Psalm 121 Song of Ascents Sheet Music
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Context: Psalm 96 Is a Psalm of Praise, Attributed to David. Nearly All 13
Context: Psalm 96 is a Psalm of praise, attributed to David. Nearly all 13 verses of Psalm 96 are also found in 1 Chronicles 16:8-36, another Psalm of praise written by David. In 1 Chronicles 15 we see David victoriously bringing the Ark of the Covenant into Jerusalem. Then in 1 Chronicles 16 we see David bring it into the tent that he set up for it, and there was a large worship service. Amidst much singing, dancing and praise, David instructs the people to sing a Psalm in verses 8- 36 of chapter 16. Our psalm today, 96, as well as psalms 105 and 106, all contain portions of this psalm in Chronicles. Not only does this confirm Davidic authorship for these psalms, it also shows us the occasion for the use of this particular song: celebration and praise. In Chronicles the people were celebrating the return of the Ark to Jerusalem. David had just defeated the Philistines and was bringing the Ark into Jerusalem for the first time. This was signifying God’s presence returning, and there was a huge party in celebration for all of these events. Understanding its origins, we can see better how this psalm praises God with an emphasis on God’s rule and reign, as well as his presence for Israel. With a look backwards to the Ark arriving in Jerusalem, this Psalm also is looking forward to when the Messiah brings God’s reign over all the earth. God is the true king over all the earth, and he is coming to be here among us. -
9781845502027 Psalms Fotb
Contents Foreword ......................................................................................................7 Notes ............................................................................................................. 8 Psalm 90: Consumed by God’s Anger ......................................................9 Psalm 91: Healed by God’s Touch ...........................................................13 Psalm 92: Praise the Ltwi ........................................................................17 Psalm 93: The King Returns Victorious .................................................21 Psalm 94: The God Who Avenges ...........................................................23 Psalm 95: A Call to Praise .........................................................................27 Psalm 96: The Ltwi Reigns ......................................................................31 Psalm 97: The Ltwi Alone is King ..........................................................35 Psalm 98: Uninhibited Rejoicing .............................................................39 Psalm 99: The Ltwi Sits Enthroned ........................................................43 Psalm 100: Joy in His Presence ................................................................47 Psalm 101: David’s Godly Resolutions ...................................................49 Psalm 102: The Ltwi Will Rebuild Zion ................................................53 Psalm 103: So Great is His Love. .............................................................57 -
Copyright © 2016 Matthew Habib Emadi All Rights Reserved. The
Copyright © 2016 Matthew Habib Emadi All rights reserved. The Southern Baptist Theological Seminary has permission to reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction. THE ROYAL PRIEST: PSALM 110 IN BIBLICAL- THEOLOGICAL PERSPECTIVE A Dissertation Presented to the Faculty of The Southern Baptist Theological Seminary In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by Matthew Habib Emadi May 2016 APPROVAL SHEET THE ROYAL PRIEST: PSALM 110 IN BIBLICAL- THEOLOGICAL PERSPECTIVE Matthew Habib Emadi Read and Approved by: __________________________________________ James M. Hamilton (Chair) __________________________________________ Peter J. Gentry __________________________________________ Brian J. Vickers Date______________________________ To my wife, Brittany, who is wonderfully patient, encouraging, faithful, and loving To our children, Elijah, Jeremiah, Aliyah, and Josiah, may you be as a kingdom and priests to our God (Rev 5:10) TABLE OF CONTENTS Page LIST OF ABBREVIATIONS ............................................................................................ ix LIST OF TABLES ............................................................................................................ xii PREFACE ........................................................................................................................ xiii Chapter 1. INTRODUCTION ................................................................................................ -
