DOCSLIB.ORG

“Re-Gather- the Summons to Zion!”

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
“Re-Gather- the Summons to Zion!” Sunday June 21st, 2020 Sermons on the Reunion and Re-opening of Church Through Covid-19 Outline and Bible Study from a Hymn of Wisdom: Psalm 50 “Re-gather- The Summons to Zion!” (Psalm 50:1-23) Introduction: Where is God in this crazy world? This Psalm instructs us to… I. Re-gather before who God is! (vs. 1-6) 5 ways that God has revealed Himself: 1. 2. 3. 4. 5. (Antiphonal: A call and response of two groups in song or words with interaction that asks for a response.) An antiphonal chorus: “Therefore the redeemed of the Lord shall return and come with singing unto Zion!” (Isaiah 51:11) II. Re-gather to know what God wants! (vs. 7- 15) 3 things God communicates to us: 1. 2. 3. An antiphonal chorus: “He owns the cattle on a thousand hills” (Psalm 50:10) III. Re-gather to know what we should do! (vs. 16-23) 2 things God wants all to know: 1. 2. An antiphonal chorus: “Whoso offereth praise glorifeth Me!” (Psalm 50:23). Conclusion: “Enter His presence through Jesus who has taken the ‘sting’ of death.” Psalm 50 Bible Study Guide and Question and Answer Please interact with your Bible open to sheet. Psalm 50. I enjoy many translations of this Psalm so take a moment and pair up with someone, and both read the Psalm from two different translations. Each read verse one, then take turns reading down through this Psalm of wisdom. 1. Notice the words above the Psalm. Who was Asaph who is mentioned in this Psalm? There are four people named Asaph in the Old Testament: 1. Asaph, the father of Joah (2 Kings 18:18, 37). 2. Asaph, son of Berachiah the Gershonite (2 Chr. 20:14). 3. Asaph, the keeper of the king’s forest under Persian times (Neh. 2:8). 4. The Asaph we want to talk about is: Asaph, a Levite descendent of Kohath who served and worked with King David (1 Chr. 26:1). This man Asaph was from the tribe of Levites that King David assigned as worship leaders in the tabernacle choir, according to 1 Chronicles 6:31–32. Asaph was one of these men (1 Chronicles 6:39). David had a favorite worship leader. Can you picture Asaph and David working and playing praise and worship Psalms together? Asaph’s duties are described in detail in 1 Chronicles 16. According to 2 Chronicles 29:30, both Asaph and David were skilled singers and poets. Asaph is also mentioned as a “seer” or prophet. The “sons of Asaph” are mentioned in 1 Chronicles 25:1, 2 Chronicles 20:14, and Ezra 2:41. The sons of Asaph were likely a guild of skilled poets and singers who decended from the Asaph who knew David, modeling themselves musically after Asaph, their master. The church musicians of our day can be considered spiritual “children of Asaph.” There are 12 Psalms that are entitled as written by Asaph. Psalms 50 and 73— 83 are called the “Psalms of Asaph” because his name appears in the superscription at the head of those psalms. Asaph’s name means: “a collector” or “gather”. It seems that Asaph wrote, and his children collected the Psalms. Asaph was a gifted individual. He understood where the gift came from, and he used his music to praise the Lord and communicate His Word to a needy world. 2. Who has spoken in verse 1 of this lesson? Take a moment and try to describe the different ways God is introduced to us in this Psalm. What are the three names of God in this Psalm? Yahweh (The Great I Am) = one time; Elyon (The Most High)= one time; Elohim (God of Salvation plural) = 12 times. What pictures of God are developed in verses 1-6? 3. Have you ever been summoned before a judge? What was that like? God’s people are being summoned to appear before Him. What kind of experience do you think that should be? 4. Notice the gathering of God’s people in verse 5. What is Zion symbolic of? You could say that the whole theme of the Bible is: “Creation, Corruption, Cross, Coming, Consummation!” God created us. We fell into sin through corruption. Jesus came as the Lamb of God who takes away the sins of His people at the cross. We spread the message of redemption and help in the restoration until He comes again. Then God will remake the New Heaven and Earth and consummate the way life should be: a world without sin, and