proposed the Royal Zion Festival with a procession of the ark, based mainly 304

on Ps 132. It has four strophes of equal length, the second of which was the problematic basis for the ark ceremony. The first stanza is a post-exilic reenactment of David's vow to build the temple in Jerusalem. The third stanza is God's vow to build David's house or dynasty. The fourth stanza is the divine promise of the messiah as horn and lamp. Therefore, the second stanza is also the messianic hope of the ark's restoration when the messiah comes. Translation of Ps 132.

Author: Goetsch, Ronald W. Title: THE LORD IS MY REFUGE: PSALM 91. Journal: Concordia Journal Year: 1983 Volume: 9(4) Page: 140 - 145 Description: Ps 91 was probably written by Moses (as was Ps 90) as it resembles Miriam's response to the song of Moses (Exod 15). While "salvation" denotes every possible form of deliverance, physical and spiritual, temporal and eternal, the overall consideration is that God delivers in all needs of body and soul.

Author: Dohmen, Christoph Title: PS 19 UND SEIN ALTORIENTALISCHER HINTERGRUND (Ps 19 and its Ancient Oriental Background). Journal: Biblica Year: 1983 Volume: 64(4) Page: 501 - 517 Description: Ps 19A (vv. 2 - 7) is a complex text, whose core is vv. 2, 5b, 7b on the basis of philological and structural considerations. This psalm is not ancient, nor is its prototype an ancient oriental text on the sun, but it describes the order of the universe by using the image of heaven and of the sun (=the winged disc). The whole psalm forms a didactic poem of homogeneous composition. (German)

Author: Costacurta, Bruna Title: L'AGGRESSIONE CONTRO DIO: STUDIO DEL SALMO 83 (The Aggression against God; A Study of Psalm 83). Journal: Biblica Year: 1983 Volume: 64(4) Page: 518 - 541 305

Description: In Ps 83, Israel's aggressors are God's aggressors. Their purpose is not only to eliminate Israel, but also to deny the divine nature of Yahweh. Therefore, the author of Ps 23 calls on Yahweh to intervene and give Israel victory over her enemies. This has important implications for interpreting the imprecatory psalms. (Italian)

Author: Auffret, Pierre Title: ESSAI SUR LA STRUCTURE LITTERAIRE DU PSAUME LXXIV (Attempt at the Literary Structure of Psalm 74). Journal: Vetus Testamentum Year: 1983 Volume: 33(2) Page: 129 - 148 Description: The interpretation of Ps 74 appears to be a tension between two aspects of the relationship of Israel with Yahweh. Yahweh has acquired a people and Yahweh has chosen a dwelling place. Vv. 1 and 2 serve as an introduction to the three sections that follow. V. 1 links to vv. 12 - 17 and v. 2 connects with 3 - 11 and 18 - 23. God's relationship to his people was formerly a happy one, but presently the people are abandoned to the oppression and ravages of the enemy. (French)

Author: Ahron, Reuben Title: THE UNITY OF PSALM 23. Journal: Hebrew Annual Review Year: 1982 Volume: 6 Page: 21 - 34 Description: Generally the prosodic uniformity and thematic unity of Ps 23 have been stressed. However, the Psalm possesses metrical and metaphoric versatility; it exhibits some stylistic features suggestive of the paratactic format. Ps 23 provides us with a loosely strung sequence of images, a rhythmic procession of metaphorical snapshots, which cluster around v. 4b. The two terms sebet and mis`enet are metaphorical expressions of two cardinal attributes of God in his dealings with his followers: the former symbolizes divine justice while the latter exemplifies divine mercy. Beneath a somewhat deceptive setting of pastoral imagery lurks a tormented soul of a person who is desperately reaching out for God. His comfort derives from his confidence in the imminent transmutation of God's rod of affliction into a healing staff.

Author: Barre, Michael L. 306

Title: AN UNRECOGNIZED PRECATIVE CONSTRUCTION IN PHOENICIAN AND HEBREW. Journal: Biblica Year: 1983 Volume: 64(3) Page: 411 - 422 Description: The perfect-infinitive precative construction is attested in Old South Arabic and Phoenician. It seems preferable to understand it in biblical Hebrew in Ps 63:3; 27:4, 13, because of the context and sense of these passages. The same may be true of Ps 56:14.

Author: Jackson, Jesse L. Title: MINISTERS AS APOCALYPTIC ADVOCATES FOR THE POOR. Journal: J of Religious Thought Year: 1983 Volume: 40(1) Page: 23 - 28 Description: Based on Psalm 82, ministers are called to defend the poor without being selective. It will require that the foundations of society be changed. The poor cannot be extricated from their condition without helping themselves.

Author: Hals, Ronald M. Title: PSALM 118. Journal: Interpretation Year: 1983 Volume: 37(3) Page: 277 - 283 Description: Describes Luther as interpreting Psalm 118 as speaking directly to his situation. Asks, to what extent we can join Luther in making this Psalm our own? Luther did this by a process of reinterpretation by which he approached the Psalm in the light of its fulfillment in Jesus Christ and in his own life. Examines how that process operated in each part of the structure of the Psalm. Discusses (1) Luther's missing its liturgical setting, (2) Luther's misunderstanding its introductory praises (1 - 4), (3) Luther's perceptively grasping the main points of the thanksgiving song of an individual (5 - 21) in spite of his misconceptions, and (4) Luther's missing its liturgical dialogue of approach (22 - 29).

Author: Mullen, E. Theodore, Title: THE DIVINE WITNESS AND THE DAVIDIC ROYAL GRANT: PS 89:37 - 38. Journal: J of Biblical Literature 307

Year: 1983 Volume: 102(2) Page: 207 - 218 Description: After establishing the textual veracity of we`ed in v. 38, concludes that the figure of the "witness in the heavens" is to be identified with the sun or the moon, two of the olden gods so often called upon as witnesses to treaties within the Ancient Near East and biblical materials. The association of the `ed of Ps 89:38 with one of these figures who assumes a role in the council analogous to that of Baal in Canaanite mythology places the grant to David in 89:20 - 38 solidly within the legal, political, social and religious world common to Syria/Palestine in the period of the monarchy, and insures the maintenance of the grant to the king, since he will always have a witness in the assembly to validate his claims.

Author: Franklyn, Paul Title: THE SAYINGS OF AGUR IN PROVERBS 30: PIETY OR SCEPTICISM? Journal: Z fur die Alttestamentliche Wissenschaft Year: 1983 Volume: 95(2) Page: 239 - 252 Description: After making several emendations, concludes that Ps 73 and Prov 30 offer a strong religious affirmation on the heels of a frank confession of human frailty and uncertainty. Agur declares his exhaustion and prays for moderation in his last days so that he might avoid feigning acknowledgement before the name of his God.

Author: Council, Raymond J. Title: OUT OF THE DEPTHS: PASTORAL CARE TO THE SEVERELY DEPRESSED. Journal: Pastoral Psychology Year: 1982 Volume: 31(1) Page: 58 - 64 Description: Discusses contributions to mental health of the Judea-Christian tradition using Psalm 22 as illustration in understanding the experience of depression and in informing a pastoral response.

Author: Jonge, H. J. de 308

Title: TRADITIE EN EXEGESE: DE HOGEPRIESTER-CHRISTOLOGIE EN MELCHIZEDEK IN HEBREEEN. Journal: Nederlands Theologisch Tijdschrift Year: 1983 Volume: 37(1) Page: 1 - 19 Description: The high priest Christology of Hebrews is not explainable on the basis of speculations drawn from Gnosticism, Philo, or Qumran. This Christology is rather to be understood as the result of a process of which old, already growing pre-Pauline traditions (Ps 110:1 about sitting at the right hand of God was applied to Jesus' post-resurrection state; his sitting at the right hand was linked to his intercession for his own with God; his intercession was viewed as typical high priestly work) were transformed and enriched through a new confrontation with Scripture (Ps 110:4 about Melchizedek's eternity interpreted Gen 14:17 - 20 about him) and through fusion with another other old tradition (Christ as high priest is merged with Christ as sacrifice). (Dutch)

Author: Veijola, Timo Title: DAVIDVERHEISSUNG UND STAATSVERTRAG: BEOBACHTUNGEN ZUM EINFLUSS ALTORIENTALISCHER STAATSVERTRAGE AUD DIE BIBLISCHE SPRACHE AM BEISPIEL VON PSALM 89. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1983 Volume: 95(1) Page: 9 - 31 Description: Ps 89:26 is clarified by the vassal treaties as a simple geographic (not mythological) description of the land from the Mediterranean to the Euphrates. Verse 38b of this Psalm echoes the summoning of witnesses in the treaties (Yahweh steps up as a witness in the clouds). Similarly, the treaties offer a parallel for weapons being turned against their users (v. 44a). These parallels suggest an indissoluble connection between the oracle (vv. 20 - 38) and the subsequent lament (vv. 39 - 46). Except For the opening hymn (vv. 2 - 3, 6 - 19) the Psalm arose in deuteronomistic circles. (German)

Author: Smelik, K. A. D. Title: EEN ARAMESE PARALLEL VOOR PSALM 20. 309

Journal: Nederlands Theologisch Tijdschrift Year: 1983 Volume: 37(2) Page: 89 - 103 Description: S. P. Vleeming and J. W. Wesselius published in the journal Bibliotheca Orientalis (1982) the text of an Aramaic hymn from the 4th cent. BC written in Demotic script, preserved in papyrus Amherst 63, in the Pierpont Morgan Library in New York) which has a remarkable resemblance to Psalm 20. The adherents of the deity pray fervently that he will answer them in a difficult situation, that he will send help from the mountain of the gods, give what is asked and fulfill all their plans; the enemies rely on their weapons, but the chosen followers of the deity may hope for his blessing. A comparison of this with Psalm 20 suggests the latter is a reworking (Hebraizing, modernizing, concretizing, and clarifying) of a forerunner of this Aramaic hymn text. (Dutch)

Author: Rosenbaum, Stanley N. Title: OUR OWN SILLY FACES: C. S. LEWIS ON PSALMS. Journal: Christian Century Year: 1983 Volume: 100(16) Page: 486 - 489 Description: In Reflections on the Psalms, C. S. Lewis professes shock at all the 'hatred' he finds in Judaism; even in the Psalms 'this evil is already at work'. He refers to some Psalms as 'vulgar,' 'petty,' 'self righteous,' 'contemptible,' and even 'devilish.' These damaging labels cannot be made to stick, but what causes Lewis to affix them is that he did not read Hebrew. His cavalier treatment of Hebrew Scripture also characterized his treatment of Jews. Lewis steadfastly ignores any developments in Judaism beyond the distorted picture of Pharisaism that he derives from the NT. If Christians are to achieve any real insight into Psalms, they must either know Hebrew or consult with someone who does. They should avoid insidious comparisons and hold their Christological prejudices in

Author: Rice, Gene Title: AN EXPOSITION OF PSALM 103. Journal: J of Religious Thought Year: 1982 310

Volume: 39(1) Page: 55 - 61 Description: This hymn of praise of one who is exhilarated about the goodness of God, begins by a summons to praise. The body of the Psalm falls into two parts, one dealing with the Psalmist's personal experience in healing and the other with God's goodness as witnessed to by the collective experience of Israel in liberation from Egyptian bondage, His love in dealing with man and God's awareness of human mortality. A summons to praise closes the Psalm.

Author: Kuntz, J. Kenneth Title: PSALM 18: A RHETORICAL-CRITICAL ANALYSIS. Journal: J for the Study of the Old Testament Year: 1983 Volume: 26 Page: 3 - 31 Description: Employs a rhetorical-critical analysis of Ps 18, a royal song of thanksgiving, to understand the message of the author and to evaluate his talents as a Hebrew poet in graphically presenting human need and divine deliverance.

Author: Hoffken, Peter Title: WERDEN UND VERGEHEN DER GOTTER. Journal: Theologische Zeitschrift Year: 1983 Volume: 39(3) Page: 129 - 137 Description: Contributes to the interpretation of Ps 82 by claiming that the psalm does not just render an impressive presentation of the dramatic process by which Yahweh renders the verdict of mortality to the gods but that it also reflects on the coming into being of the gods. (German)

Author: Emerton, J. A. Title: HOW DOES THE LORD REGARD THE DEATH OF HIS SAINTS IN PSALM CXVI. 15? Journal: J of Theological Studies Year: 1983 Volume: 34(1) Page: 146 - 156 Description: Discusses whether the death of Yahweh's saints is "precious" or "grievous" in his sight, according to Ps 116:15. Argues that (1) the meaning "precious" does not fit 311

the context; (2) the meaning "costly, expensive" is possible, but not convincing; (3) the meaning "grievous" is most probable. The suggested translation of the verse is: "Grievous in Yahweh's sight is the death of his saints."

Author: Bin-Nun, Yehiel Title: K- AND KEN AND THEIR PARALLELS. Journal: Beth Mikra Year: 1983 Volume: 93 Page: 185 - 195 Description: Examines all instances of the use of k and its expanded forms ken, ki and kemo in similes. Provides a detailed analysis, phonetic, philological and topical of Psalm 58 where kemo is used to indicate comparison and simile. (Hebrew)

Author: Ahuviah, A. Title: "WHATEVER THAT A MAN SHALL UTTER WITH AN OATH". Journal: Beth Mikra Year: 1983 Volume: 93 Page: 107 - 110 Description: Words derived from bt' / bth appear in Ps 106:33, Lev 5:4, Num 30:6 and Prov 12:18. Etymologies from the idea of `rash, hasty utterance' have been offered. Offers a different interpretation: all these passages refer to an explicitly uttered oath. (Hebrew)

Author: Birch, Bruce C. Title: HOMILETICAL RESOURCES: THE PSALTER AS PREACHING TEXT. Journal: Quarterly Review Year: 1981 Volume: 1(5) Page: 61 - 93 Description: From the works of Gunkel and Mowinkel we see that the faith reflected in the psalms is not that of the individual poet but of an entire historic community. The pattern of Israel's worship is seen in the Psalms, the early church, and today: distress, deliverance, community. The Psalmic lections for Lent are Ps 25:3-9; 115:19-18; 19:7-14; 137:1-6; 5:11-16; 22:7-8, 6-19, 22-23.

Author: Lawless, George P. Title: PSALM 132 AND AUGUSTINE'S MONASTIC IDEAL. 312

Journal: Angelicum Year: 1982 Volume: 59(4) Page: 526 - 539 Description: In this first part, explores the basic themes and structures of Augustine's commentary on Psalm 132 stemming from the year 407. Considers the bishop's view of monks (and of nuns) and offers some reflections on the preacher's use of biblical imagery and some of his rhetorical features. Concludes with some comments on preaching and exegesis in late antiquity. Promises a contemporary English translation of the complete text with notes in a companion pace.

Author: Hall, David R. Title: ROMANS 3.1 - 8 RECONSIDERED. Journal: New Testament Studies Year: 1983 Volume: 29(2) Page: 183 - 197 Description: The usual interpretation of Rom 3:1 - 8 as a diatribe is inadequate. A detailed exegesis shows that Paul is giving an exposition of Ps 51:4 to answer the problem created by chap. 2. Paul shows that it is not his position about the salvation of Gentiles by grace which leads to antinomianism, but the position of those Jews who would deny that God's judgment could come upon his covenant people has that consequence. Author:

Bampfylde, Gillian. Title: MORE LIGHT ON JOHN XII 34. Journal: J for the Study of the New Testament Year: 1983 Volume: 17 Page: 87 - 89 Description: Considers the source of the quotation in John 12:34 ("The Christ remains for ever"). Incorrect proposals include Ps 88:37 (van Unnik), the Targum to Isa 9:5 (B. McNeil), the Targum to Isa 52:13 (B. Chilton). The three elements of the quotation (the Christ, remains, and for ever), are all found in Ps 61:6 - 7. Thus, Ps 61:6 - 7 is the Scripture quoted in John 12:34.

Author: Seeligmann, I. L. Title: PSALM 47. Journal: Tarbiz Year: 1980; 1981 Volume: 50 313

Page: 25 - 36 Description: Psalm 47 does not describe a yearly cultic enthronement as Mowinckel suggests, but depicts an historical victory of Israel. The reference to foreign princes who fear the Lord and are therefore called "people of the God of Abraham" suggests a post-exilic date for the psalm, at least in its present form. (Hebrew)

Author: Hurvitz, Avi Title: THE HISTORY OF A LEGAL FORMULA: KOL 'ASER-HAPES `ASAH (PSALMS cxv 3, cxxxv 6). Journal: Vetus Testamentum Year: 1982 Volume: 32(3) Page: 257 - 267 Description: The Hebrew phrase kl'sr hps`sh, "he does whatever he pleases," is linguistically identical with the Aramaic formula used within strictly legal contexts `bd kl dy ysh'. It made its first appearance in both languages after 500 BC, apparently replacing the classical alternative, "he did whatever was right in his eyes." Thus this formula in Psalms 115 and 135 confirms their late date of composition.

Author: Cooper, Alan Title: PS. 24:7 - 10: MYTHOLOGY AND EXEGESIS. Journal: J of Biblical Literature Year: 1983 Volume: 102(1) Page: 37 - 60 Description: Psalm 24:7 - 10 describes the kingship and majesty of YHWH in the language of Canaanite myth. The "gates of eternity" are none other than the gates of the netherworld. Suggests that these verses are a fragment of a descent myth in which a high god, forsaking his ordinary domain, descends to the netherworld, where he must confront the demonic forces of the infernal realm. The brevity of the passage leaves in doubt whether it describes God's entry into the netherworld to combat the might of death, or his victorious emergence from the netherworld where he has subdued the power of death. An appendix shows this interpretation as found in early Christian exegesis of the psalm.

Author: Ceresko, Anthony R. 314

Title: A POETIC ANALYSIS OF PS 105, WITH ATTENTION TO ITS USE OF IRONY. Journal: Biblica Year: 1983 Volume: 64(1) Page: 20 - 46 Description: There are numerous factors unifying Psalm 105. The structure follows a logical sequence: (1) an introduction consisting of a call to worship (vv. 1 - 6) and announcement of theme (vv. 7 - 11); (2) the movement from Canaan to Egypt, including the wandering in Canaan (vv. 12 - 15) and the Joseph story (vv. 16 - 22); (3) the hinge verse (v. 23); and (4) the movement from Egypt to Canaan, involving the Exodus story (vv. 24 - 38), the desert (vv. 39 - 41), and the promise fulfilled (vv. 42 - 45). Other elements contributing to the coherence include key words, chiasmus, merismus, inclusion, distant parallelism, and irony.

Author: Bazak, Jacob Title: PSALM 23 - A PATTERN POEM. Journal: Dor Le Dor Year: 1982; 1983 Volume: 11(2) Page: 71 - 76 Description: The main ideas of Psalm 23 are embodied in the images of the shepherd and the master at his table. These suggest two other ideas: the exodus from Egypt and the habitation in the Promised Land. The themes of the psalm can be arranged in a circle, emphasizing correspondences between vv. 1 and 4,2 and 5,3 and 6. There are also patterns of alliteration between verses which are parallel and contiguous in the diagram. There is a strong architectural symmetry and unity in the psalm.

Author: Althann, R. Title: PSALM 58,10 IN THE LIGHT OF EBLA. Journal: Biblica Year: 1983 Volume: 64(1) Page: 122 - 124 Description: In Ps 58:10a, one should read sirot yakkem. In line b, mo is to be understood as "water," which is now confirmed by the Eblaite ma-wu. So read: "Before they perceive the thorns,/He will strike them with a bramble,/like running water, like raging water/He will sweep him away." 315

Author: Duvshani, Menachem Title: PRINCIPLES OF BIBLICAL ETHICS. Journal: Beth Mikra Year: 1982 Volume: 89/90(2/3) Page: 267 - 273 Description: Examines comprehensive inclusive statements of biblical ethics in Psalm 15, Isa 33:14 - 16, Ps 24, and Mic 6:3. The main emphasis is ethical rather than ritual. The passage from Micah is based upon the trial genre. This suggests that biblical summaries of ethical principles are phrased as accusations or responses in a court trial. Ethics itself is a struggle between the good and the bad in man. Ethical principles are the way of God which man must follow. (Hebrew)

Author: Callan, Terrance Title: PSALM 110:1 AND THE ORIGIN OF THE EXPECTATION THAT JESUS WILL COME AGAIN. Journal: Catholic Biblical Quarterly Year: 1982 Volume: 44(4) Page: 622 - 636 Description: Ps 110:1 played a crucial role in developing the expectation that Jesus would come again. It was combined with Dan 7:13, and the resurrection was then seen as Jesus' enthronement as the Son of Man. When Jesus' return did not occur immediately, this view was revised to provide for Jesus' assumption of full sovereignty in the future.

Author: Lambrecht, J. Title: PAUL'S CHRISTOLOGICAL USE OF SCRIPTURE IN I COR. 15.20 - 28. Journal: New Testament Studies Year: 1982 Volume: 28(4) Page: 502 - 527 Description: 1 Cor 15:20 - 22 explains Christ's resurrection with the Adam-Christ typology which is worked out in vv. 44 - 49 by a Christological and eschatological reflection on Gen 1 - 3. In 1 Cor 15:23 - 28 Paul's thesis is the order of events which he confirms and explains by a Christological as well as eschatological interpretation of Psalms 110 and Psalms 8, already used and probably 316

combined before him.

Author: Freed, Edwin D. Title: PSALM 42/43 IN JOHN'S GOSPEL. Journal: New Testament Studies Year: 1983 Volume: 29(1) Page: 62 - 73 Description: Johannes Beutler in NTS 25 (1978) 33 - 57 argued for the influence of Psalms 42/43 on the passion narrative in John. John used a variety of OT texts in creating his narrative, but other texts influenced his presentation more than Psalms 42/43.

Author: Whitley, Charles Title: THE TEXT OF PSALM 90,5. Journal: Biblica Year: 1982 Volume: 63(4) Page: 555 - 557 Description: The Hebrew zrmtm in Ps 90:5 should not be pointed as a verb, but as a noun, zirmatam, "their offspring" (see Ezek 23:20), and snh should be pointed as a feminine participle, sona, "changeth." Then one should read: Their offspring changeth, as grass undergoing change,/In the morning it sprouts and flourishes,/In the evening it fades and withers.

Author: Sabottka, Liudger Title: RE`EKA IN PS 139,17: EIN ADVERBIELLER AKKUSATIV. Journal: Biblica Year: 1982 Volume: 63(4) Page: 558 - 559 Description: The Hebrew re`eeka in Ps 139:17 should be interpreted as an adverbial accusative. Then this verse should be rendered: Yea for me, how precious are they (i.e., my days),/because you (God) have thought of them!/O God, how great is their sum. (German)

Author: Kselman, John S. Title: A NOTE ON LR'WT IN PS 40,13. Journal: Biblica Year: 1982 Volume: 63(4) Page: 552 - 554 317

Description: Confusion over the meaning of Ps 40:13 has arisen because the order of expressions is reversed from what one would expect. But this is good style in classical literature (hysteron proteron). Thus Ps 40:13 follows an ABAB pattern, and requires no emendation (contra Dahood). One should read: A-My iniquities have overtaken me,/B-and I cannot see;/ A-they are more numerous than the hairs of my head,/B-and my heart has left me.

Author: Johnston, Robert K. Title: RESPONDING TO CRISIS. Journal: Crux Year: 1982 Volume: 18(3) Page: 2 - 5 Description: Psalm 23 is an expression of the Psalmist's radical trust in God in the midst of crisis. As his shepherd, God provides, leads and protects. As his host, God meets his needs personally and abundantly.

Author: COHEN, David ben Refael Hayyim Title: LeKA DUMIYYAH TeHILLAH (PS. 65:2). Journal: Beth Mikra Year: 1982 Volume: 89/90 Page: 107 - 114 Description: Examines all instances of dwm, dmm and rejects traditional meaning of `be silent' and modern suggestions of `wail, make noise' (Akkadian damamu). Derives the root from Arabic dawama `be permanent, last'. (Hebrew)

Author: Dahood, Mitchell. Title: AN EBLA PERSONAL NAME AND THE METAPHOR IN PSLAM 19.11 - 12. Journal: Biblica Year: 1982 Volume: 63(2) Page: 260 - 263 Description: A recently discovered personal name in the Ebla tablets, sa-ab-za-ir-ma-lik/zahab-zahir-malik/ "Shining gold is Malik," shows that zhr, "to shine," can be predicated not only of the sun (Dan 12:3), but also of gold. This indicates that nzhar in Ps 19:12 is from zhr I, "to be light, shining," rather than from zhr II, "to admonish, warn." Then Ps 19:12a should be read: "Indeed your servant is enlightened by them." Even though the Ebla Tablets 318

and OT texts are separated by hundreds of years, similarities of vocabulary, syntax, etc., between them are often mutually elucidating.

Author: Nicacci, Alviero. Title: "I MONTI PORTINO PACE AL POPOLO" (Sal 72:3). Journal: Antonianum Year: 1981 Volume: 56(4) Page: 804 - 806 Description: Refers to Mesopotamian and Egyptian secular texts which present the mountains as the seats of precious objects, as well as personifications as bearers of being. Notes biblical allusions fitting this pattern, especially Ps 72:3: "The mountains bear peace to the people." (Italian)

Author: Macintosh, A. A. Title: A CONSIDERATION OF PSALM 7.12f. Journal: J of Theological Studies Year: 1982 Volume: 33(2) Page: 481 - 490 Description: Evaluates the evidence of the ancient versions and the rabbinic commentaries with regard to the translation and meaning of Ps 7:12 - 13a. Concludes that the text became corrupt at an early stage. ('m) l' yswb has been misplaced and then wrongly construed with what followed it. bkl ywm may go with hrbw yltws. rather than with `I zcm. A better translation is: "God vindicates the righteous, but God utterly condemns the unrepentant. Every day he whets his sword; he has strung his bow and made it ready. He has prepared himself lethal weapons, he makes his arrows flaming ones."

Author: Hubbard, Robert L. Title: DYNAMISTIC AND LEGAL PROCESSES IN PSALM 7. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1982 Volume: 94(2) Page: 267 - 279 Description: Exegesis of Psalm 7 clarifies the relationship between the culti-legal process presided over by Yahweh and the dynamistic process, in which there is an automatic connection between act and result. Legal language stresses legality; dynamistic language highlights orderliness, equivalence, and inevitability. Justice is rooted in 319

creation, not salvation history, injustice causes a breakdown in cosmic order, and salvation is the restoration of order through a legal verdict.

Author: Bos, Johanna W. H. Title: OH, WHEN THE SAINTS: A CONSIDERATION OF THE MEANING OF PSALM 50. Journal: J for the Study of the Old Testament Year: 1982 Volume: 24 Page: 65 - 77 Description: Scholarly concern for the Sitz im Leben of Psalm 50 has neither brought nearer an understanding of the meaning of the text nor satisfactorily explained the apparent contradictions which appear to condemn, condone, and yet call for sacrifice. The ground for denunciations in Psalm 50 is the false image which the people have formed and out of which they worship.

Author: Allen, Leslie C. Title: PSALM 73: AN ANALYSIS. Journal: Tyndale Bulletin Year: 1982 Volume: 33 Page: 93 - 118 Description: There are at least two tools available to aid in letting a particular psalm speak: form criticism and rhetorical criticism. Analyzes Psalm 73 from these two aspects in order to shed light upon the path of the exegete. Surveys and critiques the various analyses which have been suggested for Psalm 73.

Author: Ogden, Graham S. Title: PROPHETIC ORACLES AGAINST FOREIGN NATIONS AND PSALMS OF COMMUNAL LAMENT: THE RELATIONSHIP OF PSALM 137 TO JEREMIAH 49:7 - 22 AND OBADIAH. Journal: J for the Study of the Old Testament Year: 1982 Volume: 24 Page: 89 - 97 Description: Argues that John Hayes' claim (JBL, 1968, 87:87) that there were links between prophetic pronouncements of judgment against foreign powers with psalms of national lament is borne out by a consideration of Jer 49:7 - 22 and the book of Obadiah as prophetic responses to the 320

lament voiced in Ps 137 as Israel gave vent to its feelings about earlier Edomite treachery.

Author: Dahood, Mitchell. Title: PHILOLOGICAL OBSERVATIONS ON FIVE BIBLICAL TEXTS. Journal: Biblica Year: 1982 Volume: 63(3) Page: 390 - 394 Description: The five texts are 2 Sam 8:8; Ps 55:3; Prov 14:35; Cant 5:13; 6:2. The first, fourth, and fifth are explained by comparisons with the Eblaite texts. The MT arid of Ps 55:3 is due to a Massoretic misunderstanding of the originally defectively written are yadi "grasp my hand." And Prov 14:35 does not need to be emended, since ebrato can mean "the object of his fury."]

Author: Goldstein, David Title: THE COMMENTARY OF JUDAH BEN SOLOMON HAKOHEN IBN MATQAH TO GENSIS, PSALMS AND PROVERBS. Journal: Hebrew Union College Annual Year: 1981 Volume: 52 Page: 203 - 252 Description: Presents the commentary of selected verses from Genesis, Psalms and Proverbs by Judah (who lived in Toledo ca. 1250) in Hebrew where Judah attempts to substantiate his philosophical views (tri-partite system of the world) from Scripture. In Proverbs he recognizes physics (musar), mathematics (binah) and metaphysics (hokhmah); in Ps 150 he relates 9 types of musical instruments to the 9 spheres.

