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Old Testament Psalms in the Book of Mormon
17 Old Testament Psalms in the Book of Mormon John Hilton III he Psalms provide powerful messages of praise and worship . Their words Treverberate not only throughout the Old Testament but also in the New . Elder Jeffrey R . Holland has written that “the book of Psalms may be the one biblical text admired nearly equally by both Christians and Jews, to say noth- ing of those of other faiths—or no faith at all—who find comfort in its verses and encouragement in the hope they convey ”. 1 Over one hundred years ago Franz Delitzsch noted, “Next to the book of Isaiah, no book is so frequently quoted in the New Testament as the Psalter ”. 2 Henry Shires similarly states that “the N[ew] T[estament] has been influenced by Psalms more than by any other book of the O[ld] T[estament] . In 70 cases N T. quotations of Psalms are introduced by formulas . There are 60 more quo- tations that have no introductory formula, and in an additional 220 instances we can discover identifiable citations and references ”.3 These frequent New Testament allusions to the Psalms should not be surprising, for as Robert Alter writes, “Through the ages, Psalms has been the most urgently, personally pres- ent of all the books of the Bible in the lives of many readers ”. 4 John Hilton III is an assistant professor of ancient scripture at Brigham Young University. 291 292 John Hilton III Given that the Psalms are frequently quoted in the New Testament, one wonders if a similar phenomenon occurs in the Book of Mormon . -
God Addressed in Risky Ways:1 an Experience of Psalm 35
God Addressed in Risky Ways:1 an Experience of Psalm 35 by Keith A. Joseph Kennific A Thesis submitted to the Faculty of Regis College and the Toronto School of Theology In partial fulfillment of the requirements for the degree of Doctor of Ministry Awarded by Regis College and the University of Toronto © Copyright by Keith A. Joseph Kennific 2017 1 Walter Brueggemann, The Psalms and the Life of Faith (Minneapolis: Augsburg Fortress, 1995), 108. God Addressed in Risky Ways: An Experience of Psalm 35 Keith A. Joseph Kennific Doctor of Ministry Regis College and the University of Toronto 2017 Abstract This qualitative research study is situated within the Roman Catholic faith community, and explores its association with the imprecatory psalms in its prayer, reflection, and ministry. After tracing the history of the Church’s relationship with these scriptural texts, this question was posed for investigation in this phenomenological thesis: How do a group of informed, practicing adult Roman Catholics experience the imprecatory psalms? The study presented the imprecatory psalms in the context of the integral Psalter. Participants were provided the opportunity to enter into a dynamic experience of the psalmic curses—with particular attention to Psalm 35—over a period of seven weeks. Included were weekly group seminars, individual reading and writing assignments, as well as group and individual lectio divina encounters with Psalm 35. Verbal and written data were analyzed according to the parameters appropriate the phenomenological research. ii Findings disclosed some level of initial hesitancy and/or discomfort with these psalms— texts with which participants had minimal to no previous interaction. -
Notes on Psalms 2015 Edition Dr
Notes on Psalms 2015 Edition Dr. Thomas L. Constable Introduction TITLE The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word translates the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles. WRITERS The texts of the individual psalms do not usually indicate who wrote them. Psalm 72:20 seems to be an exception, but this verse was probably an early editorial addition, referring to the preceding collection of Davidic psalms, of which Psalm 72 was the last.1 However, some of the titles of the individual psalms do contain information about the writers. The titles occur in English versions after the heading (e.g., "Psalm 1") and before the first verse. They were usually the first verse in the Hebrew Bible. Consequently the numbering of the verses in the Hebrew and English Bibles is often different, the first verse in the Septuagint and English texts usually being the second verse in the Hebrew text, when the psalm has a title. ". there is considerable circumstantial evidence that the psalm titles were later additions."2 However, one should not understand this statement to mean that they are not inspired. As with some of the added and updated material in the historical books, the Holy Spirit evidently led editors to add material that the original writer did not include. -
80 Days in the Psalms (Summer 2016)
