DOCSLIB.ORG

Psalm 27: an Exegetical Paper

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Psalm 27: an Exegetical Paper Psalm 27: An Exegetical Paper Megan Friend BR490 Old Testament Poetry Dr. John Noble 02 December 2014 Historical Context: The Psalms are very hard to pinpoint the exact date of when they were written, which makes it hard to define the history behind the text. The time periods could range from late exilic period, to postexilic period, to David’s reign, to the temple period in Jerusalem. Some of the psalms are found in a collection of scrolls that were written around 300 B.C. Overall, “the Psalter contains poetry from almost a thousand years.”1 Since there is a one thousand year gap from the beginning to the end of the Psalter, no matter what order they were written, the history is really hard to trace. Although, based on the psalms’ language, it is possible to be written during the postexilic period. Some have stated the main focus of the history of the Psalter was driven by the temple in Jerusalem. During the time of the Psalter, there was also the destruction of Jerusalem and “the rule-in-exile of the Judeans”2 as a major historical event. However, it is determined the psalms were recited and worked on by the priests and temple singers of the time periods. Because of this, most of the psalms were collaborated based on someone sharing their distress and recovery from that distress. There are many speculations of who the speaker is in this particular psalm. Some have assumed a leader of an army based on the language it radiates, or a high priest, or even a king. As quoted by Kraus, H. Schmidt states, “The psalm deals with a person who is persecuted and innocently accused.”3 No matter who wrote this psalm, it is a psalm that expresses the struggle going on around them and their trust in the Lord. “In its entirety the psalm is a self-contained 1 Hans­Joachim Kraus, Psalms 1­59: A Commentary, 68. ​ ​ 2 Hans­Joachim Kraus, Psalms 1­59: A Commentary, 65. ​ ​ 3 Hans­Joachim Kraus, Psalms 1­59: A Commentary, 333. ​ ​ combination that was available as a formulary for people who were falsely accused and persecuted in Jerusalem.”4 Literary Context: Psalm 26 begins with proclaiming trust in the Lord and loyalty to the Lord: “... I have trusted in the Lord without wavering” (Ps 26:1b). There is a complete and utter devotion to God in these first few verses, so much so that the “psalmist invites God’s examination.”5 In verse 2, the psalmist gives their whole self to God to examine and to be completely the Lord’s. The tone switches after verse three into a more negative way of thinking. There is a comparison between this righteous psalmist and the wicked. After this comparison, or contrast, the psalmist goes back to a profession of loyalty to the Lord. However, this profession is in “Temple terms.” “His or her faithful life-style is accompanied by faithful worship in the Temple, including joyful expression of gratitude and witness to God’s activity.”6 The next section of this chapter slides … back into a mode of wickedness, but in different terms. Verse 9 ties back into verse 1a, petitioning to stay pure and blameless in the sight of the Lord. The last part of Psalm 26 ties the whole chapter together. Again, verse 11 refers back to verse 1 in the sense of the “psalmist’s integrity.” The New Interpreter’s Bible states, “The psalmist lives in dependence on the grace of God.”7 Through this grace, the psalmist can live on “level ground,” standing firm (Ps 26:12). There is also another reference to the Temple at the very end of verse 12, in which the psalmist takes their place in the “great assembly” of the Lord (Ps 26:12). Through this act, the psalmist is, again, declaring his or her dependency on the Lord. 4 Ibid ​ 5 Doran et al., The New Interpreter’s Bible Vol. 4, 782. ​ ​ 6 Ibid ​ 7 Doran et al., The New Interpreter’s Bible Vol. 4, 783. ​ ​ Psalm 28 begins with a call to God, as well as the confidence that God will answer. The first verse is a description of the psalmist’s need for God. The New Interpreter’s Bible concludes verse 2 by stating, “The psalmist’s words are accompanied by the proper posture of prayer: hands lifted, perhaps toward the holy of holies where God was symbolically enthroned.”8 In verses 3 through 5, we find the meat of this psalm. It is very similar to Psalm 26:9-10 in the sense of the “behavior of the wicked.” The psalmist is praying for divine justice to