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Journal articles on the topic 'Book V of the Psalter'

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Published: 4 June 2021

Last updated: 16 February 2022

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1

Goswell, Gregory. "The Non-Messianic Psalter of Gerald H. Wilson." Vetus Testamentum 66, no. 4 (October 12, 2016): 524–41. http://dx.doi.org/10.1163/15685330-12341251.

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The sequential reading of the macrostructure of the Psalter pioneered by Gerald Wilson produced a seachange in Psalms scholarship, however, his non-messianic reading of the Psalter continues to evoke controversy and attract criticism. In this article I attempt to answer Wilson’s critics who find fault with his reading of the Psalter on the basis of the presence of Psalms 110 and 132 in Book v, psalms that are usually classified as ‘royal’ and seen as promoting a strongly messianic hope. After a review of Wilson’s arguments, I analyse the immediate context, the key words and the theocratic focus of Psalms 110 and 132. These features provide support for Wilson’s thesis that ‘David’ in Book v is no messianic cipher, but an exemplary model of loyal devotion to God’s kingship. This viewpoint in no way undermines a Christian reading of the Psalter, with the Book of Psalms read as pointing forward to the God-man, Jesus Christ, who is the ultimate model of human devotion to God, the apocalyptic Son of Man, and the Divine King come to save his people.

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2

Fischer, Georg SJ. "“BLESSED IS HE WHO CONSIDERS THE POOR” PERSPECTIVES FROM BOOK V IN THE PSALTER." Journal for Semitics 25, no. 2 (May 9, 2017): 469–82. http://dx.doi.org/10.25159/1013-8471/2521.

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The fifth book of the Psalter shows a notable increase in the attention given to the poor. Several psalms therein emphasize this topic and occupy specific positions, e.g., Pss 107, 109, 146, and 147. Dominant themes are hunger, justice, and the constant and all-embracing support that God gives, and which leads, towards the end of the Psalter, to a number of psalms dedicated to praise of God.

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3

Pentkovskaya, Tatiana V. "Maximus the Greek's Biblical Philology in the European Context and in the Church Slavonic Tradition." Slovene 9, no. 2 (2020): 448–60. http://dx.doi.org/10.31168/2305-6754.2020.9.2.18.

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[Rev. of: Verner I. V. The Interlinear Slavonic-Greek Psalter of 1552 Translated by Maximus the Greek. Moscow: Indrik, 2019, 928 pp. (in Russian)] The article offers a review of the study and publication of Maximus the Greek's 1552 translation of the Psalter. This translation, which has remained in manuscripts until now, is viewed as part of the European biblical revision, ialongside other well-known Renaissance translations and editions of the Holy Scriptures. The Church Slavonic-Greek Psalter of 1552 is a monument at once to Byzantine-Slavic, European-Slavic, and inter-Slavic cultural and linguistic ties of the early Modern period. The edition contains an exemplary linguistic and textological description of the Psalter of 1552 which clearly highlights the stages of Maximus the Greek's work on the text, reveals his methods using handwritten and printed sources in different languages, and explicates the translation technique of the Athos scholar. The book identifies the printed Greek original of the Psalter of 1552, which turns out to be the 1498 edition of Justin Decadius. The second part of the book contains a critical edition of the Psalter of 1552 based on the interlinear manuscript of the Russian State Library (RSL f. 173.I # 8) incorporating variant readings of six copies studied. The Greek part of the interlinear manuscript is presented in accordance with its specific Slavonic spelling. This book is a major contribution to paleoslavistics and to the research on biblical studies in Early Modern Russia.

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4

Witt, Andrew. "Hearing Psalm 102 within the Context of the Hebrew Psalter." Vetus Testamentum 62, no. 4 (2012): 582–606. http://dx.doi.org/10.1163/15685330-12341000.

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Abstract Along with recent scholarship which is concerned with reading the book of Psalms as a whole, this article analyzes Psalm 102 within its canonical, literary context. It focuses on two main areas. First, the superscription. It identifies the speaker as the “afflicted,” who is a suffering royal Davidic figure associated with Psalms 88-89 and 101, 103. Second, the paper moves throughout the rest of the psalm, making observations concerning thematic and lexical relationships between the psalm and its immediate context. It concludes that Psalm 102, alongside 101, functions as a meditative response of the afflicted Davidic king to the questions posed in Psalm 89. As such, it provides an important literary hinge, without which the lamenting questions of Book III could not turn into affirmations of YHWH’s love and praise throughout Books IV-V.