Author: L.-Duhaime, Jean Title: LE VERSET 8 DU PSAUME 51 ET LA DESTRUCTION DE JERUSALEM. Journal: Eglise et Theologie Year: 1982 Volume: 13(1) Page: 35 - 56 Description: Ps 51:8 refers to the destruction of Jerusalem and the beginning of the exile and it should be read in relation to Ezek 13:10ff and Lev 14:43, as the note in the second edition of the Bible de Jerusalem suggests. This hypothesis supports the collective interpretation 321

of the Psalm and an exilic date of composition for the whole, including vv. 20 - 21. (French)

Author: Bazak, Jacob Title: PSALM 23 - AS A FORMAL-GEOMETRIC PSALM. Journal: Beth Mikra Year: 1981 Volume: 87 Page: 370 - 377 Description: Psalm 23 has been treated by D. N. Freedman and Aryeh Strauss. It can be seen as geometrically structured, a circle with key verses as radii. The image of the shepherd and of the set table reflect Israelite history: wanderings and the arrival at the Temple. The principle of inclusion is used in the Psalm, and various alliterations bind together key verses. The central verse is the one with the image of `deep gloom', referring to the wilderness of Judah. The `house of the Lord' refers to the land itself. (Hebrew)

Author: Stuhlmueller, Carroll Title: PSALM 22: THE DEAF AND SILENT GOD OF MYSTICISM AND LITURGY. Journal: Biblical Theology Bulletin Year: 1982 Volume: 12(3) Page: 86 - 90 Description: Sees 5 stages to Ps 22: (1) vv. 2 - 27 were slowly strung together during the early post-exilic age by someone physically sick, imprisoned, ridiculed yet innocent. (2) Because of its sheer beauty and effectiveness in expressing the thoughts of a suffering, isolated person from God, the psalm "forced" its way into temple liturgy and became the "property" of all God's afflicted ones. (3) Within this community the psalm evolved with a sense of God's concern for foreigners and possibly with a belief in conscious survival after death; vv. 27 - 31 were added at this time to include the widening circle of the `anawim. (4) From the ranks of this suffering, innocent community came the Messiah Jesus, who turned to this psalm to sustain hope and silent prayer while dying on the cross before a deaf God. (5) The early disciples of Jesus reached out to this psalm to preach the saving message of Jesus' death and resurrection, to impose their gospels and to celebrate Jesus' death in the Eucharist. 322

Author: Fensham, F. C. Title: NEH. 9 AND PSS. 105, 106, 135 AND 136. POST-EXILIC HISTORICAL TRADITIONS IN POETIC FORM. Journal: J of Northwest Semitic Languages Year: 1981 Volume: 9 Page: 35 - 51 Description: Attempts to distinguish common features in post-exilic historical tradition in poetic form. Investigates the types of poetic constructions with emphasis on form criticism, the historical material and canonical Scripture, continuous interpretation of history and the probable cultic setting of the poems. It is probable that Pss 105, 135 and 136 must be connected to the Passover festival. It is just possible that Neh 9 and Ps 106 have some connection with the Day of Atonement.

Author: Moloney, F. J. Title: THE RE-INTERPRETATION OF PSALM VIII AND THE SON OF MAN DEBATE. Journal: New Testament Studies Year: 1981 Volume: 27(5) Page: 656 - 672 Description: Although the "son of man" passage in Ps 8:5 is found only in Heb 2:6 in the NT, the psalm is cited or alluded to in a number of other NT books, and in all the reference is to Christ. How did a hymn which celebrated God's majesty and the dignity to which he had raised mankind come to receive an individual, messianic application? One form of the Targum on the Psalms gives an individual, messianic interpretation to the "son of man" of Psalm 8. Although late, this Targum may reflect interpretations in 1st cent. Judaism.

Author: Schwartz, Baruch Title: PSALM 50: ITS SUBJECT, FORM, AND PLACE. Journal: Shnaton Year: 1978; 1979 Volume: 3 Page: 77 - 106 Description: Previous studies of this psalm have emphasized its relationship to classical prophecy in view of the idea the priority of morality over sacrifice, and the Rib-pattern - both, supposedly, are to be found in the psalm. Scholars have also assumed that the proper 323

cultic interpretation is as a liturgy for the renewal of God's covenant. An analysis, however, indicates: (1) the contrast of morality - sacrifice is not found in the psalm; (2) the Lawsuit Speech (rib) is not a specifically prophetic innovation; and (3) it is not the renewal of the covenant but the reproach of God on its being broken that is expressed in the psalm, ruling out the cultic interpretation proposed. (Hebrew)

Author: Miller, Patrick D., Title: PSALM 127 - THE HOUSE THAT YAHWEH BUILDS. Journal: J for the Study of the Old Testament Year: 1982 Volume: 22 Page: 119 - 132 Description: Considers the unity and meaning of Ps 127 in its literary context as one of the Songs of Ascent, particularly in relation to Ps 128.

Author: Auffret, Pierre Title: ESSAI SUR LA STRUCTURE LITTERAIRE DU PSAUME XV. Journal: Vetus Testamentum Year: 1981 Volume: 31(4) Page: 385 - 399 Description: The "poetic ambiguity" perceived by P. D. Miller in Ps 15:2 - 3 appears to play through the whole psalm, so that the differing structures proposed by Lund, Desnoyers, Koch, Ridderbos and Beaucamp all have justification in the text. The text is a work of art, from one angle a chain of distichs and from another an alternation of tristichs with distichs, whether concentric or parallel. (French)

Author: Auffret, Pierre Title: ESSAI SUR LA STRUCTURE LITTERAIRE DU PSAUME XI. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1981 Volume: 93(3) Page: 401 - 418 Description: The linguistically difficult Ps 11 has a clear structure. Verse 4, at the center, was surrounded first by vss. 2 - 3 and 5 - 6, then by 1 and 7. Certain plays on words confirm in their own way the proposed analysis. (French)

Author: Pryor, J. W. Title: HEBREWS AND INCARNATIONAL THEOLOGY. Journal: Reformed Theological Review 324

Year: 1981 Volume: 4O(2) Page: 44 - 5O Description: Critiques the view of J. A. T. Robinson in The Human Face of God that Hebrews presents Jesus as merely human, not divine at all. Looking at Robinson's treatment of Psalm 8 in Hebrews 2 and the Melchizedek-Christ comparison, argues that Hebrews has an incarnational Christology deeply rooted in it. Hebrews balances the picture of a fully human Jesus with that of a thoroughly divine and pre-existent Son. Hebrews does not prove Jesus' divinity - it assumes it.

Author: De Meyer, F. Title: LA DIMENSION SAPIENTIALE DU PSAUME 62. Journal: Bijdragen Year: 1981 Volume: 42(4) Page: 350 - 365 Description: Ps 62 is related to Wisdom literature in expressing trust in vss 2 - 8 and the meaning of its teaching in vss 9 - 13. In the latter half many features of Wisdom literature are found, for example, balance and parallelism. Also the first part of the psalm shows these features in the metaphors and the words of God given in the third person. The Jerusalem Bible considers the psalm didactic. (French)

Author: Cox, Claude Title: EISAKOUO AND EPAKOUO IN THE GREEK PSALTER. Journal: Biblica Year: 1981 Volume: 62(2) Page: 251 - 258 Description: Of 11 passages in the Psalms in which there is a disputed translation of the Hebrew anah between eisakouo and epakouo', Rahlfs edition of the LXX is incorrect is 4 instances: one should read eisakouo'in Ps 98:6, 142:1 and 144:19, and epakou'oin Ps 85:7. Epakouo'was the technical term for God's being attentive to man's call in non-Jewish prayer language, and the LXX translators used eisakouo' in the same way. The MT depicts God as hearing (sama) and answering (anah) prayer, but the LXX pictures him as being attentive to man's call.

Author: Carr, G. Lloyd Title: THE OLD TESTAMENT LOVE SONGS AND THEIR USE IN THE NEW TESTAMENT. Journal: J of the Evangelical Theological Society 325

Year: 1981 Volume: 24(2) Page: 97 - 105 Description: Given the similarities and differences between Ps 45 and the Song of Solomon the question of different interpretive approaches can be answered legitimately. Certain parts of OT books and chapters are interpreted in the NT with a Christological application. Other parts of the same book or chapter may be used to illustrate certain NT teachings without specific quotation by the NT authors. The burden of proof of the validity of this method lies with those who see types and allegories in much of the OT. Just because one part of an OT passage is used in these ways does not mean any others can be so interpreted.

Author: Mouw, Richard Title: WHAT ARE THE SHIPS OF TARSHISH DOING HERE? Journal: Crux Year: 1981 Volume: 17(2) Page: 20 - 26 Description: A study of Isa 60 (together with passages from Isa 2, Ps 48 and 72, 1 Cor 8, 10 and Rev 21) indicates that in the transformed city of God, the culture and technology of the pagan world will be transformed and used for God's service. This challenges the Christian to avoid idolatrous attachments to military, technological and cultural might but to find ways of witnessing in the present to the future reality of God's transforming use of his creation.

Author: Juel, Donald Title: SOCIAL DIMENSIONS OF EXEGESIS: THE USE OF PSALM 16 IN ACTS 2. Journal: Catholic Biblical Quarterly Year: 1981 Volume: 43(4) Page: 543 - 556 Description: Seeks both to clarify the role which Ps 16 plays in Peter's speech at Pentecost, and to describe and account for the remarkable exegetical style encountered in Acts. Views the "messianic" interpretation of Ps 16 as the end-product of a complex interpretive process and indicative of an approach to exegesis typical of Luke-Acts and later Christian writings, shared probably by no other NT authors. Concludes that exegesis, to be understood correctly, must be seen within the larger context of the role of ideology in a religious community. There is some correspondence 326

between form and social setting that sheds light on distinctive features of scriptural interpretation in Acts.

Author: Smith, Morton Title: PSALM 151, DAVID, JESUS AND ORPHEUS. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1981 Volume: 93(2) Page: 247 - 253 Description: The text of Ps 151 is corrupt. Once written as stichoi, as many Qumran texts were, the poem was damaged by the omission of a single stichos in which David proposed to present as burnt offerings his praises of Yahweh's works. This supposition permits restoration of the metrical pattern and the identification of a prose gloss and three added words.

Author: Nebe, Gerhard-Wilhelm Title: PSALM 104.11 AUS HOHLE 4 VON QUMRAN (4QPSD) UND DER ERSATZ DES GOTTESNAMENS. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1981 Volume: 93(2) Page: 284 - 290 Description: The Qumran manuscript 4QPsd dates to 50 BCE. One of its most striking variants in Ps 104:11 is the replacement of the Tetragrammaton (itself a secondary reading) with a waw written in archaic Hebrew script. (German)

Author: Halle, Morris McCarthy, John J. Title: METRICAL STRUCTURE OF PSALM 137. Journal: J of Biblical Literature Year: 1981 Volume: 100(2) Page: 161 - 167 Description: An analysis of Ps 137 providing evidence both for a specific syllable counting algorithm, which differs from any previously proposed, as well as for particular principles of textual interpretation that mostly adhere closely to the Masoretic tradition.

Author: Gerleman, Gillis Title: PSALM CX. Journal: Vetus Testamentum 327

Year: 1981 Volume: 31(1) Page: 1 - 19 Description: Psalm 110 is a royal song in larger perspective, but more specifically a tribal saying about the Judah tribe, like Gen 49 and Deut 33. A verse-by-verse analysis is followed by a German translation. The psalm was written to support the Hasmonean high priests in the Maccabean period, who were being seen as usurpers of the priesthood. (German)

Author: Crumpacker, Mary M. Title: FORMAL ANALYSIS AND THE PSALMS. Journal: J of the Evangelical Theological Society Year: 1981 Volume: 24(1) Page: 11 - 21 Description: Analyzes Psalms 1 and 51 and concludes that the reconstructions of critics, though imaginative, often have no more basis artistically than they do logically or textually. Formal analysis can help the reader to appreciate the aesthetic qualities of the psalms as well as their truth.

Author: Ceresko, Anthony R. Title: A NOTE ON PSALM 63: A PSALM OF VIGIL. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1980 Volume: 92(3) Page: 435 - 436 Description: The three progressively shorter strophes of Psalm 63 provide three progressively more urgent prayers for each of the three watches of the night.

Author: Auffret, Pierre, Title: ESSAI SUR LA STRUCTURE LlTTERAIRE DU PSAUME 137. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1980 Volume: 92(3) Page: 346 - 377 Description: Presents and justifies philologically a new translation of Ps 137. Provides a detailed analysis of the structures of individual verses and of the psalm as a whole including the manifold connections between the lines of the poem. Compares this psalm with Ps 2, which has a similar structure. (French)

Author: Tsumura, David Toshio 328

Title: TWOFOLD IMAGE OF WINE IN PSALM 46:4 - 5. Journal: Jewish Quarterly Review Year: 1981 Volume: 71(3) Page: 167 - 175 Description: A crux interpretum in Ps 46 has to do with the relationship between vv 4 and 5. The activities of the sea (v 4) are fearful and destructive. In v 5, on the other hand, the river gladdens. The image of wine foaming and raging (having affinities with destruction etc.) as well as gladdening (having affinities with protection etc.) is what underlies the contrasting imagery juxtaposed in these two verses. The recognition of this twofold image of wine is essential to a full and proper understanding of the Psalm as a whole.

Author: Bland, David Title: EXEGESIS OF PSALM 62. Journal: Restoration Quarterly Year: 1980 Volume: 23(2) Page: 82 - 95 Description: Through an exegesis of Ps 62 the most basic and fundamental element of the psalms is expressed, namely, the psalmist's total and exclusive trust in God. Man throughout time has relied on such things as financial security, social prestige, military power, intellectual achievement, and personal skill. All of these fall short. Only out of a confidence which comes from experience with God can a man acquire composure and learn to take difficulties in stride. Because of God's power and steadfast love he only is our salvation.

Author: Anderson, George W. Title: "SICUT CERVUS" EVIDENCE IN THE PSALTER OF PRIVATE DEVOTION IN ANCIENT ISRAEL. Journal: Vetus Testamentum Year: 1980 Volume: 30(4) Page: 388 - 397 Description: The traditional view of the Psalter understood personal references in the Psalms as expressions of David's personal devotion, but the critical method and the form-critical analysis reinterpreted such references to eliminate any private devotion, putting oracular psalms in a cultic context. In this brief study several psalms are examined in which the worshipper makes a plea for God's presence to deliver (Psalms 22, 25 and 51) and for God's presence 329

in itself (Psalms 27, 42 and 43).

Author: Avishur, Isaac. Title: "WeKILYOTAY 'ESTONAN" (Ps 73:21). Journal: Leshonenu Year: 1980 Volume: 44(3) Page: 263 - 267 Description: On the basis of Ugaritic ybky wysnn a biblical root snn is recognized, having the meaning `cry, lament'. Medieval Hebrew poets, Alharizi and Abraham ibn Ezra, used the root with this meaning. (Hebrew)

Author: Giannone, Richard Title: WILLA CATHER AS PSALMIST. Journal: Notre Dame English Journal Year: 1980 Volume: 13(1) Page: 1 - 15 Description: Carefully details the correspondences between Willa Cather's novella "Old Mrs. Harris" and Psalm 23.

Author: Visvader, John Title: ANSELM'S FOOL. Journal: Studies in Religion/Sciences Religieuses Year: 1980 Volume: 9(4) Page: 441 - 449 Description: In Proslogium Anselm uses his ontological argument to make the fool of Ps 14 a double fool: refusing to recognize God's existence; believing it possible to deny that existence. Attempts to tease Anselm's conception of God loose from its supposed moorings so that the logical gap which exists between the use of that word and any possible being referred to by it is exposed. The fool is not, at least, a double fool.

Author: Simian-Yofre, Horacio Title: LA TEODICEA DEL DEUTEROISAIAS (Theodicy in Deutero-Isaiah). Journal: Biblica Year: 1981 Volume: 62(1) Page: 55 - 72 Description: In this study, which is the continuation of an earlier essay (Bib, 1980, 61(4):530 - 553,) emphasizes that the fundamental concern of Deutero-Isaiah is to convince his fellow-Jews in Babylonian exile that Yahweh is a powerful God in order to give them complete 330

consolation. This exilic prophet draws heavily from the Psalms, especially Ps 68 and 78, and from Hab 3, which depict Yahweh's victory over powerful enemies of Israel. He combines these motifs effectively with the exodus to encourage his people to look forward to a hopeful future. (Spanish)

Author: Weir, J. Emmette, Title: THE PERFECT WAY. A STUDY OF WISDOM MOTIFS IN PSALM 101. Journal: Evangelical Quarterly Year: 1981 Volume: 53(1) Page: 54 - 59 Description: Outline, exegesis, and date and purpose of Ps 101. Outline: The perfect way - piety and justice (1 - 2a); The perfect way in relation to God - personal integrity (2b-4); The perfect way in relation to man - practicing justice (5 - 8). Wisdom motifs: prudence/attentiveness (1); the upright man (2, 3, 6); the evil woman (3); hatred of the false heart and pride (5); control of the tongue (5, 7); judgment on evildoers (8). The Psalm was probably composed under the influence of the school of the Wise Men, intended for use by a prince at his accession.

Author: Watson, Wilfred G. E. Title: REVERSED ROOTPLAY IN PS 145. Journal: Biblica Year: 1981 Volume: 62(1) Page: 101 - 102 Description: Psalm 145:11 - 13 contains the acrostic letters K, L, and M, which spell MLK in reverse, which is the root of malkut, ``kingdom, kingship,'' which occurs four times in these verses. This rootplay finds a parallel in the use of the key words mlk, "rule,'' and drkt, ``reign,'' in the Ugaritic text CTA 2 iv/UT, 68:10.

Author: Wambacq, B. N. Title: PSAUME 22,4 (Psalm 22:4). Journal: Biblica Year: 1981 Volume: 62(1) Page: 99 - 100 Description: In light of the context, Ps 22:2 - 4 should be translated: "My God, my God, why have you given me up?/Far from my salvation, the words of my roaring./My God, during the day I cry, and you do not answer,/During the night, but silence (on your part) to me (to 331

save me; cf. Ps 62:2)./And you, O Holy One, return, O praises of Israel./In You our fathers have hoped.'' (French)

Author: Kardong, Terrence G. Title: CHRISTIAN REINTERPRETATION OF PSALM 45. Journal: Bible Today Year: 1981 Volume: 19(1) Page: 57 - 62 Description: While Ps 45 may have been historically a royal wedding song, its "surplus of meaning'' has allowed patristic and later fathers of the church to draw out Christological (Christ the divine king) and Mariological (Mary the spiritual mother of the church) implications. Such a hermeneutic which studies the "post-history" of a text allows a spiritual, contemplative use of Scripture.

Author: De Meyer, F. Title: LA SAGESSE PSALMIQUE ET LE PSAUME 94 (Wisdom psalms - Psalm 94). Journal: Bijdragen Year: 1981 Volume: 42(1) Page: 22 - 45 Description: Critical exegesis of wisdom literature must be guided by the question: which psalms constitute wisdom psalms? But in the psalter one can find wisdom passages. It is true that these wisdom passages in psalms belong to genres other than wisdom literature. Proposes a renewal of debate concerning accepting the existence of a more refined category in the genre of wisdom psalms. By way of illustration Psalm 94 is studied in regard to text and structure. (French)

Author: Fitchett, G. Title: WISDOM AND FOLLIE IN DEATH AND DYING. Journal: J of Religion and Health Year: 1980 Volume: 19(3) Description: Presents a reflection on Psalm 90:12 and concludes that the care of the terminally ill tends to be compromised by the anxiety and denial of the staff who provide such care. Provides an illustrative example and concludes that such marginal care is rationalized by the instrumental values of our technological culture. Proposes a paradoxical prescription based on the Psalm.

Author: Kaiser, Walter C., 332

Title: THE PROMISE TO DAVID IN PSALM 16 AND ITS APPLICATIONS IN ACTS 2:25 - 33 AND 13:32 - 37. Journal: J of the Evangelical Theological Society Year: 1980 Volume: 23(3) Page: 219 - 229 Description: David, as the man of promise and as God's hasid ("favored one"), was in his person, office, and function one of the distinctive historical fulfillments to that word that he received about his seed, dynasty, and throne. Therefore he rested secure in the confident hope that even death itself would not prevent him from enjoying the face-to-face fellowship with his Lord even beyond death, since that ultimate hasid would triumph over death. For David, this was all one word: God's ancient but ever-new promise. This was also the understanding of Peter and Paul about David and the resurrection.

Author: Brueggemann, Walter Title: ON LAND-GIVING AND LAND-RECEIVING. Journal: Dialog Year: 1980 Volume: 19(3) Page: 166 - 173 Description: "Land" is a metaphor that has various meanings in the OT. There are two religious traditions concerning "land" that have been identified: "Mosaic-prophetic" and "Davidic-royal.' Land is thus a comprehensive symbol and a concrete reference. These uses of the metaphor are studied with four texts: Ps 19 and 24; Jer 31:35 - 37; Hosea 4:1 - 3. The primary concern here is with the "Mosaic-prophetic" metaphor and land is seen as a gift but a gift which can be retained only when there is obedience to Torah. This use of the metaphor can illumine NT and discussions of discipleship.

Author: Ward, Martin J. Title: PSALM 109: DAVID'S POEM OF VENGEANCE. Journal: Andrews University Seminary Studies Year: 1980 Volume: 18(2) Page: 163 - 168 Description: A study of this psalm of imprecation raises the questions common to the interpretation of such Psalms in the context of a Christian ethic. It is seen to contain the strong emotive element of lyric poetry, figures of speech, and the concretization of the abstract. 333

The concrete is best understood in Eastern rather than Western terms, needing therefore, for us, to be translated back into more abstract terms, i.e., a strong desire for the extirpation of all wickedness and sin.

Author: Van Uden, D. J. Title: ALS JE LEVEN ZOEKT (If You Seek Life, the Interpretation of the Word "Life" in Psalm 16:11 in Rabbinic Literature). Journal: Bijdragen Year: 1980 Volume: 41(4) Page: 386 - 400 Description: Discusses a Midrash (from Leviticus Rabbah 30, 2) on Ps 16:11, centering on the word "Life." Discusses the nature of the Midrash in general, different kinds of midrashic compilations, the nature of Leviticus Rabbah and the structure of the peshihta of which the quoted text is a part. The first three words of Ps 16:1 are interpreted as a question directed to the Holy-One-blessed-be-He to teach us the way of life. Four answers are formulated: (1) the fear of the Lord, (2) afflictions, (3) the Torah, (4) the Commandments. Life is "of this world" and "of the world to come." (Dutch)

Author: Seybold, Klaus Title: DIE GESCHICHTE DES 29. PSALMS UND IHRE THEOLOGISCHE BEDEUTUNG (The History of Psalm 29 and Its Theological Significance). Journal: Theologische Zeitschrift Year: 1980 Volume: 36(4) Page: 208 - 219 Description: Traces the history of Ps 29 from its probable Canaanite background, its citation in Ps 96 which again is quoted in the Davidic liturgy in 1 Chron 16, to its occurrence in the NT (Acts 7 and Rev 10). Concludes that the uniqueness of this text consists in its multifacetness, that the complexity of this text reveals a characteristic process of reception which indicates a surprising measure of sovereign liberty in the handling of transmitted material. (German)

Author: Seybold, Klaus Title: PSALM LVIII: EIN LOSUNGSVERSUCH (Psalm 58: An Attempt at a Solution). Journal: Vetus Testamentum Year: 1980 334

Volume: 30(1) Page: 53 - 66 Description: A series of absurdities in cast of characters, style and structure in Psalm 58 leads to a proposal to see a primary text in vss. 2 - 3, 5, 8 - 10, 12 and a secondary reworking in vss. 4, 6, 7, 11. The psalm is a wisdom psalm, with God as the highest of the gods, parallel to Ps 82. It stands close to Deutero-Isaiah and Job in its plausible dating. The redactions came at a late date, when a dualistic division of mankind and a glowing hope for the triumph of Yahweh's judgment held sway. A German translation of the primary text is made. (German)

Author: Mays, James L. Title: PSALM 13. Journal: Interpretation Year: 1980 Volume: 34(3) Page: 279 - 283 Description: Describes Psalm 13 as a cry of the lonely individual to God to notice and to answer him. Considers its structure to involve a description of trouble (1 - 2), a petition to be heard and to be helped (3 - 4), a confession of confidence and a hymn of praise (5 - 6). Considers the psalm to be event, liturgy, and Scripture. Understands "my God" not to reflect human possessiveness but my belonging to God through his grace. Observes the contrasting elements of complaint and praise, forsakenness and grace, abandonment and salvation, to reflect God's presence in every human experience. Understands this pattern to eliminate the illusion that faith is a cure, an escape from our trouble a panacea for the awful anxiety and fear which belong to our human experience.

Author: Beuken, W. A. M. Title: PSALM 16: THE PATH OF LIFE. Journal: Bijdragen Year: 1980 Volume: 41 (4) Page: 368 - 385 Description: Recent exegetical methods such as inquiry into strophes, structure and style are applied to Psalm 16. Part one deals with the question (v 2 - 4a) of whether "Holy Ones" means divine powers or some category of Israelites. Part two shows that vss 4bc-10 deal with the theme "heritage" developed in such a way that God's vicinity appears to be its fundamental value. In Part three we see that the praying person, carried by his personal growth, expresses in v 11 the hope for an unassailable happiness of life, also for 335

others.

Author: Bell, Th. Title: QUIA INSIGNIS EST PSALMUS ISTE DE INSIGNI MATERIA ...."(Because that Psalm is Extraordinary, Derived from Extraordinary Material). Journal: Bijdragen Year: 1980 Volume: 41(4) Page: 419 - 435 Description: Luther's predilection for the psalms is well known. Concerns Luther's interpretation of the psalms in general and Ps 16 in particular. Utilizes a commentary on the Psalms written by Luther in 1518 - 1521. Luther's method of interpretation was to find the literal meaning first and then the spiritual meaning of the text. Ps 16 was for Luther a prophecy about the death and the resurrection of Christ. The relationship of Christ to the believer is pronounced in Luther's commentary on Ps 16. (German)

Author: Auffret, Pierre Title: NOTE SUR LA STRUCTURE LITTERAIRE DU PSAUME 3. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1979 Volume: 91(1) Page: 93 - 106 Description: Surveys proposals for the structure of Psalm 3. The Psalm is generally divided into four units: vv 2 - 3, 4 - 5, 6 - 7, 8 - 9. An alternate structure is: vss 2 - 4, 5 - 7, 8 - 9, while N. W. Lund has presented a chiastic structural analysis. Proposes the following: AA (2-3): B.BB (4, 5 - 6): A (7) with vv 8 - 9 as a B-A-B pendant. (French)

Author: Auf der Mauer, H. Title: ZUR DEUTUNG VON PS 15 (16) IN DER KIRCHE (The Interpretation of Ps. 15 (16) in the Early Church). Journal: Bijdragen Year: 1980 Volume: 41(4) Page: 401 - 418 Description: A brief survey on the interpretation of Ps 15 LXX is presented in respect to the first three centuries of the Christian era. (1) Discusses source material listed in chronological sequence. (2) Concerning the content of the Psalm; the material is viewed somewhat systematically, but pointing to Christ. (3) Shows how early Christian writers approached the OT text of Ps 15. (German) 336

Author: Kellermann, D. Title: KORREKTUR, VARIANTE, WAHLESART? EIN BEITRAG ZUM VERSTATANDIS DER KI'/Qlw- FALLE (Correction, Variants, ALTERNATE Readings? An attempt at Understanding the Cases of Ketib / Qere lw). Journal: Biblische Zeitschrift Year: 1980 Volume: 24(1) Page: 57 - 75 Description: A study of seventeen instances of variation between 1' and lw in the Massoretic text indicates that in some instances there was a faulty exchange between the two words (Lev 11:21; Ezra 4:2; 1 Chron 11:20; Ps 100:3; Job 13:15). In some instances the faulty text was recognized, and the Ketib / Qere was introduced as a correction (Isa 9:2; Job 41:4; Prov 19:7; perhaps also Ps 139:16 and Isa 49:5). In the Pentateuchal legal texts where the Ketib l'/ Qere lw occurs in Exod 21:8; Lev 11:21 25:30 the negation 1' seems to express the vote of the minority against a legal ordinance. The correction of Ketib l` in Ezra 4:2 might actually preserve the original text. Ketib l` in 63:9 is a dogmatic correction. In Ezra 4:2, 1 Sam 2:3, and Prov 26:2 both the Ketib and the Qere"make sense. In Ps 100:3 and Job 13:15 the Qere more likely preserves the original text. (German)

Author: Prouix, Pierre O'Callaghan, Jose Title: LA LECTURA DEL SALMO 88, 21b (LXX) EN 1 CLEM 18, 1 (The Reading of Psalm 88:21b (LXX) in 1 Clement 18:1). Journal: Biblica Year: 1980 Volume: 61(1) Page: 92 - 101 Description: Whereas the LXX of Psalm 88:21b reads en eleei aionioi with everlasting mercy (I anointed him)," 1 Clement 18:1 has en elaioi el'hagioi, "with holy oil (I anointed him)." This is to be explained by the polyvalent sequence elaioi wlwoi eleei. 1 Clement 18:1b is the substitute heading of Psalm 50:1-2. This explanation is in harmony with the flow of thought in 1 Clement 18. (Spanish)

Author: Tsumura, David T. Title: SORITES IN PSALM 133, 2 - 3a. 337

Journal: Biblica Year: 1980 Volume: 61(3) Page: 416 - 417 Description: The preposition in Ps 133:2a should be taken as "double-duty" instead of ke. Then vss 2 - 3a may be read: Like the sweet oil on the head, / flowing down on the beard,] (the sweet oil) on Aaron's beard,]flowing down on the collar of his robes; / Like the dew on Mt. Hermon, / flowing down on Zion's mountains. Accordingly, v 2 provides an example of sorites, that is, climax or gradation, as it describes the movement of the flowing oil from the head to the beard to the collar of the robes.