intervene, not for personal revenge on the innocent. It is stated, “In effect, the behavior of the wicked sows the seeds of its own destruction.”9 Because of this, the conclusion of verse 5 is a strong statement that God will “never build them up again” (Ps 28:5). The next two verses are a cry of thanks for answering the previous verses. Following this, the psalmist speaks words of trust in God and of celebration because of this trust. “The psalm concludes with a communal affirmation and a prayer for the community. What God is for individuals, God is also for the entire people and the king .”10 This claim in verses 8 and 9 are affirmations of God’s protection … over the psalmist and the people. Psalm 27 fits in between these two chapters almost perfectly. It expresses tremendous amount of trust in God, as well as a call of protection against the wicked. This psalm seems to be an expansion of Psalm 26. However, Psalm 27 is expressed more in military terms and being protected from the enemy. Still, there is a cry for help and a cry for protection. In the end of the psalm, there is celebration for God’s protection and waiting on God’s good and perfect timing. Structure Analysis: I. Words of trust and confidence 8 Doran et al., The New Interpreter’s Bible Vol. 4, 789. ​ ​ 9 Ibid ​ 10 Doran et al., The New Interpreter’s Bible Vol. 4, 790. ​ ​ A. The Lord is the light, salvation and stronghold for psalmist (v1) B. Enemies will fail against the psalmist because of God’s protection (v2) C. Another declaration of confidence of God’s protection without fear (v3) D. Psalmist desiring to dwell in the house of God and to seek him (v4) E. Temple language of God’s shield over the psalmist (v5) F. Praise for God for his protection against the enemy (v6) II. Prayer to God A. Cry to God to hear the psalmist (v7) B. Hearing, internally, God speaking to seek his face (v8) C. Pleading for God to never let the psalmist turn away or to forsake the psalmist (v9, 10) D. Guide the psalmist against his enemies and in the path of the Lord (v11, 12) E. Praise of confidence in God’s goodness (v13) F. Claim of salvation and claim of patience (v14) This psalm is originally divided into two parts: proclamation of trust and confidence in the Lord and prayer to God. However, verse 14 can be separated because it sometimes considered as a “reference to a final ‘oracle of salvation.’”11 As mentioned, the first part of the psalm expresses such confidence and trust in the Lord. It claims protection against the enemy and how the enemy will try and fail (Ps 27: 2, 3). The psalmist then makes a claim of desire to seek God and his temple, to be a part of his dwelling place. He then uses Temple language to describe his protection under God’s shield. Verse 7 begins with a prayer of cry for help. 11 Hans­Joachim Kraus, Psalms 1­59: A Commentary, 337. ​ ​ Following, the psalmist seems to hear God speak, “Seek his face” (Ps 27:8), then the psalmist asks God not to turn or forsake him. He prays for teaching and guidance in the “straight path” and not to be turned over to his enemies. The psalm concludes with confidence in God’s goodness and this “oracle of salvation.” Lexical Context: There are multiple words that hold high significance in this psalm, but these two following words seem to be of higher importance. The word “heart” found throughout this psalm is leb in Hebrew and there are over 800 occurrences throughout the Bible. Since this ​ ​ ​ term has similar definitions, it is very easy to define what the psalmist means when he says, “My heart says of you .”12 This claim seems to be of the psalmist’s inner being or possibly his ​ ​ … mind, since the heart is speaking. Exodus 4:21 gives a different account of the word: “... perform before Pharaoh all the wonders I have given you the power to do. But I will harden his heart so that he will not let the people go.”13 In this sense, heart can be defined in terms of will ​ or mind. Pharaoh’s heart is hardened in the way that he will not be able to change his mind or waiver on any decision; he stands his ground. In modern terms, his heart is cold. Later in Deuteronomy, there is another meaning for heart: “Love the Lord your God with all your heart .”14 In this way, heart seems to be inner being and possibly, mind and will. The same ​… speech is used in Mark 12:33 and Matthew 22:37, stating to “Love the Lord your God with all ​ your heart .” These two references of heart are the exact same as Deuteronomy.