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5

Kim, Hee Suk. "A Comparative Study on the Descriptions of Davidic Persona in Book I & Book V of the Psalter." Bible & Theology 78 (April 25, 2016): 33–62. http://dx.doi.org/10.17156/bt.78.02.

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6

Tucker, W. Dennis. "The Return of the King: Messianic Expectation in Book V of the Psalter. By Michael K. Snearly." Journal of Theological Studies 68, no. 1 (March 2, 2017): 260–62. http://dx.doi.org/10.1093/jts/flx028.

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7

Briggs, Richard S. "The Return of the King. Messianic Expectation in Book V of the Psalter, written by Michael K. Snearly." Vetus Testamentum 67, no. 2 (March 17, 2017): 338–39. http://dx.doi.org/10.1163/15685330-12341289-05.

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8

Mitchell, David C. "Book Review: Yes, the King Returns!: Michael K. Snearly, The Return of the King: Messianic Expectation in Book V of the Psalter." Expository Times 128, no. 5 (February 2017): 256–57. http://dx.doi.org/10.1177/0014524616680778q.

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9

Eun-Mee Moon. "Compositional Study of Psalm 107: Focusing on the Function and Message of Psalm 107 as an Introduction to Book V of the Psalter." Korea Reformed Theology 25, no. ll (April 2009): 159–78. http://dx.doi.org/10.34271/krts.2009.25..159.

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10

Lyon, Ashley E. "The Return of the King:Messianic Expectation in Book V of the Psalter, Michael K. Snearly, Bloomsbury T&T Clark, 2016 (ISBN 978-0-56766-433-4) 236 pp., hb £59." Reviews in Religion & Theology 23, no. 3 (July 2016): 390–92. http://dx.doi.org/10.1111/rirt.12716.

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11

Prinsloo, Gert T. M. "Reading the Masoretic Psalter as a Book: Editorial Trends and Redactional Trajectories." Currents in Biblical Research 19, no. 2 (February 2021): 145–77. http://dx.doi.org/10.1177/1476993x20944675.

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The publication of Gerald H. Wilson’s The Editing of the Hebrew Psalter in 1985 marked a distinct shift in approaches to Psalms research. This article reviews this shift from psalm to Psalter exegesis. North American scholarship tends to follow a synchronic approach and to describe the shape of the Psalter. German scholarship tends to use a diachronic perspective and trace the shaping of the Psalter to explain how it attained its final form. There are growing signs of dialogue and convergence between these two main approaches to the editing of the Hebrew Psalter, which overshadow form-critical and liturgical approaches to the editing of the Psalter. Adherents of the shape and the shaping approach tend to propose a specific theme, organizational principle, or redactional intent to explain the Psalter’s final form. The multi-faceted nature of the Psalter and its long and complex history imply that, in spite of a multitude of publications, the last word on editorial trends and redactional trajectories has not been spoken.

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12

Dawes, Stephen B. "Book Review: Quotations in the Psalter." Expository Times 117, no. 6 (March 2006): 256. http://dx.doi.org/10.1177/0014524606063576.

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13

Gillingham, S. "Book Reviews : The Shaping of the Psalter." Expository Times 110, no. 5 (February 1999): 149–50. http://dx.doi.org/10.1177/001452469911000511.

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14

Shaheen, Naseeb. "Shakespeare, the Psalter, and the Vulgate in "Henry V"." Shakespeare Quarterly 43, no. 1 (1992): 71. http://dx.doi.org/10.2307/2870906.

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15

Wilson, Gerald H. "The Shape of the Book of Psalms." Interpretation: A Journal of Bible and Theology 46, no. 2 (April 1992): 129–42. http://dx.doi.org/10.1177/002096439204600203.

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16

De Claiss, NL. "Reading backwards from the beginning: My life with the Psalter." Verbum et Ecclesia 27, no. 2 (November 17, 2006): 455–67. http://dx.doi.org/10.4102/ve.v27i2.158.

