DOCSLIB.ORG

Chronological Bible Reading Plan Reading Notes: Week 18

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Chronological Bible Reading Plan Reading Notes: Week 18 Chronological Bible Reading Plan Reading Notes: Week 18 DAY 119: MONDAY, APRIL 29, 2013 ~ 1 CHRONICLES 7-10 Ch. 7 Note: In this chapter, Ezra described the rest of the Israelite tribes. We might wonder why Ezra was concerned about the other tribes of Israel. After all, weren’t they taken into captivity by Assyria, never to be heard of again? And weren’t Judah and Benjamin the tribes taken into captivity in Babylon and allowed to return home? In general, this is true. We can make two points, however. First, the complete list of tribes made it clear to the returning exiles that they now represented all of Israel, not just a small part of it. They were now the people through whom God would send a Savior. Second, the northern tribes did not disappear completely. People from those tribes were among the elect and God preserved some of them among the remnant of Judah and Benjamin. (See 9:3.) Also note a couple New Testament references: Luke 2:36 (Anna was from the tribe of Asher); Matthew 4:13,15 (the territory of the tribes of Zebulon and Naphtali was still part of Israel’s geographic memory). The church on earth is symbolized in Revelation by the Old Testament tribes (Revelation 7:4-8). 7:13 “Naphtali . the descendants of Bilhah”—Note how short Naphtali’s genealogy is. Also note the mention of Bilhah, Naphtali’s mother. It seems that Ezra is accenting the affair Reuben had with Bilhah. He had mentioned this in regard to Reuben in 5:1, noting that because of this, Reuben lost the right of the firstborn. Note also that Naphtali’s one brother through Bilhah, Zebulon, is not listed in the genealogy at all. (Neither is Dan.) Ezra may be making the point that disobedience to God leads to God’s taking away his blessings, a theme that will come out again and again throughout 1 and 2 Chronicles. (Yet note that these two tribes are singled out as seeing a great light when the Savior came. God’s grace shines even in the midst of punishments brought on by disobedience.) 7:24 “His daughter was Sheerah.” It is interesting that she built cities, which shows that women in those days managed money and could carry out building plans. Be careful of the caricature of women being powerless at that time. Note also how the Lord blessed Ephraim in spite of the tragedy in connection with the death of his two sons. The Lord could bless the returning exiles in the same way. 7:40 “Choice men”—The tribe of Asher is given a fine description. —CONTINUED ON THE NEXT PAGE 2 DAY 119: MONDAY, APRIL 29, 2013 ~ 1 CHRONICLES 7-10 Ch. 8 Note: The genealogy of Benjamin was already given in 7:6-12. However, Ezra had to return to Benjamin, for this tribe played a larger role in Israel’s history than did the other tribes, with the exception of Judah and Levi. First, there were many returning exiles who belonged to this tribe, and the places their forefathers lived before the exile (this was only 70 years prior) were still there. Ezra wanted the people of Benjamin to feel a connection with their pre-exile past. Second, the first king of Israel came from Benjamin. This is where Ezra begins his formal history. 8:28 “And they lived in Jerusalem.” Before the exile, some of the Benjamites lived outside Jerusalem (verses 6-18) and some lived inside Jerusalem (19-28). The same can be said of the Benjamites who returned from Babylon. Again, we note how Ezra wanted to connect the Israelites after the exile with those before. 8:29 “Gibeon”—At this point Ezra begins the genealogy of Benjamin’s most famous descendant, Saul. Saul’s family came from Gibeon. 8:40 “All these were the descendants of Benjamin.” With this list, Ezra traced the history of Benjamin up to the exile. This forms a transition into the next chapter, where he begins a listing of the people who returned from Babylon. Ch. 9 Note: God can deliver Israel, his people, from all their enemies. But if they rebel against him, he will chasten them. These two themes are brought out throughout this book. 9:3 “From Ephraim and Manasseh”—This reference to two of the “lost tribes” tells us that some Israelites from the Northern Kingdom were still around, keeping their national identity in the places where the Assyrians had deported them. These people took advantage of Cyrus’ decree and returned to the Promised Land along with people from Judah and Benjamin. 