Load more

Recommended publications
  • Psalms Psalm
    Cultivate - PSALMS PSALM 126: We now come to the seventh of the "Songs of Ascent," a lovely group of Psalms that God's people would sing and pray together as they journeyed up to Jerusalem. Here in this Psalm they are praying for the day when the Lord would "restore the fortunes" of God's people (vs.1,4). 126 is a prayer for spiritual revival and reawakening. The first half is all happiness and joy, remembering how God answered this prayer once. But now that's just a memory... like a dream. They need to be renewed again. So they call out to God once more: transform, restore, deliver us again. Don't you think this is a prayer that God's people could stand to sing and pray today? Pray it this week. We'll pray it together on Sunday. God is here inviting such prayer; he's even putting the very words in our mouths. PSALM 127: This is now the eighth of the "Songs of Ascent," which God's people would sing on their procession up to the temple. We've seen that Zion / Jerusalem / The House of the Lord are all common themes in these Psalms. But the "house" that Psalm 127 refers to (in v.1) is that of a dwelling for a family. 127 speaks plainly and clearly to our anxiety-ridden thirst for success. How can anything be strong or successful or sufficient or secure... if it does not come from the Lord? Without the blessing of the Lord, our lives will come to nothing.
    [Show full text]
  • Psalm 25 32 Many; and They Hate Me with Cruel Hatred
    Psalm 25 32 many; and they hate me with cruel hatred. 3 Though an host should encamp against 20 O keep my soul, and deliver me: let me, my heart shall not fear: though war me not be ashamed; for I put my trust in should rise against me, in this will I be you. confident. 21 Let integrity and uprightness preserve 4 One thing have I desired of the LORD, me; for I wait on you. that will I seek after; that I may dwell in 22 Redeem Israel, O God, out of all his the house of the LORD all the days of my troubles. life, to behold the beauty of the LORD, and to enquire in his temple. PSALM 26 5 For in the time of trouble he shall hide UDGE me, O LORD; for I have walked me in his pavilion: in the secret of his J in my integrity: I have trusted also in tabernacle shall he hide me; he shall set the LORD; therefore I shall not slide. me up upon a rock. 2 Examine me, O LORD, and prove me; try my reins and my heart. 3 For your lovingkindness is before my eyes: and I have walked in your truth. 4 I have not sat with vain persons, nei- ther will I go in with dissemblers. 5 I have hated the congregation of evil doers; and will not sit with the wicked. 6 I will wash my hands in innocency: so will I compass your altar, O LORD: 7 That I may publish with the voice of thanksgiving, and tell of all your won- drous works.
    [Show full text]
  • Collection of the Communion Psalms
    Psalms for Communion, with psalm-tones for cantors This is NOT an official part of the Cantor’s Companion. This section provides the psalm verses to be sung, with a triple “Alleluia!” refrain, during Holy Communion. See the section on the Communion Hymn on page 19. The text of the Psalms is from the Grail Psalter (1963), as altered by the Liturgical Commission. Communion Hymn Psalm Reference List: General Use 33 Sundays 148:1 Thomas Sunday 147:1 Ascension Thursday 46:6 Pentecost Sunday 142:10 Lazarus Saturday 8:3 Palm Sunday 117:26,27 Marian Feasts 115:4 Church Dedication 25:8 Holy Cross 4:7 Holy Angels 103:4 Thanksgiving Day 66:7 Nativity of our Lord 110:9 Theophany of our Lord 28 Annunciation 131:13 Transfiguration of our Lord 88:16,17 Holy Martyr Stephen, Apostles 18:5 Council Fathers, Unmercenaries, Confessors, Martyrs, Righteous Ones, and All Saints 32:1 Prophets, Venerables, Hierarchs, and One Martyr 111:6,7 Faithful Departed 64:5 General Intentions 26:7 In Thanksgiving 65:20 For the Sick 6:3,4 Help of the Holy Spirit 36:4 Psalm 4 When I call, answer me, O God of Justice; from anguish you released me, have mercy and hear me! O men, how long will your hearts be closed, will you love what is futile and seek what is false? It is the Lord who grants favors to those whom he loves; the Lord hears me whenever I call him. 57 Fear him; do not sin: ponder on your bed and be still Make justice your sacrifice, and trust in the Lord.
