Psalms: Psalms 42-89 V
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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. -
Psalm 50-54 Monday 8Th June - Psalm 50
Daily Devotions in the Psalms Psalm 50-54 Monday 8th June - Psalm 50 The Mighty One, God, the Lord, 12 If I were hungry I would not tell you, speaks and summons the earth for the world is mine, and all that is in it. from the rising of the sun to where it sets. 13 Do I eat the flesh of bulls 2 From Zion, perfect in beauty, or drink the blood of goats? God shines forth. 14 “Sacrifice thank offerings to God, 3 Our God comes fulfill your vows to the Most High, and will not be silent; 15 and call on me in the day of trouble; a fire devours before him, I will deliver you, and you will honor me.” and around him a tempest rages. 16 But to the wicked person, God says: 4 He summons the heavens above, “What right have you to recite my laws and the earth, that he may judge his people: or take my covenant on your lips? 5 “Gather to me this consecrated people, 17 You hate my instruction who made a covenant with me by sacrifice.” and cast my words behind you. 6 And the heavens proclaim his righteousness, 18 When you see a thief, you join with him; for he is a God of justice. you throw in your lot with adulterers. 7 “Listen, my people, and I will speak; 19 You use your mouth for evil I will testify against you, Israel: and harness your tongue to deceit. I am God, your God. 20 You sit and testify against your brother 8 I bring no charges against you concerning your and slander your own mother’s son. -
Psalm 53 in Canonical Perspective
Botha, “Ps 53 in Canonical Perspective,” OTE 26/3 (2013): 583-606 583 Psalm 53 in Canonical Perspective PHIL J. BOTHA (U NIVERSITY OF PRETORIA ) ABSTRACT Psalm 53 is an adapted version of Ps 14, crafted to fit in among a cluster of psalms consisting of Pss 52–55. Each of these psalms is described in their respective headings as a “Maskil,” while Pss 52 and 54 each also have a biographical link to the time of persecution of David by Saul. It is argued that various contexts have to be taken into consideration for a full understanding of Ps 53: the differences between Pss 14 and 53; Ps 53’s links to the cluster of Pss 52–55; the connections it has with Proverbs, and the connections it has with the history of David in 1 Samuel via the two biographical notes in the cluster which seem to apply to it as well. When all these contexts are taken into consideration, Ps 53 appears to be an explication of certain texts in Proverbs, as if applying the truths of wisdom teach- ing to the experiences of David. A INTRODUCTION Psalm 53 is often treated simply as a duplicate of Ps 14 and sometimes also as its more corrupt version.1 Hossfeld and Zenger provide a welcome exception to this tendency. They consider Ps 53 to be a separate psalm and the differences between the two psalms as intentional redactional changes made to the text of Ps 14 in order to produce a new composition in Psalm 53.2 The opposing view, 1 In commentaries it is often glanced over, referring the reader back to Ps 14, and is considered by some to be the corrupt form of a text which was better preserved in Ps 14. -
The Heading of Psalm 52
THE HEADING OF PSALM 52 by Samuel A. Meier The Ohio State University The following excursion into the book of Psalms is appropriate in a context honoring Reuben Ahroni, for his interests have led him to make contributions that have advanced the appreciation of the psalter (Ahroni, 1982). This discussion of the Masoretic heading for Psalm 52 is offered as a modest tribute to a good friend and colleague. The chaos that reigns in the textual stability and interpretation of the Psalm headings can be easily understated. Many of the terms that are found there were already inscrutable to the Bible's earliest translators and remain perplexing today. What concludes a psalm in the Masoretic text may introduce the following psalm in the Septuagint. 1 Waltke (1991), modifying a proposal made by Gevaryahu (1975), has shown that certain phrases now introducing the Psalms as headings can be understood as postscripts originally appended to the preceding psalm in the collection. The relative stability of the Psalm headings within the Masoretic tradition2 masks a considerable variety of alternatives that surface in other traditions: in the Brill critical edition of the Peshitta psalter, the first verses are entirely omitted because the variations in formulation are completely different from the Masoretic text, and even within the Syriac tradition they differ wildly among themselves (cf. Barnes, 1904, pp. I. For example, the position of "Hallelujah!" is textually unstable in Pss 104:35, 105:45, 106:48, 113:9, 115:18, 116:19, IJ7:2, 135:21, 146:10, 147:20, 148:14, and 149:9. -
Psalms Book Two