Author: Stolz, Fritz Title: PSALM 22: ALTTESTAMENTLICHES REDEN VON MENSCHEN UND NEUTESTAMENTLICHES REDEN VON JESUS (Psalm 22: Old Testament Discourse about People and New Testament Discourse About Jesus). Journal: Z fur Theologie und Kirche Year: 1980 Volume: 77(2) Page: 129 - 148 Description: Ps 22 is difficult in terms of its mixed form and its NT usage. The mixed form is actually a post-cultic form in which one could express trust in God even as one experienced his absence: praise and prayer belonged together for the post-exilic `anawim. The NT usage of the Psalm shows the evangelist viewing Jesus as the fulfillment of the presence of God in suffering, although allowing the eschatological completion of the Psalm to relax the tension. (German)

Author: Miller, Patrick D. Title: SYNONYMOUS-SEQUENTIAL PARALLELISM IN THE PSALMS. Journal: Biblica Year: 1980 Volume: 61(2) Page: 256 - 260 Description: Of various types of parallelism in Hebrew poetry, one is that in which some elements in the two parallel lines are synonymous and others sequential or continuous. One example occurs in Ps 18:42: They cry out, but there is no deliverer; / to Yahweh, but he does not answer them. Other examples include Pss 19:15; 77:2; 88:2; 135:5; 22:22; Gen 49:9; Micah 7:3. Thus the breakup of stereotyped expressions extends to clauses and whole sentences. 338

Author: Gilbert, Maurice, and Pisano, Stephen Title: PSALM 110 (109), 5 - 7. Journal: Biblica Year: 1980 Volume: 61(3) Page: 343 - 356 Description: Ps 110:5 - 7 should be translated: (5) The Lord is at your right hand. / He (the king) will crush kings on the day of his wrath. / (6) He will judge among the nations, he will heap up corpses. / He will crush heads over a great land. / (7) He will drink from a torrent on the way; / Therefore He (the Lord) will lift up his (the king's) head. The atmosphere of extreme national hope in conquering enemies and the prophetic language used to exalt the king suggest Ps 110 originated in the time of David's Jerusalem monarchy.

Author: Dahood, Mitchell Title: THE COMPOSITE DIVINE NAME IN PSALMS 89, 16 - 17 AND 140, 9. Journal: Biblica Year: 1980 Volume: 61(2) Page: 277 - 278 Description: Psalm 89:16 - 17 justifies Dahood's earlier suggestion on Psalm 140:9 that yarumu is a composite divine name. One should read the former as follows: Happy the people who know the shout of triumph,/Yahweh, they walk in the light of your face./In your name they rejoice all day long/and in your generosity, O Exalted! (yarumu).

Author: Auffret, Pierre Title: ESSAI SUR LA STRUCTURE LITTERAIRE DU PSAUME 90 (Essay on the Literary Structure of Psalm 90). Journal: Biblica Year: 1980 Volume: 61(2) Page: 262 - 276 Description: Psalm 90 falls into two parts: vss. 1 - 10 and vss. 11 - 17. In the first part, vss. 2, 4, 7, and 9 contain the motivations (raisons) for human action, namely, the transcendence of God and divine punishment for sin; and vss. 1b, 3, 5 - 6, 8, and 10 delineate the effects (effets) of these on man, namely, consciousness of sin and of the brevity of life. In the second part, man prays God to change his anger into compassion (vss. 11, 13, 16, 17a, and affirms 339

the good results this would produce in human life (vss. 12, 14 - 15, 17ab). The structural and linguistic ties between the two parts of this psalm indicate its unity. (French)

Author: Alonso Schokel, Luis Title: PSALMO 122: CANTO AL NOMBRE DE JERUSALEM (Psalm 122: Song on the Name of Jerusalem). Journal: Biblica Year: 1980 Volume: 61(2) Page: 234 - 250 Description: In the short Psalm 122, "Jerusalem" occurs three times (vss. 2, 3, 6) and in addition there is emphasis on words and ideas inseparably connected with Jerusalem, namely, bayith, "house" (vss. 1, 5, 9), "Yahweh" (vss. 1, 4 [twice] 9), and especially shalom "peace" (vss. 6, 7, 8). This poem also contains significant paronomasias on "Jerusalem," as scr, "gates" (vs. 2), and yisrael, "Israel" (vs. 4). Evidence is insufficient to determine a specific historical situation which might have given rise to this psalm. (Spanish)

Author: Bazak, Yakov. Title: Dramatic Psalms in the Book of Psalms [in Hebrew]. Journal: Beth Mikra Year: 1988, Volume: 33(3): Page: 339-345. Description: The speaker in the Book of Psalms is generally the individual, but also God speaking to the public. The variety is demonstrated in Ps 23, 121, 95, 81. (Hebrew)

Author: Freund, Joseph. Title: I Would Rather Be a Doorkeeper in the House of My God than Dwell in the Tents of Wickedness (Ps 84:11) [in Hebrew]. Journal: Beth Mikra Year: 1988, Volume: 33(2): Page: 147-155. Description: This psalm does not deal with individuals or individualism. The struggle it describes is assigned to the Hasidim. the status of being a doorkeeper is a choice between good and evil. (Hebrew)

Author: Vander Hart, Mark D. Title: Possessing the Land as Command and Promise. Journal: Mid-America J of Theology 340

Year: 1988, Volume: 4(2): Page: 139-155. Description: Explores the relationship between two ideas mentioned in Psa 27, dealing with possession of the land as command and as promise - the promised land as a gift not yet acquired; the righteous are called to dwell in it, and they are assured of finally inheriting it. By expressing both wisdom exhortations and promises, Psa 37 presupposes the righteous are not in (full) possession of the land. The righteous dwell out(side) of it; there is a `distance' between them and full possession. Nevertheless, they continue to exist. they are exhorted not to fret. that they have a little is better than possessing an abundance in unrighteousness. They can `occupy' the land, manifest a spiritual presence of covenantal faithfulness even in a territory now beyond their firm possession. Mentions areas of Christian interest regarding possessing the land as command and promise.

Author: Coughenour, Robert A. Title: Hearing and Heeding: Tasks for Old Testament Interpretation. Journal: Reformed Review Year: 1988, Volume: 41(2): Page: 117-138. Description: Psalm 78:1-7 provides a basis for discussion. It is a teaching psalm of historical recitation setting forth hearing: (1) a call to listen to the teacher's words whose traditions include (2) both the forms and content of a message concerning (3) God's glorious deeds, might, wonders, testimony, law and commandments; and heeding: the learner's commitments (1) not to hide what was learned, but (2) to proclaim [remember his works], (3) to teach [keep his commandments] generation after generation, in order (4) to set one's hope in God. From Psa 78:1-7 considers (1) articulation of personal affirmations about and affections for the OT; (2) ideas of interpretation with which many of us grew up; (3) where OT interpretation is at present; (4) to identify possible future directions.

Author: Kselman, John S. Title: Psalm 3: A Structural and Literary Study. Journal: Catholic Biblical Quarterly Year: 1987, Volume: 49(4): Page: 572-580. Description: Psalm 3 has excited little interest among students of Hebrew 341

poetry due to: brevity, frequency of this type in the Psalter, absence of major textual difficulties, and conventionality and familiarity of its language and motifs. However, these characteristics make Psa 3 an ideal candidate for literary study, examination of what a poet can accomplish in short compass with traditional materials. P. Auffret provides elements of such a study; continues and extends that analysis.

Author: Schmitz, Kenneth L. Title: World and Word in Theophany. Journal: Faith and Philosophy Year: 1984, Volume: 1(1): Page: 50-70. Description: Explores the sense of mediated immediacy by retreating to a series of past theophanies (Ps 18:6-17; 29:3-9; 114: 3-8). Notes factors at play in the analysis: God (theos), his appearance (phaenomenon), to man in nature, told in religious narrative (Psalms); and through the present analysis, articulated in terms of discourse (logos). The analysis is meant to distinguish but not separate these factors: God, nature, man, appearance and discourse. Sheds light upon that obscure but broad land and that enduring covenant in which the religious believer is convinced that God, man and nature meet and hold their conversation.

Author: Gatta, John. Title: Little Lower than God: The Super-Angelic Anthropology of Edward Taylor. Journal: Harvard Theological Review Year: 1982, Volume: 75(3): Page: 361-368. Description: In both prose and verse, Taylor breaks into chants of wonder over the exalted estate bestowed upon human nature by Christ's redemption. In Taylor's vision, all humanity, nonelect as well as elect, has been honored, by union to God in Christ, to stand even higher than angelic nature in the scale of creation. Considers: how this relates to Ps 8 (KJV); the orthodoxy of Taylor's views; possible historical precedents; and rhetorical ends the revised anthropology serve in Taylor's writing.

Author: Clifford, Richard J. Title: Psalm 89: A Lament over the Davidic Ruler's Continued Failure. Journal: Harvard Theological Review Year: 1980, Volume: 73(1-2): 342

Page: 35-47. Description: Supports the case for the unity of Ps 89, demonstrating that the entire psalm was composed as a coherent poem of lament. Examines the genre of communal or royal lament, to which Ps 89 belongs; shows the close relation between the lament proper and the past saving event, the latter often in hymnic style, to which the lament makes appeal. Vv 2-38 actually describe a single event, the acclamation in heaven and on earth of Yahweh's world-establishing victory, which includes commissioning of the Davidide as earthly regent of the new order. What is lamented in vv 39-52 is the king's military powerlessness, which seems to negate the power of Yahweh's world-founding victory.

Author: Mosca, Paul G. Title: Once Again the Heavenly Witness of Ps 89:38. Journal: J of Biblical Literature Year: 1986, Volume: 105(1): Page: 27-37. Description: E.T. Mullen defends the MT by placing the problem of Psa 89's heavenly witness within the context of ancient Near Eastern royal grants. His failure to provide a specific witness is a serious weakness, as is failure to deal with the psalm's subsequent silence concerning this witness. He tries to sidestep the difficulty by insisting the lament is addressed to the witness as well as to YHWH. There is one obvious, often overlooked, candidate for the witness: the Davidic throne itself. To support this, examines its credentials under four headings: the poetic context; the throne as `ed; the throne as bassahaq ne'eman; and the silence of the lament.

Author: Vanes, Rowland. Title: SOME BIBLICAL CONCEPTS OF JUSTICE. Journal: South East Asia Journal of Theology Year: 1979 Volume: 20(1) Page: 45 - 48 Description: Identifies some ideas about justice as they can be detected in Psalms 11, 35, 36, 55, 58, and 94 such as: God is on the side of the just ones; the principle of brotherhood; justice is not limited to some legal or juristic situation; chief instruments for maintaining justice among men are the rulers; the psalmists yearn with all their heart for justice; and right worship demands just behavior.

Author: Hays, Richard B. 343

Title: PSALM 143 AND THE LOGIC OF ROMANS 3. Journal: J of Biblical Literature Year: 1980 Volume: 99(1) Page: 107 - 115 Description: The major structural break which commentators usually posit between Rom 3:20 and 3:21 has no "justification" in the text, and Paul's continuing use of terminology from Ps 143 (dikaiosune) shows clearly the intended continuity. Rom 3:21 carries on the discussion from the earlier part of chap. 3. Thus, the problem is not the subjective quest for salvation, but still, as in Rom 3:5, the issue of God's integrity, God's justice which persistently overcomes human unfaithfulness.

Author: Mittmann, Sigfried Title: AUFBAU UND EINHEIT DES DANKLEIDS PSALM 23 (Structure and Unity of the Thanksgiving Hymn Psalm 23). Journal: Z fur Theologie und Kirche Year: 1980 Volume: 77(1) Page: 1 - 23 Description: As Mowinckel has previously argued, Ps 23 is a thanksgiving hymn. An analysis of its poetic form reveals it to be a two-strophic hymn with one addition. It is a unity composed for a thanksgiving feast in the temple, where the presence of Yahweh as shepherd-king promises a continuing good future. (German)

Author: Miller, Patrick D., Title: POETIC AMBIGUITY AND BALANCE IN PSALM XV. Journal: Vetus Testamentum Year: 1979 Volume: 29(4) Page: 416 - 424 Description: More significant in Ps 15 than purely metrical matters is the way in which it manifested poetic ambiguity and balance. It is particularly clear in vv 2 and 3, which can alternatively be arranged as three bicola or two tricola. It is not a matter of correct and incorrect readings, but different ways of reading the Psalm that are in the text. They produce an intricate and careful kind of symmetry.

Author: Dahood, Mitchell Title: A PHOENICIAN WORD PAIR IN PSALM 72,16. Journal: Biblica 344

Year: 1979 Volume: 60(4) Page: 571 - 572 Description: The Phoenician Kilamuwa inscription, line 8, uses swt, "mantle," and s "sheep," in parallelism. This word pair supports this reading of Psalm 72:16: "Let there be a very mantle of grain upon the land,/on the top of the mountains may sheep graze." Thus swt and se' form a merismus.

Author: Auffret, Pierre Title: ESSAI SUR LA STRUCTURE LITTERAIRE DU PSAUME LXXXVI (Essay on the Literary Structure of Psalm 86). Journal: Vetus Testamentum Year: 1979 Volume: 29(4) Page: 385 - 402 Description: G. Giavini (Riv. Bib. It., 1966. 14:455 - 458) has studied Ps 86 and found a concentric pattern: ABCDXD'C'B'A'. After transliterated text and French translation the Psalm apparently divides into 3 sections, 1 - 7, 8 - 13, 14 - 17. Although there is common vocabulary between 1 - 7 and 8 - 13, the true correspondence is that of the third section to the first. (French)

Author: O'Callaghan, Jose' Title: EL CAMBIO AI>E EN PCHESTER BEATTY XIII (The Interchange ai>e in Chester Beatty Papyrus XIII). Journal: Biblica Year: 1979 Volume: 60(4) Page: 567 - 569 Description: In the Psalm fragments which appear in Chester Beatty Papyrus XIII, that is, Ps 72:6 - 23; 72:25 - 76:1;77:1 - 18; 77:20 - 81:7; 82:2 - 84:14; 85:2 - 88:2, there are thirty-two examples of the appearance of e in place of the normal ai. This suggests that the native language of those who prepared this papyrus was not Greek. (Spanish)

Author: Dahood, Mitchell Title: INTERROGATIVE KI IN PSALM 90,11; ISAIAH 36,19 AND HOSEA 13,9. Journal: Biblica Year: 1979 Volume: 60(4) Page: 573 - 574 345

Description: The parallelism of the particle ki with mi, "who?," in Ps 90:11, with `ayyeh, "where?," in Isa 36:19, and with an (apparent) interrogative in Hosea 13:9 indicates that Hebrew has an interrogative ki.

Author: Vogels, Walter Title: A STRUCTURAL ANALYSIS OF PS 1. Journal: Biblica Year: 1979 Volume: 60(3) Page: 410 - 416 Description: Ps 1 may be analyzed according to the method of A. J. Greimas, which distinguishes several levels within a text. At least three levels may prove productive: the surface-structure, the narrative-structure, and the discursive-structure, The surface-structure reveals a chiastic arrangement in vv 1 - 5 followed by a conclusion in v 6. The narrative-structure reveals that man and not Torah (law) is central. And the discursive-structure shows a contrast between solidity-success and nonsolidity-nonsuccess.

Author: Van Grol, H. W. M. Title: LITERAIR-STILISTISCHE ANALYSE VAN PSALM 6 (A Literary- Stylistic Analysis of Psalm 6). Journal: Bijdragen Year: 1979 Volume: 40(3) Page: 245 - 264 Description: The general aspects of Ps 6 as an individual lament have so far been clarified by form-critical studies. Its individual character and poetry, however, were, to a great extent, disregarded in spite of the developments in the field of Hebrew stylistics. Describes in an explorative way the style-phenomena found in Ps 6 and evaluates their function in the given text. (Dutch)

Author: Houk, Cornelius B. Title: SYLLABLES AND PSALMS: A STATISTICAL LINGUISTIC ANALYSIS. Journal: J for the Study of the Old Testament Year: 1979 Volume: 14 Page: 55 - 62 Description: Following F. M. Cross (on Ps 132), uses methods of statistical analysis to investigate the MT of pss 42 - 43, 66, 102, 130, and 346

144. Examines some implications and limitations of the studies.

Author: Dahood, Mitchell Title: STICHOMETRY AND DESTINY IN PSALM 23,4. Journal: Biblica Year: 1979 Volume: 60(3) Page: 417 - 419 Description: Ps 23:4 - 5 should be read: "Even though I walk/in the valley of the shadow of Death/I will not fear the Evil One;/for with me come (Hebrew atah)/your club, and your staff/behold, they guide my destiny! (Hebrew yanhu meni) "The Evil One" is an epithet of Death, and meni, "destiny," is a noun derived from the name of a deity.

Author: Clifford, Richard J. Title: STYLE AND PURPOSE IN PSALM 105. Journal: Biblica Year: 1979 Volume: 60(3) Page: 420 - 427 Description: Ps 105 retells traditions which emphasize Yahweh' s faithfulness to his promise of the land even before Israel was in any position to take it, and call on Israel to praise the Lord who promised this land even when they did not possess it. This emphasis, with similarities to Second Isaiah and singling out of the exodus, point to a 6th cent. date for this psalm.

Author: Brennan, J. P. Title: PSALMS 1 - 8: SOME HIDDEN HARMONIES. Journal: Biblical Theology Bulletin Year: 1980 Volume: 10(1) Page: 25 - 29 Description: A consecutive reading of the Hebrew Psalter leads to the conclusion that one of the principles governing the compilation of this collection was that of juxtaposing Psalms in such a way that various key words and expressions in one pick up and develop a theme already enunciated in another. This inner coherence is illustrated here with reference to Psalms 1 - 8, and suggests an attempt to impose some kind of logical order upon the various collections which make up the present Psalter. Such a reading of the Psalter opens the way to an eschatological and messianic interpretation of many texts which had originally only a limited national and historic setting. 347

Author: de Meyer, F. Title: THE SCIENCE OF LITERATURE METHOD OF PROF. M. WEISS IN CONFRONTATION WITH FORM CRITICISM, EXEMPLIFIED ON THE BASIS OF PS. 49. Journal: Bijdragen Year: 1979 Volume: 40(2) Page: 152 - 168 Description: Discusses the relation between the science of literature method of Meir Weiss and the form critical method. According to Weiss, basic principles have been formed in the new critical trend of the general science of literature which can be applied in the process of interpretation. Seeing that current exegesis takes little or no account of this, Weiss considers this exegesis as needing supplementation and correcting. Every text is sui generis. The search for a Sitz im Leben and the setting up of a history of literature remain a legitimate undertaking, but the text is still normative. A translation and text-critical analysis of Ps 49 sheds light on the structure of the Psalm.

Author: Day, John Title: ECHOES OF BAAL'S SEVEN THUNDERS AND LIGHTNINGS IN PSALM XXlX AND HABAKKUK III 9 AND THE IDENTITY OF THE SERAPHIM IN ISAIAH VI. Journal: Vetus Testamentum Year: 1979 Volume: 29(2) Page: 143 - 151 Description: In the Ugaritic text RS 24.245 lines 3b-4 Baal's seven lightnings and eight storehouses of thunder are mentioned. This is parallel to the seven thunderings of Yahweh in Psalm 29 (echoed in Rev 10:3 - 4). In Hab 3:9 a slightly different reading of the text would yield seven arrows (of lightning). Similarly, the seraphim of Isa 6, "burning ones," are personifications of the lightning.

Author: Berlin, Adele Title: SHARED RHETORICAL FEATURES IN BIBLICAL AND SUMERIAN LITERATURE. Journal: J of the Ancient Near Eastern Soc., Columbia U Year: 1978 Volume: 10 Page: 35 - 42 Description: Rarely has the Bible been compared with Sumerian texts for rhetoric. However, such comparison leads to significant discovery. The "particularizing parallelism" of Sumerian can 348

also be recognized in the Bible, e.g., Deut 32:9, Pss 29:5, and 89:4. Sumerian parallelism involving four stichs, structurally AABB but lexically ABAB, is paralleled in Mal 1:6, Isa 51:6, 54:7 - 8, and Ps 125:5 - 6. Sumerian parallelism of "stand - dwell - go" (Lugalbanda 332 - 4) also occurs in Ps 1:1.

Author: Petuchowski, Jakob J. Title: A SERMON ON PSALM 29 ATTRIBUTED TO RABBI ELE'AZAR HAMODA'I. Journal: Hebrew Union College Annual Year: 1977 Volume: 48 Page: 243 - 264 Description: After presenting the texts of twelve versions, postulates a possible original form of the Midrash regarding the Sinaitic Revelation. Conjectures that the original version also included the first two verses of Ps 29 but finds no textual evidence for it.

Author: Dahood, Mitchell Title: "A SEA OF TROUBLES": NOTES ON PSALMS 55:3-4 AND 140:10- 11. Journal: Catholic Biblical Quarterly Year: 1979 Volume: 41(4) Page: 604 - 607 Description: An awareness of the presence of two broken construct chains can issue in a better understanding of Ps 55:3 - 4. Similarly by severing consonantal ymytw one can arrive at a satisfactory scansion and translation of Ps 140:10 - 11.

Author: Watson, Wilfred G. E. Title: THE HIDDEN SIMILE IN PSALM 133. Journal: Biblica Year: 1979 Volume: 60(1) Page: 108 - 109 Description: Ps 133:2 - 3a contains a tricolon delineated by the recurrence of ke ... seyyored `al, "like flowing down," with an ellipsis of the ke in the middle line, and should be translated: "Like sweet oil on one's head, flowing down over one's beard; / Like Aaron's beard, flowing down over the collar of his robes; / (And) like the dew of Hermon, flowing down over Zion's mountains." Triple similes also occur in 2 Sam 23:4 and Job 7:1b-2, five similes in Hosea 13:7 - 8, and eleven in Ben Sira 50:6 - 10. 349

Author: Auffret, Pierre Title: ESSAI SUR LA STRUCTURE LITTERAIRE DU PSAUME 1 (Essay on the Literary Structure of Psalm 1 Journal: Biblische Zeitschrift Year: 1978 Volume: 22(1) Page: 26 - 45 Description: Exception has been taken to the poetic character of Ps 1, to the extent that it has been described in a study by S. Bullough as a brief edifying preface in prose to the book of Psalms. The application of criteria relevant to the determination of poetry (division into stichoi, the presence of meter, rhyme) demonstrates that this judgment cannot be sustained. In fact, Ps 1 should be considered as the work of a great artist. It is analogous in literary structure, content, and poetic form to 11Q Ps 151. (French)

Author: Freeman, Don A. Title: A NEW THEOLOGICAL QUEST FOR MAN. Journal: Crux Year: 1978 Volume: 14(2) Page: 40 - 56 Description: Discusses the inadequacy of traditional discussions of man's identity for the questions posed by contemporary man. Human identity consists primarily in human sovereignty and analyzes Psalm 8 as a significant demonstration of the validity of the thesis.

Author: Robertson, David Title: LITERARY CRITICISM OF THE BIBLE: PSALM 90 AND SHELLEY'S "HYMN TO INTELLECTUAL BEAUTY". Journal: Semeia Year: 1977 Volume: 8 Page: 35 - 50 Description: Analyzes Shelley's Hymn in order to gain some perspective on Ps 90 as an aesthetic object. Suggests that this methodology leads the critic to focus on the text itself and its internal dynamics rather than on the relation of the text to society.

Author: Quintens, Werner 350

Title: LA VIE DU ROI DANS LE PSAUME 21 (The Life of the King in Psalm 21). Journal: Biblica Year: 1978 Volume: 59(4) Page: 516 - 541 Description: Ps 21 is an enthronement liturgy, an essential part of the "royal ideology" according to which Yahweh brings about salvation for his people through the dynasty of which the individual king is representative. The long and happy life of the king symbolizes Yahweh's blessing on his people. This psalm is messianic, or better dynastic, in that it expresses poetically the salvation of Yahweh for the people through the mediation of the king. Verses 2 - 7 in the indicative are connected with vv 9 - 14 in the jussive (a prayer) by v8, which guarantees Yahweh's faithfulness to his plan of salvation. (French)

Author: Parker, Harold M., Title: ARTAXERXES III OCHUS AND PSALM 44. Journal: Jewish Quarterly Review Year: 1978 Volume: 68(3) Page: 152 – 168

Author: Miller, Patrick D. Title: PSALM 130. Journal: Interpretation Year: 1979 Volume: 33(2) Page: 176 - 181 Description: Describes the psalmist's fearful depths as his experience of the mental, emotional, and spiritual darkness of being plunged into sin and guilt, his broken relationship with God and neighbor, and his powerlessness to extricate himself from his predicament. Considers the psalmist to speak out of the human experience of an encounter with God that is both the source of despair in the depths and the only way out. This is why he cries out for deliverance to the God whose nature is to forgive. Describes God's most basic qualities as forgiveness, steadfast love or grace, and redemption. Understands the goal of God's redemptive work to be to enable individuals and community to worship, serve, and fear God.

Author: Merendino, Rosario Pius 351

Title: SPRACHKUNST IN PSALM 1 (Linguistic Art in Psalm 1). Journal: Vetus Testamentum Year: 1979 Volume: 29(1) Page: 45 - 60 Description: Although Gunkel wrote of Ps 1 that its concepts were borrowed from Jer 17, the psalm exhibits a meaningful, well-organized unity. The basic work is a concentric structure, which has been enlarged by an interpolator from Jeremiah. It shows alternation between negative and affirmative statements and between individual and community orientation. Gives a German translation of Ps. 1. (German)

Author: Kellermann, Ulrich Title: PSALM 137. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1978 Volume: 90(1) Page: 43 - 58 Description: In Ps 137 an individual poet from between 520 and 445 BC, using the form of the communal lament (v. 1 - 4) and of the curse upon an enemy and reshaping the form of the Song of Zion (v. 5 - 9), portrays both the past and present distress. With his portrayal in song, and especially his cursing of Edom, he responds to the cult prophets' condemnation of Edom in the post-exilic laments for the destruction of Zion. The beginning of the psalm uses themes from the lament for the dead to look back to the rejection of the joy of harvest, not to the conduct of worship among the exiles. (German)

Author: Jenson, Robert W. Title: PSALM 32. Journal: Interpretation Year: 1979 Volume: 33(2) Page: 172 - 176 Description: Describes concisely the structure and content of Ps 32 with its themes of sin, confession, and forgiveness. discusses 3 issues the preacher must think through before he can speak responsibly: the distance between the text and us because of (1) the collapse of the modern church's penitential discipline and practice, (2) the close connection between impenitence and manifest divine punishment, (3) the psalmist's doctrine of providence. Describes the problem of developing a proclamatory stance from a confessional text. Suggests the lack of impenitence itself in the 352

church as a congregational example of impenitence. Discusses the task of finding from the gospel the words of comfort and assurance that are needed.

Author: Danin, Avinoam Title: PLANTS AS BIBLICAL METAPHORS. Journal: Biblical Archaeology Review Year: 1979 Volume: 5(3) Page: 20 - 21 Description: An interpretation of Psalm 83:14 and Isaiah 17:30 based on the identification of the Hebrew galgal as tumbleweed, fierce in appearance (like Israel's enemies) but with a weak base easily severed and rolled before the wind.