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The Psalter is more than the sum of its individual parts. The book is indeed the collected hymns of ancient Israel and its designation as “the hymnbook of second temple period” is appropriate. But, in addition, the Psalter is a narrative within a poetic text. Contem-porary interest in the Psalter includes the desire to flesh out, give breath to, and stir the nephesh (“the inmost being”) of the text of the book of Psalms. But are scholars making any progress? In this article the author answers positively and is intended to provide a summary of this same learning experience.

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17

Levin, Christoph. "DIE ENTSTEHUNG DER BÜCHEREINTEILUNG DES PSALTERS." Vetus Testamentum 54, no. 1 (2004): 83–90. http://dx.doi.org/10.1163/156853304772932942.

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AbstractThe division of the Book of Psalms into five books in line with the Torah was first created by the doxology of Ps cvi 48 which repeats Ps xli 14 verbatim and combines it with a quotation of Dtn xxvii 16ff. (cf. Neh viii 1-6). The three other doxologies which divide the Book of Psalms relate to the former separate collections: Ps xli 14 concludes the first Davidic Psalter Pss iii-xli, Ps lxxii 18-19 rounds off the 'elohistic' Davidic Psalter Pss li-lxxii, and Ps lxxxix 53 concludes the 'messianic' Psalter Pss ii-lxxxix.

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18

Sheppard, Gerald T. "Theology and the Book of Psalms." Interpretation: A Journal of Bible and Theology 46, no. 2 (April 1992): 143–55. http://dx.doi.org/10.1177/002096439204600204.

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While the Psalter imparts instruction to the faithful on the ways of God, it also teaches them to pray. Simply put, prayer is the effort to ask something of God and to anticipate a divine response in word, deed, or presence.

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19

Moon, Eunmee. "A Compositional Approach to Book IV of the Psalter." Canon&Culture 3, no. 2 (October 31, 2009): 177–209. http://dx.doi.org/10.31280/cc.2009.10.3.2.177.

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20

Goulder, Michael. "Book Review: The Shape and Shaping of the Psalter." Interpretation: A Journal of Bible and Theology 48, no. 4 (October 1994): 426. http://dx.doi.org/10.1177/002096439404800421.

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21

Kauffmann, M. "The St Albans Psalter: A book for Christina of Markyate." English Historical Review CXXIV, no. 506 (February 1, 2009): 130–32. http://dx.doi.org/10.1093/ehr/cen347.

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22

deClaissé-Walford, Nancy. "The importance of “place” in Book Five of the Psalter." Review & Expositor 114, no. 2 (May 2017): 176–82. http://dx.doi.org/10.1177/0034637317700413.

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In August of 2016, the Faculty of Theology at the University of Pretoria in South Africa held a joint conference with the University’s Faculty of Law on the topic of “Land and Land Rights in South Africa.” Restitution of land to those displaced by the settlement of non-Africans in South Africa became a topic at the end of apartheid, and it is still an issue today. The conference in Pretoria was very enlightening and highlighted the difficult issues, legal, ethical, financial, and so forth, surrounding the topic. As a student of the book of Psalms, I offered an examination of the concept of land in Book Five of the Psalter. Herewith, I offer what I presented at that conference, an alternative way to consider “land ownership” in today’s society. I pray that it will in some way resonate with various issues that face our world today.

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23

Bashanova, M. A., Yu Zhang, and A. A. Yakovlev. "Names of the days of the week in the language consciousness of Russian and Chinese undergraduate students." NSU Vestnik. Series: Linguistics and Intercultural Communication 17, no. 2 (2019): 102–14. http://dx.doi.org/10.25205/1818-7935-2019-17-2-102-114.