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. -
A Literary and Descriptive Analysis of Psalm 148
Part One: Offering Praise to God: A Literary and Descriptive Analysis of Psalm 148 Dan Lioy1 Abstract This journal article is the first in a two-part series that adopts as its rationale the 500th anniversary of the Protestant Reformation. The current essay undertakes a literary and descriptive analysis of Psalm 148, using as its incentive the first two of five well-known solas arising from the 95 theses Martin Luther (1483–1546) published in Wittenburg, Germany, in 1517. The first in the pentad emphasizes that glory alone belongs to God (in Latin, soli Deo gloria). The second in the pentad draws attention to Scripture as the fountainhead of divine revelation (in Latin, sola Scriptura). When the structure and content of Psalm 148 are examined (i.e. sola Scriptura), attentive readers discern that the major theme is giving heartfelt praise to God (i.e. soli Deo gloria). 1 The views expressed herein are those of the author and do not necessarily represent the beliefs of the South African Theological Seminary. Lioy, Offering Praise to God – Psalm 148 1. Introduction The year 2017 commemorates the 500th anniversary of the Protestant Reformation.2 In 1517, Martin Luther published his 95 Theses in Wittenburg, Germany. 3 In turn, these eventually gave rise to the following five well-known solas (in Latin) that ministers of the Gospel have used as guidelines in their interpretation and application of scripture:4 2 Church historians generally regard Protestant reformers such as Zwingli, Melanchthon, and Calvin to be figures of the early modern era. In contrast, Martin Luther is primarily considered to be a late medieval figure. -
Is Psalm 110 a Messianic Psalm?
BIBLIOTHECA SACRA 157 (April–June 2000): 160–73 Copyright © 2000 by Dallas Theological Seminary. Cited with permission. IS PSALM 110 A MESSIANIC PSALM? Barry C. Davis DID THE NEW TESTAMENT WRITERS violate the intent of the author of Psalm 110 when they identified the undesig- nated ynidoxE ("my Lord") of Psalm 110:1 (and hence the fo- cus of the entire psalm) as the Messiah, that is, Jesus Christ?1 This article investigates the legitimacy of the messianic inter- pretation of Psalm 110. Before addressing the issue at hand, brief mention of two de- bated topics surrounding the understanding of Psalm 110 must be made.2 The first issue is the time when this psalm was written, and the second concerns the identification of the author of the psalm. Most commentators hold one of three views about the date of the writing: pre-Israelite Canaanite origins,3 postexilic Israel- Barry C. Davis is Assistant Professor of Bible and Hebrew, Multnomah Biblical Seminary, Portland, Oregon. 1 Psalm 110 is the most frequently quoted or referenced psalm in the New Testa- ment. New Testament authors directly cite Psalm 110:1, regarding ynidoxE (my Lord) sitting at the right hand of hvhy (the LORD) in Matthew 22:44; Mark 12:36; Luke 20:42; Acts 2:34; Hebrews 1:13; and they allude to it in Matthew 26:64; Mark 14:62; Luke 22:69; Ephesians 1:20; Colossians 3:1; and Hebrews 8:1. Also the author of the Book of Hebrews quoted Psalm 110:4 in affirming that is of the priestly order of Melchizedek in Hebrews 5:6; 7:17; and he made general reference to the psalm in Hebrews 5:10; 6:20; and 7:11, 15. -
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. -
Who Maketh the Clouds His Chariot: the Comparative Method and The