Author: Strelcyn, S. Title: LE PSAUME 151 DANS LA TRADITION ETHIOPIENNE (Psalm 151 in the Ethiopic Tradition). Journal: J of Jewish Studies Year: 1978 Volume: 23 (2) Page: 316 - 329 Description: Since the publication of the editio princeps of the Hebrew text of Ps 151 (from Qumran) in 1963, the psalm has received great attention. The Hebrew text has been compared with the Greek, the syriac, and the Vertus Latina, and some study has been made of the Ethiopic text. Here is a critical study of the Ethiopic text of this psalm, based on 37 mss in London and Paris, and notice is taken of Amharic commentaries and the use of the psalm in Ethiopia. (French)

Author: Cross, Frank Moore Title: DAVID, ORPHEUS, AND PSALM 151:3 - 4. Journal: Bulletin of the American Schools of Oriental Research Year: 1978 Volume: 231 Page: 69 - 71 Description: Examines the Hebrew text and translation of Ps 151:3 - 4. Dates it to the Persian period to, judging from language and early orthographic survivals, but no later than the 3rd cent. BC. Does not agree with an interpretation of a previous article which perceives an Orphic coloring of the figure of David. 353

Author: Vincent, Jean Marcel Title: RECHERCHES EXEGETIQUES SUR LE PSAUME XXXIII (Exegetical Research into Psalm 33). Journal: Vetus Testamentum Year: 1978 Volume: 28(4) Page: 442 - 454 Description: Psalm 33 is clearly a hymn with a repertory of binary expressions, stereotyped phrases and chains of typical words, but the dating is unclear, possibly during the period of Isaiah. The psalm is divisible, 1 - 12 and 13 - 22, with inverse symmetry. It is probably a Yahwist redaction of a pre-Israelite Jebusite tradition about creation. Gives a French translation. (French)

Author: Schmid, Rudolf Title: OPFER MIT JUBEL. DIE ZIBHETeRU`A VON PS. 27,6. Journal: Theologische Zeitschrift Year: 1979 Volume: 35(1) Page: 48 - 54 Description: The sacrifices with shouts of joy cannot be restricted to the narrow confines of thanksgiving. Rather they are sacrifices of acknowledging God as King, they are sacrifices for the temple-cultus of celebration in Jerusalem. Defines these sacrifices as a means to "suffer through distress." In Ps 27:6, the psalmist acknowledges the kingship of God by his teru`a, by his shout of acclamation - joy, and thus finds refuge not just for the moment of celebration but also an occasion to present to the great Helper his need for strengthening his faith. Thereby his distress is not taken from him immediately but he is enabled to suffer through it in the assurance of faith. (German)

Author: Jenni, Ernst Title: `VOM HERRN IST DIES GEWIRKT', PS. 118, 23. Journal: Theologische Zeitschrift Year: 1979 Volume: 35(1) Page: 55 - 62 Description: Discusses the linguistic form, the chronological placement, and the origin of this statement, which he terms a Urheber-Aussage (originator-statement). (German)

Author: Emerton, J. A. Title: THE TRANSLATION OF THE VERBS IN THE IMPERFECT IN PSALM 11.9. 354

Journal: J of Theological Studies Year: 1978 Volume: 29(2) Page: 499 - 503 Description: Two types of renderings of the verbs in Ps 2:9 have been suggested. One, which is accepted in the standard English translations, understands the imperfect verbs as simple statements of the future ("thou shalt break them," etc.). The second way, to be preferred, is to understand the tenses in a permissive sense ("thou mayest break them," etc.). Thus, the verse says, not that the Israelite king certainly will break his enemies, but that he may break them, that he is permitted to do so if necessary.

Author: Campbell, Antony F. Title: PSALM 78: A CONTRIBUTION TO THE THEOLOGY OF TENTH CENTURY ISRAEL. Journal: Catholic Biblical Quarterly Year: 1979 Volume: 41(1) Page: 51 - 79 Description: Psalm 78 is not a late psalm. It is not a specialized offshoot of the murmuring tradition. It is not a product of deuteronomistic circles, nor does it depend on the present pentateuchal text. It is not a liturgical expansion of the so-called historical credo. Psalm 78 has both unity of structure and substantial integrity of composition. These permit the psalm to be seen as a significant theological statement in 10th cent. Israel. The psalm is a reflection on Israel's past and an interpretation of Israel's present. But through it there comes the strong conviction that human life can only be brought to successful fulfillment by a people's remembering their experience of their God.

Author: Bee, R. S. Title: THE USE OF SYLLABLE COUNTS IN TEXTUAL ANALYSIS. Journal: J for the Study of the Old Testament Year: 1978 Volume: 10 Page: 68 - 70 Description: Continues the discussion of the analysis of Psalm 132 (JSOT, 1978, 6) and compares 2 alternative ways of counting syllables.

Author: Wallis, Gerhard Title: PSALM 8 UND DIE ETHISCHE FRAGESTELLUNG DER MODERNEN NATURWISSENSCHAFT (Psalm 8 and the Ethical Problems of Modern Science). 355

Journal: Theologische Zeitschrift Year: 1978 Volume: 34(4) Page: 194 - 201 Description: Offers a short exposition of Ps 8 showing the relationship of man to nature especially regarding the problem of the manipulation of nature by modern technology and science, and concludes that for Christian ethics the world is world in hope and in expectation of its completion, recognizing that man in his scientific research is not autonomous but responsible to God, his creator. (German)

Author: Beutler, Johannes Title: PSALM 42/43 IM JOHANNESEVANGELIUM (Psalm 42/43 in the Gospel According to John). Journal: New Testament Studies Year: 1978 Volume: 25(1) Page: 33 - 57 Description: Seeks to extricate the meaning of the Gethsemane tradition, but interpreting it on the basis of Ps 42/43. Examines the way in which the Ps was taken over, holistically, in the Johannine Gethsemane tradition the Lazarus history (particularly in the sighing, anxiety, weeping, and prayer of Jesus), and the farewell speech (14:1 - 9, 27). In his portrait of Jesus as the suffering righteous one, John remains within the early Gethsemane tradition. However, he advances the interpretation both soteriologically and ecclesiologically, as he shows Jesus thirsting for our salvation and assuring his disciples of the Father's dwelling-place as present in him and of their ability to see the Father's countenance, as they look on him. (German)

Author: Klein, Ralph W. Title: A THEOLOGY FOR EXILES - THE KINGSHIP OF YAHWEH. Journal: Dialog Year: 1978 Volume: 17(2) Page: 128 - 134 Description: Exilic Israel's real problem was God. To define a theology of exile, investigates one tradition and its refraction by exilic thinkers. The Kingship of Yahweh is one of the many themes which elucidates a theology 356

of exile. Examines 5 passages: Ezek 20:33 - 40; Isa 52:7ff; Lam 5; Ps 102 and Ps 75. The first 2 passages view Yahweh's kingship in connection with a new exodus while the last 3 are community laments. The splendor of Yahwistic faith is revealed in the way one confession can generate 5 differing applications.

Author: Robinson, A. Title: DELIBERATE BUT MISGUIDED HAPLOGRAPHY EXPLAINS PSALM 2:11 - 12. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1977 Volume: 89(3) Page: 421 - 422 Description: Proposes that the original text of Ps 2:11 - 12 may have read wegallu bire'ada neseq barzel. Assumes that the last syllable of barzel was lost because of haplography arising from a confusion of -zel and pen in a developing stage of the Aramaic-Hebrew alphabet.

Author: Kuntz, J. Kenneth Title: THE RETRIBUTION MOTIF IN PSALMIC WISDOM. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1977 Volume: 89(2) Page: 223 - 233 Description: The retribution motif assumes 3 different shapes in wisdom Psalms (identified here as Pss 1, 32, 34, 49, 112, 127, 128, 133). (1) The traditional approach (Pss 1, 32, 37, 38) stresses that the saddiq always experiences spiritual blessing and material well-being, while the rasa inevitably reaps disaster. (2) By contrast, a "realistic" view (in Ps 34, 112, 37:39 - 40, 94:12-15) admits that the sadiq is forced to cope in an imperfect world and to suffer moments of hardship, hostility, and anguish. Nevertheless, sooner or later the rasa will be destroyed and the sadiq will be delivered. (3) The "futuristic" view (Ps 49, 73:23 - 26) holds that the sadiq and the rasa might not receive their just deserts until after death. Eternal fellowship with God is all that matters.

Author: Dahood, Mitchell Title: VOCATIVE LAMEDH IN PSALM 74, 14. Journal: Biblica Year: 1978 357

Volume: 59(2) Page: 262 - 263 Description: It is unnecessary to emend le`am in the second colon of Ps 74:14. In the chiastic structure of vv 13 - 14, `am is parallel to beuzzeka, "with your strength," in 13a (cf. Pss 77:15 - 16; 89:14), and is to be taken as a divine epithet; le is vocative. So read: It was you who shattered Sea with your strength,/ who smashed the heads of Tannin surging from the sea./ It was you who crushed the heads of Leviathan,/ you gave him as food, O Cunning One, to the dwellers of the desert.

Author: Dahood, Mitchell Title: SLR `EMISSARY" IN PSALM 7B, 49. Journal: Biblica Year: 1978 Volume: 59(2) Page: 264 Description: Since slr, "emissary," occurs 5 times with the verb salah,"to send," it is best to revocalize the MT of Ps 78:49b, wesarah, wesirehu, and to parse the waw as emphatic. This yields a chiastic structure in lines a and b, connecting salah with consonantal srh the defective spelling of sirehu. Then one can read: He sent against them his blazing anger,/ fury and rage were indeed his emissaries.

Author: Alden, Robert L. Title: CHIASTIC PSALMS (III): A STUDY IN THE MECHANICS OF SEMITIC POETRY IN PSALMS 101 - 150. Journal: J of the Evangelical Theological Society Year: 1978 Volume: 21(3) Page: 199 - 210 Description: Demonstrates a chiastic arrangement for Psalms 103, 104, 105, 106, 107, 109, 110, 111 - 112, 114, 115, 116, 122, 125, 126, 135, 136, 137, 143, 146, 149. Concludes that consciously or unconsciously many Psalms were written in this pattern and that careful attention to this can be a powerful argument for the integrity and unity of some of the Psalms.

Author: Schreiner, Stefan 358

Title: ERWAGUNGEN ZUR STRUKTUR DES 90. PSALMS (Reflections on the Structure of Psalm 90). Journal: Biblica Year: 1978 Volume: 59(1) Page: 80 - 90 Description: There is no justification for dividing Ps 90 into 2 originally independent psalms: vv 1 - 12 and 13 - 17. The schema "Thesis-Statement of Reason" in vv 3 - 10 corresponds to that of "Statement of Summons - Statement of Result" in vv 12 - 17. The occurrence of the same ideas, words, word combinations, and figures in the 2 parts of the psalm favor a unity in its present form, which most likely was also its original form. (German)

Author: Lelievre, Andre Title: YHWH ET LA MER DANS LES PSAUMES. Journal: Revue d'Histoire et de Philosophie Religieuse Year: 1976 Volume: 56(3) Page: 253 - 275 Description: A study of Ps 74, especially vv 12 - 17, for the theme Yahweh/sea, shows that contrary to appearance the psalm's originality is in its unity of thought. The collective lament of vv 1 - 11 and 18 - 23, provoked by the ruin of the temple in Jerusalem which marks the defeat of Yahweh and the end of his reign in Israel, corresponds in counterpoint to vv 12 - 17. Contrary to traditional exegesis, which goes back to the Targum, there is no intended allusion to the crossing of the Red Sea, but rather a treatment of Canaanite myths. (French)

Author: Hillers, D. R. Title: A STUDY OF PSALM 148. Journal: Catholic Biblical Quarterly Year: 1978 Volume: 40(3) Page: 323 - 334 Description: After a translation, reexamines the literary and religious traditions behind Ps 148 with special attention to its call to the parts of creation to praise God. Notes discuss philological points and defend new renderings, and there is a discussion of the structure and date of the Psalm. The literary antecedents of Ps 148 lie in a hymnic tradition which reaches back to pre-Israelite 359

Mesopotamia and Egypt.

Author: Goldingay, John Title: PSALM 51:16a (English 51:14a). Journal: Catholic Biblical Quarterly Year: 1978 Volume: 40(3) Page: 388 - 390 Description: The phrase "deliver me from blood" can be understood without looking outside the Psalm to the historical situation of its supposed origin, and it can be interpreted independently of any particular theory as to the Psalm's origin. The phrase in its literary and liturgical context is meaningful where "deliverance" and "blood" are closely associated. (Ezek 3:17 - 19; 33:7 - 9). The psalmist prays "deliver me from blood-guilt."

Author: Dahood, Mitchell Title: VOCATIVE WAW IN PSALM 30,9. Journal: Biblica Year: 1977 Volume: 58(2) Page: 218 Description: The waw in Ps 30:9 must be understood as a vocative, like the lamedh in Ps 92:2(1), and el must be read el. Then the whole verse is addressed to Yahweh in the second person singular: To you, Yahweh, I cry,/ O El my Lord, I plead for mercy.

Author: Dahood, Mitchel Title: UGARITIC "SONG", IN PSALMS 28, 7 and 137, 3. Journal: Biblica Year: 1977 Volume: 58(2) Page: 216 - 217 Description: Ugaritic attests a word msr=sr "song." Thus Ps 137:3 should be translated "sing to us a song about Zion," and one should point the Massoretic umissiri in Ps 28:8 as umesiri and translate "and with my song I will praise him."

Author: Kselman, John S. Title: SEMANTIC-SONANT CHIASMUS IN BIBLICAL POETRY. Journal: Biblica Year: 1977 360

Volume: 58(2) Page: 219 - 223 Description: If one restricts "semantic" to a repetition of the same word and to established stereotyped parallel pairs in parallel lines and "sonant" to consonantal assonance, there are 13 examples of semantic-sonant chiasmus in the OT. In addition to Gen 7:11 and Ps 72:7 (discussed elsewhere), the 4 texts using the same word are Gen 27:36; 2 Sam 1: 21b; Ezek 22:2; and Eccl 7:1a; and the 7 passages using stereotyped parallel pairs are Lam 3:22; Ps 37:6; 51:19; 78:33; 147:15; Jer 2:7b; and Prov 14:4.

Author: Robinson, A. Title: A POSSIBLE SOLUTION TO THE PROBLEM OF PSALM 74.5. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1977 Volume: 89(1) Page: 120 - 121 Description: The key to the understanding of the difficult text in Ps. 74:5 lies in reading qir dummot "city of desolation" for qardummot and the passage may be translated, "The way to the ascent seemed like a tangled mass of timber, a city of desolation."

Author: Riding, Charles Bruce Title: PSALM 95:1-7c AS A LARGE CHIASM. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1976 Volume: 88(3) Page: 418

Author: Mittmann, Siegfried Title: KOMPOSITION UND REDAKTION VON PSALM XXIX (Composition and Redaction of Psalm 29). Journal: Vetus Testamentum Year: 1978 Volume: 28(2) Page: 172 - 194 Description: Ps. 29 originated as four balanced strophes: (1) vs. 1bc-2, two 4+4 lines; (2) vs. 3 - 4, two 3+3 lines; (3) vs. 5, 8, two 4+4 lines; (4) vs. 3b, 9bc-10, two 3+4 lines. This sharpens the theophany of the thunder-voiced Yahweh. The psalm type is like Ps. 93, since it belongs to the enthronement group, in spite of no outright declaration that Yahweh is king. (German) 361

Author: Luria, Ben Zion Title: EPHRAIMITE PSALMS. Journal: Beth Mikra Year: 1978 Volume: 23(73) Page: 151 - 161 Description: Three psalms, 77, 80, 81, mentioning the names of the tribes of Joseph, Benjamin, and Menasseh, are from the hand of an Ephraimite psalmist. The author belonged to a remnant not exiled by the Assyrians, and he prayed for a return, as well as lamenting the destruction of the state. Neither the sanctuary in Jerusalem nor the House of David are mentioned. The Psalmist derives his inspiration from ancient biblical events. These psalms show that the Torah was well known in Samaria, 100 years before the discovery of the "Book" in the days of Josiah. These psalms were sanctified in Judah and included in the Book of Psalms. Ps. 76 is also Ephraimite, describing the deliverance of the Jews in Hamat and Damascus. (Hebrew)

Author: Kunz, Lucas Title: DER 2. PSALM IN NEUER SICHT (The Second Psalm in Recent Interpretation). Journal: Biblische Zeitschrift Year: 1976 Volume: 20(2) Page: 238 - 242 Description: A more exact form-analysis of the Psalms is now possible on the basis of the author's edition of a Tiberian MS of the Psalms containing musical notations (1974). The MS indicates that an analysis of psalm-structure must proceed in terms of the following laws: (1) a unit of a psalm-verse must consist of at least two words; (2) such a unit, however, almost never consists of more than three words; (3) to such a unit there corresponds in general at least one musical sign; (4) if a sequence of four words is encountered, it must be divided into 2 units of two words. The analysis of Ps. 2 in terms of these laws permits an appreciation of its literary form and its origin in the post-exilic period. (German)

Author: Kellerman, Ulrich Title: ERWAGUNGEN ZUM HISTORISCHEN ORT VON PSALM LX (Reflections on the Historical Place of Psalm 60). Journal: Vetus Testamentum Year: 1978 Volume: 28(1) 362

Page: 56 - 65 Description: Ps. 60 has presented difficulty in establishing a unified date. A new German translation is given. It can be seen that the psalm is a communal lament over a lost battle. By text analysis we can see that the historical situation is an attack of the Edomites shortly before the fall of Jerusalem in 587 BC. Later v. 2 was added as a heading to underline the anti-Edomite accent. Ps. 60: 7 - 14 in post-exilic times was added to Ps. 57:8 - 12 to form Ps. 108 for use in theocratic circles. (German)

Author: Houk, Cornelius B. Title: PSALM 132, LITERARY INTEGRITY, AND SYLLABLE-WORD STRUCTURES. Journal: J for the Study of the Old Testament Year: 1978 Volume: 6 Page: 41 - 48 Description: Presents an empirical study of the syllable-word structures of Ps. 132 in support of F. M. Cross' analysis in Canaanite Myth and Hebrew Epic (1973).

Author: Houk, Corneilus B. Title: PSALM 132: FURTHER DISCUSSION. Journal: J for the Study of the Old Testament Year: 1978 Volume: 6 Page: 54 - 57 Description: Responds to Bee's critique (same Issue of JSOT, raising the meaning of stylistic features in relationship to authorship. Considers that mean word length gets underneath to a quantitative feature of authorship which is not subject to imitation or influence.

Author: Bee, Ronald E. Title: THE TEXTUAL ANALYSIS OF PSALM 132: A RESPONSE TO CORNELIUS B. HOUK. Journal: J for the Study of the Old Testament Year: 1978 Volume: 6 Page: 49 - 53 Description: Claims that since statistical scansion analysis requires that v. 13 be placed along with vv. 10 - 12 in a single unit of text, Ps. 132 loses its force as evidence for Cross's theory of a theological development from the reign of David to that of Solomon. 363

Author: Qimron, Elisha Title: ON THE LANGUAGE OF THE SECOND COMMONWEALTH IN THE BOOK OF PSALMS. Journal: Beth Mikra Year: 1978 Volume: 23(73) Page: 139 - 150 Description: Certain linguistic features which characterize the Hebrew of the Second Commonwealth can be found in the Book of Psalms. These have been described by Avi Hurvitz (Ben Lason Le-lason, "The Transition Period in Biblical Hebrew," Jerusalem, 1972). Other examples of later language are to be found in Psalm 132:23 (sepel, "lowly estate"), ibid., v. 24 (prq, "redeem"), Psalm 129:1 - 2 (rabat, "much"), Ps 103:27 (sbr, "look to, hope"), Ps 101:2 (drs-"seek"), to cite a few examples. The greater use of "/" with the direct object is also characteristic of this period. (Hebrew)

Author: Lee, G. M. Title: "SALMON." Journal: Novum Testamentum Year: 1977 Volume: 19(3) Page: 240 Description: The editor of the Ethiopic hymn "Effigies" de Za-Yohannes has noted that the term "Salmon" is not listed in Dillmann's Lexikon. He failed to recognize that the Ethiopic word transliterates a Hebrew word, and evokes an allusion to Ps. 68:14, "like snowflakes falling on Zalmon."

Author: Pietersma, Albert Title: PROTO-LUCIAN AND THE GREEK PSALTER. Journal: Vetus Testamentum Year: 1978 Volume: 28(1) Page: 66 - 72 Description: Bruce M. Metzger lists papyrus No. 2054, containing Ps. 77:1 - 18, as one of 7 "pre-Lucianic witnesses" which resemble in part the Lucianic recension. By a study of the variants in 2054, we see that only variants in vss. 7, 10 and 13 are relevant. The first is a subjunctive made to conform after hina; the second has a form of boulomai for one of (e)thelo; the third is parestesen in place of estesen. All 3 variants also occur in the Upper Egyptian papyrus No. 2110. Therefore to call 2054 a proto-Lucianic witness robs the term of any possible meaning. If proto-Lucianic witnesses exist for the Psalter, they have yet to be discovered. 364

Author: Weiss, Gershon Title: SHETAR HEREM -EXCOMMUNICATION FORMULARY, FIVE DOCUMENTS FROM THE CAIRO GENIZA. Journal: Gratz College Annual of Jewish Studies Year: 1977 Volume: 6 Page: 98 - 120 Description: Five documents of herem, excommunication, from the Cairo Geniza (969 - 1250), are here published for the first time. They contain formularies in Hebrew and Aramaic, rich in biblical verses of cursing, drawn from Job, Psalms 109, and Deut. 28, 29. During the awe-inspiring ceremony, the Torah scroll was clad in black and the shofar, the ram's horn, was sounded. Such a practice was a powerful method of social control in the Middle Ages.

Author: Goulder, M. D. Title: THE FOURTH BOOK OF THE PSALTER. Journal: J of Theological Studies Year: 1975 Volume: 26(2) Page: 269 - 289 Description: Of the five subdivisions of the books of the Psalms, the fourth (Ps. 90 - 106) is shortest and most homogeneous - sharing preponderant use of Yahweh with the first and fifth. These Psalms were perhaps segregated for a liturgical use. They seem to be an alternation of morning and evening prayers, perhaps for the celebration of Tabernacles, paralleling readings from Exodus.

Author: Ceresko, Anthony R. Title: THE FUNCTION OF CHIASMUS IN HEBREW POETRY. Journal: Catholic Biblical Quarterly Year: 1978 Volume: 40(1) Page: 1 - 10 Description: Offers five examples in which recognition of the pattern created by the chiastic repetition of key words gives insight into the structure and meaning of Hebrew poetic passages (Ps. 105:1 - 6, 7 - 11; Hos. 8:9 - 13; 2 Sam. 1:19 - 27; Ps. 145:11-12; Ps. 51:1 - 11). Treats the opening five verses of Ps. 89 in which an A:B::B:A word pattern serves to emphasize the parallel word pair bnh/kwn. Lists some additional examples of the chiastic word pattern in Hebrew. 365

Author: Loader, W. R. G. Title: CHRIST AT THE RIGHT HAND - PS. CX. 1 IN THE NEW TESTAMENT. Journal: New Testament Studies Year: 1978 Volume: 24(2) Page: 199 - 217 Description: Investigates the use, in terms of function and significance, of Ps. 110:1, in the various NT christology traditions. Argues that the Psalm was already being used to refer to the Messiah in the pre-Christian period. At first, primary concern focused on the immediate future, only later on the present place and activity of Jesus as the enthroned one. In this setting, the verse tended to be associated with Jesus' heavenly activity as intercessor. Finally, a series of NT passages connect allusions to Ps. 110:1 with active rule. Concludes that the christological evaluation of the text was a secondary development within the Greek-speaking communities.

Author: Schokel, L. Alonso Title: PSALM 42 - 43. Journal: J for the Study of the Old Testament Year: 1977 Volume: 3 Page: 61 - 65 Description: Comments on agreements and divergencies put forward by Ridderbos and Kessler concerning his earlier article (JSOT, 1976, 1:12 - 21).

Author: Roberts, J. J. M. Title: OF SIGNS, PROPHETS, AND TIME LIMITS: A NOTE ON PSALM 74:9. Journal: Catholic Biblical Quarterly Year: 1977 Volume: 39(4) Page: 474 - 481 Description: Every member of the tricolon in Ps. 74:9 can best be understood in relation to ancient Israelite oracular practice: "Our signs we have not seen." means that the signs which the prophets promised as a confirmation of their oracles have not come to pass. The Babylonian empire had not collapsed, and the furniture of the temple had not been returned to Jerusalem. "There is no longer a prophet" need mean no more than that the speaker had lost all confidence in those prophets still around. "There is not anyone with us who knows `How long?' means that the prophetic attempts to set a limit to the period of divine wrath had failed. Thus the 366

verse actually supports a date for the psalm in the early exilic period.

Author: Krasovec, Joze Title: DIE POLARE AUSDRUCKSWEISE lM PSALM 139 (The Polar Expressions in Psalm 139). Journal: Biblische Zeitschrift Year: 1974 Volume: 18(2) Page: 224 – 248

Author: Hill, David Title: `SON OF MAN' IN PSALM 80 V. 17. Journal: Novum Testamentum Year: 1973 Volume: 15(4) Page: 261 - 269 Description: The reason for the messianic interpretation of Dan. 7:13 in the NT may lie in Ps. 80:17, where Yahweh is said to strengthen a son of man in saving Israel. The Psalm shows several parallels with Ps. 89, which uses the same verb (piel of `amas) to describe Yahweh's relationship to David (89:22). Both draw from the same messianic stock and thus were rightly interpreted messianiciy by the Targumim.

Author: Bronzick, N. M. Title: "LO RAGAL AL LeSONO" (Psalms 15:3). Journal: Beth Mikra Year: 1977 Volume: 22(71) Page: 445 - 452 Description: The word ragal is generally agreed to mean "slander." It has been clarified, however, by a comparison with the root rgl and the adjective ragil in post-biblical Hebrew where it has the meaning "to stream, be fluent." This explains its use for "slander" as related to speed and fluency of tongue in character assassination. Parallels are malsin, "slanderer," that is, one who has a fast tongue, and sepatayim dolqim, "burning lips," in the sense "quick lips," as dlq can mean "to pursue quickly." Parallels are Akkadian hamatu and sarahu, used for heat and for rapid motion. (hebrew)

Author: Allen L. C. Title: FAITH ON TRIAL: AN ANALYSIS OF PSALM 139. Journal: Vox Evangelica 367

Year: 1977 Volume: 10 Page: 5 - 23 Description: Presents the structure and form of the Psalm together with exegesis and translation.

Author: Oswalt, John N. Title: THE MYTH OF THE DRAGON AND OLD TESTAMENT FAITH. Journal: Evangelical Quarterly Year: 1977 Volume: 49(3) Page: 163 - 172 Description: Whence biblical allusions to myth? Reviews the data and alternatives; then focuses on one piece of evidence as suggestive. Passages like Isa. 51:9, 10; Job 41:1 - 6; Ps. 74:12 - 17 contain clear references to the dragon myth widespread in the ancient Near East, and most modern interpreters take these as evidence that Israel's original religion was mythic. Perhaps, instead, these biblical writers consciously appropriated the language of myth to demonstrate Yahweh's superiority over the pantheon, thus serving as apologists against mythic religion. Close analysis of baqa (to split, cleave, tear open) in the OT and other sources tends to support this latter alternative.

Author: Wilhelmi, Gerhard Title: DER HIRT MIT DEM EISERNEN SZEPTER: UBERLEGUNGEN ZU PSALM II 9. Journal: Vetus Testamentum Year: 1977 Volume: 27(2) Page: 196 - 204 Description: Masoretic tradition (Ps 2:9) reads, "You shall break them in pieces with an iron rod," the LXX has, "You shall pasture them with an iron rod." This lectio difficilior may be considered lectio originalis et melior (1) through its great antiquity, (2) because of its parallelism with Micah 5:5, and (3) in the light of its chiastic verse structure. Psalm 2, however, has been interpreted as an enthronement ceremony similar to Egyptian and Sumerian enthronements, in which jars are ceremonially broken. Yet the crowning ceremony in Judah is not a parallel but a contrast, and the king is the shepherd of his peaceful sheep. (German)

Author: Chester, Ray Title: FAITH ON TRIAL: PSALM 73. Journal: Restoration Quarterly 368

Year: 1977 Volume: 20(2) Page: 88 - 92 Description: Explores the problem of righteous suffering through the experience of Asaph. Puzzled by the prosperity and pleasure of the wicked Asaph prevents his personal disillusionment from becoming public by renewing his responsibility to the worshipping community. Seeing the people of God Asaph sees God and life from his point of view. With this perspective he is able to live in the midst of the pseudo opulence of the wicked for in the fellowship of God and his people the question of the righteous suffering and the wicked prospering is no longer important.

Author: Tournay, R. Title: NOTE SUR LE PSAUME LXXXIX, 51 - 52 (Notes about Psalm 89:51 - 52). Journal: Revue Biblique Year: 1976 Volume: 83(3) Page: 380 - 389 Description: Ps. 89:51 - 52 has some Hebrew constructions which (1) are at best unusual Hebrew and (2) have no parallel in the text. A careful study of the versions and all the occurrences of these expressions elsewhere shows one should read ribe or ribot instead of rabbim and see the Psalm as a petition of Jehoiachin in Babylon: ``Remember, Lord, the insults of your servant: I bear in my heart all the charges of the peoples/ by which your enemies, Yhwh, insult you, yes, they insult the steps of your Annointed." (French)

Author: Sola, Aryeh Title: BI-CYCLICAL STRUCTURES IN THE PSALMS. Journal: Beth Mikra Year: 1976; 1977 Volume: 22(68) Page: 98 - 11l Description: A number of Psalms, 24, 47, 96, 100, 101, 136, display a structure in which words and ideas are repeated in a symetrical manner, with the repetition artistically adding new meanings. This form may be related to a musical rendition. A graphic scheme is the best way of presenting the repeated passages and bringing out their meaning. (Hebrew)

Author: Ridderbos, Nic. H. Title: RESPONSE. Journal: J for the Study of the Old Testament 369

Year: 1976 Volume: 1 Page: 16 - 21 Description: As response to L. Alonso Schokel, "The Poetic Strucure of Psalm 42 - 43'' (in same issue of JSOT) Offers own translation of the psalm and some comments on its structure.