80 Days in the Psalms (Summer 2016) June 16 Psalm 1, 2 July 6 Psalm 40, 41 July 26 Psalm 80, 81 August 15 Psalm 119 June 17 Psalm 3, 4 July 7 Psalm 42, 43 July 27 Psalm 82, 83 August 16 Psalm 119 June 18 Psalm 5, 6 July 8 Psalm 44, 45 July 28 Psalm 84, 85 August 17 Psalm 119 June 19 Psalm 7, 8 July 9 Psalm 46, 47 July 29 Psalm 86, 87 August 18 Psalm 119 June 20 Psalm 9, 10 July 10 Psalm 48, 49 July 30 Psalm 88, 89 August 19 Psalm 120, 121 June 21 Psalm 11, 12 July 11 Psalm 50, 51 July 31 Psalm 90, 91 August 20 Psalm 122, 123 June 22 Psalm 13, 14 July 12 Psalm 52, 53 August 1 Psalm 92, 93 August 21 Psalm 124, 125 June 23 Psalm 15, 16 July 13 Psalm 54, 55 August 2 Psalm 94, 95 August 22 Psalm 126, 127 June 24 Psalm 17, 18 July 14 Psalm 56, 57 August 3 Psalm 96, 97 August 23 Psalm 128, 129 June 25 Psalm 19, 20 July 15 Psalm 58, 59 August 4 Psalm 98, 99 August 24 Psalm 130, 131 June 26 Psalm 21, 22 July 16 Psalm 60, 61 August 5 Psalm 100, 101 August 25 Psalm 132, 133 June 27 Psalm 23, 23 July 17 Psalm 62, 63 August 6 Psalm 102, 103 August 26 Psalm 134, 135 June 28 Psalm 24, 25 July 18 Psalm 64, 65 August 7 Psalm 104, 105 August 27 Psalm 136, 137 June 29 Psalm 26, 27 July 19 Psalm 66, 67 August 8 Psalm 106, 107 August 28 Psalm 138, 139 June 30 Psalm 28, 29 July 20 Psalm 68, 69 August 9 Psalm 108, 109 August 29 Psalm 140, 141 July 1 Psalm 30, 31 July 21 Psalm 70, 71 August 10 Psalm 110, 111 August 30 Psalm 142, 143 July 2 Psalm 32, 33 July 22 Psalm 72, 73 August 11 Psalm 112, 113 August 31 Psalm 144, 145 July 3 Psalm 34, 35 July 23 Psalm 74, 75 August 12 Psalm 114, 115 September 1 Psalm 146, 147 July 4 Psalm 36, 37 July 24 Psalm 76, 77 August 13 Psalm 116, 117 September 2 Psalm 148, 149 July 5 Psalm 38, 39 July 25 Psalm 78, 79 August 14 Psalm 118 September 3 Psalm 150 How to use this Psalms reading guide: • Read consistently, but it’s okay if you get behind. -
PSALMS 142 and 143
PSALMS 142 and 143 This Maskil, Psalm 142, is written for our instruction. It teaches us how to order our prayer to Yahweh in times of distress. Such instruction is among the most needful, practical, and effectual parts of our spiritual education. He who has learned how to pray has been taught the most useful of the arts and sciences. William Thompson gives a firsthand account of "the cave" thought to be David's refuge: Leaving our horses in charge of some Arabs, and taking one for our guide, we started for the cave now known as Mughâret Khureitûn, which is believed to be the cave Adullam, having a fearful gorge below, gigantic cliffs above, and the path winding along a narrow shelf of the rock. At length, from a great rock hanging on the edge of the cliff, we entered by a long leap a low window which opened into the perpendicular face of the cliff. We were then within the traditional hold of David, and, creeping half doubled through a narrow crevice for a few rods, we stood beneath the dark vault of the first grand chamber of this mysterious and oppressive cavern. Our whole collection of lights did little more than make the damp darkness visible. After groping about as long as we had time to spare, we returned to the light of day, fully convinced that, with David and his lion-hearted followers inside, all the strength of Israel under Saul could not have forced an entrance--would not have even attempted it. Psalm 142 Maskil of David, when he was in the cave. -
“Still Crying in a Cave”: Psalm
Wheelersburg Baptist Church 7/8/07 Brad Brandt Psalm 142 “Still Crying in a Cave” ** Main Idea: While crying in a cave in Psalm 142 David verbalized four thoughts which he expressed to God. We can learn from David how to respond to our ‘cave experiences.’ I. David tells us what he did (1-2). A. He asked Yahweh for mercy. B. He told Yahweh his predicament. II. David tells us how he felt (3-4). A. He felt weak. B. He felt vulnerable. C. He felt alone. III. David tells us what he knew (5-6). A. He was desperate. B. God is sufficient. 1. Make sure Yahweh is your refuge. 2. Make sure Yahweh is your portion. IV. David tells us what he wanted (7). A. He desired to be set free. B. He desired to praise Yahweh’s name. C. He desired to see Yahweh’s people gather together. Take another look: What do we see in this cave experience? 1. This psalm teaches us about Christ. 2. This psalm teaches us about our desperate need for Christ. A promise is an amazing thing. When someone makes a promise to you, they are using words to communicate intended action, to tell you what will or will not happen. And when God makes a promise that intended action is as good as done! “I will never leave you,” God said in Hebrews 13:5. And He meant it. “I am going to prepare a place for you,” Jesus said in John 14:2, followed by this announcement in verse 3, “And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am.” You will be with me forever! What an astounding promise! And ponder these words that John heard from the heavenly throne in Revelation 21:4, “He will wipe every tear from their eyes. -
—Come and See What God Has Done“: the Psalms of Easter*
