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Complete Song Book (2013 - 2016)
James Block Complete Song Book (2013 - 2016) Contents ARISE OH YAH (Psalm 68) .............................................................................................................................................. 3 AWAKE JERUSALEM (Isaiah 52) ................................................................................................................................... 4 BLESS YAHWEH OH MY SOUL (Psalm 103) ................................................................................................................ 5 CITY OF ELOHIM (Psalm 48) (Capo 1) .......................................................................................................................... 6 DANIEL 9 PRAYER .......................................................................................................................................................... 7 DELIGHT ............................................................................................................................................................................ 8 FATHER’S HEART ........................................................................................................................................................... 9 FIRSTBORN ..................................................................................................................................................................... 10 GREAT IS YOUR FAITHFULNESS (Psalm 92) ............................................................................................................. 11 HALLELUYAH -
Theme and Genre in 4Q177 and Its Scriptural Selections
THEME AND GENRE IN 4Q177 AND ITS SCRIPTURAL SELECTIONS Mark Laughlin and Shani Tzoref Jerusalem 4Q1771 has conventionally been classified as a “thematic pesher,”2 or, more recently as “thematic commentary,”3 or “eschatological midrash.”4 It is one of a group of Qumranic compositions in which the author cites and interprets biblical texts, applying them to the contemporary experience of his community, which he understands to be living in the eschatological era. Unlike the continuous pesharim, thematic pesha- rim are not structured as sequential commentaries on a particular 1 John M. Allegro first pieced together the thirty fragments that he identified as comprising 4Q177, which he labeled 4QCatena A. Cf. John M. Allegro and Arnold A. Anderson. Qumran Cave 4.I (4Q158–4Q186) (DJD V; Oxford: Clarendon Press, 1968), 67–74, Pls. XXIV–XXV. John Strugnell subsequently added four additional fragments, and suggested improvements to Allegro’s readings and reconstructions (“Notes en marge,” 236–48). Annette Steudel re-worked the order of the material in 4Q174 and 4Q177, and argued that the two manuscripts should be regarded as parts of a single composition, which she termed 4QMidrEschat. See George J. Brooke, “From Flori- legium or Midrash to Commentary: The Problem of Re/Naming an Adopted Manu- script,” in this volume. Cf. Annette Steudel, Der Midrasch zur Eschatologie aus der Qumrangemeinde (4QMidrEschata,b): Materielle Rekonstruktion, Textbestand, Gattung und traditionsgeschichtliche Einordnung des durch 4Q174 (“Florilegium”) und 4Q177 (“Catenaa”) repräsentierten Werkes aus den Qumranfunden (STDJ 13; Leiden: Brill, 1994). The current discussion will touch upon the relationship between 4Q177 and 4Q174 but is primarily concerned with the composition of 4Q177 itself. -
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. -
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). -
1 Wedding Scripture List the Following Passages Are Frequently Read As
1 Wedding Scripture List The following passages are frequently read as part of the wedding ceremony. The list is not exhaustive and you may pick other texts. Passages may be read by your friends, family or the pastor. You are welcome to choose from any of the listings below. If you have another favorite, just let me know. I am always open to new possibilities. Janine Old Testament Lessons Genesis 1:26-28, 31; 2:18, 21-24 Psalms 23, 33, 34, 37:3-7, 67, 100, 103, 112, 117, 121, 127, 128, 136, 145, 148, 150 Song of Solomon 2:8-13; 8:6-7 Jeremiah 31:31-33 Isaiah 54:5-8 Hosea 2:18a, 19-20a Ruth 1:16-17 Epistle Lessons Romans 8:31-39; 12:1-2, 9-18 1 Corinthians 13:4-8, 13-14:1 Ephesians 3:14-21; 5:2, 21-33 Colossians 3:12-17 (may also include vs. 18-19). 1 Peter 3:1-9 1 John 3:18-24; 4:7-16 Revelation 19:1, 5-9 Gospel Lessons Matthew 5:1-12; 5:13-16; 7:12, 24-29; 19:3-6; 22:35-40 Mark 10:6-9, 13-16 John 2:1-11; 15:9-17 2 Old Testament Lessons Genesis 1:26-28, 31 Then God said, "Let us make humankind in our image, according to our likeness; and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the wild animals of the earth, and over every creeping thing that creeps upon the earth." So God created humankind in his image, in the image of God he created them; male and female he created them. -
JEWISH PRINCIPLES of CARE for the DYING JEWISH HEALING by RABBI AMY EILBERG (Adapted from "Acts of Laving Kindness: a Training Manual for Bikur Holim")