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During the Middle Ages on the Eastern Orthodox Church territories there existed an encyclopedia book, entitled the Palaea Interpretata that was extremely popular and highly respected. The current paper studies one of the Biblical sources of The Palaea Interpretata – namely, the collection of selected psalms, entitled “David’s Prophesies” (давидъ же прорицаше). The discussion is focused on the compiler’s placing of the collection in The Palaea, in the part dedicated to David (i.e. after the excerpts from the First and Second Books of Samuel and before the First Book of Kings). David’s Prophesies belonged to the original content of The Palaea Interpretata. They had one major goal – to represent the Old Testament as a prototype of the New Testament and to prove the superiority of the Christian doctrine over the non-Christian ones. The Compiler of The Palaea Interpretata chose various psalms or parts of psalms, dividing them into twenty five orations with respective titles. To trace the editing performed over the Psalter text the current article draws a parallel with the text of seven psalters from the 11th–16th centuries. It establishes the greatest resemblance with the Bychkov Psalter of the 11th century, which reflects the Preslav version of the Psalter translation. At the same time, it becomes obvious that “David’ Prophesies” of The Palaea Interpretata have also retained many of the peculiarities of the primary translation of the Psalter as reflected in Sinai Glagolitic Psalter. The Glagolitic traces are to be found in the very text of “David’s Prophesies” of The Palaea Interpretata, which obviously derive from the psalter, serving as their source and protograph. The source was of relatively old origin; it contained traces of Glagolitic letters, and reflected the Psalter’s primary translation into Old Bulgarian by Cyril and Methodius, which had been edited in Preslav.

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24

Slavova, Tatyana. "Selected Psalms (“David’s Prophesies”) of The Palaea Interpretata." NSU Vestnik. Series: Linguistics and Intercultural Communication 17, no. 2 (2019): 5–13. http://dx.doi.org/10.25205/1818-7935-2019-17-2-5-13.

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During the Middle Ages on the Eastern Orthodox Church territories there existed an encyclopedia book, entitled the Palaea Interpretata that was extremely popular and highly respected. The current paper studies one of the Biblical sources of The Palaea Interpretata – namely, the collection of selected psalms, entitled “David’s Prophesies” (давидъ же прорицаше). The discussion is focused on the compiler’s placing of the collection in The Palaea, in the part dedicated to David (i.e. after the excerpts from the First and Second Books of Samuel and before the First Book of Kings). David’s Prophesies belonged to the original content of The Palaea Interpretata. They had one major goal – to represent the Old Testament as a prototype of the New Testament and to prove the superiority of the Christian doctrine over the non-Christian ones. The Compiler of The Palaea Interpretata chose various psalms or parts of psalms, dividing them into twenty five orations with respective titles. To trace the editing performed over the Psalter text the current article draws a parallel with the text of seven psalters from the 11th–16th centuries. It establishes the greatest resemblance with the Bychkov Psalter of the 11th century, which reflects the Preslav version of the Psalter translation. At the same time, it becomes obvious that “David’ Prophesies” of The Palaea Interpretata have also retained many of the peculiarities of the primary translation of the Psalter as reflected in Sinai Glagolitic Psalter. The Glagolitic traces are to be found in the very text of “David’s Prophesies” of The Palaea Interpretata, which obviously derive from the psalter, serving as their source and protograph. The source was of relatively old origin; it contained traces of Glagolitic letters, and reflected the Psalter’s primary translation into Old Bulgarian by Cyril and Methodius, which had been edited in Preslav.

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25

Groenewald, A. "Psalms 69:33-34 in the light of the poor in the Psalter as a whole." Verbum et Ecclesia 28, no. 2 (November 17, 2007): 425–41. http://dx.doi.org/10.4102/ve.v28i2.115.

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The Psalter has very often been regarded as the prayer book of the poor. In the Psalms God is portrayed as the saviour of the poor, their hope, their stronghold and liberator – whether these are prayers of an individual or prayers of the community. The high concentration of the term(s) for the “poor” in the Psalter, in relation to the rest of the books of the Old Testament (OT), indeed indicates a profound affinity for the “poor” in the Psalter , which is an indication that the Psalter underwent a redaction of the “theology of the poor”. In this article the focus will be on Psalm 69, as it seems to have undergone a “redaction of the poor”. The main focus will be on the verses 33 and 34, as they, specifically, contain terminology of the “poor”. Special attention will also be given to the different terms used for the poor in this text.

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26

Nowak-Barcińska, Małgorzata. "Psałterz poznański. Prolegomena lingwistyczne." Poznańskie Studia Polonistyczne. Seria Językoznawcza 25, no. 2 (April 8, 2019): 221–42. http://dx.doi.org/10.14746/pspsj.2018.25.2.12.