Author: Kessler, Martin Title: RESPONSE. Journal: J for the Study of the Old Testament Year: 1976 Volume: 1 Page: 12 - 15 Description: Critique of L. Alonso Schokel, "The Poetic Structure of Psalm 42 - 43" (in same issue of JSOT). Suggests how the dynamics of the psalm is more complex than a simple configuration of past, present, future: the three are interwoven.

Author: Gray, J. Title: A CANTATA OF THE AUTUMN FESTIVAL: PSALM LXVIII. Journal: J of Semitic Studies Year: 1977 Volume: 22(1) Page: 2 - 26 Description: A brief review of studies and suggestions about problems of Psalm 68 by a dozen modern scholars leads to a new translation. The psalm is seen to have as a general theme the demonstration of the kingship of God which proved effective in the cosmic conflict against the powers of chaos. The psalm originated in the autumn festival at Tabor and reached a definitive stage in the reign of Solomon. Philological notes accompany the translation.

Author: Auffret, Pierre Title: NOTE SUR LA STRUCTURE LITTERAIRE DU PSAUME CXXXVI (Note on the Literary Structure of Psalm 136). Journal: Vetus Testamentum Year: 1977 Volume: 27(1) Page: 1 - 12 Description: Most of the commentaries agree that verses 1 - 3 in Ps. 136 are paralleled by v. 26 in a threefold invitation, but difficulties begin with v. 4. Proposes the following structure: (1) creation (heaven-earth and day-night); (2) history (Egypt-exodus and crossing, the desert, and Canaan-kings and land); (3) history summation; (4) creation summation. The heart of the psalm is 370

composed of 22 lines, not with an alphabetic pattern, but with a litany of alliterative 1 and w words. (French)

Author: Auffret, Pierre Title: NOTE SUR LA STRUCTURE LITERAIRE DE PS LI 1 - 19 (Note on the Literary Structure of Ps. 51:1 - 19). Journal: Vetus Testamentum Year: 1976 Volume: 26(2) Page: 142 - 147 Description: E. Lipinski has proposed two perfectly equal sections of an original composition in Ps. 51:1 - 19 (vs. 3 - 10 and 11 - 19). Accepting the Jerusalem Bible division into 9 strophes, we see that the first four are a confession of sin with a parallel construction (3 - 4||8 - 9) encircling a concentric one (5 - 6a, 6b-7). The last four are a restoration of the heart with a concentric construction (12 - 13, 18 - 19) encircling a parallel one (14-15||16-17). The middle strophe (10 - 11) does not divide as Lipin'ski proposes, but 10 is about restoration and 11 about pardon, so should we not count the correspondences as follows: 3/8, 3/9 - 11, 10/12 - 19, 14a/16? (French)

Author: Alonso Schokel, L. Title: THE POETIC STRUCTURE OF PSALM 42 - 43. Journal: J for the Study of the Old Testament Year: 1976 Volume: 1 Page: 4 - 11 Description: Analyzes and expounds Ps. 42 - 43 under three heads: (1) image structure (water as life, water as death), (2) dialogue structure (refrain, with changing tone), (3) dynamic structure (action and progress). ET of `Estructura Poetica dei Salmo 42 - 43', in Wort, Lied und Gottesspruch; Festschrift fur Joseph Ziegler, Wursburg, 1972.

Author: Alden, Robert L. Title: CHIASTIC PSALMS (II): A STUDY IN THE MECHANICS OF SEMITIC POETRY IN PSALMS 51 - 100. Journal: J of the Evangelical Theological Society Year: 1976 Volume: 19(3) Page: 191 - 200 Description: Suggests proposed chiastic arrangements for Psalms 52:1b-5a, 58, 59, 62, 64, 67, 68, 70, 71, 74:1 - 12, 75, 84, 90, 92. Consciously 371

or unconsciously, many of the Psalms were written in chiastic patterns, and though these should not be used to determine text critical matters, they serve to evoke new appreciation for the ancient poets who composed them.

Author: Williams, Emmett L. Title: PSALM 104 - A SCIENTIFIC VIEW. Journal: Biblical Viewpoint Year: 1976 Volume: 10(2) Page: 138 - 143 Description: On the background of Ps. 104, discusses the biblical view of the relation of God to the world.

Author: VanderKam, James Title: BHL IN PS. 2:5 AND ITS ETYMOLOGY. Journal: Catholic Biblical Quarterly Year: 1977 Volume: 39(2) Page: 245 - 250 Description: The problem of bhl's etymology may be solved by finding a root with the same consonants and a related meaning. The root bhl "to speak passionately" meets the first condition, and if an etymological connection between the definitions "to terrify/hasten" and "to speak passionately" can be defended, as suggested here, then it would provide a more economical solution to the problem of Hebrew bhl's etymology than the others which have been defended.

Author: Roberts, J. J. M. Title: THE RELIGIO-POLITICAL SETTING OF PSALM 47. Journal: Bulletin of the American Schools of Oriental Research Year: 1976 Volume: 221 Page: 129 - 132 Description: Recent scholarly treatment of Ps. 47 has limited itself to basically three interpretations: cultic, eschatological, and historical. No recent scholar has attributed a primary role to early historical-political realities as provided in the Sitz im Eeben for Ps. 47. Suggests the setting for the Psalm in a cultic celebration of Yahweh's imperial accession, based on the relatively recent victories of David's age, which raised Israel from provincial obscurity to an empire of the first rank. This will make it analogous to the similar phenomena from Mesopotamia.

Author: Macintosh, A. A. 372

Title: A CONSIDERATION OF THE PROBLEMS PRESENTED BY PSALM II. 11 AND 12. Journal: J of Theological Studies Year: 1976 Volume: 27(1) Page: 1 - 14 Description: The phrases (Ps 2:11-12) which present problems of interpretation are (1) "rejoice with trembling," and (2) "kiss the son." The meaning rejoice in the first phrase is unacceptable because (1) it does not fit the context, and (2) "rejoice with trembling" is a contradiction of terms. Arabic roots suggest that the Hebrew gyl may mean either "rejoice" or "fear." In Ps. 2:11 the latter is correct. In the second phrase, the meaning "kiss the son" is not desirable because (1) br, with the sense of "son" is of Aramaic (not Hebrew) background, and (2) it is questionable whether such an act of homage existed within Israel. Perhaps nsq has an intransitive force here ("order yourselves"). If so, it is questionable whether br belongs to the text; it is probably a partial dittography of br`dh.

Author: Kselman, J. S. Title: A NOTE ON PS 51:6. Journal: Catholic Biblical Quarterly Year: 1977 Volume: 39(2) Page: 251 - 253 Description: Ps. 51:6 seems to provide an example that is correctly described by E. Z. Melamed as the breakup of a stereotyped phrase.

Author: Kenik, Helen Ann Title: CODE OF CONDUCT FOR A KING: PSALM 101. Journal: J of Biblical Literature Year: 1976 Volume: 95(3) Page: 391 - 403 Description: The royal theology contained in Ps. 101 draws upon the sacred covenant tradition on which Israel was founded and the inherited sapiential tradition that flourished and was nurtured by the scribes attached to the royal court. Thus, the wisdom teachings became integrated with the essential faith traditions and supplied the content for the statement about the king's rule. Analyzes the literary composition of the psalm; discusses the context in which the psalm may have been used; and studies the associations between the themes of the psalm and the wisdom teachings. 373

Author: Emerton, J. A. Title: THE TRANSLATION OF PSALM LXIV. 4. Journal: J of Theological Studies Year: 1976 Volume: 27(2) Page: 391 - 392 Description: An interpretational difficulty occurs in the second part of Ps. 64:4 with the relation of hissam to darku. In several places this verb is used of treading a bow (l.e., of bending the bow by the use of the foot in order to string the bow). But the foot would not be used to bend an already strung bow when an arrow was placed on the string. Proposes an ellipse of qastam ("their bows") after darku, and suggests that the words hissam dabar mar are an asyndetic nominal clause. The resultant translation is "they have strung (their bows) - their arrows are bitter words."

Author: Beyerlin, Waiter Title: INNERBIBLISCHE AKTUALISIERUNGSVERSUCHE: SCHICHTEN IM 44. PSALM (Inner-Biblical Attempts to Actualize Faith: Layers in Psalms 44. Journal: Z fur Theologie und Kirche Year: 1976 Volume: 73(4) Page: 446 - 460 Description: Ps. 44 is an attempt to actualize the faith of the fathers in a concrete situation. Vss. 2 - 9 are a separate Psalm from the time of Josiah, actualizing faith in terms of his achievements. Vss. 10 ff. are exilic, showing the crisis of faith of that period and the looking to God as king as the means of the actualization of faith. (German)

Author: Casey, Maurice Title: THE CORPORATE INTERPRETATION OF "ONE LIKE A SON OF MAN" (Dan. VII 13) AT THE TIME OF JESUS. Journal: Novum Testamentum Year: 1976 Volume: 18(3) Page: 167 - 180 Description: Evidence for a corporate interpretation of Dan. 7:13 at the time of Jesus is provided initially by Dan. 7:27. It is confirmed by two late rabbinic sources which incorporate earlier tradition, Midrash Psalms 21:5 (where quotations from Dan. 7:13 and Jer. 30:21 are reconciled through a corporate interpretation of Jer. 30:21, an interpretation supported by the LXX and the Targum) and Tanchuma Tol. 20 (where Dan. 7:13 is quoted as scriptural support 374

for the interpretation of anani in 1 Chron. 3:24). The persistence of a corporate interpretation of Dan. 7:13 among the Jews is documented in Rashi's commentary on Dan. 7:14 and Ibn Ezra's commentary on Dan. 7:18.

Author: Kselman, John S. Title: PSALM 72: SOME OBSERVATIONS ON STRUCTURE. Journal: Bulletin of the American Schools of Oriental Research Year: 1975 Volume: 220 Page: 77 - 80 Description: A study of the structure of Psalm 72 including a syllable count, inclusion, envelope construction and ABCB sequence.

Author: Bennett, Robert A. Title: WISDOM MOTIFS IN PSALM 14=53 - NABAL AND ESAH. Journal: Bulletin of the American Schools of Oriental Research Year: 1975 Volume: 220 Page: 15 - 21 Description: Psalm 14=53 consists of three parts: (1) 1 - 3 is the condemnation of the "fool" and of universal corruption in the meditative tone and proverbial style of wisdom, replacing the usual lament vocative cry to God; (2) Psalm 14:4 - 6=53:4 - 5 is the prophetic-like description of an oppressive situation and God's intervention for vindication; and (3) Psalm 14:7=Psalm 53:6 is the more hymnic-like petition for deliverance and vow to rejoice as a note of assurance with which many laments conclude.

Author: Gourgues, Michel Title: LECTURE CHRISTOLOGIQUE DU PSAUME CX ET FETE DE LA PENTECOTE (The Christological Readings of Psalm 110 and the Feast of Pentecost). Journal: Revue Biblique Year: 1976 Volume: 83(1) Page: 5 - 24 Description: An examination of Acts 2 and Ex. 19 - 20 and of the targumic, rabbinic, and philonic literature relating to Pentecost and its lectionary readings suggests that Acts 2 is a primitive Christian interpretation of Pentecost as the feast of the Law. Now Ps. 110 appears both in Acts 2, in the Pentecost liturgy (with Ps. 68), and in Heb. 8 - 10. This latter passage views Pentecost as the feast of the alliance. This suggests that in his use of Ps. 110 Luke reflects a Christian interpretation of parts of the Jewish Pentecost liturgy. (French) 375

Author: Magne, Jean Title: LES TEXTES GREC ET SYRIAQUE DU PSAUME 151 (The Greek and Syriac Texts of Psalm 151). Journal: Revue de Qumran Year: 1975 Volume: 8(32) Page: 547 - 564 Description: Although J. Strugnell (HTR, 1966, 59:257 - 281) concluded after minute examination that the Syriac text of Psalm 151 was translated from the Septuagint versions, further examination shows serious inconsistencies between Syriac and Greek terminology and order. It implies the mutual independence of the two translations and their direct dependence on the same Hebrew text, comprising 151 A and B. The Qumran discovery (11 QPsa) is an abbreviation of that text, omitting certain parallelisms. (French)

Author: Magne, Jean Title: RECHERCHES SUR LES PSAUMES 151, 154 ET 155 (Research on Psalms 151, 154 and 155). Journal: Revue de Qumran Year: 1975 Volume: 8(32) Page: 503 - 507 Description: A chronological bibliography is divided into studies before and after the publication of 11QPsa. (French)

Author: Magne, Jean Title: ORPHISME, PYTHAGORISME, ESSENISME DANS LE TEXTE HEBREU DU PSAUME 151? (Orphism, Pythagoreanism, Essenism in the Hebrew Text of Psalm 151?). Journal: Revue de Qumran Year: 1975 Volume: 8(32) Page: 508 - 546 Description: The correct reading of Psalm 151, its poetic structure, and its exegesis of David's elevation from small to great are examined. The allusion to Orpheus affirmed by J. A. Sanders and A. Dupont-Sommer in v. 5 is extended through vss. 3 - 6, in the roles of Orpheus the inventor, the charmer and the founder of a cult. Dupont-Sommer's idea that there is also an allusion to the Pythagorean doctrine of the harmony of the spheres is an illusion. Hkwl is not the universe. Since v. 4 has been de-Orphicized by adding two negatives, the psalm 376

is clearly not of Essene origin. (French)

Author: Carmignac, Jean Title: NOUVELLES PRECISIONS SUR LE PSAUME 151 (New Refinements over Psalm 151). Journal: Revue de Qumran Year: 1975 Volume: 8(32) Page: 593 - 597 Description: Comments on two earlier articles by the author (1963 and 1965) on Ps. 151 in the light of J. Magne's articles (RQum, 1975, 8(32):503 - 591). His reading of the text is accepted, but the parallel structure favors "Lord of the universe" and "God of the universe." His exegetical rejection of the negatives in line 9 is unlikely in view of Luke 1:48. (French)

Author: Fitzgerald, Aloysius. Title: A NOTE ON PSALM 29. Journal: Bulletin of the American Schools of Oriental Research Year: 1974 Volume: 215 Page: 61 - 63 Description: It is generally agreed that Ps. 29 is heavily influenced by some Canaanite ancestor(s), based on motif, phraseology, parallelism and meter. Follows Gaster's view, which makes its present form written by a Canaanite; the original divine name in the psalm was "Baal." Even though both Canaanite and Israelite poets depict Baal and Yahweh as the god of the rainstorm, theoretically it should be possible to distinguish at times between an originally Canaanite text adapted for Yahwist and a genuine Yahwist text.

Author: Beyerlin, Walter Title: PSALM 8. CHANCEN DER UBERLIEFERUNGSKRITIK (Psalm 8: Opportunities for Tradition-Criticism). Journal: Z fur Theologie und Kirche Year: 1976 Volume: 73(1) Page: 1 - 22 Description: Despite attempts to harmonize the parts of Ps. 8, it falls into three literarily and stylistically divergent parts: 2b-3, 4 - 9, and 2a, 10 (which two verses form a framework for the rest). The first section is demonstrably an exilic reflection on the rule of God, which finds it not in creation or the temple, but in the confession of his now-exiled people. The second section is a 377

post-exilic wisdom piece, which discovers the rule of God in the general rule of all people in nature. The framework is a late post-exilic confession, joining the rest. Thus a tradition-critical analysis of this Psalm opens up its problems to solution. (German)

Author: Vawter, Bruce Title: POSTEXILIC PRAYER AND HOPE. Journal: Catholic Biblical Quarterly Year: 1975 Volume: 37(4) Page: 460 - 470 Description: Ps. 90 represents a pious Jew in postexilic Palestine speaking in the name of his people then undergoing an unspecified national disaster. The lesson of wisdom in Ps. 90 is that by the recognition of his own transitoriness man achieves a meaningful existence in the presence of God. The Wisdom of Solomon 9:1 - 18 and 15:1 - 3 resembles Ps. 90, yet there are two significant differences. The first is the identification of divine wisdom with Torah. The second is more arresting - pseudo-Solomon proclaims as the ultimate gift of divine wisdom the power whereby man can transcend the mortality in which he has suffered so many ignominious limitations. For the wise man there is hope that relies both on the logic of the way of wisdom and on the power of a merciful God.

Author: Graham, Pat. Title: PSALMS 77: A STUDY IN FAITH AND HISTORY. Journal: Restoration Quarterly Year: 1975 Volume: 18(3) Page: 151 - 158 Description: Through an exegesis of Ps. 77 shows that faith and history were intimately and vitally related in the OT period. The Psalm is dated provisionally before 586 BC. It is composed of two parts: a lament (vs. 1 - 10) and a hymn (vs. 11 - 20). The Psalmist under severe present afflictions experiences the testing of his faith. Israel is to trust in Yahweh's care even when history's movements cannot be understood.

Author: Smith, Gary V. Title: PAUL'S USE OF PSALM 68:18 IN EPHESIANS 4:8. Journal: J of the Evangelical Theological Society Year: 1975 Volume: 18(3) Page: 181 - 189 378

Description: Paul's treatment is not pesher but a remolding of Ps 68:18 on the basis of Num. 8:6 - 19 and 18:6, which the psalmist used. The Levites are described as taken from among the sons of Israel and given as a gift to Israel. Paul quotes the psalm, interprets it historically, and applies the Numbers texts analogously. He explains the gifts to the church by using the example of the Levites who were given to Israel.

Author: Giles, Pauline. Title: THE SON OF MAN IN THE EPISTLE TO THE HEBREWS. Journal: Expository Times Year: 1975 Volume: 86(11) Page: 328 - 332 Description: Contends the author of Hebrews had knowledge of the son-of-man doctrine and used Ps. 8 as a prophecy of the incarnation. He also quotes Ps. 27 and Isa. 8 to show that Christ was higher than an angel, but stooped to become kin with descendants of Abraham. He quotes the LXX accurately, but LXX changed `God' to `angels,' playing havoc with poetic paralleism. Thus, he indicates awareness of Jesus' self-designation. He further sees Jesus as representative man, leading to his role as high priest. Although Paul does not use the term, in quoting Ps. 110, he conflates it with Dan. 7 and Ps. 8.

Author: Pardee, Dennis Title: A RESTUDY OF THE COMMENTARY ON PSALM 37 FROM QUMRAN CAVE 4. Journal: Revue de Qumran Year: 1973 Volume: 8(30) Page: 163 - 194 Description: The Hebrew text in transliteration with translation and commentary is provided from Allegro's Column I, 12 through IV, 21. Following this is a text-critical analysis, consisting of lists of orthographic variants, minor variants (syntactical, grammatical, lexicographical) and seven major variants, four of which are attested in the versions.

Author: Rubinkiewicz, Richard Title: PS LXVIII 19 (= EPH IV 8) ANOTHER TEXTUAL TRADITION OR TARGUM? Journal: Novum Testamentum Year: 1975 379

Volume: 17(3) Page: 219 - 224 Description: The Hebrew text of Ps. 68:19 speaks of God having received gifts from men, and this understanding is expressed in the LXX as well. The targum, however, speaks of the giving of gifts to men. This understanding reflects "al-tikre" exegesis, involving the metathesis of letters: the Hebrew verb lqh (to take) was altered to hlq (to give). This strand of interpretation is found in the Vetus Latina and Peshitta versions as well. Paul appeals to this targumic versions of the Psalm in Eph. 4:8. Evidence that this tradition was known as early as the second half of the 2nd cent. BC is offered by testament of Dan V, 10 - 11.

Author: Mannati, Marina Title: LES ACCUSATIONS DE PSAUME L 18 - 20 (The Accusations in Psalm 50:18 - 20). Journal: Vetus Testamentum Year: 1975 Volume: 25(3) Page: 659 - 669 Description: YHWH reproaches persons disloyal to the covenant with regard to three prohibitions of the decalogue in Ps. 50:18 - 20. Verse 18 is a reproach concerning complacency toward adultery and the syncretism of the covenant with outside allegiances. Verse 19 condemns the abandonment to a practice of magic, in a cult of evil. Verse 20 pictures one who acts as a judge over his brother. It suggests a brother people, Israel of the north, who are kept from unity by an attitude of condemnation on Zion's part. (French)

Author: Milne, Pamela. Title: PSALM 23: ECHOES OF THE EXODUS. Journal: Studies in Religion/Sciences Religieuses Year: 1974; 1975 Volume: 4(3) Page: 237 - 247 Description: Reverses the procedure of most studies by using as the starting point poetic structure rather than imagery. Examines selected vocabulary items, and, using these two investigations as a base, offers a suggestion about the poem's original historical context. Ps. 23 has a unity of structure and theme. The central theme is the exodus, and it was employed by the biblical poet to offer the exiles in Babylon hope based on Israel's past experience of liberation from bondage in Egypt.

Author: Waldman, Nahum M. Title: SOME NOTES ON MALACHI 3:6; 3:13; AND PSLAM 42:11. 380

Journal: J of Biblical Literature Year: 1974 Volume: 93(4) Page: 543 - 549 Description: Mal. 3:6 should be interpreted in terms of `keeping one's word'; Mal 3:13 in terms of that which is `intolerable, unbearable'; and Ps. 42:11 in terms of `heartbreak, anguish'. All three interpretations are suggested by Akkadian parallels.

Author: Perdue, Leo G. Title: THE RIDDLES OF PSALM 49. Journal: J of Biblical Literature Year: 1974 Volume: 93(4) Page: 533 - 542 Description: Feels that the psalm has been examined inadequately in two interrelated areas: (1) the form-critical analysis of the hida which the psalmist has declared he is solving in the Psalm, and (2) structural analysis as understood within the methodology of the "New Criticism." By utilizing these two methods, attempts to demonstrate that Ps. 49 is an elaborate answer to a riddle residing within the psalm itself, and upon which the literary structure of the psalm has been built. Argues that the psalmist has formulated his own riddles which he leaves unanswered.

Author: Neve, Lloyd Title: THE COMMON USE OF TRADITIONS BY THE AUTHOR OF PSALM 46 AND ISAIAH. Journal: Expository Times Year: 1975 Volume: 86(8) Page: 243 - 245 Description: Psalm 46 makes use of pre-Israelite traditions concerning (l) cosmogonic chaos, (2) paradise, (3) holy war, (4) the divine name and (5) Immanuel. These themes are all duplicated in Isa. 33, together with the theme of the Zion cult. Concludes that the author of the Psalm was a contemporary of Isaiah in Jerusalem.

Author: Freedman, David Noel. Hyland, C. Franke. Title: PSALM 29: A STRUCTURAL ANALYSIS. Journal: Harvard Theological Review Year: 1973 Volume: 66(2) Page: 237-256 381

Description: A detailed examination of the text of Ps 29 reveals some complex and sophisticated techniques of Hebrew poetry. Concludes that the hymn has survived substantially as it was composed for liturgical use in early Israel.

Author: Trudinger, L. Paul Title: "ELI, ELI, LAMA SABACHTHANI:" A CRY OF DERELICTION? OR VICTORY? Journal: J of the Evangelical Theological Society Year: 1974 Volume: 17(4) Page: 235 - 238 Description: The cry should be translated, "My God, my God, to what have you committed me?" The answer, as seen in Ps. 22, is, "on account of my sins." This removes the idea of bewilderment on the part of our Lord and focuses instead upon the purpose of His suffering. Jesus enters into the whole spirit and meaning of Ps. 22 as, taking its words upon His lips, He fulfills them and achieves His glorious work.

Author: SMITH, TERRY L. Title: A CRISIS IN FAITH: AM EXEGESIS OF PSALM 73. Journal: Restoration Quarterly Year: 1974 Volume: 17(3) Page: 162 - 184 Description: An exegesis of Ps. 73 in which the primary theological concern is man's communion with God, which, like the example of Job, is found through the problem of suffering. In faith, the Psalmist believes that "God holds fast to the righteous one and "remains his God in every situation in life," a fellowship of which even death can not break.

Author: Perdue, Leo G. Title: "YAHWEH IS KING OVER ALL THE EARTH" AN EXEGESIS OF PSALM 47. Journal: Restoration Quarterly Year: 1974 Volume: 17(2) Page: 85 - 98 Description: An exegesis of Ps. 47 as a representative Enthronement Hymn. A survey of major trends of cultic studies is provided. Ps. 47 praises Yahweh's world rulership in his defeat of the nations. Growing out of the context of a New Year's Festival, one of Israel's central affirmations is emphasized: the conquest of the land by the Divine Warrior. Canaanite elements date the Psalm 382

during the period of the monarchy. Yahweh is more than a wandering desert deity of a tribal federation. He is the universal king over all the earth and its world empires.

Author: Robinson, A. Title: DO EPHRATHAH AND JAAR REALLY APPEAR IN PSALM 132:6? Journal: Z fur die Alttestamentliche Wissenschaft Year: 1974 Volume: 86(2) Page: 220 - 222 Description: A change of r to d in ya`ar allows a new translation which refers to the return of the ark in 1 Sam. 6.

Author: Margot, Jean-Claude Title: AND HIS LOVE IS ETERNAL (PSALM 136). Journal: Bible Translator Year: 1974 Volume: 25(2) Page: 212 - 217 Description: The problem of interpreting the Hebrew term hesed is raised in the translation of the refrain of Ps. 136. The best known versions are cited as evidence, with a brief critical discussion of the choices of English and French translations. The opinions of various experts are cited with the caution that words must be studied in context. Hesed does not defy translation, but "love" and "love lasts eternally" captures the idea.

Author: Beuken, W. A. M. Title: HASID: GUNSTGENOOT: EEN VERWAARLOOSDE ERFENIS VAN DE STATENVERTALING (Hasid: Beloved: A Neglected Legacy from the Staten Version). Journal: Bijdragen Year: 1972 Volume: 33(4) Page: 417 - 435 Description: The word is generally interpreted as having an active sense: loyal, pious. The Dutch Staten Version translates it as beloved twenty-two out of its thirty appearances; this understanding is to be preferred in Ps. 4:4; 16:10; 30:5; 32:6; 52:11; 79:2; 85:9; 86:2; 89:20; 116:15; 145:10; 148:14. The passive signification was a later development and in part came from Israel's growing awareness that living under the covenant it was more God's beloved than his loyal or pious partner. (Dutch) 383

Author: Hatton, Howard A. Title: TRANSLATION INTO THAI POETRY. Journal: Bible Translator Year: 1974 Volume: 25(1) Page: 131 - 139 Description: Historically poetry has been a natural form of literary expression of the Thai people. The problem for translation of biblical poetry is, what kind of poetry should be employed? Discusses the prosodic structure of Thai eight metre poetry, with its peculiar feature: rhyming, alliteration, assonance, lack of relational words and the small semantic content of discourse units. Analyzes Psalm 23 in the Today's English version and a poetic translation into Thai. Concludes that poetry in Thai serves a similar function poetry did in Jewish life and that it ought to be used widely in the Popular Thai Old Testament.

Author: Beyerlin, Walter Title: DER NERVUS RERUM IN PSALM 106 (The Nervus Rerum in Ps. 106). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1974 Volume: 86(1) Page: 50 - 64 Description: Interpretations made hitherto usually treat the (historical) Ps. 106 on the basis of the main section of the text (v. 4 - 47) as a communal lament and confession. The beginning of the text (v. 1 - 3), in so far as it summons men to the praise of God, and seems indirectly to be hymnic, is set aside as irreconcilable with the central part, and in one way or another neglected. However, the psalm should be understood precisely on the basis of its introductory call to praise. This fits a situation (after 587 BC) which for both internal and external reasons makes the praise of God difficult. The tension caused by this gives rise to the combination of different types of forms. These all unite in opening up the way through prayer, confession, recollection and reassurance on the basis of historical traditions to a renewed observance of the restored cry of praise.

Author: Teigen, Ragnar Title: CAN ANYTHING GOOD COME FROM A CURSE? Journal: Lutheran Quarterly Year: 1974 Volume: 26(1) Page: 44 - 51 Description: Discusses the use of curses and other "negative" texts as they occur in biblical material. The nature and function of the 384

ancient curse in noted, as well as the cultic setting which some curses were pronounced. Cites Ps. 69:22 - 28 and Ps. 109:6 - 19 as examples. Suggestion for use of these negative texts include: (1) Christians in a preaching situation will not verbalize such curses against a human enemy; (2) the curse does constitute a defense against oppressors, and (3) there should be room in Christian liturgy for expressing nasty moods of the worshipper.