LIBERTY UNIVERSITY SCHOOL OF RELIGION WHO MAKETH THE CLOUDS HIS CHARIOT: THE COMPARATIVE METHOD AND THE MYTHOPOETICAL MOTIF OF CLOUD-RIDING IN PSALM 104 AND THE EPIC OF BAAL A THESIS SUBMITTED TO THE FACULTY OF LIBERTY UNIVERSITY IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN RELIGIOUS STUDIES BY JORDAN W. JONES LYNCHBURG, VIRGINIA APRIL 2010 “The views expressed in this thesis do not necessarily represent the views of the institution and/or of the thesis readers.” Copyright © 2009 by Jordan W. Jones All Rights Reserved ii ACKNOWLEDGMENTS To Dr. Don Fowler, who introduced me to the Hebrew Bible and the ancient Near East and who instilled in me an intellectual humility when studying the Scriptures. To Dr. Harvey Hartman, who introduced me to the Old Testament, demanded excellence in the classroom, and encouraged me to study in Jerusalem, from which I benefited greatly. To Dr. Paul Fink, who gave me the opportunity to do graduate studies and has blessed my friends and I with wisdom and a commitment to the word of God. To James and Jeanette Jones (mom and dad), who demonstrated their great love for me by rearing me in the instruction and admonition of the Lord and who thought it worthwhile to put me through college. <WqT* <yx!u&oy br)b=W dos /ya@B= tobv*j&m^ rp@h* Prov 15:22 To my patient and sympathetic wife, who endured my frequent absences during this project and supported me along the way. Hn`ovl=-lu^ ds#j#-tr~otw+ hm*k=j*b= hj*t=P* h*yP! Prov 31:26 To the King, the LORD of all the earth, whom I love and fear. -
Glimpses of Handel in the Choral-Orchestral Psalms of Mendelssohn
Glimpses of Handel in the Choral-Orchestral Psalms of Mendelssohn Zachary D. Durlam elix Mendelssohn was drawn to music of the Baroque era. His early training Funder Carl Friedrich Zelter included study and performance of works by Bach and Handel, and Mendelssohn continued to perform, study, and conduct compositions by these two composers throughout his life. While Mendels- sohn’s regard for J. S. Bach is well known (par- ticularly through his 1829 revival of Bach’s St. Matthew Passion), his interaction with the choral music of Handel deserves more scholarly at ten- tion. Mendelssohn was a lifelong proponent of Handel, and his contemporaries attest to his vast knowledge of Handel’s music. By age twenty- two, Mendelssohn could perform a number of Handel oratorio choruses from memory, and two years later, fellow musician Carl Breidenstein remarked that “[Mendelssohn] has complete knowledge of Handel’s works and has captured their spirit.”1 Zachary D. Durlam Director of Choral Activities Assistant Professor of Music University of Wisconsin Milwaukee [email protected] 28 CHORAL JOURNAL Volume 56 Number 10 George Frideric Handel Felix Mendelssohn Glimpses of Handel in the Choral- Mendelssohn’s self-perceived familiarity with Handel’s Mendelssohn’s Psalm 115 compositions is perhaps best summed up in the follow- and Handel’s Dixit Dominus ing anecdote about English composer William Sterndale During an 1829 visit to London, Mendelssohn was Bennett: allowed to examine Handel manuscripts in the King’s Library. Among these scores, he discovered and -
The Importance of the Dead Sea Scrolls for the Study of the Explicit Quotations in Ad Hebraeos
HTS Teologiese Studies/Theological Studies ISSN: (Online) 2072-8050, (Print) 0259-9422 Page 1 of 9 Original Research The importance of the Dead Sea Scrolls for the study of the explicit quotations inAd Hebraeos Author: The important contribution that the Dead Sea Scrolls (DSS) hold for New Testament studies is Gert J. Steyn¹ probably most evident in Ad Hebraeos. This contribution seeks to present an overview of Affiliation: relevant extant DSS fragments available for an investigation of the Old Testament explicit 1Department of New quotations and motifs in the book of Hebrews. A large number of the explicit quotations in Testament Studies, Faculty of Hebrews were already alluded to, or even quoted, in some of the DSS. The DSS are of great Theology, University of importance for the study of the explicit quotations in Ad Hebraeos in at least four areas, namely Pretoria, South Africa in terms of its text-critical value, the hermeneutical methods