we as His people gathered to Him. The promise was through the Old Testament and extended to us through the church that God will regather His people in Zion. What is “Zion?” It is the “future” gathering of all the Old and New Testament saints together in Christ’s forever kingdom. Isaiah well predicted: “And the redeemed of the Lord shall return, and come to Zion with singing, with everlasting joy on their heads. They shall obtain joy and gladness, And sorrow and sighing shall flee away” (Isaiah 35:10 NKJV). Psalm 50:6-7 reminds us that someday we will gather before the God the Mighty Judge- “‘Gather My saints together to Me, Those who have made a covenant with Me by sacrifice.’ Let the heavens declare His righteousness. For God Himself is Judge. Selah.” 5. What could God really need from us? (Verses 7-14). Who is verse 7 of this lesson addressed to? How often do people do “outward” motions with no inner heart or desire to please God? If God were to address our church today through the Psalm, what would He more likely attack? a. Lip-service b. Empty prayers c. Offering defiled sacrifices (Mal. 1:7-8) d. Routine rituals (Isaiah 29:13) e. Little sacrifice and giving f. Pride seeking 6. Read verse 10. Do you know the Sunday School chorus “He Owns the Cattle on a Thousand Hills?” Sing it now! Lyrics: “He owns the cattle on a thousand hills The wealth in every mine, He owns the rivers and the rocks and rills, The sun and stars that shine, Wonderful riches more than tongue can tell He is my Father so they’re mine as well He owns the cattle on a thousand hills I know that He will care for me.” Take a moment and think of the ways God cares for you. I love the story of the early days of Dallas Theological Seminary, when they were in critical need of $10,000 to keep the work going. During a prayer meeting, renowned Bible teacher Harry Ironside, a lecturer at the school, prayed, “Lord, you own the cattle on a thousand hills. Please sell some of those cattle to help us meet this need.” Shortly after the prayer meeting, a check for $10,000 arrived at the school, sent days earlier by a friend who had no idea of the urgent need or of Ironside’s prayer. The man simply said the money came from the sale of some of his cattle! When the secretary brought the check to Ironside she said, “Mr. Ironside, the Lord sold the cattle!” 7. There is a contrast in verse 16. What is it? As you read through verses 16-21 write down the charges that God the “Judge” makes to unbelievers. 8. Read verses 15 and 23. What are the things that God wants from us? When do you often call on God? (vs. 15) What does it means to “order” our conduct? (vs. 23) 9. If you were called before God, what areas of your heart and life would you want to get straightened out? This Father’s Day I came upon the story from Paul Harvey of a young man who was to be sentenced to the penitentiary. The judge had known him from childhood, for he was well acquainted with his father--a famous legal scholar and the author of an exhaustive study entitled, "The Law of Trusts." As the story unfolds- the young man was standing in front of the judge to receive his sentencing for his criminal behavior. "Do you remember your father?" asked the magistrate. "I remember him well, your honor," came the reply. Then trying to probe the offender's conscience, the judge said, "As you are about to be sentenced and as you think of your wonderful dad, what do you remember most clearly about him?" There was a pause. Then the judge received an answer he had not expected. "I remember when I went to him for advice. He looked up at me from the book he was writing and said, 'Run along, boy; I'm busy!' When I went to him for companionship, he turned me away, saying "Run along, son; this book must be finished!” Your honor, you remember him as a great lawyer. I remember him as a lost friend." The magistrate muttered to himself, "Alas! Finished the book, but lost the boy!" (Paul Harvey, Homemade, February, 1989.) When God finishes our story, He doesn’t finish the story and lose us as His children. He sent His Son to die for us! Praise God! 10. What could you do this weekend to honor your earthly father? Write a letter? Place a phone call? Give a gift? Tell him you “love him and are proud of him?” .