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This article discusses a collection of fifty psalms published as The Poznań Psalter. A Collection of Psalms for Common Singing at Home and in Church (Poznań 2017). As a text genre, the publication represents a song book, which – according to its dictionary definition – is: ‘a collection of songs (solemn or popular) with their lyrics and notes’. The publication can alternatively be classified as a hymnal. The authors of the paraphrased psalter intended to underscore the musical character of the Biblical texts. This musical character is underscored by giving the particular psalms their regular rhythmic pattern, partly supported with a rhyming pattern. As far as the musical layer of the Poznań Psalter is concerned, the authors make a conscious reference to tradition, since the melodic lines are transferred from the Geneva Psalter (1563 edition). The language layer, on the other hand, departs from tradition, since it does not exhibit the historically marked lexical or grammatical structures. Analysing the text of the Poznań Psalter, composed by the Protestant (Reformed Evangelical Church) authors in the context of the Polish tradition of Biblical translation, one can conclude that this tradition retains its vital interdenominational nature, which – as in the case in point – is capable of using the Warsaw Bible and the Millennium Bible as sources of textual adaptation.

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27

Jones, Christine Brown. "When I am afraid: Fear in the book of Psalms." Review & Expositor 115, no. 1 (February 2018): 15–25. http://dx.doi.org/10.1177/0034637317752930.

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This article explores the concept of fear in the Psalter. We will begin with a brief look at three common words for fear in the Old Testament. Understanding the range of these words and the differences between them will help us better approach the concept of fear. We will then look closely at two psalms, Psalms 34 and 56, which contain repeated usage of one or more of the fear words. The article will end with a discussion of two important concepts: the fear of God and the presence of enemies. The phrases “fear God,” “fear the LORD,” or “fear him,” though not unique to the Psalter, require careful attention here because of the semantic range of the word “fear.” Enemies require attention in part because our culture so eagerly names them and promotes fear because of them. The Psalms invite us to use our imagination. In a world prone to fear, the Psalms call us to imagine a different response, a counter-cultural response of trusting God, who is the only appropriate focus of fear.

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28

Marc’hadour, Germain. "Le Psautier dans l’Univers de Thomas More." Moreana 47 (Number 179-, no. 1-2 (June 2010): 148–64. http://dx.doi.org/10.3366/more.2010.47.1-2.10.

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More’s knowledge and daily use of the Psalter are abundantly documented by his Book of Hours and his Latin Psalter. He prayed the psalms each day, personally and with his family. He copied the Latin text in a long Imploratio, recited the seven Penitential Psalms with Margaret at her visits to his prison cell, and recited the best known of them, the Miserere before placing his head on the block on 6 July 1535. His prison writings show him quoting them from memory.

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29

Toswell, M. J. "The Late Anglo-Saxon Psalter: Ancestor of the Book of Hours?" Florilegium 14, no. 1 (January 1996): 1–24. http://dx.doi.org/10.3138/flor.14.001.

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In the introduction to her book, The Study of the Bible in the Middle Ages, Beryl Smalley remarks that the Bible was “the most studied book of the middle ages,” and that “the language and the content of Scripture permeate medieval thought” (xi). This concern with the basic text of the Christian faith was felt in early medieval England as much as anywhere else in Christendom. Bede, for instance, highly prized his own commentaries on the books of the Bible, and at the end of his life was translating the gospel of St John into the vernacular. The Codex Amiatinus, the Lindisfarne and Rushworth gospels are all de luxe manuscripts, are all produced in insular scriptoria, and are all beautifully laid out and gloriously illustrated copies of these biblical texts. Perhaps more important, the latter two of these codices were copiously glossed in the vernacular, a process which, to the modern eye at least, disturbs the visual splendour of the manuscript, but which proves that study and understanding of the text was of great importance to the Northumbrian monks who used the manuscripts. Similarly, many of the psalters of Anglo-Saxon England were glossed, illustrated, or otherwise laid out in such a way as to suggest careful study of the text.

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30

Emms, Richard. "The scribe of the Paris Psalter." Anglo-Saxon England 28 (December 1999): 179–83. http://dx.doi.org/10.1017/s0263675100002301.