Author: Reumann, John H. Title: PSALM 22 AT THE CROSS: LAMENT AND THANKSGIVING FOR JESUS CHRIST. Journal: Interpretation Year: 1974 Volume: 28(1) Page: 39 - 58 Description: Exegetically examines Psalm 22 which colors the Marcan passion narrative. Concludes that the Marcan passion narrative was dominated by the view that according to God's plan, Jesus came to die redemptively, to suffer according to the pattern of lament psalms, to obey and to triumph. Concludes that the basic pre-Marcan account had some OT coloring that grew through community additions and redactoral work. Concludes that the logion of Mark 15:34 may have come either from Jesus himself or from early Christian meditation on Ps. 22 in todah use. Either way, pre-Christian and NT use of Ps. 22 picture the cross as lament in suffering and thanksgiving for what God then did.

Author: Pardee, Dennis Title: A RESTUDY OF THE COMMENTARY ON PSALM 37 FROM QUMRAN CAVE 4. Journal: Revue de Qumran Year: 1973 Volume: 8(30) Page: 163 - 194 Description: A transliteration, translation and commentary are given for the ten fragments of 4Q p Ps 37 as presented in final publication by John M. Allegro and improved on by J. Strugnell. This is followed by an analysis of minor and major variants from the Masoretic text. Of the seven major variants, three are attested by the versions and another appears at the end of the verse in the Septuagint.

Author: Hamp, Vinzenz. Title: PS 8,2b.3. Journal: Biblische Zeitschrift Year: 1972 385

Volume: 16(1) Page: 115 - 120 Description: Because of the uncertainty of the meaning of `oz there is a problem with the translation; it can mean "strength" or "refuge," both of which can be understood in context. The textual emendations proposed by some are not convincing. (German)

Author: Alden, Robert L. Title: CHIASTlC PSALMS: A STUDY IN THE MECHANICS OF SEMITIC POETRY IN PSALMS 1 - 50. Journal: J of the Evangelical Theological Society Year: 1974 Volume: 17(1) Page: 11 - 28 Description: Students of biblical poetry have been aware of parallelism for many years, but the chiastic arrangement of whole psalms has not been widely recognized. The term "chiasmus" refers to the inversion of words in two corresponding parallel phrases, clauses, or stichoi. The principle is illustrated in passages such as Jdg. 20:26a, Amos 6:8b, Proverbs 24:20, Job 20:6, and Isa. 41:9a. The following psalms are chiastically arranged: 1,2,4,7,9,11,12,19, 21,25,27,29,30,36,37,41,42,43,45,46. Chiasmus may or may not affect interpretation and is not a device for determining glosses, verse order, or emendations. It is a literary device only.

Author: Achtemeier, Elizabeth Title: OVERCOMING THE WORLD: AN EXPOSITION OF PSALM 6. Journal: Interpretation Year: 1974 Volume: 28(1) Page: 75 - 90 Description: Psalm 6, a typical lament psalm, contains several oft-repeated standardized expressions that convey some of Israel's basic theological insights. Translates the psalm, preserving the Hebrew word order and repetitions. Describes its literary characteristics. The suffering and faith of the individual worshipper come through the psalm's standardized expressions with great power. This shows the extent to which individual and worshipping community were one in Israel, each expressing the prayer and traditions of the other. Describes the use of Ps. 6 in the history of the church. An exegetical and homiletical exposition of Ps. 6 follows.

Author: Dumortier, Jean-Bernard 386

Title: UN RITUEL D'INTRONISATION: LE PS. LXXXIX 2 - 38 (A Ritual of Enthronement: Ps. 89:2 - 38). Volume: NO DATA Page: NO DATA Description: Responding to E. Lipinski's 1967 monograph on Ps. 89. which was based on a study of 40QPs 89, objects to two of his conclusions. Intends to show (1) that the connection between the "royal poem" (Ps. 89:20 - 38) and the "cosmic hymn" (Ps. 90:6-19) was not an afterthought, and (2) that the order of the verses 20 - 38 in the MT was not just a chance arrangement. Attaches a length comparison of the text of this Psalm with 2 Sam. 7:8-17. (French)

Author: Craigie, P. C. Title: PSALM XXIX IN THE HEBREW POETIC TRADITION. Journal: Vetus Testamentum Year: 1972 Volume: 22(2) Page: 143 - 151 Description: Psalm 29 is a Hebrew victory hymn rather than an original Canaanite-Phoenician hymn. Continuity with Ex. 15:1 - 18 can be seen in the word `z, which is used in the two senses of "refuge" and "strength", the close connection of sm, "name" in both, and the context of a divine assembly in both. The use of storm, voice, and theophany in both are historical references, not mythological; hence the psalm is squarely rooted in the tradition of victory poetry. This tradition shifted from a particular victory hymn (Ex. 15) to a general victory hymn (Ps. 29) and finally to an Enthronement Psalm.

Author: Burns, John Barclay Title: AN INTERPRETATION OF PSALM CXLI 7b Journal: Vetus Testamentum Year: 1972 Volume: 22(2) Page: 245 - 246 Description: By emending "our bones are scattered beside Sheol" into "their bones" to agree with 3rd pl. suffixes of the preceding verses and by translating Ipy more literally as "at the mouth of Sheol," the mythological allusion to the all-devouring jaws of the Canaanite god Mot is obtained.

Author: Davies, G. Henton Title: PSALM 95. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1973 387

Volume: 85(2) Page: 183 - 195 Description: First, presents a survey of scholarly discussion of the parts and purpose of Ps. 95. Despite a wide diversity of presuppositions, there is general agreement that the Psalm is composed of two parts, v. 1-7a and 7b-11 Second, presents a study of Ps. 95 in light of "cultic reality" (Mowinckel). The Psalm begins with a call to worship followed by a choral response (hymn: v. 3-5). A second call to worship (v. 6) and affirmation (v. 7a, b) are followed by an oracular warning in prophetic style (v. 7c-11). The Psalm is concerned with the entry and the preparation of the people for worship, and has therefore to be related to those other liturgics of entry which served to bring the ark and the king on to the scene. The oracle which ends the makes an appeal which is reinforced with an illustration of the punishment which resulted from Israel's disobedience in the desert.

Author: Tatum, Scott L. Title: GREAT PRAYERS OF THE BIBLE. Journal: Southwestern Journal of Theology Year: 1972 Volume: 14 Page: 29 - 42 Description: A narration of the setting and a brief comment on the following prayers: Gen. 4:26; 18:16-33; 32; Exod. 14-15; 32; Num. 6:22-26; 1 Sam. 3; I Kgs. 18; 2 Chron. 6; Ps. 51; Matt. 6:5-15; 15:21-28 John 17; Matt. 26 = Mk. 14 = Lk. 22.

Author: Walker, William O., Title: THE ORIGIN OF THE SON OF MAN CONCEPT AS APPLIED TO JESUS. Journal: J of Biblical Literature Year: 1972 Volume: 91(4) Page: 482 - 490 Description: Accepts Norman Perrin's argument that there is no sufficient relationship between the use of Son of Man in I Enoch and IV Ezra for us to suppose that they are both reflections of a common conception. Their uses are independent of one another. The common dependence is upon Dan. 7:13, and upon the general world of apocalyptic concepts. However, Perrin fails to explain why Psalm 110:1 first came to be interpreted by the use of Dan. 7:13. Suggests that the combination of Ps. 110:1 and Dan. 7:13 occurred in two stages, that a link between the two texts can be found in Ps. 8, and that the key passage in demonstrating this link is Mark 388

12:36b. The early Christians initially used Ps. 110:1 to interpret the resurrection of Jesus as an exaltation to the right hand of God as "Lord," but the second half of the verse, which served the purpose of explaining the delay of the parousia, subsequently led them to Ps. 8:6 with its strikingly similar ending, with the result that Ps. 8 was then also applied to Jesus. Concludes that it was Greek-speaking, not the Aramaic-speaking, church which first understood Jesus in apocalyptic terms as Son of Man.

Author: Lichtenstein Murray H. Title: PSALM 68:7 REVISITED. Journal: J of the Ancient Near Eastern Soc., Columbia U Year: 1972 Volume: 4(2) Page: 97 - 112 Description: An examination of an article by Baruch Margulis (JANES, 1972, 4(1):52 - 61. Challenges the proposed solution offered by M. to the problematic MT bakosarot in terms of the matrimonial tole of the Ugaritic ktrt, as well as the supposedly matrimonial context of the biblical verse (Ps. 68:7). The proposed solution is itself not free from difficulties, some of which are considered. Reconsiders generally some of the more widely held positions on this verse, especially the long maintained identification of the biblical kosarot with the Ugaritic ktrt, however the latter may be defined.

Author: Soggin, J. Alberto Title: TEXTCRITISCHE UNTERSUCHUNG VON PS. VIII VV. 2 - 3 UND 6 (Textcritical Examination of Ps. 8:2 - 3, 6). Journal: Vetus Testamentum Year: 1971 Volume: 21 (5) Page: 565 - 571 Description: A study of the meaning in context of eight expressions that have been cruces interpretum in this difficult Psalm. Suggestions of a number of modern scholars are reviewed and a new translation of the entire Psalm is offered. (German)

Author: March, W. E. Title: A NOTE ON THE TEXT OF PSALM XII 9. Journal: Vetus Testamentum Year: 1971 Volume: 21 (5) Page: 610 - 612 Description: If the letters of the Masoretic text are redivided, this verse 389

makes excellent sense and speaks of astrology or astral religion.

Author: Willis, J. T. Title: THE SONG OF HANNAH AND PSALM 113. Journal: Catholic Biblical Quarterly Year: 1973 Volume: 35(2) Page: 139 - 154 Description: A careful analysis of the style, language and thought of 1 Sam. 2:1 - 10 indicates that this poem belongs to an ancient category of psalms or songs which included the Song of the Sea (Ex. 15:1 - 18), the blessing of Moses (Deut. 33:1 - 29) and the Song of Deborah (Jdg. 5). The Song of Hannah probably goes back to the tradition of the Holy War in pre-monarchical Israel. When Ps. 113 is examined along the same lines, it exhibits strong affinities with the early Hebrew Songs of Victory. Since it seems most likely that the Song of Hannah originated in connection with the ark. probably at the Shiloh sanctuary, it is logical to believe that Ps. 113 was at least influenced by the ark and/or Shiloh theology. Thinks that Ps. 113, like most of the early Victory Songs, came from North Israel.

Author: Bruce, F. F. Title: NEW WINE IN OLD WINE SKINS: III. THE CORNER STONE. Journal: Expository Times Year: 1973 Volume: 84(8) Page: 231 - 235 Description: Ps. 118:22, Isa. 28:16 and 8:14 are the OT references upon which the numerous NT references to Jesus as the cornerstone of the new temple are based. In Isaiah LXX interprets it as `the capping stone.' The `Testament of Solomon' suggests `the keystone of the arch of the main gate' which probably correctly interprets `the head of the corner.' The figure stressed in apostolic preaching the contrast between men's and God's estimate of Jesus. Paul conflates this with the figure of the stumbling stone, and later figures of stones as refuge from flood and as object of danger were developed. They are viewed as all applicable - the difference lying in the attitudes of believer and unbeliever.

Author: Coote, Robert B. Title: "MW'D HT'NYT" IN 4Q171 (PESHER PSALM 37), FRAGMENTS 1 - 2, COL. II, LINE 9. Journal: Revue de Qumran Year: 1972 390

Volume: 8(29) Page: 81 - 85 Description: The phrase mw'd ht'nyt has alternately been translated as "season of affliction," referring to the latter days, and "appointed time of fasting," meaning the Day of Atonement in the sectarian calendar. In double-entendre based on a twofold tradition for Ezra 9:5, both meanings were intended. The verb qbl also has a double meaning, "cry out" and "receive."

Author: Holman, J. Title: THE STRUCTURE OF PSALM CXXXIX. Journal: Vetus Testamentum Year: 1971 Volume: 21(3) Page: 298 - 310 Description: The structure of Ps. 139 is neither strophic, bipartite nor unitary, but is bipartite within unity. Vs. 2 announces vss. 1 - 18 and vs. 3 announces vss. 19 - 24. A parabolic concentric structure is shown by literary correspondence and parallel thought, the parabola of vss. 1 - 18 having two hinges (vs. 6 and 14). The solar aspect of Yahweh discussed by Danell is characteristic of vss. 1 - 18 and background for vss. 19 - 24. Strong unity of thought is evident throughout the Psalm.

Author: Ruppert, Lothar. Title: PSALM 25 UND DIE GRENZE KULTORIENTIERTER PSALMEN- EXEGESE (Psalm 25 and the Limitation of Cultic Oriented Psalms Exegesis). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1972 Volume: 84(4) Page: 576 - 582 Description: Psalm 25 shows that the Limitation interpretation of the psalms does not apply to a specific literature of prayer which was influenced by later wisdom. Ps. 25 is a literary composition on the schema a (v. 1 - 3), b (v. 4 - 7), c (v. 8 - 10), d (v. 11), c (v. 12 - 14), b (v. 15 - 18), a (v. 19 - 21). Its formulas are to a large extent from Ps. 37. Its subject matter Is fixed by the interests of later Isrealite wisdom. (German)

Author: Paul, Shalom M. Title: PSALM 72:5 - A TRADITIONAL BLESSING FOR THE LONG LIFE OF THE KING. Journal: J of Near Eastern Studies Year: 1972 Volume: 31(4) 391

Page: 351 - 355 Description: Verse 5 provides an additional example of the court style of Psalm 72. It may be translated, "Let his (the King's) days be as long as the sun, and as long as the moon, through all generations." The image of the permanence of the sun and the moon to express the long rule of the king may be found in Sumerian and Akkadian literature. Ps. 72:17 also presents the idea that a divine blessing for the eternal duration of the king's fame is expressed by the imagery of the son.

Author: Custer, Stewart, el al. Title: FOCUS ON PSALMS. Part II. Journal: Biblical Viewpoint Year: 1972 Volume: 6(2) Page: 80 - 119 Description: A symposium dealing with the last three books of the Psalms (Psalms 73 - 150). Provides expositions of five significant Psalms (73, 78, 101, 110, 118).

Author: Bratcher, R. G. Title: A TRANSLATOR'S NOTE ON PSALM 7:4b. Journal: Bible Translator Year: 1972 Volume: 23(2) Page: 241 - 242 Description: Discusses four attempts to translate the clause in verse 4b, giving various authorities which support each choice: (1) takes clause as an affirmation, but this breaks the pattern of the three accusations; (2) a condition, "if I have spared the man who for no reason was my enemy," which, while there is some difficulty in meaning, is the choice Bratcher favors; (3) and (4) involve textual emendation. One involves the Hebrew word halas and the other changes the suffix from yodh to waw.

Author: Lange, Harvey D. Title: THE RELATIONSHIP BETWEEN PSALM 22 AND THE PASSION NARRATIVE. Journal: Concordia Theological Monthly Year: 1972 Volume: 43(9) Page: 610 - 621 Description: Summary of dissertation suggesting that Jesus' use of Psalm 22 in his cry of dereliction is best understood as an example of typological rather than rectilinear fulfillment of an OT word. The Qumran Hodayot illustrates how a pious Jew could use this 392

psalm devotionally. Witness to Jesus Christ as the promised one shaped the Evangelists' interpretation and use of the psalm in the passion narrative.

Author: Turner, G. A. Title: BIBLICAL VOICES OF PROTEST. Journal: Asbury Seminarian Year: 1972 Volume: 26(2) Page: 17 - 22 Description: Form-critical studies of the OT have isolated and analyzed literary genre called "laments" and also courtroom confrontations. Suggests another distinct genre for which the term "protest" is suggested. Some of the protesters accuse the Lord of being inconsistent: ..... in days of old ... thou hast saved us ... Yet thou hast cast us off ..... (Ps. 44:1 - 9) Others accused God of not being available when most needed; e.g., "Why do you hide in time of trouble?" (Ps. 10:1) Even more bold are those who accused the Lord God of actual wrong doing: "Why hast Thou done evil to this people?" (Est. 5:23) However, these protesters were men of faith; actually their faith emboldened them to raise the issue.

Author: Homburg, Klaus Title: PSALM 110:1 IM RAHMEN DES JUDAISCHEN KRONUNGSZEREMONIELLS (Psalm 110:1 in the Context of Judaic Enthronement Oracle). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1972 Volume: 84(2) Page: 243 - 246 Description: Psalm 110:1 is interpreted as an enthronement oracle in the setting of the royal ritual of Judah with the two part scene (1) of the coronation in the temple and (2) of the enthronement in the palace. The bidding "sit thou at my right hand" indicates the change of scene between 1 and 2: the king is bidden after the coronation to ascend the throne in his palace, which lay to the south (to the right) of the temple. (German)

Author: Wallis, Wilber B. Title: THE USE OF PSALMS 8 AND 110 IN I CORINTHIANS 15:25 - 27 AND IN HEBREWS 1 AND 2. Journal: J of the Evangelical Theological Society Year: 1972 Volume: 15(1) Page: 25 - 29 393

Description: The exposition of Ps. 8 and 110 in Hebrews clarifies the problem of the sequence of eschatological events in 1 Cor. 15:20 - 28. The question is whether there is one resurrection or two in Paul's teaching in the latter passage. It appears that Paul did not teach that death is finally conquered at the Parousia. Heb. 1 and 2 indicate that Christ's final triumph over death will be subsequent to His reigning over this world, a conclusion based on the exegesis of Ps. 8 and 110. The 1 Cor. passage, then, because of its use of Ps. 8 and 110, must be interpreted likewise: There are two resurrections, one at the Parousia and the other when Christ delivers over the kingdom to the Father.

Author: Reuther, Rosemary Radford Title: SAD SONGS OF ZION BESIDE THE WATERS OF BABYLON. Journal: J of Religious Thought Year: 1971 Volume: 28(2) Page: 112 - 118 Description: Black protest is the protest of unrequited love. Blacks in America today are greatly disillusioned because they have greatly believed. The very language of our national faith has been used as the chief tool of our apostasy. In the Declaration of Independence of 1776 we solemnly laid down the people's right to revolution, never expecting that one day a Huey P. Newton or a Bobby Seale would read those words back to us. The problem with America. the Beautiful is that messianic or revolutionary rhetoric has been easily equated with whatever new society has been produced out of it at a particular time, and such ideals have been converted into a self-sacrificing mythology which justifies a particular status quo and wards off all further criticism. But a counter-mythology has arisen from the Black community in this Babylon to compensate for Black men's weeping when they remembered their native land. See Psalm 137.

Author: Sitler, Joseph Title: ECOLOGICAL COMMITMENT AS THEOLOGICAL RESPONSIBILITY. Journal: Zygon Year: 1970 Volume: 5(2) Page: 172 - 181 Description: A response to Geo. Wald's 'Decision and Destiny: The Future of Life on Earth.' Theology does need redoing to enclose new crucial facts. The Christian God is not the tribal god of Israel, but 'the Fountain of all livingness' (Calvin) and requires us to behold, think and feel the world, not about it. We must (1) reexamine the 394

category of reality - 'being' is known only ecologically, in relations; (2) 'behold' - not just look at but stand in a tender relationship to creation; and (3) oppose the mistaken distinction of the Englightenment between man-as-nature and man-as-history. They remerge in an age when man can decide to kill nature. Filth offends God; Ps. 104. is an ecological doxology. The world is not God, but it is God's. Rom. 8 applies to Lake Michigan. Aquinas, Calvin and Luther agree that grace does not destroy, but perfects nature.

Author: Leveen, J. Title: TEXTUAL PROBLEMS IN THE PSALMS. Journal: Vetus Testamentum Year: 1971 Volume: 21(1) Page: 48 - 58 Description: Emendations are given along with the reconstructed texts and translations for the following verses in order to improve their reading: Psalms 8:3, 4, 6; 9:7 - 8; 11:4b-5; 12:6, 9; 13:5; 16:2 - 4, 11b; 22:10; 26:31, 32; 27:7 - 9; 32:7; 35:7, 12, 16; 36:1 - 2; 38:17; 40:5ff; 42:9, 11; 46:3 - 5, 9; 49:6.

Author: Carroll, R. P. Title: PSALM LXXVIII: VESTIGES OF A TRIBAL POLEMIC. Journal: Vetus Testamentum Year: 1971 Volume: 21(2) Page: 133 - 150 Description: Psalm 78 is divided into two sections: (1) the deeds of Yahweh for Ephraim and their rebellion against him, and (2) the relationship of Yahweh to Judah. The key point of the Psalm is vs. 67 where the change of reference to Judah is made. The entire Psalm deals with the election of Yahweh. The two kingdoms establish rival claims to Yahweh's election, and after the fall of Samaria, Judah began to appropriate the exodus myth to itself. The Psalm, being in the tradition of the Deuteronomists, explains how Judah was the rightful heir of the exodus movement and leader of the people of Israel.

Author: Sauer, Alfred Von Rohr Title: FACT AND IMAGE IN THE SHEPHERD PSALM. Journal: Concordia Theological Monthly Year: 1971 Volume: 42(8) Page: 488 - 492 Description: A literal interpretation of Psalm 23 maintains that the 395

shepherd-sheep relationship is maintained throughout the psalm, described in three different situations. In vss. 1 - 3a the flock is pictured as having been on the move since dawn and now led to rest and refreshment. In vss. 3 & 4 the rest is ended and the sheep are again on the move, led by the faithful shepherd. In verse 5 the sheep have reached the sheepfold in which they are going to spend the night. Luther interpreted this psalm theologically, designating the word of God as its main theme, and applying what is said of Yahweh directly to Jesus Christ. The denominator which joins the literal and figurative, blends fact and image, and ties together the historical and the theological is the author's serene faith, which is based not on a shallow optimism but on a realistic appraisal of life.

Author: Mannati, M. Title: PSAUME 139:14 - 16 (Psalm 139:14 - 16). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1971 Volume: 83(2) Page: 257 - 261 Description: The text of Ps. 139:14 - 16, which is usually held to be corrupt, does not require emendation. It is sufficient to take vs. 16a together with vs. 15abc, as a result of which we have two distichs constructed chiastically. This disposes of the difficulties of vs. 16c, in which lo' 'ehad is to be taken as "no(t one) man," and not as "no day." Vs. 14, which is a gloss, must be understood with reference to the whole of the text, and not only with reference to vs. 13. (French)

Author: Yoder, Perry B. Title: A-B PAIRS AND ORAL COMPOSITION IN HEBREW POETRY. Journal: Vetus Testamentum Year: 1971 Volume: 21(4) Page: 470 - 489 Description: The recovery of Ugaritic literature and recent studies in the oral formulaic composition of poetry sheds light on the composition of Hebrew poetry. The identification of stock word pairs can be made in such Biblical poetry as Psalm 54, Psalm 114, Nahum 1, and Psalm 155 (non-canonical) here analyzed. Concludes that the presence of A-B pairs in Hebrew poetry indicates that at one period in the Israelite literary tradition there was oral composition of poems. Secondly, there is a wide variation in the extent to which the poets of Biblical poems relied on traditional fixed pairs (e.g. high density of pairs in Ps. 54, low density in Ps. 155). Thirdly, those poems which indicate a high reliance by the poet on A-B 396

pairs were orally composed. Those poems which show little reliance on these oral compositional units were composed in writing.

Author: Collins, Terence Title: THE PHYSIOLOGY OF TEARS IN THE OLD TESTAMENT: PART II. Journal: Catholic Biblical Quarterly Year: 1971 Volume: 33(2) Page: 185 - 197 Description: In part I presented an hypothesis concerning the physiological processes involved in biblical weeping (see CBQ, 1971, 33(1):18 - 38). In part II he applies this hypothesis to four psalms to show how an insight into the physiology of tears can help towards a clearer understanding of the text and its Sitz im Leben. He selects Ps. 31 to illustrate tears without sickness and Ps. 38 to clarify sickness with tears. Ps. 22 is treated as a borderline case, but if verses 15 - 16b are ruled out, the evidence for any sickness element is considerably reduced. Ps. 69 is added to demonstrate how an appreciation of the physiology of tears can be of service in studying the imagery used by the poet.

Author: Holman, Jan. Title: ANALYSIS OF THE TEXT OF PS 139. Journal: Biblische Zeitschrift Year: 1970 Volume: 14(2) Page: 198 - 227 Description: Conclusion of a detailed literary, structural, and linguistic analysis of Ps. 139. Verses 16 - 24 inclusive are here analyzed and translated. A complete translation of the psalm as well as extensive excurses on its Sitz im Leben, Yahweh and his synonyms in Ps. 139, the themes of the enemies and of idolatry in psalms of innocence, and 'el accompany the close textual examination.

Author: Holman, Jan. Title: ANALYSIS OF THE TEXT OF PS 139. Journal: Biblische Zeitschrift Year: 1970 Volume: 14(1) Page: 37 - 71 Description: Part one of a two part series which is a structural and detailed linguistic analysis of Ps 139. Verses 1 - 15 are given an original translation based on the philological, literary, and structural material adduced.

Author: Buchanan, George Wesley 397

Title: THE PRIESTLY TEACHER OF RIGHTEOUSNESS. Journal: Revue de Qumran Year: 1969 Volume: 6(24) Page: 553 - 558 Description: A rabbinic passage, Midrash of Psalm 102:17(216a), says "They had no prophet, no priestly teacher of righteousness, and no temple." It refers to the priestly teacher of righteousness as a position rather than the description of a specific individual. This makes good sense in the Damascus Document and Habakkuk Commentary. It is not necessary to assume a priori that every reference therefore should point to the same individual, but it may be that these men were believed by their community to be qualified to function as legitimate priests in the temple.

Author: Crenshaw, J.L. Title: POPULAR QUESTIONING OF THE JUSTICE OF GOD IN ANCIENT ISRAEL. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1970 Volume: 82(3) Page: 380 - 395 Description: Examines numerous OT passages which attempt to deal with the problem of the existence of evil in spite of a righteous God. Genesis 18:17 - 33 entertains a radically new understanding of God's righteousness. Ex. 32 lays stress upon the wrath of God despite the intercessory pleadings of the innocent Moses. Compare also Jer. 12, Hab., and Ps. 89. The fullest treatments of the problem are found in Job (repentance, confession of God's justice despite everything, that is an affirmation of meaning) and Qoheleth (despair, criticism of God for not caring, the denial of divine justice, hence of meaningful existence). The two approaches are expressed in a Doxology of Judgement or Judgement through fire, a popular denial of meaning in life and the justice of God to which the prophets reacted.

Author: Feld, Helmut Title: DER HUMANISTENSTREIT UM HEBRAER 2:7 (PSALM 8:6) (The Humanist Controversy over Hebrews 2:7 (Psalm 8:6). Journal: Archiv fur Reformationsgeschichte Year: 1970 Volume: 61(1) Page: 5 - 35 Description: The 1516 - 1518 controversy between Erasmus and Jacobus Faber 398

Stapulensis concerned the text and interpretation of Psalm 8:6 as quoted in Hebrews 2:7. Faber's translation was "Thou didst make him [Christ] only a little lower than God," while Erasmus, following the Vulgate, interpreted the text temporally: "Thou didst make him [Christ] for a little while lower than the angels." Two questions arise: (1) the unsolved mystery of why Faber's criticism of Erasmus' 1516 work bears a publication date of 1515; (2) the Christology of the disputants - Faber tending to docetism, and Erasmus, like Luther, asserting a genuine humiliation of Christ. (German)

Author: Allen, Leslie C. Title: THE OLD TESTAMENT BACKGROUND OF (PRO)ORIZEIN IN THE NEW TESTAMENT. Journal: New Testament Studies Year: 1970 Volume: 17(1) Page: 104 - 108 Description: Presents the argument that Romans 1:3 - 4 is a creedal formula, introduced into the letter to show its orthodoxy, and that the words, Son of God, are from Psalm 2:7. Claims that the verb, oristhentos, of Romans 1:4 and most of the uses of (pro)orizein in the New Testament also come from Psalm 2:7. In this connection he examines Acts 2:23, where the divine plan is decreed, Acts 10:42 and 17:31 where Christ is the one decreed, and Acts 4:25f. where, following a quotation of Psalm 2:1 - 2, the interpretation dwells on God's decreed plan. Compare also Luke 22:22. Feels that Paul also had Psalm 2 in mind in 1 Corinthians 2:7f., Romans 8:29, and Ephesians 1:5 and 11.

Author: Kelly, Sidney Title: PSALM 46: A STUDY IN IMAGERY. Journal: J of Biblical Literature Year: 1970 Volume: 89(3) Page: 305 - 312 Description: Elaborates upon the image of Zion as the creative center or navel of the universe as that image is developed in Psalm 46. The central theme of the psalm is expressed as the transition from chaos to cosmos at the microcosmic center of the universe.

Author: Custer, Stewart Title: FOCUS ON PSALMS. Journal: Biblical Viewpoint Year: 1970 399

Volume: 4(2) Page: 70 - 135 Description: A symposium on the first two books of Psalms (Ps. 1 - 72). Includes articles on the theology of the Psalms, a list of NT quotations from Ps. and expositions of the following individual Psalms: 1, 8, 16, 20, 32, and 49. Articles by Custer, Edward M. Panosian, W.W. Ayer, Marshall Neal, Allen Ross, Jesse Boyd, Jr., Robert D. Bell, and Allen P. Ross.