    [Show full text]
  • Appendixes to the Companion Bible by Dr. E.W. Bullinger
    Appendixes to The Companion Bible Dr. E.W. Bullinger 1. The Structure of the Books of the Old Testament according to the Hebrew Canon 2. Genesis the Foundation of the Divine Revelation 3. Genesis finds its Complement in the Apocalypse 4. The Divine Names and Titles 5. Creation versus Evolution 6. Figures of Speech (Names and Definitions) 7. Italic Type in the Revised Version 8. The so-called "Creation Tablets" 9. The Usage of the Word Ruach (Spirit) 10. The Spiritual Significance of Numbers 11. The Use of the Word "Day" in Genesis 1 12. "The Stars also" (Gen. 1:16) 13. The Usage of the Word Nephesh (Soul) 14. The Synonymous Words used for "Man" 15. Laws before Sinai 16. The Occurrences of "Neshamah" (breath) (Gen. 2:7) 17. The Genitive Case 18. "In the Day" (Gen. 2:17) 19. The Serpent of Gen. 3 20. The Posterity of Cain 21. Enos: Gen. 4:26 ("calling on the Name of the Lord") 22. The Chronology of the Patriarchs (Antediluvian) 23. "The Sons of God" in Gen. 6:2, 4 24. The 120 Years of Gen. 6:3 25. The "Nephilim" of Gen. 6 26. Noah "perfect" (Gen. 6:9) 27. The Synonymous Words used for "Wine" 28. Nimrod (Gen. 10:8,9 1Chron. 1:10) 29. The Generations of Terah (including those of Isaac and Jacob) 30. The Massorah 31. The Fifteen Extraordinary Points of the Sopherim (Gen. 16:5) 32. The 134 Places where the Sopherim altered "Jehovah" to "Adonai" (Gen. 18:3) 33. The Eighteen Emendations of the Sopherim (Gen.
    [Show full text]
  • 2021 H.H Pope Tawadros II H.G
    2021 H.H Pope Tawadros II H.G. Bishop Karas H.HPope Pope of Alexandria Tawadros & PatriarchII of Bishop ofH.G. Pennsylvania Bishop Karas and its the See of St. Mark affiliated regions Pope of Alexandria & Patriarch of Bishop of Pennsylvania and its the See of St. Mark affiliated regions Be My Wi tness... TABLE OF CONTENTS PAGE Be My Witnesses 6 Witnesses in the Banquet 12 Book of Joshua 24 False Witnesses 41 Witnesses on the Road 47 3 B e My W itness. .. Be My Witness... BE MY WITNESSES (ACTS 1:8) There are two types of witnesses described in the Bible: 1. Eyewitnesses An “eyewitness” is someone who saw an event happen and can give a firsthand description of it. For example, in 1 John 1:3, it says: “We proclaim to you what we have seen and heard, so that you also may have fellowship with us. And our fellowship is with the Father and with his Son, Jesus Christ.“ This verse acknowledges that the disciples were witnesses for our Lord Jesus, as they lived with Him when He served and ministered to the Jews, and they saw Him suffer, watched His crucifixion and saw Him after He resurrected. He also appeared to them several times after His resurrection, and they witnessed His ascension into heaven. The disciples also witnessed the work of the Holy Spirit, which descended upon them, just as Jesus promised. Many were threatened by the disciples’ evangelism, and the disciples faced many hardships; they were regarded as “These who have turned the world upside down” (Acts 17:6).