A SPECIAL EDITION ON DYING WINTER 2001 The NATIONAL CENTER for JEWISH PRINCIPLES OF CARE FOR THE DYING JEWISH HEALING By RABBI AMY EILBERG (adapted from "Acts of Laving Kindness: A Training Manual for Bikur Holim") ntering a room or home where death is a gone before and those who stand with us now. Epresence requires a lot of us. It is an intensely We are part of this larger community (a Jewish demanding and evocative situation. It community, a human community) that has known touches our own relationship to death and to life. death and will continue to live after our bodies are It may touch our own personal grief, fears and gone-part of something stronger and larger than vulnerability. It may acutely remind us that we, death. too, will someday die. It may bring us in stark, Appreciation of Everyday Miracles painful confrontation with the face of injustice Quite often, the nearness of death awakens a when a death is untimely or, in our judgement, powerful appreciation of the "miracles that are with preventable. If we are professional caregivers, we us, morning, noon and night" (in the language of may also face feelings of frustration and failure. the Amidah prayer). Appreciation loves company; Here are some Jewish principles of care for the we only need to say "yes" when people express dying which are helpful to keep in mind: these things. B'tselem Elohim (created in the image of the Mterlife Divine) Unfortunately, most Jews have little knowledge This is true no matter what the circumstances at of our tradition's very rich teachings on life after the final stage of life. -
Psalms 111–112: Big Story, Little Story
religions Article Psalms 111–112: Big Story, Little Story Jack Collins Old Testament, Covenant Theological Seminary, 12330 Conway Road, St Louis, MO 63141, USA; [email protected] Academic Editors: Katharine J. Dell and Arthur J. Keefer Received: 10 May 2016; Accepted: 11 August 2016; Published: 5 September 2016 Abstract: This study argues that the juxtaposition of Psalms 111–112 offers wisdom for life. Psalm 111, in stressing God’s mighty deeds of redemption for his people, focuses on the “big story” for the whole people; Psalm 112, in stressing “wisdom,” encourages each member of God’s people in a day-to-day walk, a “little story,” that contributes to the big story of the whole people. Keywords: Proverbs; Psalms; Wisdom; story; community 1. Introduction To the larger consideration of how, if at all, Biblical wisdom literature provides resources for living in the contemporary world, I will focus on a small portion of the Psalms, namely Psalms 111–112 [1]. I write as a Christian, with an interest in how careful academic study might inform Christian practice. These two psalms are of quite different types. Psalm 111 celebrates the great works that the Lord has done: “he sent redemption to his people” (111:9). Psalm 112 celebrates the blessedness of the person “who fears the LORD” (112:1): “it is well with” such a person (112:5). Psalm 111 looks at the “big picture,” the deeds that the Lord has done for his “people,” that is, for the corporate entity. Psalm 112 attends primarily to the “smaller picture,” the conduct and effects of particular persons within the people. -
Selah: Stop, Look, Listen – May 5, 2020
Water From Rock Selah: Stop, Look, Listen – May 5, 2020 The Lord be with you. Tell me, are you feeling a bit confused today? Maybe a little nervous. What with all the news about the coronavirus I mean, are we at the front end of the wave or at the back end? Will a face mask become an everyday accessory? Are they gonna take your temperature before you enter church service when it's only gonna be 25% full? We are facing a lot of unknowns, aren't we? And what they're calling the new normal... Well, it might really be a... Now, normal because everyday is different, it can be discouraging. But I was actually encouraged this week I was encouraged, and spending time in the Psalms and to realize that God's people did not have to understand everything that is happening, or where it is all leading before we can begin to seize the opportunity in it and to embrace the future with a Psalmist confidence and hope. I am today, pondering Psalm 37, that is a Psalm of David. It might be one of David's last Psalms because he says he's writing it as an old man in verse 25, David says, I have been young. And now, an old yet, I have not seen the righteous forsaken. Psalm 37 is the words of a man who has lived much and done much the words of a man who was sin greatly and been greatly forgiven. And all the ups and downs of life have not soured David, but they had quieted him and still his confidence as David has learned to see God in everything. -
Psalm 37 — Don’T Fret
Psalms, Hymns, and Spiritual Songs: The Master Musician’s Melodies Bereans Sunday School Placerita Baptist Church 2004 by William D. Barrick, Th.D. Professor of OT, The Master’s Seminary Psalm 37 — Don’t Fret 1.0 Introducing Psalm 37 See the Introduction for Psalm 36 for the relationships between Psalms 35–37. Psalm 37:11 appears to have been the source for the Third Beatitude in the Sermon on the Mount (Matthew 5:5, “Blessed are the gentle [or, meek], for they shall inherit the earth”). Psalm 37 is an acrostic psalm, with a consecutive letter of the Hebrew alphabet being the first letter of every other verse. See Psalms 9–10, 25, and 34. The next acrostic psalm will be Psalm 111. This psalm was written by David in his old age (verse 25). It is a fitting sequel to Psalm 36, which concluded with the visualization of judgment: There the doers of iniquity have fallen; They have been thrust down and cannot rise. 2.0 Reading Psalm 37 (NAU) A Psalm of David. a 37:1 Do not fret because of evildoers, Be not envious toward wrongdoers. 37:2 For they will wither quickly like the grass And fade like the green herb. b 37:3 Trust in the LORD and do good; Dwell in the land and cultivate faithfulness. Psalms, Hymns, and Spiritual Songs 2 Barrick, Placerita Baptist Church 2004 37:4 Delight yourself in the LORD; And He will give you the desires of your heart. g 37:5 Commit your way to the LORD; Trust also in Him, and He will do it. -