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The Paris Psalter (Bibliothèque Nationale de France, lat. 8824) has attracted much interest because of its long, thin format, its illustrations in the Utrecht Psalter tradition and its Old English prose translation of the first fifty psalms, which has been convincingly attributed to King Alfred himself. It is a bilingual psalter, with Latin (Roman version) on the left and Old English on the right. The first fifty psalms are in the prose translation connected with King Alfred, the remainder in a metrical version made by an author whose work has not been identified elsewhere. The leaves are approximately 526 × 186 mm, with a writing space of about 420 × 95 mm. It has been estimated that there were originally 200 leaves in twenty-five quires, but fourteen leaves, including those carrying all the major decoration, have been removed. There remain thirteen outline drawings integrated into the text on the first six folios. Some drawings may have functioned as ‘fillers’ where the Latin text was shorter than the Old English. Further on in the manuscript, in order to solve this problem, the scribe either left gaps or made the columns of Latin thinner than the corresponding Old English ones. The Old English introductions were set out across both columns, suggesting that the book was made for someone who read English more easily than Latin. The manuscript was written around the middle of the eleventh century, and it is clearly the work of a single skilled scribe who used a neat Anglo-Caroline minuscule for the Latin texts, and matching English vernacular minuscule with many Caroline letter forms for the Old English. Unfortunately, his hand has not been identified in any other books or charters; however, he did record in a colophon (186r; see pl.V) that he was called Wulfwinus cognomento Cada.

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31

Kisluk-Grosheide, Daniëlle. "Dating a Book by Its Cover: An Early Seventeenth-Century Dutch Psalter." Metropolitan Museum Journal 35 (January 2000): 153–60. http://dx.doi.org/10.2307/1513032.

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32

Hudson, Karen J. "Book Review: Reading From the Beginning: The Shaping of the Hebrew Psalter." Interpretation: A Journal of Bible and Theology 53, no. 1 (January 1999): 83. http://dx.doi.org/10.1177/002096439905300116.

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33

Ramshaw, Gail. "Symposium: Liturgical Language III. the Psalter in the Book of Common Worship." Studia Liturgica 26, no. 1 (March 1996): 140–43. http://dx.doi.org/10.1177/003932079602600113.

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34

Haney, Kristine. "Geddes, Jane. The Saint Albans Psalter: A Book for Christina of Markyate." Manuscripta 52, no. 2 (January 2008): 339–44. http://dx.doi.org/10.1484/j.mss.1.100362.

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35

Bates, J. Barrington. "Book Review: Praise, Lament, and Prayer: A Psalter for Singing, volume 1." Anglican Theological Review 101, no. 3 (June 2019): 524–25. http://dx.doi.org/10.1177/000332861910100322.

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36

Schuller, Eileen. "The "Syrohexaplaric" Psalter Robert J. V. Hiebert Atlanta: Scholars Press, 1989. xvi + 358 p." Studies in Religion/Sciences Religieuses 21, no. 1 (March 1992): 114. http://dx.doi.org/10.1177/000842989202100123.

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37

Clanchy, Michael. "Images of Ladies with Prayer Books: What do they Signify?" Studies in Church History 38 (2004): 106–22. http://dx.doi.org/10.1017/s042420840001576x.