    [Show full text]
  • Personal and Private Religious Experience in the Biblical Psalms
    University of Zagreb Faculty of Humanities and Social Sciences Danijel Berković PERSONAL AND PRIVATE RELIGIOUS EXPERIENCE IN THE BIBLICAL PSALMS DOCTORAL THESIS Supervisor: Dean Slavić, PhD Zagreb, 2019 i Personal and private religious experience in the Biblical Psalms Danijel Berkovic Sveučilište u Zagrebu Filozofski fakultet Danijel Berković OSOBNO I PRIVATNO RELIGIJSKO ISKUSTVO U BIBLIJSKIM PSALMIMA DOKTORSKI RAD Mentor: Prof. dr. sc. Dean Slavić Zagreb, 2019. ii i Personal and private religious experience in the Biblical Psalms Danijel Berkovic Životopis mentora Dean Slavić rođen je 4. ožujka 1961. u Rijeci. Osnovnu školu završio je u Matuljima, a srednju školu u Rijeci. Diplomirao je hrvatski jezik i književnost 1986. na ondašnjem Pedagoškom fakultetu u Rijeci. Poslijediplomski studij završio je na Filozofskom fakultetu u Zagrebu, obranivši magistarski rad 1997. i doktorsku disertaciju 2000. Predavao je hrvatski jezik tijekom godine 1987. u Srednjoj školi u Opatiji, a nakon toga od 1987. do 1996. predaje hrvatski jezik i povijest u sadašnjim Osnovnim školama Andrije Mohorovičića u Matuljima i Drage Gervaisa u mjestu Brešca. Godine 1996. imenovan je savjetnikom odnosno nadzornikom za nastavu hrvatskoga jezika u ondašnjem Ministarstvu prosvjete i športa. Godine 2007. izabran je za docenta na zagrebačkoj kroatistici, pri Katedri za metodiku nastave hrvatskoga jezika i književnosti. Godine 2013. izabran je u zvanje višega znanstvenoga suradnika i izvanrednoga profesora. Godine 2017. postao je znanstveni savjetnik. Recenzirao je sedamnaest znanstvenih članaka, četiri književno-znanstvene monografije i četiri čitanke za osnovnu školu. Uredio je tri zbornika sa znanstvenih skupova koje je i organizirao (o Dubravku Horvatiću te dva o odnosima Biblije i književnosti). Bio je mentorom pri pisanju tridesetak diplomskih radova te jedne disertacije.
    [Show full text]
  • 2 Samuel & 1 Chronicles with Associated Psalms
    2 Samuel& 1 Chronicles w/Associated Psalms (Part 2 ) -Psalm 22 : The Psalm on the Cross . This anguished prayer of David was on the lips of Jesus at his crucifixion. Jesus’ prayed the psalms on the cross! Also, this is the most quoted psalm in the New Testament. Read this and then pray this the next time you experience anguish. -Psalm 23 : The Shepherd Psalm . Probably the best known psalm among Christians today. -Psalm 24 : The Christmas Processional Psalm . The Christmas Hymn, “Lift Up Your Heads, Yet Might Gates” is based on this psalm; also the 2000 chorus by Charlie Hall, “Give Us Clean Hands.” -Psalm 47 : God the Great King . Several hymns & choruses are based on this short psalmcelebrating God as the Great King over all. Think of “Psalms” as “Worship Hymns/Songs.” -Psalm 68 : Jesus Because of Hesed . Thematically similar to Psalms 24, 47, 132 on the triumphant rule of Israel’s God, with 9 stanzas as a processional liturgy/song: vv.1-3 (procession begins), 4-6 (benevolent God), 7-10 (God in the wilderness [bemidbar]), 11-14 (God in the Canaan conquest), 15-18 (the Lord ascends to Mt. Zion), 19-23 (God’s future victories), 24-27 (procession enters the sanctuary), 28-31 (God subdues enemies), 32-35 (concluding doxology) -Psalm 89 : Davidic Covenant (Part One) . Psalms 89 & 132 along with 2 Samuel 7 & 1 Chronicles 17 focus on God’s covenant with David. This psalm mourns a downfall in the kingdom, but clings to the covenant promises.This psalm also concludes “book 4” of the psalter.