Load more

Recommended publications
  • The Song of Songs: Translation and Notes
    The Song of Songs: Translation and Notes Our translation of the Song of Songs attempts to adhere as closely as pos- sible to the Hebrew text. As such, we follow the lead set by Everett Fox, most prominently, in his approach to translation. In addition, we have attempted to utilize common English words to render common Hebrew words and rare English words to render rare Hebrew words (see notes h and ac, for example). We also follow Fox’s lead in our representation of proper names. Throughout this volume we have used standard English forms for proper names (Gilead, Lebanon, Solomon, etc.). In our translation, however, we have opted for a closer representation of the Hebrew (i.e., Masoretic) forms (Gilʿad, Levanon, Shelomo, etc.). We further believe that the Masoretic paragraphing should be indicated in an English translation, and thus we have done so in our presentation of the text. While we consider (with most scholars) the Aleppo Codex to be the most authoritative witness to the biblical text, in this case we are encumbered by the fact that only Song 1:1–3:11 is preserved in the extant part of the Aleppo Codex. Accordingly, we have elected to follow the paragraphing system of the Leningrad Codex. Setuma breaks are indicated by an extra blank line. The sole petuha break in the book, after 8:10, is indicated by two blank lines. The Aleppo Codex, as preserved, has petuha breaks after 1:4 and 1:8, whereas the Leningrad Codex has setuma breaks in these two places. As for the remain- ing part of the Song of Songs in the “Aleppo tradition,” we note a difference of opinions by the editors responsible for the two major publications of the Aleppo Codex at one place.
    [Show full text]
  • A Crisis in Faith: an Exegesis of Psalm 73
    Restoration Quarterly 17.3 (1974) 162-184. Copyright © 1974 by Restoration Quarterly, cited with permission. A Crisis in Faith: An Exegesis of Psalm 73 TERRY L. SMITH Starkville, Mississippi Introduction Psalm 73 is a striking witness to the vitality of the individual life of faith in Israel. It represents the struggles through which the Old Testament faith had to pass. The psalm, a powerful testimony to a battle that is fought within one's soul, reminds one of the book of Job.1 Experiencing serious threat to his assurance of God in a desperate struggle with the Jewish doctrine of retribution, the poet of Psalm 73 raised the question, "How is Yahweh's help to and blessing of those who are loyal to him realized in face of the prosperity of the godless?"2 His consolation is the fact that God holds fast to the righteous one and "remains his God in every situation in life," and even death cannot remove the communion between them.3 He finds a "solution" not in a new or revised interpretation of the old retribution doctrine, but in a "more profound vision of that in which human life is truly grounded, and from which it derives its value."4 But Weiser argues, and rightly so, that what is at stake here is more than a mere theological or intellectual problem; it is a matter of life or death—the question of the survival of faith generally.5 The poem represents an 1. A. Weiser, The Psalms, Old Testament Library (Philadelphia: Westminster Press, 1962), p.
    [Show full text]
  • The Book of Psalms “Bless the Lord, O My Soul, and Forget Not All His Benefits” (103:2)
    THE BOOK OF PSALMS “BLESS THE LORD, O MY SOUL, AND FORGET NOT ALL HIS BENEFITS” (103:2) BOOK I BOOK II BOOK III BOOK IV BOOK V 41 psalms 31 psalms 17 psalms 17 psalms 44 psalms 1 41 42 72 73 89 90 106 107 150 DOXOLOGY AT THESE VERSES CONCLUDES EACH BOOK 41:13 72:18-19 89:52 106:48 150:6 JEWISH TRADITION ASCRIBES TOPICAL LIKENESS TO PENTATEUCH GENESIS EXODUS LEVITICUS NUMBERS DEUTERONOMY ────AUTHORS ──── mainly mainly (or all) DAVID mainly mainly mainly DAVID and KORAH ASAPH ANONYMOUS DAVID BOOKS II AND III ADDED MISCELLANEOUS ORIGINAL GROUP BY DURING THE REIGNS OF COLLECTIONS DAVID HEZEKIAH AND JOSIAH COMPILED IN TIMES OF EZRA AND NEHEMIAH POSSIBLE CHRONOLOGICAL STAGES IN THE GROWTH AND COLLECTION OF THE PSALTER 1 The Book of Psalms I. Book Title The word psalms comes from the Greek word psalmoi. It suggests the idea of a “praise song,” as does the Hebrew word tehillim. It is related to a Hebrew concept which means “the plucking of strings.” It means a song to be sung to the accompaniment of stringed instruments. The Psalms is a collection of worship songs sung to God by the people of Israel with musical accompaniment. The collection of these 150 psalms into one book served as the first hymnbook for God’s people, written and compiled to assist them in their worship of God. At first, because of the wide variety of these songs, this praise book was unnamed, but eventually the ancient Hebrews called it “The Book of Praises,” or simply “Praises.” This title reflects its main purpose──to assist believers in the proper worship of God.