employed in both the DSS and Project leader: G.J. Steyn Hebrews, theological themes and motifs that surface in both works, and the socio-religious Project number: 02378450 background in which these quotations are embedded. After these four areas are briefly explored, this contribution concludes, among others, that one can cautiously imagine a similar Description Jewish sectarian matrix from which certain Christian converts might have come – such as the This research is part of the project, ‘Acts’, directed by author of Hebrews himself. Prof. Dr Gert Steyn, Department of New Testament Studies, Faculty of Theology, University of Introduction Pretoria. The relation between the text readings found among the Dead Sea Scrolls (DSS), those of the LXX witnesses and the quotations in Ad Hebraeos1 needs much more attention (Batdorf 1972:16–35; Corresponding author: 2 Gert Steyn, Bruce 1962/1963:217–232; Grässer 1964:171–176; Steyn 2003a:493–514; Wilcox 1988:647–656). -
The Majesty and Mystery of the Dead Sea Scrolls
The Majesty and Mystery of the Dead Sea Scrolls Joel M. Hoffman, PhD http://www.lashon.net/JMH CAJE 32 Washington University, St. Louis, MO 1 The Cast Khalil Musa, Jum'a Mohammed, and Mohammed el-Dhib Ð Ta'amireh Bedouin Jalil ªKandoº Iskandar Shalim Ð antiquities dealer Athanasius Yeshue Samuel Ð Archimandrite of Saint Mark in Jerusalem Eliezer Sukenik Ð professor at Hebrew University John Trever Ð research student at ASOR and amateur pho- tographer Yigael Yadin Ð archaeologist and IDF chief of staff (E. Sukenik's son) Lankester Harding Ð director of the Department of Antiq- uities of Jordan ¡ Roland de Vaux Ð director of Ecole Biblique et Archeologique Francaise¢ Ben Zion Wacholder Ð professor at HUC-JIR in Cincinnati Martin Abegg Ð graduate student working with Professor Wacholder 1 2 The Plot 3 The Scrolls Rules Halakhic Texts Eschatological Literature Exegetical Literature Para-Biblical Literature Poetic Texts Liturgical Texts Astronomical Texts, Calendars, & Horoscopes Biblical Material The Copper Scroll 4 Psalms 4.1 4Q88 Let heaven and earth exult. May all the stars of dusk exult with them. Rejoice, Judah, rejoice greatly! Rejoice greatly and de- light greatly, celebrate your celebrations and ful®ll your vows, for there is no evil1 in you. Lift up your hand, strengthen your right hand, for your enemies will perish and all evil[do]ers scatter. You, Adonai, are forever, and your glory is forever.... 4.2 Psalms [Psalm 96] Let heaven rejoice and earth delight... [Psalm 92] When the wicked sprout like weeds and all evildoers ¯ourish, it is that they be destroyed forever. -
NMC Worship Ministry Playbook
NMC Worship Ministry Playbook The purpose of NMC’s Worship Ministry is to be a community of people who are learning to glorify God through their lives and songs. Our mission is to authentically and passionately lead the NMC family to the feet of Jesus during our worship services through spirit-led music, singing, celebration, prayer, and reflection. I. The Heartbeat of NMC’s Worship Ministry: We believe that worship, when defined broadly, encompasses much more than singing. Our lives are to be lived as an offering of worship to God. Romans 12:1 instructs believers to “offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship.” We believe that worship is a natural response to a fuller understanding of God’s Word. We believe that corporate and congregational worship can and should be expressed to our great God through singing, music, celebration, prayer, the reading of Scripture, the teaching of the Word and through a variety of biblical expressions. These expressions can include singing, silence, shouting, raising our hands, kneeling, clapping in response to or in rhythm with the music, and even dancing. The Psalmist affirms some of these specifics in Psalm 95:1-3 when he writes, “Come, let us sing for joy to the LORD; let us shout aloud to the Rock of our salvation. Let us come before him with thanksgiving and extol him with music and song. For the LORD is the great God, the great King above all gods.” We believe that excellence matters, because God desires and deserves our best.