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ANNOTATED BIBLIOGRAPHY on PSALMS Achtemeier, Elizabeth

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ANNOTATED BIBLIOGRAPHY on PSALMS Achtemeier, Elizabeth ANNOTATED BIBLIOGRAPHY ON PSALMS Achtemeier, Elizabeth (1985) "THE USE OF HYMNIC ELEMENTS IN PREACHING. Interpretation 39(1):46–59. Holds that understanding the form and content of the Bible's hy mns allow s the sermon to share their principal characteristic: praise to the honor and glory of God. Analyzes the structure of some psalms of both lament and praise. Finds mu ch mod ern preaching to focus on human needs, hun gers, evils, faults, and finish weakly w ith moralistic admonitions to do better. Describes the n eed of mo dern preaching, like the biblical lam ents, to proclaim the good news of God's saving deed and word. Holds that understanding the structure of biblical hymns is a way to better preaching. Shows how great preachers have incorporated the structural elements of biblical hymns into their own serm ons. Suggests how preachers may do likewise. Ackroyd, Peter R. (1982) "RECENT FOREIGN OLD TESTAMENT LITERATURE. Expository Times 93(5):136–139. A discriminating appraisal of four works: a new history of Israel by H. Jagersma; a re-examination of the Deutero-Isaiah question by J. M. Vincent; a commentary on the theology of the Psalms by H.-J. Kraus; and a history of biblical interpretation by H. Graf Reventlow. ACKROYD PETER R. AND KNIBB, MICHAEL A. (1966) " TRANSLATING THE PSALMS. Evangelische Theologie 17:1–11. It is the translator's task to produce an accurate versio n, taking acco unt all the aids which modern scholarship provides and recogn izing that no d ecision can be m ade to adhere to the Maso retic Text alone. The translator must be aware that he is w orking w ith a wide variety of use and th at the Psalms are u sed not only in private and public reading bu t also as liturgical com positions w ithin the actual worship of the church. Five problems must be considered in which po ssible answers must be explored: the divine names, verbal repetition, paraphrase, explanatory editions or modifications in translation, and problems of metrical structure and division of text. Thus the OT scho lar must coop erate with the practical sch olar who ap preciates the need of the worsh ipper in speaking and singing. Actemeier, Elizabeth (1984) "PREACHING FROM THE PSALMS. Review and Expositor 81(3):437–449. All of the Psalms can be used as texts for preachin g. We m ust approach them from the viewpo int of mod ern form criticism. A proper use would see them as expressions of timeless spiritual truths. They are not merely to be used as ge neral references to mankind, but especially as they refer to Israel and her relationship to God as his special people. Examples of the various ways to preach Psalms are given. Adamo, David (1984) "TRANSLATING HEBREW OLD TESTAMENT BOOK TITLES INTO THE YORUBA LANGUAGE OF NIGERIA. Bible Translator 35(4):418–424. OT book titles are meaningless transliterations or wrong translations in Yoruba Scriptures. Sugg ested alternatives for Genesis through Deuteronomy, Chronicles and Psalms emphasize meaning. Older conservative church leaders resist new translations made by yo ung scholars. Alden, Robert L. (1976) "CHIASTIC PSALMS (II): A STUDY IN THE MECHANICS OF SEMITIC POETRY IN PSALMS 51–100. J of the Evangelical Theological Society 19(3):191–200. Suggests proposed chiastic arran gemen ts for Psalm s 52:1b -5a, 58, 5 9, 62, 64, 67, 68, 70, 71, 74:1–12, 75, 84, 90, 92. Consciously or unconsciously, many of the Psalms were written in chiastic patterns, and though these should not be used to determine text critical matters, they serve to evoke new appreciation for the ancient po ets who composed them. Alden, Robert L. (1974) "CHIASTlC PSALMS: A STUDY IN THE MECHANICS OF SEMITIC POETRY IN PSALMS 1–50. J of the Evangelical Theological Society 17(1):11–28. 2 Students of biblical poetry have been aware of parallelism for many y ears, but the chiastic arrangement o f whole psalms has not been widely recognized. The term "chiasmus" refers to the inversion of words in two corresponding parallel phrases, clauses, or stichoi. The principle is illustrated in passages such as Jdg. 20:26a, Amos 6:8b, Proverbs 24:20, Job 20:6, and Isa. 41:9a. The following psalms are chiastically arranged: 1,2,4,7,9,11,12,19, 21,25,27,29,30,36 ,37,41,42,43,45,46. C hiasmus may or may not affect interpretation and is not a device for determining glosses, verse order, or emendations. It is a literary device only. Alden, Robert L. (1978) "CHIASTIC PSALMS (III): A STUDY IN THE MECHANICS OF SEMITIC POETRY IN PSALMS 101–150. J of the Evangelical Theological Society 21(3):199–210. Demonstrates a chiastic arrangement for Psalms 103, 104, 105, 106, 107, 109, 