    [Show full text]
  • Islam in the Bible Than Special Recognition of Friday
    Author(s): Thomas McElwain [3] Common beliefs and practices in Islam and Christianity including the concept of God, Divine Guidance, leadership, prayer, fasting, sacrifice and marriage. Category: Comparative Religion [4] Topic Tags: Islam [5] Christianity [6] Beliefs [7] Miscellaneous information: Printed In: Great Britian for Minerva Press ISBN: 0-75410-217-3 In the name of God Gracious, Beneficent! The publication of this book has been made possible by Funding from a group of Kuwaiti people Who hope that it may guide many into the path of truth. Thomas McElwain was born into a devout family in the United States in 1949. He was occupied by religious subjects from an early age and wanted to become a pastor. He studied theology and history at the Seminaire du Salève in France from 1968 to 1972, after which he continued studies in religion at Andrews University in Michigan. Already in France he was considered a rebel in terms of theology, but his expertise in languages earned him respect. In 1974 he entered the University of Uppsala to study Biblical Languages and Ethnography. He completed a PhD degree in 1979 from the University of Stockholm with a dissertation on American Indian religious traditions, Mythological Tales and the Allegany Seneca. He has written several books and many articles on Native American religion, Christianity, Judaism and Islam. For many years he has lectured at various universities, especially the University of Turku in Finland where he was active from 1979-1984. He was editorial secretary for the Nordic journal of comparative religion, Temenos, for five volumes.
    [Show full text]
  • The Psalms As Hymns in the Temple of Jerusalem Gary A
    4 The Psalms as Hymns in the Temple of Jerusalem Gary A. Rendsburg From as far back as our sources allow, hymns were part of Near Eastern temple ritual, with their performers an essential component of the temple functionaries. 1 These sources include Sumerian, Akkadian, and Egyptian texts 2 from as early as the third millennium BCE. From the second millennium BCE, we gain further examples of hymns from the Hittite realm, even if most (if not all) of the poems are based on Mesopotamian precursors.3 Ugarit, our main source of information on ancient Canaan, has not yielded songs of this sort in 1. For the performers, see Richard Henshaw, Female and Male: The Cu/tic Personnel: The Bible and Rest ~(the Ancient Near East (Allison Park, PA: Pickwick, 1994) esp. ch. 2, "Singers, Musicians, and Dancers," 84-134. Note, however, that this volume does not treat the Egyptian cultic personnel. 2. As the reader can imagine, the literature is ~xtensive, and hence I offer here but a sampling of bibliographic items. For Sumerian hymns, which include compositions directed both to specific deities and to the temples themselves, see Thorkild Jacobsen, The Harps that Once ... : Sumerian Poetry in Translation (New Haven: Yale University Press, 1987), esp. 99-142, 375--444. Notwithstanding the much larger corpus of Akkadian literarure, hymn~ are less well represented; see the discussion in Alan Lenzi, ed., Reading Akkadian Prayers and Hymns: An Introduction, Ancient Near East Monographs (Atlanta: Society of Biblical Literature, 2011), 56-60, with the most important texts included in said volume. For Egyptian hymns, see Jan A%mann, Agyptische Hymnen und Gebete, Orbis Biblicus et Orientalis (Gottingen: Vandenhoeck & Ruprecht, 1999); Andre Barucq and Frarn;:ois Daumas, Hymnes et prieres de /'Egypte ancienne, Litteratures anciennes du Proche-Orient (Paris: Cerf, 1980); and John L.