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Monastic illumination of manuscripts gave to writings a force and prestige which was unprecedented. Throughout the millennium of western monasticism (500-1500 A.D.), the rich founded monasteries so that monks might pray and worship on their behalf. The monks displayed the fruit of their labours to their patrons in their churches and other works of art, particularly in their books. When with growing prosperity from about 1250 onwards the demand for individual prayer reached down to the middle class of knights and burgesses, they began to want wonderworking books of their own. They could not afford to buy a chantry chapel or a jewelled reliquary, but a small illuminated manuscript came within their means as the first step towards the purchase of paradise. Ladies in particular took to reciting the Latin Psalter and treasuring illuminated Books of Hours. In fifteenth-century depictions of the Annunciation, Mary is often shown seated in a sunlit bower with an open Book of Hours on her lap or displayed on a lectern. Likewise she is sometimes depicted with the Child Jesus on her knee, showing him a Book of Hours. The habit of possessing books might never have reached the laity if writing had not been so luxurious and so covetable. Illumination introduced the laity to script through images which could not fail to attract the eye. The children of the prosperous were introduced to the Psalter by their mothers or a priest for the purpose both of learning to read and of beginning formal prayer. To own a Psalter was therefore an act of familial as well as public piety.These words were written twenty years ago, for a conference at the Library of Congress in 1980 on ‘Literacy in historical perspective’. Since then, these themes have been addressed in several lectures and research papers at conferences, and I would stand by the main ideas expressed in that passage. Monks had indeed given extraordinary prestige to books and in particular to the illuminated liturgical book, which is a medieval invention. By the thirteenth century such books were being adapted for lay use and ownership, typically in Books of Hours. However, it is mistaken to say that lay use ‘began’ then, as the aristocracy – particularly in Germany – had been familiar with prayer books for centuries. In the twelfth century, Hildegard of Bingen was said to have learned only the Psalter ‘as is the custom of noble girls’. A Psalter for lay use dating from c.1150, which belonged to Clementia von Zähringen, has been preserved. It contains a full-page portrait of a lady – presumably Clementia herself – at folio 6v between the end of the Calendar and the Beatus page beginning the Psalms. This book has 126 folios in its present state (possibly one folio is missing at the end) and it measures 11 cm X 7 cm, no larger than a woman’s hand. The biography of Marianus Scotus, the eleventh-century Irish hermit who settled at Regensburg, describes how he wrote for poor widows and clerics ‘many little books and many Psalter manuals’ (‘multos libellos multaque manualia psalteria’). The diminutive form ‘libellos’ and the adjective ‘manualia’ emphasise that these manuscripts were small enough to hold in the hand, like Clementia von Zähringen’s book.

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38

Elwolde, John. "The Hodayot’s Use of the Psalter: Text-critical Contributions (Book 3: Pss 73-89)." Dead Sea Discoveries 17, no. 2 (2010): 159–79. http://dx.doi.org/10.1163/156851710x503558.

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AbstractThis is the third article in a series of studies that analyses detailed correspondences between the Psalms and the Hodayot for the light the Hodayot may shed on the textual development of the Psalter. The texts discussed in this article include Pss 77:6, 7; 77:18, 78:15, 38, 69; 79:8; 80:13; 82:3; 86:4, 12; 86:14/54:5; 88:4; 89:6, 7, 8, 10, 12.

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McCarthy, Michael C. "Augustine's Mixed Feelings: Vergil's Aeneid and the Psalms of David in the Confessions." Harvard Theological Review 102, no. 4 (October 2009): 453–79. http://dx.doi.org/10.1017/s0017816009000959.

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The Aeneid of Vergil and the Psalter traditionally attributed to David so influenced Augustine's writing that one scholar has called the Confessions “a recapitulation of Vergilian epic in a Christian universe,” and another has described it as an “amplified Psalter.”1 Since both works permeate Augustine's narrative, classicists and theologians have long studied the place of the Aeneid and the Psalms in the Confessions, but never in relation to each other.2 Consequently, the dialogical quality of Augustine's text, which includes these radically divergent voices, has largely gone without comment. As paradigms of classical and biblical literature, however, the Aeneid and the Psalms contribute to the formation of the author's own voice and affections. Ancient readers, for instance, widely recognized Vergil's epic as the work of the summus poeta, a book with prophetic powers and the crown of Roman literature to be emulated by all Latin writers.3 Early Christians, in turn, regarded the Psalter as the fabric of constant prayer, a kind of compendium of all scripture pointing prophetically to Christ.4 Thus, the Confessions represent a struggle among powerful voices and emotions frequently operating at cross purposes.

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Gillingham, S., and David C. Mitchell. "The Message of the Psalter: An Eschatological Programme in the Book of Psalms." Journal of Biblical Literature 118, no. 2 (1999): 346. http://dx.doi.org/10.2307/3268017.

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Diener, Laura. "The St. Albans Psalter: A Book for Christina of Markyate by Jane Geddes." Comitatus: A Journal of Medieval and Renaissance Studies 38, no. 1 (2007): 227–29. http://dx.doi.org/10.1353/cjm.2007.0046.

