Academic literature on the topic '8th Psalm'

Abstract Nearly all the vocabulary of the 8th century inscription from Khirbet el-Kōm appears in the biblical psalms. The qualification of Uriyahu as “the rich” in combination with the semantic field of the inscription leads directly and exclusively to the post-exilic Psalm 112. The article discusses the special form of intertextuality between the two texts. It argues that it is not a text-to-text-relation, but due to a common cultural world that the inscription and the psalm share.

During the campaign which took place in 1983 at the site of Pontes - Trajan?s Bridge near Kostol, in the layer between a house from the second half of the 9th century and a house from the 11th century, a treasury consisting of medieval iron tools placed around, or inserted into, a bronze flagon was discovered in a shallow pit. The whole find was named Treasury B. At first, the flagon itself was dated into the period between the 6th and the 8th centuries, however, we have recently dated it into the 6th-7th century. The inscription on the neck of the vessel is a paraphrase of the 3rd verse from the 29th Psalm of David. This is proof that the flagon was a liturgical vessel. In this text we are trying to show that this flagon was analogous to the specimen from the treasury from Vrap in Albania, whose deposition during the third part of the 7th century is connected with the activity of Bulgarian Khan Kuber. The Byzantine vessel was a part of treasure plundered from the Avars, and the production of this flagon, just as of that one from Pontes, can be dated into the period between the 6th century and the first half or the middle of the 7th century.

The Bible, as the etymology of the word indicates, refers not to one book but to many. The Christian Bible is made up of the Old Testament, that is, the Jewish Scriptures, and the New Testament; moreover, for some Churches, among them the Orthodox, certain books commonly called the Apocrypha , which were added to the Septuagint, the Greek translation of the Hebrew Old Testament, also fonn part of the Bible. The Bible is thus a small library, and as is common in libraries, some books are more popular than others. Long before the introduction of printing, the varying degrees of importance accorded to different books of the Bible led to some of them being translated before others. For instance, in Anglo-Saxon England, interlinear glosses (i.e. crude word-by-word translations) were made of the Gospels and Psalms, and separate portions of the Bible, including the Gospels, were rendered into Old English (Anonymous 1997: 200). Likewise, the earliest known written translations of parts of the Bible into Arabic are of the Gospels and Psalms; they can be dated to the 8th century. Oral translations are older, going back to pre-Islamic times (Graf 1944: 114-115, 138; Griffith 2012: 123-126). By contrast, the first attempt to produce a complete Bible in Arabic occurred only in the l 61h century (Graf 1944: 89-90).