    [Show full text]
  • Old Testament Summaries and Outlines
    Old Testament Introductions and Analytical Outlines by Charles C. Bing, Ph.D. GraceLife Edition © 2013 The introductions and outlines of the Old and New Testaments were written by Charles C. Bing who earned his Th.M. and Ph.D. from Dallas Theological Seminary. He founded Burleson Bible Church in Texas which he pastored for 19 years before transitioning to GraceLife Ministries full-time in 2005. He has served as Adjunct Professor of Biblical Studies for LeTourneau University and other theological schools. Dr. Bing helped found the Free Grace Alliance in 2004 and has served as its president. He is active as a speaker for churches and conferences in the United States and abroad and has published a number of books and articles on the gospel, salvation, evangelism, and discipleship. This work represents a portion of the requirements for Dr. Bing’s doctoral studies In the Bible Exposition department of Dallas Theological Seminary. We hope you find them useful for your studies as others already have. The Introductions give the basic background for each Bible book as a foundation for further study, teaching, or preaching. The Outlines convey the content of the book with great detail and full thoughts so that one sees clearly how the biblical text both flows and divides. These pages may be copied and distributed freely; we only ask that if you quote from this work you give the appropriate credit. For more information or to comment, please contact GraceLife at GraceLife.org or write to P.O. Box 302, Burleson, TX 76097. We give special thanks to Richard Keller and Lauren Keller for their work in formatting and preparing the manuscripts for web and digital publication.
    [Show full text]
  • Theodicy Disturbing Passages. Aaron, DH (1995) Early Rabbinic
    Theodicy Disturbing Passages. Aaron, DH (1995) Early Rabbinic Exegesis on Noah’s Son Ham and the So-Called’Hamitic Myth. Aaron, David H. (2002) Biblical Ambiguities: Metaphor, Semantics, and Divine Imagery. Abasciano, Brian J. (2005) Paul’s Use of the Old Testament in Romans 9: 1-9: An Intertextual and Theological Exegesis. Abasciano, Brian J (2006) Corporate Election in Romans 9: A Reply to Thomas Schreiner. Abasciano, Brian (2009) Clearing Up Misconceptions About Corporate Election. Abba, Raymond (1977) Priests and Levites in Deuteronomy. Abba, Raymond (1978) Priests and Levites in Ezekiel. (1992) Anchor Bible Dictionary. Abela, Anthony (2009) Difficulties for Exegesis and Translation: The Inversion in Genesis 18:7a. Aberbach, Moses and Smolar, Leivy (1967) Aaron, Jeroboam, and the Golden Calves. Aberbach, David (1993) Imperialism and Biblical Prophecy: 750-500 BCE. Abraham-Eitan, Chelly (2010) The Landscape of Israel in the Poems of the” Generation of Transition”. Abraham, W. J. (1997) Confessing Christ: A Quest for Renewal in Contemporary Christianity. Abraham, William James (2002) Canon and Criterion in Christian Theology: From the Fathers to Feminism. (2013) Donald Winnicott Today. Abramson, Allen and Theodossopoulus, Dimitrios (2000) Land, Law and Environment: Mythical Land, Legal Boundaries. Abush, Tzvi (2003) Blood in Israel and Mesopotamia. Achenbach, Reinhard (2013) Complementary Reading of the Torah in the Priestly Texts of Numbers 15. Achenbach, Reinhard (2005) Numbers: The Forms of Old Testament Literature. Achtemeier, Elizabeth (1974) The Relevance of the Old Testament for Christian Preaching. Achtemeier, Paul J. and Tucker, Gene M. (1980) Biblical Studies: The State of the Discipline. Achtemeier, Elizabeth (1995) My Lesson in Evil.