9:4,7 “Son of Judah . Of the Benjamites”—Ezra mentioned that people from Ephraim and Manasseh were among the returnees, but he named only people from Judah and Benjamin. 9:11 “Zadok”—Zadok was one of the great priests of Israel who sided with David when Absalom rebelled against him. Note Ezekiel 44:15,16. Zadok and his spiritual descendants symbolize the church, God’s elect, who would serve him faithfully in the New Testament. The Jews who returned and served the Lord in the rebuilt temple are also faithful spiritual descendants of Zadok. Ezra wanted to make sure his readers didn’t miss this point. 9:35-44 “Kish the father of Saul”—Ezra repeats the genealogy of Saul. The previous genealogy had been set in the context of his description of the tribe of Benjamin. This genealogy introduces Saul specifically. His life is the subject of the next chapter. 10:1 “Mount Gilboa”—An important trade route and a strategic military location. Capturing this spot gave the Philistines control over much of Israel. 3 DAY 120: TUESDAY, APRIL 30, 2013 ~ PSALMS 102-104 Ps 102 Note: This psalm may have been written by Hezekiah because of similarities to what he said in Isaiah chapter 38. During his days Jerusalem was under siege. The country was under attack by the powerful Assyrians, and it seemed only a matter of time until it fell. 102:13 Zion—Because the temple was there, Zion came to refer to God’s presence among his people. 102:25-27 The book of Hebrews (1:10-12) quotes this section as speaking about Jesus. This shows us that Jesus is God, equal with the Father. Other places in this psalm use God’s name Jehovah, which tells us that Jesus is Jehovah. Psalm 103-104 Note: Psalms 103 and 104 form a pair, with each being a psalm of praise. Psalm 103 Note: This psalm praises God primarily for his work of salvation, while Psalm 104 focuses more on God’s creation. 103:18 “With those who keep his covenant”—On the surface, it may sound as if God’s love is earned by our keeping his laws. On the contrary, those who know God’s love show their love for God by serving him. The psalmist is merely identifying those who love God. Psalm 104 Note: This psalm praises God primarily for his work of creation and preservation, while Psalm 103 praises God more for his compassion, love, and forgiveness. 104:4 Hebrews 1:7 quotes this verse and applies it to the angels, referring to them as speedy (“winds”) and awesome (“flames of fire”). The NIV translation does not reflect that reference. It would be preferable to translate this verse as “He makes his messengers winds, his servants flames of fire.” 104:15 “Wine that gladdens the heart”—Alcohol is a gift of God and a blessing when used in moderation. 4 DAY 121: WEDNESDAY, MAY 1, 2013 ~ 2 SAMUEL 5, 1 CHRONICLES 11-12 5:1 “We are your own flesh and blood.” The tribes of Israel recognized that they had a common ancestry with David. All of them were descendants of Jacob. 5:5 “Jerusalem”—Literally, “Salem of the Jebusites.” Israel had not been able to dislodge the Jebusites from Jerusalem. Yet David considered it an ideal place for a capital. Jerusalem already had a long spiritual history. This was the city of Melchizadek, (King of righteousness) who blessed Abraham after the defeat of the kings. Here is where Mount Moriah is located, where Abraham was told to sacrifice Isaac. Recall how God had provided a ram as a sacrifice instead of Isaac, and Abraham had responded, “On the mountain of the LORD it will be provided” (Genesis 22:14). Now David, the father and type of Christ, would live there. Soon Solomon (peace) would build the temple there. All this looked forward to the time when the greatest King and Priest would sacrifice himself at this city and use it as the starting place for his worldwide kingdom of grace. 5:17-25 The Philistines were a warring, idol-worshiping nation living along the coast of the Mediterranean Sea and west of Judah. They were noted for their ability to make swords and spears out of iron and were one of Israel’s most troubling enemies during the time of the judges and the early reign of David. 5:24 “The sound of marching in the tops of the balsam trees” — A miraculous sound, probably referring to the host of angels going into battle for David. 11:1 “All Israel came together.” The entire nation of Israel unanimously asked David to be their king. God’s people were united in their desire to submit to his rule. 11:10-47 Note the various divisions of David’s men. A certain hierarchy is implied, although it is hard to envision how David’s organization all worked out.
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]