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42

Collins, Mary. "Book Review: WomanWord: A feminist Lectionary and Psalter: Women of the New Testament." Theological Studies 52, no. 4 (December 1991): 773–75. http://dx.doi.org/10.1177/004056399105200429.

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Volkofsky, Imogen. "Psalmody and the Role of Penance in the Book of Cerne’s Abbreviated Psalter." English Studies 98, no. 1 (November 16, 2016): 5–14. http://dx.doi.org/10.1080/0013838x.2016.1230319.

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Sims-Williams, Nicholas. "Early New Persian in Syriac script: Two texts from Turfan." Bulletin of the School of Oriental and African Studies 74, no. 3 (September 22, 2011): 353–74. http://dx.doi.org/10.1017/s0041977x11000346.

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AbstractThe German Turfan collection includes fragments of two Early New Persian manuscripts in Syriac script, a bilingual (Syriac and New Persian) Psalter and a pharmacological handbook containing prescriptions similar to those in the Syriac Book of Medicines published by E. A. W. Budge. Both texts make use of certain non-Syriac characters, some of which were also used for writing Sogdian while others may have been created especially for writing Persian in Syriac script. The Syriac text of the Psalter fragments is that of the Peshitta; the translation is particularly valuable for the vocalization of the Persian words. In addition to many unusual and interesting words, the pharmacological fragments attest the rare Syriac numeral symbols derived from those of ancient Aramaic. The present article contains a transliteration and translation of all these texts together with a glossary and full philological discussion.

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Español, Francesca. "Psalter and Book of Hours of Alfonso the Magnanimous and Cardinal Joan de Casanova." Locus Amoenus 6 (December 1, 2002): 91. http://dx.doi.org/10.5565/rev/locus.123.

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Creach, Jerome. "The Shape of Book Four of the Psalter and the Shape of Second Isaiah." Journal for the Study of the Old Testament 23, no. 80 (September 1998): 63–76. http://dx.doi.org/10.1177/030908929802308004.

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Sanz, María Adelaida Andrés. "Psalms and Psalters in the Manuscript Fragments Preserved in the Abbey Library of Sankt Gallen." Fragmentology 1 (December 2018): 39–63. http://dx.doi.org/10.24446/ugx4.

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This study focuses on three series of manuscript fragments dating from the seventh to the tenth century where passages of the Psalter were copied. Most of the fragments are currently preserved at the Library Abbey of Sankt Gallen, and their digital reproductions are available on Fragmentarium: Cod. Sang. 1395 II, pp. 336-361 [F-4b1o]; Cod. Sang. 1395 III, pp. 368-391 [F-jo7w]; and Cod. Sang. 1397 V, pp. 1-12, 37-42 [F-i8qo]. These fragments provide the basis for identification of the primary characteristics of their original codices as well as information on the texts they transmit: their content, the version of the Psalter used, marginal notes, and the use of the manuscripts after they were copied. Likewise, the subsequent reuse of these manuscripts, once transformed into fragmentary material, is reconstructed, specifically concerning their dispersal in several libraries, being bound in host volumes, evidence from offsets, and traces of missing fragments). This study leads to some basic methodological conclusions on how to deal with collections of fragments, emphasizing the vast and fruitful research opportunity presented by such collections, especially the collection of manuscript fragments at the Library Abbey of Sankt Gallen.

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Borisova, Anastasiya Sergeevna. "POETICAL FIGURATIVENESS OF THE JAPANESE TEXT OF THE BOOK OF PSALTER ASSOCIATED WITH RELIGIOUS CONCEPTS." Philological Sciences. Issues of Theory and Practice, no. 6 (June 2019): 79–82. http://dx.doi.org/10.30853/filnauki.2019.6.17.

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Robertson, O. Palmer. "The Alphabetic Acrostic in Book I of the Psalms: An Overlooked Element of Psalter Structure." Journal for the Study of the Old Testament 40, no. 2 (November 26, 2015): 225–38. http://dx.doi.org/10.1177/0309089215621218.

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Huttar, Charles A. "Book Review: The Reformation in Rhyme: Sternhold, Hopkins and the English Metrical Psalter, 1547–1603." Christianity & Literature 61, no. 1 (December 2011): 142–45. http://dx.doi.org/10.1177/014833311106100111.

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