    [Show full text]
  • Prophetic Oracles in the Cultic Life of Israel: a Study of Prophetic Psalms 50 and 81
    Prophetic Oracles in the Cultic Life of Israel: A Study of Prophetic Psalms 50 and 81 TONG Sin-lung Supervisor: Prof. Archie C. C. Lee A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Divinity In Graduate Division of Religion and Theology The Chinese University of Hong Kong June 2004 The Chinese University of Hong Kong holds the copyright of this thesis. Any person(s) intending to use a part or whole of the materials in the thesis in a proposed publication must seek copyright release from the Dean of the Graduate school. —一__ I WW-IBRARY SYSTEIVn^ Abstract Psalms 50 and 81 are called the psalms of Asaph, who is a cultic functionary who has composed the psalms used in the cultic life of Israel. Psalms 50 and 81 are also prophetic psalms in the Hebrew Psalter. From the detailed study on prophetic psalms 50 and 81,1 would argue that the cultic functionaries, i.e. the Levites in the temple, have one of their roles as a temple prophet in ancient Israel, proclaiming the divine oracles to the Israelite community. These prophetic oracles are significant in the Israelites' regular worship of God and also in their times of national crisis. The cultic functionaries not just preach the message of salvation，but also remind the people of God their apostasy and the commandments of God. Psalms of Asaph exhibit the characteristic themes of prophetic oracles in both the eighth and seventh centuries, namely the injustices and idolatry. Thus, psalms of Asaph might probably be used in the period after the destruction of Samaria and before the destruction of Jerusalem.
    [Show full text]
  • 2 Samuel & 1 Chronicles with Associated Psalms
    2 Samuel& 1 Chronicles w/Associated Psalms Chronicles Purpose : To direct the restoration of the kingdom during the post-exilic period. Outline : 1.1:1-1.9:44 – Genealogies of God’s People (From Adam to David to Zerubbabel) 1.10:1-2.9:31 – United Kingdom (Saul, David, Solomon) 2.10:1-2:28:26 – Divided Kingdom (Fall of Samaria and Jerusalem) 2.29:1-2.36:23 – Reunited Kingdom (Cyrus’ Edict) Author : Some suggest there was a single “chronicler” for Chronicles and for Ezra-Nehemiah (perhaps Ezra himself). There are definite similarities, but also distinctions. Date : United Monarchy – 1050…Divided Monarchy – 922…Fall of Samaria – 722…Fall of Jerusalem – 586…Cyrus Edict – 538…Date of Composition, maybe 500-400 BC Chronicles Highlights : The title of this book in the Hebrew Bible is “The Words (or Events) of the Days”. The title of this book in the Septuagint (Greek translation of the Old Testament, written in 70 AD) is “The Things Omitted” (things passed over by Samuel and Kings). The English title of “Chronicles” is a shortened form of Jerome’s suggestion in calling it “A Chronicle of the whole divine history.” Samuel, Kings, and Chronicles are the “Synoptic History” meaning that they share the same, or similar, accounts for some of this history. Just as Matthew, Mark, and Luke are the “Synoptic Gospels” in sharing the same, or similar, accounts of Jesus. Synoptic means “seeing (optic) together (syn)” and provides a summary, or synopsis. There are times when the wording is exactly the same as the Chronicler simply copied from Samuel, or Kings.