140 Deliver Me, O Lord, from the Evil Man: Preserve Me from the Violent Man;
The Enemy of My Soul Psalms 140:1 -13 Psalms 140:1 Deliver me, O Lord, from the evil man: preserve me from the violent man; Romans 7:24 Oh wretched man that I am, who shall deliver me from the body of this death. Proverbs 18:21 Death and life are in the power of the tongues Psalms 140:2 -Which imagine mischief's in their heart; continually are they gathered together for war. James 4:1 - From whence come wars and fighting's among you? Come they not hence, even of your lusts that war in your members. Psalms140:3 - They have sharpened their tongues like a serpent; adders' poison is under their lips. Selah. James 3:8 But the tongues can no man tame, it is unruly evil, full of deadly poison. Psalms140:4 - Keep me, O Lord, from the hands of the wicked; preserve me from the violent man; who have purposed to overthrow my goings. Proverbs 6:2 You have been ensnared by the word of your mouth. Galatians 5:17 The flesh wars against the spirit and the spirit the flesh and these are contrary to one another so that you cannot do the things that you would. Psalms 140:5 - The proud have hid a snare for me, and cords; they have spread a net by the wayside; they have set gins for me. Selah. Mathew 12:36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. Mathew 12:37 The words you say now reflect your fate then; either you will be justified by them or you will be condemned. -
10 Hebrew Words for Praise 1. Yadah – to Revere, Give Thanks, Praise
10 Hebrew Words for Praise 1. Yadah – To revere, give thanks, praise Literally, this word means to extend or throw the hand. And it’s used elsewhere in the OT to refer to one casting stones or pulling back the bow. In an attempt to revere, in an attempt to give thanks, the human response to God is to extend your hands, to reach out in response to God. • Psalm 145:10 - “All your works shall give thanks to you, O Lord, and all Your saints shall bless You!” All creation reaches out in thanks and praise back toward the creator. • Psalm 139:14 - “I praise you, for I am fearfully and wonderfully made.” I praise you, I extend my hands to you for I am fearfully and wonderfully made by you. • Psalm 97:12 – “Rejoice in the Lord O you righteous, and give thanks to His holy name!” Yada means to give thanks, to revere, to praise by a physical throwing of the hands. 2. Barach – To bless, to praise as a blessing Literally, this word means to bow or to kneel. It’s what a person does when they come into the presence of a King. It’s an expression of humility. • Psalm 145:1 – “I will extol you, my God my King, and bless Your name forever and ever.” Verse 2- same thing- “Every day I will bless you (barach) and praise Your name forever.” • Psalm 95:6 - “Oh come, let us worship and bow down; let us kneel before the Lord our Maker!” In this verse the psalmist uses 3 different words- “Come let us worship (literally shachah- bow down prostrate) and bow down (kara – crouch low), let us kneel (barach)- 3 different words that all mean some form of bowing down, crouching down, kneeling before… blessing in honor before. -
Editor's Notes for Beatus Vir
Editor’s Notes for Beatus Vir a 4 Beatus vir ("Blessed is the man” or “Happy are those”) are the first words in the Latin Vulgate Bible of both Psalm 1 and Psalm 112 (in the general modern numbering; it is Psalm 111 in the Vulgate). In each case, the words are used to refer to frequent and significant uses of these psalms in art, although the two psalms are prominent in different fields, art in the case of Psalm 1 and music in the case of Psalm 112. True to that tradition, Eslava used Psalm 112 for this piece, and it is the second version I have come across in my transcriptions of his work. Compare this to https://musescore.com/rebecca_rufin/beatus-vir-psalm-112-blessed-is-the-man or as also found in https://hilarioneslava.org/music/. This beautiful rendering of Beatus Vir is one of five choral works contained in a handwritten journal by Eslava. Although the title specifically reads “Beatus Vir a 4”, there are clearly eight singing parts that would appear to represent a double choir at first glance. No solo parts are formally indicated, but I surmise from the title that the first choir was most likely intended to be for solo voices. To the best of my knowledge, none of the works in this particular journal were ever formally published, and they all seem to lack composer’s instructions that would have been necessary to create the intended performance. Therefore, this work was likely never performed except under the direction of Eslava himself, who would have provided such instruction personally.