Author: Hammer, Robert Alan. Title: ON THE ORIGIN OF THE PARTIAL HALLEL. Journal: Conservative Judaism Year: 1969 Volume: 23(4) Page: 60 - 63 Description: The Hallel, festival recitation of Ps 113 - 118, has been universally used since the time of the temple to express joy on 18 days and one night. It is omitted on days of Judgment: Yom Kippur, Rosh Hashanah and Purim.The practice of reading it minus Ps. 115:1 - 11 and 116:1 - 11 during Rosh Hodesh and the last six days of Passover is to be explained as deference to ancient laws advising its omission.

Author: Tigay, Jeffrey H. Title: PSALM 7:5 AND ANCIENT NEAR EASTERN TREATIES. Journal: J of Biblical Literature Year: 1970 Volume: 89(2) Page: 178 - 186 Description: The term swlm suggests that Psalm 75 reflects an alliance. Extra-biblical and biblical sources show that failing to pursue the enemy of one's ally, or providing the enemy refuge, are fundamental violations of alliance duties. This is precisely what 7:5b refers to when soreri is emended to sorero. The clause is now seen to deny an accusation that the speaker rescued his ally's enemy. The emended verse is to be translated: "if I have repaid my ally with treachery/ and rescued his enemy...."

Author: Strauss, Hans Title: ZUR AUSLEGUNG VON PS 29 AUF DEM HINTERGRUND SEINER KANAANAISCHEN BEZUGE (On the Interpretation of Psalm 29 in Relation to Its Canaanite Background). Journal: Z fur die Alttestamentliche Wissenschaft Year: 1970 Volume: 82(1) 400

Page: 91 - 102 Description: The separation of thoroughly Ugaritic elements in Ps. 29 makes it necessary to raise the fundamental question of its theological position within the OT. A form-critical and traditio-historical analysis of the text, which was passed down in Israel in its present form, makes it possible to avoid on the one hand a purely literary-critical evaluation of it, and on the other hand an unconvincing exposition determined by apologetic theological considerations, and to press through to Israel's testimony to its faith, founded in history, in its encounter with the world around it. (German)

Author: Boers, H. W. Title: PSALM 16 AND THE HISTORICAL ORIGIN OF THE CHRISTIAN FAITH. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1969 Volume: 60(1/2) Page: 105 - 110 Description: Views Ps. 16 as the source of Easter faith. It prepared the disciples for the experience of the resurrection appearances. But the Psalm first served to interpret Jesus' death. This recognition makes it possible to place the cross of Jesus as the center of Christian faith.

Author: Grech, Prosper. () Title: The Old Testament as a Christological Source in the Apostolic Age. Journal: Biblical Theology Bulletin Year: 1975, Volume: 5(2): Page: 127-145. Description: Reflections on some OT passages that helped the Apostolic church to develop her doctrine of Christ. While the OT quotation may be made to say more in the context of the NT than it did in its original context (as in NT usage of Psalm 2 and Psalm 110), and although the new interpretation may exceed the original author's intention, it does not betray the meaning of the words. This development of meaning is due to one constant: the Spirit out of whom the text proceeded, in whom the tradition of Israel grew and who produced the events of Apostolic times. The same thing can happen today, in fact, numerous Christologies have appeared in recent times, each purposing to explain Christ to contemporary man. How can we judge these? Only if, anointed by the chrism of the Spirit, we work on the conviction that Jesus Christ is the 401

same yesterday, today and forever.

Author: Mejia, Jorge. () Title: Some Observations on Psalm 107. Journal: Biblical Theology Bulletin Year: 1975, Volume: 5(1): Page: 56-66. Description: Considers Psalm 107 in 8 sections of observations. Originally the four strophes of the psalm referred to the salvation of four different groups of people, private individuals, who had experienced dramatic situations in their lives. Looks at each of the four strophes, including the theological import of each. The four original strophes are a liturgy of thanksgiving. God is praised because, in his hesed, he has saved man from four different kinds of dangers. The psalm supposes a notion of the frailty of man, basic to biblical anthropology. On God's side there is hesed, an affective and effective engagement in favor of man through the covenant. Man in his need can rely on it. The four cases of danger are seen as images of the new Exodus, which is seen as salvation, not just from the captivity of Babel, but from the evil forces which threaten human existence, and from sin.

Author: Isserlin, B. S. J. () Title: Psalm 68, Verse 14: An Archaeological Gloss. Journal: Palestine Exploration Quarterly Year: 1971, Volume: 103(1): Page: 5-8. Description: Considers the meaning and significance the second and third parts of Psalm 68:14 (13 in English Revised Version) which read "the wings of a dove covered with silver, and her pinions with yellow gold." Traces the history of how this has been interpreted and marshals evidence, from the fields of archaeology, history, and comparative literature, for the view that it refers to the occasional function of a dove as an indicator of royal status.

Author: Dahood, Mitchell. Title: The Four Cardinal Points in Psalm 75:7 and Joel 2:20. Journal: Biblica Year: 1971, Volume: 52(3): Page: 397. Description: In the four terms East, West, desert, and mountains (Ps 75:7) was identified the motif of the four cardinal points. An analogous description appears in Joel 2: 20, where three cardinal 402

points are explicitly mentioned and the fourth implied. That the prophet meant the southern quarter in the phrase "a land parched and waste," may be deduced from its chiastic parallelism with "the northerner," and from the mention of "the eastern sea," and "the western sea," in the subsequent cola.

Author: Brownlee, W. H. Title: Psalms 1-2 as a Coronation Liturgy. Journal: Biblica Year: 1971, Volume: 52(3): Page: 321-336. Description: Ps 1 is classified as both a wisdom psalm and a legal psalm and this combination of supposed to be a sure clue for lateness. A reconsideration of this entrenched view seems called for, however, by serious attention to the ancient tradition that Ps 1-2 are a single psalm. This tradition is found in Rabbinic literature and in the Western Text of Acts 13:33, which cites Ps 2 as the first psalm. The Rabbinic tradition of the unity of Ps 1-2 is reinforced by the evidence of their editorial fusion. And the contents of Ps 1 reveal an applicability to members of the court and even to the king. The eschatological interpretation of Ps 1 at Qumran and in the Targum reinforces the possibility of a messianic understanding so that Justin Martyr could cite the whole of Pss 1 and 2 as a single messianic prophecy. the liturgical relationship of the two divisions suggests an intention for use with a historical coronation.

Author: Loewenstamm, Samuel E. Title: The Number of Plagues in Psalm 105. Journal: Biblica Year: 1971, Volume: 52(1): Page: 34-43. Description: Ps 105 presents a separate form of the plague tradition, enumerating seven plagues (the number of completeness). The plague tradition pertains to this genre, as it culminates in the last plague, the slaying of the firstborn. Cognate traditions about the plagues crystallize in series of seven, as in Ps 78 and Ps 105. The narrative of the Pentateuch results from an amalgamation of all variants of the plague traditions; the only tradition rejected is the pestilence of men. The process of collecting the different traditions resulted in the sum of ten plagues - ten being a typological number, too, if not a climactic number, at least one of completeness. 403

Author: Margulis, B. Title: the Canaanite Origin of Psalm 29 Reconsidered. Journal: Biblica Year: 1970, Volume: 51(3): Page: 332-348. Description: Evidence for the position that, but for the recensional substitution of Yahweh for Baal-Hadad, Ps 29 is a veritable Canaanite hymn, has never been decisive. That the author of Ps 29 has gone to school with the Canaanite bards - and in a relatively early period - is undeniable, and is strengthened by comparative material newly available. But the references to the Sinai / Red Sea area, to which midbar Qades may now be added, leaves no room for doubting that the original subject of the poem was Yahweh, not Baal, and that its author was a Yahwist.

Author: MacKenzie, R.A. F. Title: Ps 148: 14bc: Conclusion or Title?. Journal: Biblica Year: 1970, Volume: 51(2): Page: 221-224. Description: Ps 148:14bc is a title-summary, composed for Ps 149 and placed before it. It must have been added to the text before the hallelu-yah rubrics were inscribed between the last five psalms of the Psalter. When the hallelu-yahs were inserted, these five psalms were already written one after the other in a series, and Ps 149 had its own title. The rubricator correctly judged that Ps 149:1a marked the beginning of a psalm. But he did not recognize that preceding bicolon as its title. Instead, he regarded the phrase as the conclusion of the preceding psalm, and inserted hallelu-yah where it now stands. Thus he separated the title from the text to which it refers.

Author: Freedman, David Noel. Title: God Almighty in Psalm 78:59. Journal: Biblica Year: 1973, Volume: 54(2): Page: 268. Description: Proposes a new rendering of the second colon for two reasons: (1) Although the verb ,'s occurs more than 70 times in the OT, it is never used with m'd elsewhere. (1) The divine epithet m'd "the Almighty," has been identified in the Hebrew Bible by M. Dahood. The word m'd is parallel to 'lhym, and provides us with a well-balanced bicolon: God heard and was enraged / then the 404

Almighty rejected Israel.

Author: Roberts, J.J.M. Title: The Young Lions of Psalm 34:11. Journal: Biblica Year: 1973, Volume: 54(2): Page: 265-267. Description: The MT of Ps 34:11 contains a reference to young lions that seem rather odd. However the evidence for correcting kpyrym is not as strong as it appears. The image of the young lions, far from being the result of textual corruption, stems from an old pre-Israelite proverbial motif which, if not created by, was at least at home in the wisdom literature, and through this channel Israel inherited it.

Author: Mannati, M. Title: TUB-Y. EN PS XXVII 13: LA BONTE DE Y., OU LES BIENS DE Y.? (Tub-Y. in Ps. 27:13: The goodness of Yahweh or the benefits of Yahweh). Journal: Vetus Testamentum Year: 1969 Volume: 19(4) Page: 488 - 493 Description: -A new translation which views "goodness" (tub) spoken of here not as an abstract, a possession of Yahweh, but for products of the land of Canaan which result from the hospitality of Yahweh. It is translated: "J'ai La certitude de voir les biens que Yahve prodigue dans la terre des vivants". (French)

Author: Loewenstamm, Samuel E. Title: THE LORD IS MY STRENGTH AND MY GLORY. Journal: Vetus Testamentum Year: 1969 Volume: 19(4) Page: 464 - 470 Description: -This formula, which appears in Ez. 15:2, Isa. 12:2, and Ps. 117:14, can now be shown to connect the ideas of "strength" and "song" as illustrated by the Ugaritic pairs `z and dmr. The apparent incongruity of these two ideas becomes clearer when it is realized that one of the main functions of the 42 occurrences of the root zmr in the Bible is to `extol the Lord in song or instrument' for "His strength" as manifested in his mighty deeds. An emendation of zmrt to zmrty completes the study. 405

Author: Gammie, John G. Title: A NEW SETTING FOR PSALM 110. Journal: Anglican Theological Review Year: 1969 Volume: 51(1) Page: 4 - 17 Description: -Argues that Ps. 110 is perhaps the script for a cultic drama offered when the autumnal rains failed, a drama in which the king plays the role of Yahweh and thus asserts the nation's continued faith in His sovereignty.

Author: MacINTOSH, A. A. Title: CHRISTIAN EXODUS. Journal: Theology Year: 1969 Volume: 72(589) Page: 317 - 319 Description: -An analysis of Psalm 114 indicates that it was associated with the Jewish celebration of Passover, and that it was sung by Jesus and the disciples at the close of the Last Supper. For the Christian it is in the life, death, and resurrection of Christ that freedom from selfishness, sin and fear are found. Thus this Psalm is appropriate for use by Christians in celebrating the deliverance, not only from Egypt, and bondage, but from sin and fear.

Author: KUNTZ, PAUL GRIMLEY Title: THE SENSE AND NONSENSE OF OMNIPOTENCE. Journal: Religious Studies Year: 1968 Volume: 3(2) Page: 525 - 538 Description: -After a survey of philosophical arguments against the worship of omnipotence and a psychoanalytic-Feuerbachian interpretation of why people are interested in omnipotence, suggests another mode of religious attitude toward omnipotence in terms of Psalm 139 and Paul Tillich's treatment of omnipotence in terms of omnipresence.

Author: NEVE, LLOYD Title: REALIZED ESCHATOLOGY IN PSALM 51. Journal: Expository Times Year: 1969 Volume: 80(9) Page: 264 - 266 Description: Discusses Psalm 51, esp. v. 13, in relation to the meaning of `presence' and `spirit' (ruach) and concludes that the psalmist 406

speaks of personal experience, although he alludes to Davidic history and uses cultic language, which might suggest a corporate interpretation.

Author: Childs, Brevard S. Title: PSALM 8 IN THE CONTEXT OF THE CHRISTIAN CANON. Journal: Interpretation Year: 1969 Volume: 23(1) Page: 20 - 31 Description: -Examines Psalm 8 exegetically to consider the relation between the historical function of a text and its later distinctive role in the context of Christian faith. In its OT setting it praises God the Creator. In Hebrews 2:6ff. Psalm 8 is used as a Christological prooftext for the Son of Man. The Christian interpreter who takes the canon seriously must listen to both witnesses as clearly as possible, and then in conjunction with each other. He must also penetrate both texts of Scripture and grapple with the reality that called them forth. By using this method, one can understand the NT christological interpretation of Psalm 8 in the light of what the OT as a whole (e. g., Job, Ecclesiastes) has to say about the themes of Psalm 8.

Author: Ahlstrom, G. W. Title: SOLOMON, THE CHOSEN ONE. Journal: History of Religions Year: 1968 Volume: 8(2) Page: 93 - 110 Description: -Israelite kingship has two aspects, one is historical, and the other ideological or religious. The latter side has been neglected in modern discussions. Scholars have assumed that Solomon was chosen by King David alone, but ideologically we know that the king was always chosen by his god as well as by his own father and his people. In Mesopotamia especially, kingship was an institution sent down from heaven, even in the case of a usurper. In Ps. 2:7, the king is the son of Yahweh, who is his begetter. Whether kingship is to be regarded as a historical institution or religious often depends on the texts being consulted. But all persons in a position of authority seem to be given some measure of charismatic power.

Author: Dahood, M. Title: A NEW METRICAL PATTERN IN BIBLICAL POETRY. Journal: Catholic Biblical Quarterly Year: 1967 407

Volume: 29(4) Page: 574 - 579 Description: -A new prosodic pattern is identified in the biblical psalter, which consists of a tricola of which the second member is a double-duty modifier, modifying the thought of both the first and third cola. Among the examples adduced to support this new theory are Psalm 83:18; 6:11; 86:12; 119:174, 149; etc. Supports this theory by repointing the MT in many cases and to change the consonantal text in not a few instances.

Author: Sarfatti, G. Title: ADDITION TO SKH - T'H. Journal: Leshonenu Year: 1968 Volume: 32(3) Page: 338 Description: Suggests that the variant reading in Ps. 119:110 in the psalms scroll from Qumran (11QPsa) provides another example of the meaning "forget" for t`h noted by Kutscher in Le, 1967, 31(2):109f. (Hebrew)

Author: STEGEMANN, HARTMUT Title: WEITERE STUCKE VON 4 Q p Psalm 37, VON 4Q Patriarchal Blessings UND HINWEIS AUF EINE UNEDIERTE HANDSCHRIET AUS HOHLE 4Q MIT EXZERPTEN AUS DEM DEUTERONOMIUM (Additional Fragments from 4Qp Psalm 37, from 4Q Patriarchal Blessings and a Notice of an Unedited Manuscript of Cave 4 with Excerpts from Deuteronomy). Journal: Revue de Qumran Year: 1967 Volume: 6(22) Page: 193 - 227 Description: -A more complete publication of 4Qp Psalm 37 is possible than the three already put out by J. M. Allegro. By study of infrared photographs and additional fragments not yet published, the pesher may be seen to consist of four columns of 28 (plus or minus one) lines. The text and German translation are given. Only a single fragment of 4Q Patriarchal Blessings has been published. A new fragment quotes Genesis 36:12 and thereby raises the question of its literary type. An unedited manuscript from Cave 4 has Deuteronomy 8:5 - 10 followed by Deuteronomy 5:1 - 33 in six columns. It appears to be a pre-rabbinic phylactery. It may be compared to the Papyrus Nash. 1 Plate. (German) 408

Author: Gese, Hartmut Title: PSALM 22 UND DAS NEUE TESTAMENT (Psalm 22 and the New Testament). Journal: Z fur Theologie und Kirche Year: 1968 Volume: 65(1) Page: l-22 Description: -Psalm 22 is translated, exegeted, and traced through the NT, i.e. Mk. 15:34 - 39, Mt. 27:46 - 54 and Lk. 23:46 - 48 with the result that the original account of the death of Jesus is related to quotations from Psalm 22 which serves as a veil for the Christian understanding of the cross. Thus the origin of the Supper of the Lord is seen as the meal fellowship of the disciples, continued after the death of their Lord. (German).

Author: Hayes, John H. Title: THE RESURRECTION AS ENTHRONEMENT AND THE EARLIEST CHURCH CHRISTOLOGY. Journal: Interpretation Year: 1968 Volume: 22(3) Page: 333 - 345 Description: -Summarizes several recent reconstructions of the earliest Palestinian Christology. An alternative approach is to understand the one focus of the earliest christological kerygma as Jesus' resurrection in which he was enthroned as Davidic Messiah. Behind this view lie the ritual and traditions of the royal enthronement ceremony, the concept of God's raising up a future Davidic ruler, the eschatological and messianic interpretation of certain royal psalms (especially Psa. 2, 110), and Jewish traditions which place the enthronement and exaltation in the heavenly sphere. The clearest NT expressions of an enthronement Christology (Acts 2:22 - 36; 13:33; Rom. 1:3f.) picture Jesus as becoming the Messiah in his resurrection. Surveys Jewish raw material for developing an enthronement Christology.

Author: EMERTON, J. A. Title: THE SYNTACTICAL PROBLEM OF PSALM XLV.7. Journal: J of Semitic Studies Year: 1968 Volume: 13(1) Page: 58 - 63 Description: J. R. Porter's defense of the rendering Thy throne, O God, is for ever and ever" is discussed in contrast to G. R. Driver's "Thy throne is like God's throne for ever and ever." Psalm 80:11 is presented as having the same kind of idiomatic usage and is 409

explained as supporting the translation of Driver. The principle of Hebrew syntax is abstracted that when the a of b is said to be c, the meaning may be that the a of b is like the a of c.

Author: MILGROM, JACOB Title: THE CULTIC SEGAGA AND ITS INFLUENCE IN PSALMS AND JOB. Journal: Jewish Quarterly Review Year: 1967 Volume: 58(2) Page: 115 - 125 Description: Segaga in the priestly writings may result from two causes: negligence or ignorance. In Psalms, illustrated by Ps. 19:13 - 14a, it becomes moral: who can know the entire law and therefore prevent inadvertances, In Job, it becomes doctrinal: Job concedes the justice of punishment for inadvertant but not unconscious sins. (Job 6:24) Since inadvertancy is the only real charge against him, Job shifts the burden of proof to God and the comforters. Job 31 presents the case for inadvertance and the debate ends.

Author: Hanson, A. Title: JOHN'S CITATION OF PSALM LXXXII. Journal: New Testament Studies Year: 1965 Volume: 11(2) Page: 158 - 162 Description: -Johns citation (John 10:33 - 36) of Psalm 82 has been taken by most editors to mean: if men could in some circumstances be called gods, far more could the consecrated Christ be called God. A more tenable view, fitting into the contexts of the Psalm and the passage in John is: if to be addressed by the pre-existent Word justifies men in being called gods, indirect and mediated though that address was, far more are we justified in applying the title Son of God to the human bearer of the pre-existent Word, sanctified and sent by the Father as he was in unmediated and direct presence.

Author: SAN PEDRO, ENRIQUE Title: PROBLEMATA PHILOLOGICAL PSALMI XIV (Philological Problems of Psalm XIV). Journal: Verbum Domine Year: 1967 Volume: 45(2) 410

Page: 65 - 78 Description: -By repointing sections of the text one has this translation: "The fool says in his heart: No God. They are corrupted, they have worked abominations: no one doing good. Yahweh from heaven looks upon men to see if he is wise, seeking God; all have erred, together they have been depraved; no one doing good; not even one! Certainly all working iniquities will know, devouring my people to devour the food of Yahweh. Certainly they will proclaim this! Behold they will fear greatly, for God in council is just; they will wish to reject the cause of the poor man, but Yahweh is his refuge. Would that from Sion the salvation of Israel! When Yahweh will bring forth the lot of his people, Jacob will exult, Israel will rejoice." (Latin)

Author: LUKE, K. Title: THE SETTING OF PSALM 115. Journal: Irish Theological Quarterly Year: 1967 Volume: 34(4) Page: 347 - 357 Description: It is a liturgy of covenant renovation on the occasion of the pilgrimage to Jerusalem for the feast of Tabernacles or New Year. The post-exilic community was undergoing a trial of faith because of the delay of Yahweh's parousia as announced in Second Isaiah. It embodies traditions that ascend to the remote age of the amphictyony.

Author: STEESE, PETER Title: HERBERT AND CRASHAW: TWO PARAPHRASES OF THE TWENTY-THIRD PSALM. Journal: J of Bible and Religion Year: 1965 Volume: 33(2) Page: 137 - 141 Description: --Examines paraphrases of Psalm 23 by George Herbert and Richard Crashaw. Crashaw has added much to the original psalm and his paraphrase is a very free treatment. Yet he has retained the spirit and the structure, and it is not too difficult to tell where he has elaborated upon the basic biblical images. Herbert's is a much closer rendition of the original, but is poetically phrased with imagination and insight which reveal new facets of the psalm to the reader. Both paraphrases represent a level of achievement seldom equalled in the history of the genre.

Author: Delcor, Mattias 411

Title: ZUM PSALTER VON QUMRAN (Concerning the Psalter from Qumran). Journal: Biblische Zeitschrift Year: 1966 Volume: 10 Page: 15 - 29 Description: -Among the writings found at Qumran there is an extensive psalm literature which is partly canonical and partly non-canonical. Since the canonical works are of interest mainly for textual criticism, they will not be considered here. Rather the present investigation will be directed toward psalm 151, which was found in Cave XI, and toward an investigation and exposition of the apocryphal second and third psalms. (German)

Author: Fretheim, Terence E. Title: PSALM 132: A FORM-CRITICAL STUDY. Journal: J of Biblical Literature Year: 1967 Volume: 86(3) Page: 289 - 300 Description: -Finds this psalm to be a liturgy. It does not form a continuous narrative but has been put together with such consumate skill that it constitutes a meaningful whole. The first half speaks of the actualization of a past event; the second half is a declaration of present reality, the end result of the actualization spoken of in the first half. It is the desire, and the bringing of the ark into the tent in Jerusalem. The connection with the Exodus is evident in that the end of the wanderings of the ark of God is not in Israel, but in Jerusalem. Herein is seen the culmination of the movement of Yahweh at the head of his people, leading them to his rest.

Author: Milik, J. T. Title: FRAGMENT D'UNE SOURCE DU PSAUTIER (4Q PS 89) ET FRAGMENTS DES JUBILEES, DU DOCUMENT DE DAMUS D'UN PHYLACTERE DANS LA GROTTE 4 DE QUMRAN (A Fragment of a Source of the Psalter (4Q Ps 89) and Jubilee Fragments, a Damask Phylactery in Cave 4 of Qumran) Journal: Revue Biblique Year: 1966 Volume: 63 Page: 94 - 106 Description: Among the fragments of cave 4 of Qumran, there was a very important document, which was difficult to read because it was badly preserved. Because of a revision of manuscripts, the document could be identified as a section of Psalm 89, containing 412

verses 20 - 23, 26 - 28, and 31. (French)

Author: CARMIGNAC, JEAN Title: PRECISIONS SUR LA FORME POETIQUE DU PSAUME 151 (A Closer Analysis of the Poetic Structure of Psalm 151). Journal: Revue de Qumran Year: 1965 Volume: 5(18) Page: 249 - 252 Description: Profiting by suggestions of Isaac Rabinowitz (ZAW, 1964, 76: 193 - 200), the author offers a new translation which does not affect the poetic structure he presented earlier (R.Qum., 3:371 - 378). (French)

Author: Yadin, Yigael. Title: ANOTHER FRAGMENT (E) OF THE PSALMS SCROLL FROM QUMRAN CAVE 11 (11QPsa). Journal: Textus Year: 1966 Volume: 5 Page: 1 - 10 Description: -A Qumran manuscript fragment, purchased by the author in 1960, has now been identified as part of the Psalm scroll from cave 11. The text of three columns contains, with lacunae, Psalm 118:25 - 29; 104:1 - 35; 147; 105:1 - 12. Suggests that this fragment be noted as "E" following Sander's arrangement. Plates, transcription and notes.

Author: Eaton, John. Title: PROBLEMS OF TRANSLATION IN PSALM 23:3f. Journal: Bible Translator Year: 1965 Volume: 16 Page: 171 - 176 Description: -A consideration of Psalm 23:3f to illustrate the problem of translating the flexibility and meaning of the construct state, vocabulary, and tense. Older translations considered the religious content and produced a rich allegory; another style heeds consistency of meatphor and appeals to the modern ear. The picture of the Psalm becomes clearer if the "I" can be identified. Is it Israel personified? Is it some private individual relating the covenant to himself? Is it the Davidic king? The author favors the third alternative and takes the Psalm as a testimony from royal prayers. The covenant-work of God is the key. The thread of metaphor nay be maintained, but priority should be 413

placed on the rich theological statements of the Hebrew.

Author: Talmon, Shemaryahu Title: HEBREW APOCRYPHAL PSALMS FROM QUMRAN. Journal: Tarbiz Year: 1966 Volume: 35 Page: 214 - 34 Description: -Scroll 11QPsa contains 37 canonical psalms and several non-canonical. The scroll was a compilation for liturgical purposes. Includes Psalm 151, not in MT, but in LXX and Vulgate. This psalm is autobiographical. Blank spaces in middle of biblical verses in manuscripts refer to explicatory material to be inserted during homily-liturgy. (Hebrew)

Author: RABINOWITZ, ISAAC Title: THE ALLEDGED ORPHISM OF 11QPsa 28:3 - 12. Journal: Z fur die Alttestamentliche Wissenschaft Year: 1964 Volume: 76 Page: 193 - 200 Description: Against J. A. Sanders (ZAW, 75: 73 - 86) it is argued that there is no Orphism or "non-biblical tone" in Psalm 28. This study seeks to correct alleged errors in Sander's treatment, and presents a new transcription, arrangement, and translation, concluding that the Psalm is free from non-biblical concepts. Annotated.

Author: VOGT, ERNEST. Title: GRATIARUM ACTIO PSALMI 40 (The Thanksgiving of Psalm 40). Journal: Verbum Domine Year: 1965 Volume: 43 Page: 181 - 190 Description: (Nos. 3 - 4). The order of Psalm 40 proper is vv. 2,13,3,4a,4b,5,6,7,8,10,11,12. A reader's note is made up of parts of vv. 8b,7a, and v. 9. (Latin)

Author: KOOLE, J. L. Title: BIJBELSTUDIE OVER PSALM 8 (Bible Study On Psalm 8) Journal: Gereformeerd Theologisch Tijdschrift Year: 1966 Volume: 66 Page: 1 - 8 Description: The first and last verses of this psalm were probably originally sung after each verse, as in Ps. 136. The mystery of God is related to the mystery of man. The Lordship of God is the great 414

mystery that we men may come to know and this is the theme of the Psalm with its familiar, old-eastern parallelism and interest in nature as God's handiwork. There is no anxiety over the unknown mysteriousness of nature here. Rather, there is an invitation to natural science and a charge to have dominion over the world. Man is called to master the world and to acknowledge his own Good Master. Holland.

Author: Skehan, Patrick W. Title: A BROKEN ACROSTIC AND PSALM 9. Journal: Catholic Biblical Quarterly Year: 1965 Volume: 27 Page: 1 - 5 Description: (No. 1). - The apocryphal Psalm 155, which is part of the Qumran manuscript, offers a parallel to the broken acrostic structure of Psalm 9. Footnotes.

Author: Roifer, A. Title: PSALM 73:7. Journal: Tarbiz Year: 1963 Volume: 32 Page: 109 - 113 Description: -A proposal to emend Ps. 73:7 to read: "Their eyes became restricted by fat, the secrets of their heart was coarsened." (Hebrew.).

Author: Morag S. Title: LIGHT IS SOWN (PS. 97:11). Journal: Tarbiz Year: 1963 Volume: 33 Page: 140 - 148 Description: -The semantic relationship between concepts of "light" and "sprouting (of plants)"; in Heb. and Syriac the same root is used for both, leading to a new interpretation for Ps. 97:11. (Hebrew.).

Author: Lohse, Edouard Title: HOSIANNA. Journal: Novum Testamentum Year: 1963 Volume: 6 Page: 113 - 119 (No. 2/3) Description: -In pre-Christian Judaism, the hoshiana of Ps. 118:25 was used first as a cry of help and later as a cry of jubilation (as the 415

character of the Feast of Tabernacles changed correspondingly). Since other parts of Ps. 118 are known to have been used messianically, messianic hopes must have been expressed in this exclamation of joy (though they were later suppressed by the Rabbis). Hosianna's original Christian significance was eschatological (Cf. Matt. 23:39, Didache 10:6, and Hegesippus' account of the martyrdom of Jesus in Eusebius, Hist. Eccl. II, 23, 13f), hailing the suffering Messiah who has come once and will come again. (German).