    [Show full text]
  • The Jewish and Christian Liturgical Calendar 2020-2021/5781-5782 © 2020, Etz Hayim—“Tree of Life” Publishing Email: [email protected]
    | 2020-20212020-2021 5781-57825781-5782 SHAVUOT Shavuot, the “Festival of Weeks,” occurs at the beginning of the wheat harvest. The rabbis make a spiritual connection between Shavuot and the ‘Giving of the Torah’ to Israel at Sinai. Etz Hayim—“Tree of Life” Publishing © 2020 The Torah…. “It is a tree of life to those who hold fast to it.” Prov. 3:18 [email protected] The Jewish and Christian Liturgical Calendar 2020-2021/5781-5782 © 2020, Etz Hayim—“Tree of Life” Publishing www.etz-hayim.com email: [email protected] ABOUT THE JEWISH AND CHRITIAN LITURGICAL CALENDAR. The Jewish Calendar of Liturgical Readings. The dates of the Jewish Festivals, Holy Days and Rosh Chodesh (New Moon) refl ect the dates determined for the Jewish Years, 5781–5782. Rosh Chodesh is celebrated on the fi rst day of each new (Jewish) month. When a month has 30 days Rosh Chodesh is celebrated over two days—the thirtieth day of the month is celebrated as the fi rst day of Rosh Chodesh and the actual fi rst day of the new month is celebrated as the second day of Rosh Chodesh. Dates for the lunar phases for 2018-2019 are based on Jerusalem Time. The Parashat Hashavuah (the Weekly Portion from the Torah) of the Jewish liturgical cycle follows an Annual Cycle of Torah Readings. The Haftarah (the Prophetical) readings follow the Ashkenazi tradition. Where readings vary for the Sephardic tradition the variant readings are given in brackets. The Christian Calendar of Liturgical Readings follows the Ordo Lectionum Missae (1981).
    [Show full text]
  • The Early History of the Psalter
    Tyndale Bulletin 46.1 (1995) 1-27. THE EARLY HISTORY OF THE PSALTER Roger T. Beckwith Summary The Psalms are full of references to music, Jerusalem and the sanctuary. Chronicles, Ezra and Nehemiah say they were being performed there by the Levites, and the titles (which have a marked community of ideas and language with those books, though without dependence) endorse this. The division into five books pre-dates the LXX version, but there are many indications, in the text and titles, of a still earlier division into three. The meaning of the musical directions and other technical terms in the titles had been forgotten, in Semitic circles as well as Hellenistic, before the LXX version was made. Since, after the Exile, the Psalms were being performed continuously, this suggests that the titles are even pre-exilic. The final component of the titles has its own history. The eccentric Psalms MSS from Qumran are probably liturgical adaptations. The article is followed by a tabular analysis of the psalm-titles. I. Introduction The external form of the Book of Psalms is unique in the Bible. It consists of 150 separate items (occasionally counted as slightly fewer, where pairs of psalms are run together), divided into five books, the last psalm of each book ending with a doxology which belongs as much to the book as it does to the psalm, if not more. The whole of the last psalm serves as the fifth doxology. 116 of the psalms (and more still in the Greek) are preceded by a title. The psalms are all religious in character and poetical in form.
    [Show full text]
  • Reading Psalm 78 Multidimensionally: the Authorial Dimension1
    Scriptura 84 (2003), pp. 468-484 READING PSALM 78 MULTIDIMENSIONALLY: THE AUTHORIAL DIMENSION1 Yeol Kim & HF van Rooy School for Biblical Studies Northwest University Abstract This article is part of an attempt to read Psalm 78 multidimensionally. It is the second in a proposed series of three articles.2 The articles deal with the dimension of the author, as part of the multi-dimensional reading. It deals with the heading of the Psalm, íhe redaction history of the Psalm, its dating and historical setting and its canonical shape. The Sitz im Leben of the psalm is the recitation of the psalm in the Jerusalem temple by a (Levitical) priest, when there was an attempt to unite the worship of the North and the South during the divided monarchy (922-587 B.C.). The traditions of wisdom, covenant-Torah, guidance, wilderness, Exodus, and conquest are united in Psalm 78, forming a new welded tradition which stresses the importance of remembrance with regard to the survival of the ancient traditions. Psalm 78 can be seen as an example of God’s response to íhe questions and complaints from the adjacent psalms and other psalms in Book III of the Psalter. In this regard, Psalm 78 is not a mere report of Israel’s failure, but of the triumph of Yahweh’s covenantal faithfulness which creates a new beginning for the people of God. 1. Introduction This article is the second in a series of articles on Psalm 78. The different articles are part of an experiment in a multidimensional reading and each of them will deal independently with an aspect of the interpretation of Psalm 78.
    [Show full text]