    [Show full text]
  • WEEK 1 O Mark 1-2, Psalm 1, 19, Proverbs 1 O Mark 3-4, Psalm 104
    WEEK 7 o Luke 11-12, Psalm 13-14, Proverbs 14.8-14 o Luke 13-14, Psalm 146, Proverbs 14.15-21 o Luke 15-16, Psalm 21, Proverbs 14.22-28 o Luke 17-18, Psalm 37, Proverbs 14.29-35 WEEK 1 o Luke 19-20, Psalm 120, Proverbs 15.1-7 o Mark 1-2, Psalm 1, 19, Proverbs 1 o Mark 3-4, Psalm 104, Proverbs 2 WEEK 8 o Mark 5-6, Psalm 148, Proverbs 3 o Luke 21-22, Psalm 15-16, Proverbs 15.8-14 o Mark 7-8, Proverbs 4 o Luke 23-24, Psalm 23, Proverbs 15.9-21 o Mark 9-10, Psalm 107, Proverbs 5 o Acts 1-2, Psalm 38, Proverbs 15.22-28 o Acts 3-4, Psalm 124, Proverbs 15.29-33 WEEK 2 o Acts 5-6, Psalm 39, Proverbs 16.1-7 o Mark 11-12, Psalm 4, 11, Proverbs 6 o Mark 13-14, Psalm 145, Proverbs 7 WEEK 9 o Mark 14-15, Psalm 12, Proverbs 8 o Acts 7-8, Psalm 52, 54, Proverbs 16.8-14 o Mark 16, Galatians 1, Psalm 24, Proverbs 9 o Acts 9-10, Psalm 56, Proverbs 16.15-21 o Galatians 2-3, Psalm 108, Proverbs 10.1-6 o Acts 11-12, Psalm 57, Proverbs 16.22-28 o Acts 13-14, Psalm 59, Proverbs 16.29-33 WEEK 3 o Acts 15-16, Psalm 142, Proverbs 17.1-5 o Galatians 4-5, Psalm 25, 114, Proverbs 10.7-13 o Galatians 6, Ephesians 1, Psalm 105, Proverbs 10.14-20 WEEK 10 o Ephesians 2-3, Psalm 33, Proverbs 10.21-27 o Acts 17-18, Psalm 96, Proverbs 17.6-10 o Ephesians 4-5, Psalm 109, Proverbs 10.
    [Show full text]
  • Poetry and Perlocution in Psalm 26,” OTE 24/1 (2011): 30-48
    30 Botha, “Poetry and Perlocution in Psalm 26,” OTE 24/1 (2011): 30-48 Poetry and Perlocution in Psalm 26 PHIL J. BOTHA (UNIVERSITY OF PRETORIA) ABSTRACT Psalm 26 has been described as a late pre-exilic prayer of inno- cence. In it a speaker professes innocence, invites Yahweh to put him to the test, and expresses dissociation from certain groups of people who behave unethically. In contrast to this type of behaviour, the speaker expresses a strong desire to visit the temple in order to praise Yahweh among co-believers. This article investigates its po- etic and literary features and speech-act potential. Its form and the connections it displays with the work of the post-exilic wisdom edi- tors of Psalms and the Deuteronomistic works are used to argue that it is an argumentative text rather than a liturgical remnant. Its purpose seems to have been to inspire members of the post-exilic in- group of the author to imitate David and Hezekiah in their whole- hearted dedication to Yahweh, since Yahweh would eventually vin- dicate their uprightness. 1 INTRODUCTION Psalm 26 seems to be notoriously difficult to classify in terms of its genre and Sitz im Leben.1 Proposals about the purpose for which it was composed have ranged from that of the prayer of an ordinary individual or a king in crisis,2 a liturgy for a purification rite,3 the prayer of a pilgrim,4 the protest of an unjustly accused,5 a confession to be used in conjunction with a ceremony for admission to the temple, and a prayer of preparation of a priest for temple service.6 In 1 See the list of diverging opinions compiled by Paul G.