Author: STEGEMANN, HARTMUT Title: DER PESHER PSALM 37 AUS HOHLE 4 VON QUMRAN (The Psalm 37 Pesher from Qumran Cave 4). Journal: Revue de Qumran Year: 1963 Volume: 4 Page: 235 - 270 Description: -4QpPs 37 has received preliminary publication by J. M. Allegro in PEQ, 1954, 86:69 - 75 and JBL, 1956, 75:89 - 95, and was put into a new edition in Allegro's The People of the Dead Sea Scrolls in Texts and Pictures with additional photographs. By comparing the Plate 48 here with the PEQ plate, the number and arrangement of the columns can be determined. The available fragments give the interpretation of Ps. 37:7 - 40. Was there not an additional column preceding? Allegro refers to the beginning of a pesher of Ps. 45 on one fragment. Either this identification must be reconsidered or there is a mixed order of psalms such as in the Psalm scroll of Cave 11. The text and translation of the Columns II, III, and IV are presented in the arrangement used for K. G. Kuhn's supplements to the Qumran Concordance (RQum, 1963, 4:163 - 234). Footnotes. (German)

Author: CARMIGNAC, JEAN Title: LA FORME POETIQUE DU PSAUME 151 DE LA GROTTE 11 (The Poetic Form of Psalm 151 from Cave 11). Journal: Revue de Qumran Year: 1963 Volume: 4 Page: 371 - 378 Description: -J. A. Sanders, the editor of the Psalms manuscript from Cave 11, has published a provisional edition of its Psalm 151. Only in his hypothesis about the poetic form has he encountered difficulties, for his scansion of stichs is rather subjective and in two places the separation of stichs is faulty. By application of the poetic 416

system of the Qumran Hymns, one can gain a satisfactory analysis of this psalm into two strophes of varying meter. In style, however, it differs from the Hymns. A French translation is given. Footnotes. Postscript. (French)

Author: BROWNLEE, WM. H. Title: THE 11Q COUNTERPART TO PSALM 151, 1 - 5. Journal: Revue de Qumran Year: 1963 Volume: 4 Page: 379 - 387 Description: J. A. Sanders in "Ps. 151 in 11Q Pss" (ZATW 75:73 - 86) presented a scansion of the psalm which limits the lines to distichs of 3/2 and 3/3. A new scansion is proposed with a greater variety of rhythmic patterns. In addition to Sanders' distichs there are tristichs of 3/2/2, 4/4/4 and 3/3/3. The text is arranged thus in transliteration of the Hebrew and in translation into English. Two postscripts, the second expressing basic agreement with J. Carmignac, "La Forme Poetique du Psaume 151 de la Grotte 11," RQum, 1963, 4:371 - 378. Footnotes.

Author: YOUNG, E. J. Title: THE BACKGROUND OF PSALM 139. Journal: Bulletin of the Evangelical Theological Society Year: 1965 Volume: 8 Page: 101 - 110 Description: -Statements in the Atharva Veda, IV, 16 which resemble Psalm 139 have led certain scholars to posit a common Indogermanic source for both the Psalm and the Veda - possibly the Hittite biography of Hattusilis. An examination of these writings shows, however, that neither the Hattusilis document nor the Veda presents a picture of omnipresence and omnipotence like that of Psalm 139. A more satisfactory explanation of the origin of the Psalm is that it is the product of special divine revelation.

Author: MULHAUPT, ERWIN Title: LUTHERS UBERSETZUNG UND AUSLEGUNG DES 37. PSALMS, EIN BEISPIEL ZUNEHMENDER VERCHRISTLICHUNG, ABER NICHT CHRISTOLOGISIERUNG (Luther's Translation and Exegeis of Psalm 37, An Example of Increasing Christianizing but not Christologizing). Journal: Luther 417

Year: 1963 Volume: 34 Page: 49 - 60 Description: A comparison of the translations and exegesis of Psalm 37 by Luther at various times in his career shows that he grows in his use of NT theological content for the OT theological terms, but is nevertheless more concerned than the Vulgate for literal understanding of the Hebrew text and frequently abandons the excessive christologisms in the Psalter made by medieval tradition. Needed today is the same sort of exegetical freedom to interpret the Psalms as faithful to the original text as possible and as faithful to the NT as necessary. (German)

Author: Collins, David B. Title: THE REVISED ENGLISH PRAYER BOOK PSALTER: AN EXERCISE IN REVISION. Journal: Anglican Theological Review Year: 1963 Volume: 45 Page: 407 - 414 Description: -The work Of the English Commission charged with a revision of the Psalter in the Book of Common Prayer offers an example of the type Of revision that could well be applied to the King James Version. Their aim has been "invisible mending" in order to preserve the beauty of the style for reading in public. Psalm 3 is cited as an example. Footnotes.

Author: Mansoor, Menahem Title: THE THANKSGIVING HYMNS AND THE MASSORETIC TEXT (Part II). Journal: Revue de Qumran Year: 1961 Volume: 3 Page: 387 - 394 Description: This is VII in the "Studies in the New `Hoda-yoth'." Part I (Items 1-4) was published in RQum, 1961, 3:259-266. - (5) KBWD meaning "victory" or "weapons of victory" in the Hymns suggests such a meaning in Ps. 24, 8 and 10 and elsewhere. (6) HWH as "threat" fits the context in Prov. 10, 3 and 13 and other passages. (7) PRY SPTYM, "fruit of the lips," gives strength to the emendation PRY for PRYM in Hosea 14, 3. (8) A comparison of NBKY MYM in the Hymns and NBKY YM in Job 38, 16 concerning "whirlpools" may give help in the more difficult Job 28, 11 and Prov. 8, 24. To be continued. 418

Author: Wolverton, Wallace I. Title: SERMONS IN THE PSALMS. Journal: Canadian Journal of Theology Year: 1964 Volume: 10 Page: 166 - 176 Description: -Recent Introductions to the Old Testament by Eissfeldt, Bentzen, and Weiser say the sermon emerged around the beginning of the seventh century B.C. Psalms 78, 105, and 106 seem to have been liturgical sermons at one time in their history, though in their present form they are poetry. A liturgical sermon was a formal and approved utterance of some length which dealt with the basic beliefs or doctrine in Israel's faith. The speaker has an audience which he addresses in his own words, and not as if in God's words. His words concern God, his nature, and his works, and are not addressed to God.

Author: SKEHAN, PATRICK W. Title: A PSALM MANUSCRIPT FROM QUMRAN (4Q Ps). Journal: Catholic Biblical Quarterly Year: 1964 Volume: 26 Page: 313 - 322 Description: The manuscript text begins at Psalm 9l:5b and extends to the end of Psalm 118 over 36 columns of which the extant fragments identify 26. Psalms 104 - 111 are not present. A detailed description of the text shows the comparison and differences with the Massoretic text. Footnotes and transcribed text.

Author: Mansoor, Menahem Title: THE THANKSGIVING HYMNS AND THE MASSORETIC TEXT (PART I). Journal: Restoration Quarterly Year: 1961 Volume: 3 Page: 259 - 266 Description: -Building on a chapter of the writer's recent book on the Hodayoth, he gives here a few examples of the bearing of the Thanksgiving Hymns on the Massoretic Text. (1) KMRYRY YWM in Job 3:5 is suggested to be from MRR, "bitter." (2) HWLL in Ps. 5:6; 73:3; 102:9; Eccl. 9:3; 10:13 is better as "deceit, falsehood" than "folly, madness." (3) an additional meaning of TQWH in Job 17:15 and Josh. 2:18 is "end." (4) The proposed emendation of KSHR NKW in Hos. 6:3 is not warranted because of the parallel in Hod. IV, 6. This article is VI in the series "Studies in the New `Hodayoth'." 419

Author: Frost, Stanley B. Title: PSALM 22: AN EXPOSITION. Journal: Canadian Journal of Theology Year: 1962 Volume: 8 Page: 102 - 115 Description: -Psalm 22 is the psalm of a man who has been very ill, who has looked upon the face of death, and has recovered. He vowed that if delivered be would publicly testify to God's saving power and merciful goodness. The setting is the time after the evening meal reserved for gossip and the exchange of news in the sodh. For the ancient Hebrews suffering was not a "problem" as it is for us, but a fact. The Psalmist cries for vindication. For the Christian Psalm 22 is the Fifth Gospel, and the point of view from which it speaks is that of the center, the first person rather than the third. It speaks of the Passion of Christ. In the Anticipatory Thanksgiving it goes on to prophesy a vindication and a restoration. It speaks to us at three levels: (1) the primary; as the experience of an anonymous Hebrew, (2) the scriptural level; as the psalm of David the Suffering Righteous Man, and (3) the messianic level; as a theological assertion of the significance of the Cross.

Author: Linton, Olof Title: THE TRIAL OF JESUS AND THE INTERPRETATION OF PSALM CX. Journal: New Testament Studies Year: 1961 Volume: 7 Page: 258-262 Description: The accusation of blasphemy against Jesus is more related to the words about session at the right hand of God than to his answer to the Messiah question. One meaning of the phrase for first century Jews was that when someone was on the right hand of God it meant that he was at God's side (here on the ground) and God on his side. They were allied against common enemies.

Author: Frost, Stanley B. Title: PSALM 118: AN EXPOSITION. Journal: Canadian Journal of Theology Year: 1961 Volume: 7 Page: 155-166 Description: -We may enter into the structure of this psalm at any one of three levels of understanding: (1) its meaning for the man who wrote it, 420

i.e., its "setting in life"; (2) the new meaning it acquired, i.e., the "setting in scripture"; (3) the way the Spirit has spoken through to men and women. Those who have gained the freedom of the lower floors may mount to the uppermost story.

Author: Beaucamp, Evode. Title: VERS LES PATURAGES DE YAHWEH (Towards The Pasture Lands of Yahweh). Journal: Bible et Vie Chretienne Year: 1960 Page: 47-57. (March) Description: -Psalm 23: Yahweh is the Good Shepherd. This is a beautiful work set in pastoral scene, with the theme of faith and hope in Yahweh. God is just and loves us and is willing to pardon us and protect us, to share his home with us. Yahweh is the life of man, in mutual love. We need such ideas today in our world.

Author: FROST, S. B. Title: PSALM 139: AN EXPOSITION. Journal: Canadian Journal of Theology Year: 1960 Volume: 6 Page: 113-122 Description: -The thought of Ps 139 is: God knows me intimately, personally; and I know him, everywhere, inescapably. In the wonder of what he has created me to be, I also see the surpassing wonder of what he is. His knowing me is infinte, and my knowledge of him cannot be ended, not even by death. There are some who refuse to know him. May I always recognize them for the enemies they are! But I know him, and he knows me! Lord, know me more and more. The poem has come to end where It began.

Author: MEYSING, J. Title: Ps. CXVIII 27 Journal: Vetus Testamentum Year: 1960 Volume: 10 Page: 130-137 Description: In Ps 118:27 for 'isru, 'sh is read, giving the following translation: "El Jhwh may light for us the feast-offering among the twigs," the implication being that the igniting flames on the alter were the sign of God's acceptance of the sacrifice, 27c being taken as an explicative gloss. The pre-LXX reading is conjectured as `sw but is regarded as inferior to the conjectured Massoretic reading. 421

Author: RIDDERBOS, NIC H. Title: ENKELE ASPECTEN VAN PSALM 29 (Particular Aspects of Psalm 29) Journal: Gereformeerd Theologisch Tijdschrift Year: 1960 Volume: 60 Page: 64-69 Description: -Certain scholars understand Ps. 29 against the background of a hymn to the West-Semitic thunder-god Baal-Hadad although the author states catergorically that the OT nowhere recognizes the existence of other gods alongside Jahweh, he is willing to entertain the notion, among other interpretations, that the gods of neighboring people may be meant poetically by the "bene eelim" of vs. 1 (cf. Ps. 138:1). If that view is held this Psalm is a note-worthy polemic against idolatrous worship. Vs. 11 is the key verse to which the entire Psalm leads. This Psalm is characterically theocratic. It is a song of praise to God's glory, which reveals itself most beautifully in his goodness to his people. Footnotes. (From the Holland)

Author: LOEWENSTAMM, S. E. Title: THE BEARING OF PSALM 81 UPON THE PROBLEM OF THE EXODUS. Journal: Eretz-Israel Year: 1958 Volume: 5 Page: 80-82 Description: -Psalm 81 reflects a northern tradition of the Exodus, independent of and even contradictory to the Pentateuch in such details as the feast (v. 3) and God's trial of Israel at Meribah (v. 8). This text, therefore, independently corroborates the Exodus of Israel, in general, and of Joseph, in particular, and must be evaluated in any historical treatment of the Exodus problem. (Heb.)

Author: Harris, R. Laird. () Title: The Meaning of the Word Sheol as Shown by Parallels in Poetic Texts. Journal: Bulletin of the Evangelical Theological Society Year: 1961, Volume: 4(4): Page: 129-135. Description: Considers all 65 instances of the use of Sheol - almost exclusively in poetic passages and many times means "grave." Only Isa 14 and Ezek 31-32 speak of activity in Sheol, clearly "grave." The NT usage of Ps 16:30 and Hosea 13:14 depends on sheol being interpreted as "the grave." Sheol is not a cavern way below the earth's crust; it is a grave dug in the ground. All go to sheol 422

without moral distinction - the grave, our common end. There is no clear case of punishment in Sheol because this is not applicable to the grave. These points preserve us from the error of using OT passages to establish soul sleep, of picturing the departed saints as shades wandering in a place of gloom, from a false Babylonian cosmology. Considers the NT use of Hades.

Author: Gelston, A. Title: A Sidelight on the `Son of Man'. Journal: Scottish Journal of Theology Year: 1969, Volume: 22(2): Page: 189-196. Description: In the OT `son of man' is always used in a non-technical sense - simply `man.' But its sense if more precisely indicated by its context. Its use in Psa 80:17 of the king, later understood as Messiah, paved the way for the later interpretation of Dan 7:13 in messianic terms by Jesus and the Jews. The absence of specific allusion to Psa 80:17 in the NT places its significance as a `sidelight,' one of the passages which contribute to the background of the use of the expression `Son of Man' in the Gospels. But the Lord's interest in the imagery of the vine and vineyard (Mark 12:1-12; John 15:1-16) suggest that Psa 80 as a whole may have been important in his own mind, and this may provide the final link in the chain.

Author: Hillers, Delbert R. Title: Ritual Procession of the Ark and Ps 132. Journal: Catholic Biblical Quarterly Year: 1968, Volume: 30(1): Page: 48-55. Description: Psalm 132:8 does not provide evidence for the cultic practice it has been held to attest. Not only this general theory, but the whole psalm is affected by reinterpretation of v 8. Interpreters who took this verse as a vivid explicit reference to a specific act worked from this center and saw the psalm as a drama of procession. Without v 8 the picture changes. Does not rule out the possibility that Psa 132 was recited or sung in temple liturgy; it is unnecessary to assume that the psalm was associated with any regularly recurring festival.

Author: Schweizer, Edward Title: THE SON OF MAN. Journal: J of Biblical Literature Year: 1960 423

Volume: 79 Page: 119-129 Description: -Jesus saw his mission in the pattern of the suffering righteous, finally exalted by God as described in Ps. 22 and Wisdom 2-5, adopting the term Son of man because it was an ambiguous term, revealing as well as hiding. In the NT, Jesus is pictured as the vine and the corner stone incorporating his disciples in contrast to the old Israel. In John and Paul Jesus is considered the new patriarch. The meaning of the term Son of man used by Jesus changed in the early church, becoming the title of the coming Christ in the parousia and being associated with the idea of Christ as the true Israel.

Author: Tournay, R. Title: LE PSAUME CX (Psalm 110) Journal: Revue Biblique Year: 1960 Volume: 67 Page: 1-40 Description: -This psalm has always proven of difficult interpretation and various datings have been offered for it. Seemingly it was composed, aside from certain re-readings, about the time of the Chronicler and Qoheleth by the Jerusalem priesthood, the staunch guardian of Jewish tradition and messianic aspirations. The central theme is the victory of the Messias over his enemies. The Messias is, in this psalm, a sacral and priestly rather than a regal figure. A verse-by-verse commentary and a translation is given for the psalm. (French)

Author: THEODORE OF MOPSUESTIA. Title: LE CHRIST ET L'EGLISE, (Psaume 45) (Christ and The Church). Journal: Bible et Vie Chretienne Year: 1959 Volume: 25 Page: 9-13 Description: A translation of the commentary on Psalm 45 by Theodore of Mopsuestia: Vatican.

Author: BEAUCAMP, EVODE. Title: LA THEOPHANIE DU PSAUME 50 (49) (The Appearance of God In Psalm 50 (491) Journal: Nouvelle Revue Theologique Year: 1959 Volume: 81 Page: 897-915 424

Description: Contrary to generally accepted interpretations, the intervention of God in Psalm 50 (49) is not to be taken as indicating condemnation of the Jews or of the Law but rather as the prelude to a reaffirmation of the Covenant. This is St. Augustine's interpretation which textual analysis shows is the more reasonable. (French)

Author: ROSE, ANDRE. Title: L'AUTEL DU SEIGNEUR. (The Altar of the Lord) Journal: Bible et Vie Chretienne Year: 1959 Volume: 26 Page: 28-37 Description: Treats of the place held by Psalms 42, 43 in the life of the Church. Psalm 42 applies to Baptism and its various symbols-the deer-the water-symbolize the catechumen in the Church. Psalm 43 and its symbols of the altar and mountain-point to the source of truth and light for the Christian. These psalms play an important part in the liturgy of the Church. (French)

Author: WALLACE, RAY W. Title: "PREACH ME NOT YOUR MUSTY RULES". Journal: Encounter Year: 1958 Volume: 19 Page: 208-213 Description: - A sermon on preaching, using as the text Psalm 141:3. Points considered are the low estimate of preaching within and without the church, some of the possible reasons for this estimate, and, what it means to preach the Gospel.

Author: SCOTT, WILLIAM HENRY Title: A PSALM FOR IGOROTS. Journal: Anglican Theological Review Year: 1958 Volume: 40 Page: 189-203 Description: - The Igorots of the Mountain Province of northern Luzon (Phillipines) were headhunters until recently converted to Christianity. The sociological, ethical and religious changes which took place in this conversion process are discussed in the light of Psalm 104. The psalm is seen to reflect a similar primitive polytheistic nature religion which was subjected to the worship of Yahweh. The psalm is such that no Igorot poet could have written it, but at the same time it speaks clearly to the Igorot heart.

Author: GORDIS, ROBERT 425

Title: PSALM 9-10 A TEXTUAL AND EXEGETICAL STUDY. Journal: Jewish Quarterly Review Year: 1957 Volume: 48 Page: 104-112 Description: Psalm 9 and 10 originally were one unit, as is evident from the acrostic which appears in Psalm 9, and remnants of the remainder of it found in Psalm 10. Psalm 10 has been mutilated considerably, but it is possible to restore much of the original text as is demonstrated.

Author: NEMOY, LEON. Title: SALMON BEN JEROHAM'S COMMENTARY ON PSALMS 42-72. Journal: Jewish Quarterly Review Year: 1957 Volume: 48 Page: 58-66 (July) Description: An evaluation of the work of Lawrence Marwick on the Arabic commentary on Psalms of Salmon b. Jeroham, of which Dr. Marwick's text includes Psalms 42-72. The article contains additional critical notes on the Leningrad codex, with the object of clarifying some of the remaining difficult passages.

Author: Dahood, Mitchell J. Title: Ugaritic Drkt and Biblical Derek. Journal: Theological Studies Year: 1954, Volume: 15(4): Page: 627-631. Description: Ugaritic "darkatu" (dominion, might) was applied by R. Nober to Derek in Ps 110:7, where in place of the Masoretic vocalization he read manjil bederek yesitehu. Earlier, W.F. Albright suggested that in Num 24:17 the text should be vocalized, "when the stars of Jacob shall prevail." The verb dareku, "prevail," he related to Ugaritic darkatu, "dominion." Arguments set forth in both these studies re of considerable cogency and lead one to suspect that there are other biblical texts where Derek, now unsatisfactorily rendered "way" or emended, will yield good sense if understood as "dominion, might."

Author: Dahood, Mitchell. () Title: The Root GMR in the Psalms. Journal: TS Year: 1953, Volume: 14(4): Page: 595-597. 426

Description: The dictionaries correctly maintain that gml and gmr are cognate roots. Originally gml probably meant "complete, accomplish," whereas gmr basically signified "complete, come to and end." The relationship is still evident in Arabic. In Hebrew, gml developed a number of nuances, including "deal fully with, recompense (reward and punish), but gmr is treated by the lexica and commentaries as though it invariably meant "complete, come to an end." The fact, however, that the original, basic meaning of gmr does not fit its context in three of the five passages in which it occurs in the Psalter (Ps 7:10; 28:4; 138:8), raises the question whether this root also has not undergone a semantic development similar to gml.

Author: Dahood, Mitchell. () Title: The Divine Name Eli in the Psalms. Journal: TS Year: 1953, Volume: 14(3): Page: 452-457. Description: New knowledge of extra-biblical materials published by H.S. Nyberg, combined with examination of two OT biblical texts which contain the divine name Eli (1 Sam 2:10; Deut 33:12), yields valuable information that can clear up several difficult verses in the Psalms (Ps 7:17; 57:3; 91:1). Notes the protective care of Eli, the Exalted One. From such texts it is clear that Eli in the Bible is an ancient synonym for Elyon, which alone was preserved in later writings. Though the ancient passages in which Eli is found may reflect Canaanite usage and ideas, the Hebrew context throughout is monotheistic.

Author: McKenzie, John L. Title: A Note on Psalm 73(74):13-15. Journal: Theological Studies Year: 1950, Volume: 11(2): Page: 275-282. Description: Ps 74 is a prayer for divine assistance in some great national disaster. After a description of the fallen city and sanctuary, the Psalmist appeals for divine succor by recounting, as the Psalms frequently do, the divine attributes as manifested in great deeds of power The interpretation given in the exegetical not in the new Latin Psalter is traditional among older commentators; and is still defaced. Since the discovery of ancient Semitic creation myths in the 19th century, most modern commentaries have discussed the influence of these myths on a number OT passages of which the present passage is one. 427

Author: Cross, Frank M. Title: Notes on a Canaanite Psalm in the Old Testament. Journal: Bulletin of the American Schools of Oriental Research Year: 1950, Volume: 117: Page: 19-21. Description: H.L. Ginsberg provides conclusive evidence that Ps 29 is a Canaanite Ball hymn, modified for use in the cultus of Yahweh. Accordingly, Ps 29 takes on new importance for the analysis of Canaanite prosodic canons and their influence on Israelite psalmody. Ugaritic literature is largely epic, and while refrains and lyric passages appear, we do not have from Ugarit a clear example of the Canaanite cultic psalm. Thus Ps 29 fills a gap in the extant Canaanite literature.

Author: McKenzie, John L. () Title: Royal Messianism. Journal: Catholic Biblical Quarterly Year: 1957, Volume: 19: Page: 25-52. Description: Presupposes an idea of messianism: the prophetic hope for the end of this age, bringing political freedom, moral perfection, and earthly bliss for Israel in its own land and for the entire human race. There is no agreement on the extent to which messianism should be called eschatological - realized within or outside history. In either case, it is to be a divine intervention in history and the establishment of the kingdom of God over all. Considers royal messianism as it is seen in 2 Sam 7 and its parallel in Ps 89 and in those passages which depend upon the oracle of Nathan.

Author: Dahood, Mitchell J. Title: The Etymology of Malta'ot (Ps 58:7). Journal: Catholic Biblical Quarterly Year: 1955, Volume: 17): Page: 300-183. Description: The parallelism with sinnemo 'their teeth' and the obvious relationship with metalle'ot 'fangs, jawbones' make it reasonably certain that the hapax legomenon malte'ot in Ps 58:7 signifies 'fangs, teeth.' It cannot be said, however, that the etymology of malta'ot enjoys such certitude.

Author: Dahood, Mitchell J. 428

Title: A Note on Psalm 15:4 (14:4). Journal: Catholic Biblical Quarterly Year: 1954, Volume: 16(3): Page: 302. Description: It is possible to translate 'he swore off doing wrong and he did not retract.' That 'le' in this Psalm means 'from' receives confirmation from at least three other passages in the Psalter. The good sense which emerges from this solution makes it highly probable that the MT preserves the true reading.

Author: Dahood, Mitchel. Title: The Language and Date of Psalm 48 (47). Journal: Catholic Biblical Quarterly Year: 1954, Volume: 16(1): Page: 15-19. Description: Psalm 48 is replete with archaisms, and only the recognition of these archaizing elements will remove some of the obscurity surrounding much of its phraseology. Linguistic observations help fix the general date of the Psalm. From the distinct archaizing tendency of this Psalm it is not unreasonable to suggest the end of the 6th century BC as a likely period for its composition.

Author: O'Callaghan, Roger T. () Title: A Note on the Canaanite Background of Psalm 82. Journal: Catholic Biblical Quarterly Year: 1953, Volume: 15(3): Page: 311-314. Description: That a polytheistic interpretation is to be excluded is certain. The statement that angels are never represented as invested with judiciary power should be modified perhaps in light of Mal 3:1f. There are still arguments on the other hand for the view that the Psalmist meant human judges here, whether within or without Israel as authors may prefer. In this sense the term Elohim would be applied to them as reflecting the qualities of divine order and authority connoted by the function of a judge.

Author: Skehan, Patrick W. () Title: A Note on Ps 34:1. Journal: Catholic Biblical Quarterly Year: 1952, Volume: 14: Page: 226. Description: The heading to an alphabetic Psalm ascribes it to David, 'when he 429

feigned madness before Abimelech...' The historical allusion sends us to 1 Sam 21:11-15, which has no occasion for the thoughts of the Psalm. In examining the wording of the Psalm- title, we find the closest link with 1 Sam 21:14. This leaves the inference that the allusion to 1 Samuel has been made primarily on the basis that David uses of himself in the Psalm a hithpael form of the root hll, coinciding with the expression applied to David in a divergent meaning in the historical narrative.

Author: Lussier, Ernest. () Title: The New Latin Psalter: An Exegetical Commentary XV: Psalms 32 and 33. Journal: Catholic Biblical Quarterly Year: 1950, Volume: 12(4): Page: 450-457. Description: Provides an analysis of Ps 32-33 in the Latin Psalter.

Author: Lussier, Ernest. () Title: The New Latin Psalter: An Exegetical Commentary XIV:Psalms 30 and 31. Journal: Catholic Biblical Quarterly Year: 1950, Volume: 12(3): Page: 321-326. Description: Comments on the New Latin Psalter, Ps

Author: Bird, T.E.. () Title: Some Queries of the New Psalter. Journal: Catholic Biblical Quarterly Year: 1950, Volume: 12(3): Page: 301-310. Description: Considers and evaluates the translations of Psa 101-150 in the new Latin Psalter.

Author: Bird, T.E. () Title: Some Queries on the New Psalter. Journal: Catholic Biblical Quarterly Year: 1950, Volume: 12(2): Page: 213-220. Description: Considers Ps 76-100 in the New Latin Psalter.

Author: Lussier, Ernest. () Title: The New Latin Psalter: An Exegetical Commentary XIII: Psalms 28 and 430

29. Journal: Catholic Biblical Quarterly Year: 1950, Volume: 12(2): Page: 208-212. Description: Provides an overview of Ps 28-29 in the Latin Psalter.

Author: Lussier, Ernest. () Title: The New Latin Psalter: An Exegetical Commentary XII: Psalms 25; 26; 27. Journal: Catholic Biblical Quarterly Year: 1950, Volume: 12(1): Page: 69-72. Description: Provides an overview of these Psalms.

Author: Bird, T.E. () Title: Some Queries on the New Psalter. Journal: Catholic Biblical Quarterly Year: 1950, Volume: 12(1): Page: 34-47. Description: Considers the rendering of Ps 51-75 in the New Latin Psalter.

Author: Zilli, Eugene. () Title: Kerum in Ps 12:9: A Hapax Legomenon. Journal: Catholic Biblical Quarterly Year: 1950, Volume: 12(1): Page: 7-9. Description: The only way to understand the difficult kerum is to think of tola 'ath shani, a red worm of the color of carmine (a word derived from kermes; licanium ilicis) which is well known in the Bible and which lives on the leaves of the oak. In Turkish it is kirmjz; in Persian, Arabic karmiz.

Author: Rabinowitz, Isaac. Title: The Existence of a Hitherto Unknown Interpretation of Psalm 107 among the Dead Sea Scrolls. Journal: Biblical Archaeologist Year: 1951, Volume: 14(2): Page: 50-52. Description: Considers the remains of a work which was probably and interpretation of Ps 107. In four scraps there are citations of at least four different verses from Ps 107 together with material 431 which does not appear in the psalm.

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