Word & World 7/2 (1987) Copyright © 1987 by Word & World, Luther Seminary, St. Paul, MN. All rights reserved. page 207 Texts in Context “Come and See What God Has Done”: The Psalms of Easter* FREDERICK J. GAISER Luther Northwestern Theological Seminary, St. Paul, Minnesota “Whenever the Psalter is abandoned, an incomparable treasure vanishes from the Christian church. With its recovery will come unsuspected power.”1 It is possible to agree with Bonhoeffer’s conviction without being naive about the prospect of this happening automatically by a liturgical decision to incorporate the psalms into Sunday morning worship. Not that this is not a good and needed corrective; it is. In many of those worship services the psalms had become nothing more than the source of traditional versicles—little snippets to provide the proper mood of piety in the moments of transition between things that mattered. Yet the Psalter never went away, despite its liturgical neglect. The church called forth psalms in occasional moments of human joy and tragedy, poets paraphrased them for the hymnals, and faithful Christians read and prayed them for guidance and support in their own lives. But now many Christian groups have deliberately re-established the psalms as a constitutive element in regular public worship. What will the effect of this be? Some congregations have found them merely boring-another thing to sit through—which suggests a profound need for creative thinking about how and where to use the psalms so people can hear and participate in the incredible richness and dramatic power of the life within them. -
Prayers of Thanks Praying the Psalms – Part 2
Prayers of Thanks Psalm 116:5-7 (ESV) Gracious is the LORD, and righteous; our God is merciful. The LORD preserves the simple; when I was brought low, he saved Praying the Psalms – Part 2 me. Return, O my soul, to your rest; for the LORD has dealt bountifully with Life Church St. Louis – June 14, 2020 you. Lead Pastor – Dr. Dan Walker Message Videos – www.lcstl.org/messages Psalm 116:17-18 (ESV) I will offer to you the sacrifice of thanksgiving and Ephesians 5:20 (ESV) giving thanks always and for everything to God the call on the name of the LORD. I will pay my vows to the LORD in the Father in the name of our Lord Jesus Christ, presence of all his people, 1 Thessalonians 5:18 (ESV) give thanks in all circumstances; for this is the will of God in Christ Jesus for you. 3. Give thanks for God’s ______________ Psalm 118:1 (ESV) Oh give thanks to the LORD, for he is good; for his James 1:2 (ESV) Count it all joy, my brothers, when you meet trials of steadfast love endures forever! various kinds, 1. Give thanks for God’s __________________ Psalm 118:6 (ESV) The LORD is on my side; I will not fear. What can man do to me? Psalm 32:1-2 (ESV) Blessed is the one whose transgression is forgiven, whose sin is covered. Blessed is the man against whom the LORD counts no iniquity, and in whose spirit there is no deceit. Psalm 118:14, 19 (ESV) The LORD is my strength and my song; he has become my salvation. -
Selah: Stop, Look, Listen: July 11, 2020
Water From Rock Selah: Stop, Look, Listen: July 11, 2020 The lord be with you. Now, I've heard that feeling thankful can present a real problem to an atheist or an agnostic, they don't know who or what to thank. Well, a Christian never has that problem, we know who to thank for our many blessings, we thank our Father in Heaven, but sometimes we might wonder how best to thank our Father for all that he does for us. Well today, I'm looking at a psalm where the psalmist is wondering how, how to thank God... How to sufficiently, adequately thank God for all that He does. I'm looking at Psalm 116, verse 12, where I read, what shall I return to the Lord for all His bounty to me. You like me have probably asked that... And what can I ever give back to God for all that he's done? Well, let's see what the psalmist comes up with. As he says in verse 13, I will lift up the cup of salvation and call on the name of the Lord. I will pay my vows to the Lord in the presence of all His people. Well, to see if we can unpack this... See what it means. When I was first studying biblical Hebrew, I was surprised to learn that the ancient Hebrews did not have comparable words for saying thank you, so rather than saying, thank you to someone, they would say, I will tell of your name, I will tell others about you, and I just bet if you are in business that those words would be words you'd love to hear.. -
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 -
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, Hymns, and Spiritual Songs: the Master Musician’S Melodies
Psalms, Hymns, and Spiritual Songs: The Master Musician’s Melodies Bereans Sunday School Placerita Baptist Church 2006 by William D. Barrick, Th.D. Professor of OT, The Master’s Seminary Psalm 67 — A Missionary Psalm 1.0 Introducing Psalm 67 y See “Introducing Psalm 66” for the previous psalm. y “A Song” in the headings of Psalms 62–68 links them together in a group. y Psalms 65–68 involve harvest as a sub-theme (65:9-13; 66:12; 67:6; 68:8). y Synagogues sometimes display Psalm 67 on the front of the reader’s stand. They arrange the psalm’s words in the form of a seven-branched menorah. 2.0 Reading Psalm 67 (NAU) 67:1 A Psalm. A Song. A God be gracious to us and bless us, And cause His face to shine upon us— Selah. 67:2 That Your way may be known on the earth, Your salvation among all nations. B 67:3 Let the peoples praise You, O God; Let all the peoples praise You. C 67:4 Let the nations be glad and sing for joy; For You will judge the peoples with uprightness And guide the nations on the earth. Selah. B' 67:5 Let the peoples praise You, O God; Let all the peoples praise You. A' 67:6 The earth has yielded its produce; a God, our God, blesses us. b 67:7 God blesses us, b' That all the ends of the earth may fear Him. a' For the choir director. Psalms, Hymns, and Spiritual Songs 2 Barrick, Placerita Baptist Church 2006 3.0 Understanding Psalm 67 3.1 Outline I.