110, 111–112, 114, 115, 116, 122, 125, 126, 135, 136, 137 , 143, 146 , 149. Con cludes that con sciously or uncon sciously many Psalm s were written in this pattern and that careful attention to this can be a powerfu l argumen t for the integrity and unity of some of the Psalms. Alexander, T. D. (1989) "From Adam to Judah: The Significance of the Family Tree in Genesis. Evangelical Quarterly 61(1):5–19. (1) Surveys G enesis (emphasizing its final form) to show that its structure focuses on selected individuals and their descendants, highlighting the genealogical family tree from Adam to the sons of Jacob. (2) Significant traits include accuracy of line of descen t, God's a ctivity in p reserving the line, co ncern fo r purity o f the "seed ," and displacement of the older by a younger son. (3) Thus Gen 3:15 looks to this selected lineage as the "seed" of the wom an. And th e emphasis on Judah in the closing section indicates that Genesis sees this "seed" as the royal lineage of David. This sheds light on certain royal Psalms and other Jewish and NT allusions to 3:15 as Messianic. Allen, Horace T., (1987) "Songs for Word and Sacrament. Liturgy 6(3):21–25. Congregational song is central to Christian wo rship, but hymns may be inadeq uate for corpo rate eucharistic celebration. By reason of their poetry, their canonicity, their use, and their beauty, the psalms, already both song and sacrament, provide a m odel for con gregational song that truly unifies word an d sacrament. Allen, Horace T., (1986) "Prayer in the Christian Tradition. Liturgy 5(3):9–13. The Lord's Prayer and the Psalms d emonstrate the inaccuracy of the distinction often made between (corporate, objective) liturgy and (individualistic, subjective) spirituality. Allony, Nehemiah (1979) "COMPLETE COPIES OF THE ALEPPO BIBLE CODEX IN JERUSALEM AND BIALYSTOK. Beth Mikra 24(77):193–204. It is generally believed that the A leppo Bib le codex w as never studied by scholars u ntil it reached Israel about 1949. The circum stances of its arrival and the loss of 100 pages have not been fully revealed. It is now known that Jewish scholars in Jerusalem in the 19th cent. were eager to obtain copies of the codex. Rab bi Samuel Shlomo ben Moshe M eir Boyarsky, 1820–1888, a resident of Jerusalem, sent a messenger, Moshe Yehoshua Kimchi, to Aleppo to copy the codex. A co py was preserved in the H urva synag ogue and another in a synagogue in Bialystok, Poland. A copy of the Psalms was preserved in Brisk, Poland. The copies seem to have been lost in wartime. (Hebrew) ALONSO, SCHOEKEL L. (1967) "PSALMUS 136 (135). Verbum Domine 45(3):129–138. The compo sition is stylized. Go d is praised for his cosmic acts (vv. 4,9 ), historic acts (vv. 10–2 2), various acts (vv. 23, 25). Christians as the new people of God can recite the Psalm. The major problems of the theology of the Old Testament meet us in this Psalms: revelation through nature, through history, revelation in a fact and in a series of events, God's constants, profession of faith and praise with joy, historification, actualization, Christian use. (Latin) 3 Anderson, Fred R. (1990) "Three New Voices: Singing God's Song. Theology Today,, 47(3)::260-272.. Reviews three of the newest hymnals: the Psalter Hymnal of the Christian Reformed Church (1987), The United Methodist Hymnal of the United Methodist Church (1989), and The Presbyterian Hymnal: Hymns, Psalms, and Spiritual Songs, (1990) the P resbyterian Church (U.S.A.). Notes that each has strong co nvictions abo ut the role of Scripture in th e worship o f the church. C onsiders ho w well those convictions are reflected in the hymnals. RDS Anderson, G. W. (1963) "ISRAEL'S CREED: SUNG, NOT SIGNED. Scottish J of Theology 16:277–285. The Old Testament is neither a consciously formulated propositional confession, nor simply the d isiecta membra from which the story of Israel's religion may be recovered, but a corpus which both issued from and moulded the life of a religious community. The O ld Testament is therefore a confessional document. Israel's creed was sung, not signed, and the literary corpus in which Israel's worship is most comprehensively expressed (the Psalms) is the most representative and characteristic source of Old Testament Theology. (The Presidential Address read to the Society for Old Testament Study, January 2, Anderson, George W. (1980) ""SICUT CERVUS" EVIDENCE IN THE PSALTER OF PRIVATE DEVOTION IN ANCIENT ISRAEL. Vetus Testamentum 30(4):388–397. The traditional view o f the Psalter un derstoo d personal referen ces in the P salms as expressio ns of D avid's personal devotion, but the critical method and the form-critical analysis reinterpreted such references to eliminate any private devo tion, putting o racular psalms in a cultic context.
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