Theopolis Bible Translations 2 Psalms Book Two — TRANSLATION BY James B. Jordan MISSION— Theopolis Institute teaches men and women to lead cultural renewal by renewing the church. Participants in its various programs—its courses, conferences, and publications—will gain competence to read the Bible imaginatively, worship God faithfully, and engage the culture intelligently. CONTACT— a P.O. Box 36476, Birmingham, AL 35236 a theopolisinstitue.com e [email protected] t @theopolisinstitute Introduction The translation here presented is a work in progress. We hope to get feedback from those who use this material. In this Introduction, we set forth how we are doing this and why. The Structure of the Psalter To begin with, the structure of the Psalter. The book of Psalms as we have it today is not the psalter used at Solomon's Temple, but the completed and reorganized psalter for the Second Temple, the Temple after the exile. This is clear from Psalm 137, which was written at the exile. It is also clear in that psalms by David are found scattered throughout the whole psalter. The psalter used in Solomon's Temple may well have been arranged quite differently, but while that psalter was inspired and authoritative for that time, what we have today is a rearranged and completed psalter, equally inspired and authoritative, as well as final. We don't know whom God inspired to produce the final psalter. We can guess at Ezra, since he was a priest, and much involved with setting up the Second Temple order right after the return from Babylon. -
Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures Steven Dunn Marquette University
Marquette University e-Publications@Marquette Dissertations (2009 -) Dissertations, Theses, and Professional Projects Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures Steven Dunn Marquette University Recommended Citation Dunn, Steven, "Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures" (2009). Dissertations (2009 -). Paper 13. http://epublications.marquette.edu/dissertations_mu/13 Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures By Steven Dunn, B.A., M.Div. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin December 2009 ABSTRACT Wisdom Editing in the Book of Psalms: Vocabulary, Themes, and Structures Steven Dunn, B.A., M.Div. Marquette University, 2009 This study examines the pervasive influence of post-exilic wisdom editors and writers in the shaping of the Psalter by analyzing the use of wisdom elements—vocabulary, themes, rhetorical devices, and parallels with other Ancient Near Eastern wisdom traditions. I begin with an analysis and critique of the most prominent authors on the subject of wisdom in the Psalter, and expand upon previous research as I propose that evidence of wisdom influence is found in psalm titles, the structure of the Psalter, and among the various genres of psalms. I find further evidence of wisdom influence in creation theology, as seen in Psalms 19, 33, 104, and 148, for which parallels are found in other A.N.E. wisdom texts. In essence, in its final form, the entire Psalter reveals the work of scribes and teachers associated with post-exilic wisdom traditions or schools associated with the temple. -
David's Psalms
David’s Psalms David wrote at least 75 of the 150 Psalms. He is specifically noted as the author of 73 psalms in their titles: Psalms 3-9; 11-41 ; 51-65 ; 68-70 ; 86 ; 101 ; 103 ; 108-110 ; 122 ; 124 ; 131 ; 133 ; and 138-145 . In addition, David is mentioned as the author of two psalms in the New Testament. Psalm 2 is attributed to David in Acts 4:25 : “You spoke by the Holy Spirit through the mouth of your servant, our father David: ‘Why do the nations rage and the peoples plot in vain?’” Psalm 95 is attributed to David in Hebrews 4:7 : “God again set a certain day, calling it ‘Today.’ This he did when a long time later he spoke through David, as in the passage already quoted: ‘Today, if you hear his voice, do not harden your hearts.’” The psalms are not organized in chronological order by events but rather by themes. David’s psalms are found throughout the five books of the Psalms that were likely grouped upon the completion of Psalms during the time of Ezra in the fourth century BC. Many of David’s psalms lack background information regarding their context, but fourteen do share details of their setting: Psalm 3 : A Psalm of David, when he fled from Absalom his son. Psalm 7 : A Shiggaion of David, which he sang to the LORD concerning Cush, a Benjamite. Psalm 18: A Psalm of David the servant of the LORD, who spoke to the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies and from the hand of Saul. -
14. Psalm 52-61 May 30, 2013
14. Psalm 52-61 May 30, 2013 Some of you may remember what I taught at the beginning of the Book of P salm as an Introduction. The Book of Psalms can be divided into five sections. The second section from chapter 42 to chapter 72 is coincided with the Book of Exodus in the theme of “Deliverance”. These 31 psalms have much to say about trouble and God’s power to deliver us from that trouble. In these psalms we find encouragement and strength for all who are in the midst of struggles. There is one common style in all of these psalms in the second section of the Book of Psalms. They all start with cries to the L ord for help and deliverance and end with the praise and adoration of His faithfulness. Psalm 53 This psalm is an almost duplicate version of P salm 14. One obvious and expected difference is the reference to ‘God’ as “Elohim” more frequently than ‘LORD’ which we translate to “Yahweh”. Psalm 52 relates to the story of Doeg , a king Saul’s snitch which we can read in 1 Samuel 22; and Psalm 54 to the incident of the Ziphites according to 1 Samuel 23 and 26. But in Psalm 53, the term ‘fool’ which is “nabal” in Hebrew is suggestive of Nabal, who acted foolishly to David and his men in 1 Samuel 25. Psalm 53:1-3 The fool has said in his heart, “ There is no God.” They are cor - rupt, and have done abominable iniquity; There is none who does good. -