    [Show full text]
  • Fr. Lazarus Moore the Septuagint Psalms in English
    THE PSALTER Second printing Revised PRINTED IN INDIA AT THE DIOCESAN PRESS, MADRAS — 1971. (First edition, 1966) (Translated by Archimandrite Lazarus Moore) INDEX OF TITLES Psalm The Two Ways: Tree or Dust .......................................................................................... 1 The Messianic Drama: Warnings to Rulers and Nations ........................................... 2 A Psalm of David; when he fled from His Son Absalom ........................................... 3 An Evening Prayer of Trust in God............................................................................... 4 A Morning Prayer for Guidance .................................................................................... 5 A Cry in Anguish of Body and Soul.............................................................................. 6 God the Just Judge Strong and Patient.......................................................................... 7 The Greatness of God and His Love for Men............................................................... 8 Call to Make God Known to the Nations ..................................................................... 9 An Act of Trust ............................................................................................................... 10 The Safety of the Poor and Needy ............................................................................... 11 My Heart Rejoices in Thy Salvation ............................................................................ 12 Unbelief Leads to Universal
    [Show full text]
  • Leviticus 7 Commentary
    Leviticus 7 Commentary PREVIOUS Click chart to enlarge NEXT Chart from recommended resource Jensen's Survey of the OT - used by permission Another Overview Chart of Leviticus - Charles Swindoll A third Overview Chart of Leviticus LEVITICUS THE BOOK OF SANCTIFICATION AND WORSHIP Adapted and modified from C. Swindoll Leviticus 1-17 Leviticus 18-27 The Way to God The Walk with God Access Lifestyle The Approach: Offerings Practical Guidelines The Representative: Priest Chronological Observances The Laws: Cleansing Severe Consequences Physically & Spiritually Verbal promises Ritual for Worship Practical for Walking Worshipping a Holy God Living a Holy Life Location: Mt Sinai for one full year Theme: How sinful humanity can approach and worship a holy God Key Verses: Lev 17:11, 19:2, 20:7-8 Christ in Leviticus: In every sacrifice, every ritual, every feast Time: about 1446BC THE LEVITICAL OFFERINGS SUMMARIZED BURNT GRAIN PEACE SIN TRESPASS OFFERING OFFERING OFFERING OFFERING OFFERING 1) Sweet aroma 1) Sweet aroma 1) Sweet aroma 1) Non-sweet aroma 1) Non-sweet aroma 2) Voluntary 2) Voluntary 2) Voluntary 2) Compulsory 2) Compulsory Heb = 'olah Heb = minchah Heb = selemim Heb = chattath Heb = asam Aka-Purification Aka - Reparation or Offering Guilt Offering Description Atoning sacrifice of Atoning sacrifice of a animals with no ram or lamb with no physical defects. The physical defects required offering varied with the situation and station of the person receiving its benefits Lv 1:3-17+ Lv 2:1-16+ Lv 3:1-17+ Lv 4:1-5:13+ Lv 5:14-6:7+ Lv 6:8-13+ Lv 6:14-18+ Lv 7:11-21+, Lv 7:28- Lv 6:24-30+ Lv 7:1-7+ Scripture Cp Nu 15:1-16+ Lv 7:12-13+ 34+ Cp Nu 15:22-31+ Cp Nu 15:17-21+ Cp Deut 12:20-28+ Purpose IN COMMUNION FOR COMMUNION Summarized WITH GOD WITH GOD 1) To propitiate for This offering Celebration of peace To atone for sins To atone for sins sin in general -Lv accompanied all & of God's covenant committed committed in 1:4+ burnt offerings.
    [Show full text]
  • An Analysis of Psalm 27
    GIALens. (2010):2. <http://www.gial.edu/GIALens/issues.htm> An Analysis of Psalm 27 BY HARRY MAGIN Graduate Institute of Applied Linguistics Student ABSTRACT This paper examines logical relationships in Psalm 27. After an initial discussion of genre types, and where this psalm falls, relationship comparisons inside verses are examined as well as those that occur when comparing verses and larger constructions within the psalm. The framework for the analysis is from Ernst Wendlend’s book, Analyzing the Psalms (2002). The author also provides his own translation of the psalm and shows the value of such an analysis by pointing out how his analysis of semantic relationships caused him to make certain translation decisions that resulted in his translation differing from other translations. Introduction The analysis of Psalm 27 in the following discussion highlights determinations about the logical relations of various parts while determining the larger structures and how these relate to each other. A few key areas are also expounded wherein my translation differs from other versions of the psalm (see Appendix A). It is my hope that those who read this analysis will be able to glean some of the same treasures I have personally enjoyed through its undertaking. May the reader later add to the discussion and apply the principles utilized in this paper to analyses of other psalms and poetic parts of Scripture and therein be blessed by Yahweh. Initially consideration must be given to psalms prior to and following Psalm 27. It is interesting to see how these psalms relate to one another. According to Dennis Bratcher’s classification of the Psalms by genre (2009), Psalm 27 falls into at least 2 classifications: 1) lament of an individual; and 2) specialized thanksgiving psalm (a song of trust).
    [Show full text]