1 Samuel W/Associated Psalms
1 Samuel w/Associated Psalms Purpose : Israel should hope in the Davidic line, despite the trouble caused by David’s shortcomings. Outline : 1.1:1-1.7:17 – Foundation of the Kingdom (Birth of Samuel, Capture and return of the Ark) 1.8:1-1.15:35 – Saul’s Kingdom (Israel asks for a king, Saul anointed as king, Samuel rebukes/Lord rejects Saul) 1.16:1-2:20:26 – David’s Kingdom (David and Goliath, Saul’s jealousy of David, Covenant with David, Bathsheba) 2.21:1-2.24:25 – Future of the Kingdom (David’s Census) Author : Samuel & later authors/editors (perhaps prophets) Date : Reign of Saul – 1050-1010 --- Reign of David – 1010-970 Reading 1 Samuel with Associated Psalms (April 8-20): -1&2 Samuel were originally one book, and later divided by the Septuagint (Greek translation of the Old Testament).There is a changing Political landscape – Moabites, Midianites, Ammonites, and Philistines during the period of the Judges. During Saul and David the Philistines are the major enemy.Literary device for the United monarchy (Saul, David, Solomon): 1) Appointment 2) Successes and Potential 3) Failures and Results of Failures. Chapters1-7– Foundation of the Kingdom -Chapter 1: The Birth of Samuel Birth and dedication of Samuel. Father is Elkanah, Mother is Hannah! Hannah makes a vow in 1.1:10-11. She gives birth to Samuel and he is dedicated and raised under Eli the Priest. -Chapter 2: Hannah’s Prayer Compare Sons of Eli and Samuel (1.2:12-17 vs. 1.2:18). Compare Samuel and Jesus (1.2:26 and Luke 2:52). -
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 -
Scripture Guide for the Psalms
Scripture Guide The Psalms Biblical Context The title of the book derives from the Hebrew to Greek translation of the Bible, the Septuagint, that was written around the 3rd century BC. The Septuagint titles the book “Psalmos,” a Hebrew translation of the word “Mizmor” meaning “song.” Prior to the Septuagint, the book was called the Tehilim, the Hebrew word for “Praise.”1 The Psalms also offers a wide collection of authors, dates, themes, theological discourses, and literary devices. Regarding authorship, King David is attributed to have written the most Psalms (73 total), followed by Asaph (12), the sons of Korah (11), Solomon and Moses (3), Heman and Ethan (2), the rest are anonymous (49). A number of King David’s additions into the psalter were autobiographical and included the following: ● Psalm 3 - David escapes from and battles Absalom (2 Sam 15-17) ● Psalm 7 - David’s persecution by Saul ● Psalm 18 - David delivered from Saul (2 Samuel 22) ● Psalm 30 - the dedication of the temple by his son Solomon (1 Kings 8:63) ● Psalm 34 - David escaping danger from King Achish of Gath (1 Sam 21:12-22:1) ● Psalm 51 - David’s repentance after his confrontation with Nathan (2 Samuel 11-12) ● Psalm 52 - David goes to Ahimelech while on the run from Saul (1 Sam 22:9-19) ● Psalm 54 - David flees to the Ziphites while on the run from Saul (1 Sam 23:19) ● Psalm 56 - David is captured by the Philistines in Gath (1 Sam 21:10-11) ● Psalm 57 - David escapes from Saul into a cave (1 Sam 22:1, 24:3) ● Psalm 59 - Saul sends men to kill David (1 Sam 19:11) ● Psalm 60 - David’s victory (2 Sam 8:1-14) ● Psalm 63 - David in the desert (2 Samuel 15-17 or 1 Sam 23:14-15) ● Psalm 142 - David escapes from Saul (same as Ps 57) Along with writing a large share of the Psalms, David also introduced musical accompaniment into the spiritual formation of Israel. -
Knowhy #439 June 7, 2018 “King David the Poet” by Sir Edward Burne-Jones WHY ARE CERTAIN BIBLICAL PSALMS USED by BOOK of MORMON AUTHORS?
KnoWhy #439 June 7, 2018 “King David the Poet” by Sir Edward Burne-Jones WHY ARE CERTAIN BIBLICAL PSALMS USED BY BOOK OF MORMON AUTHORS? “Yea, today, if ye will hear his voice, harden not your hearts; for why will ye die?” (Jacob 6:6; Psalm 95:7–8) of the Psalms in the Book of Mormon deserves more THE KNOW attention. The idea that the Nephite authors of the Book of Mormon may have had used the Psalms in their Here at Book of Mormon Central, we have done what writings has become a topic of interest among LDS is likely the most extensive study of the use of the scholars in recent years. For example, many people Psalms in the Book of Mormon. We first used a have analyzed “Nephi’s Psalm” (2 Nephi 4:16–35), and computer program to find matches between phrases in how it compares with and even borrows from the the book of Psalms and the Book of Mormon. Then, biblical book of Psalms.1 Scholars have also noted the we carefully looked at each match, and used an prophet Jacob’s clear usage of Psalm 95 in his book.2 established method to determine which phrase was actually a Psalms quotation, and which was just a BYU Professor of Religious Education John Hilton III coincidence. has recently conducted research attempting to identify as many connections as possible between Old The results of this research show that there are at least Testament Psalms and the Book of Mormon.3 Hilton’s sixty good examples of the use of phrases from the study, as well as research from other scholars, has been Psalms in the Book of Mormon.