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Journal articles on the topic 'Midrash to Psalms'

Author: Grafiati
Published: 27 July 2024
Last updated: 31 July 2025

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1

Stafford, John K. "Paul’s Use Of The Psalms. Beyond Midrash." Perichoresis 11, no. 2 (2013): 62–71. http://dx.doi.org/10.2478/perc-2013-0011.

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ABSTRACT The Psalms are the most cited portions of Scripture in the New Testament. This paper investigates Paul’s use of the Psalms and seeks to answer the concern that his citation strategy is both arbitrary and self-serving. Inasmuch as it has sometimes been concluded that Paul, in midrashic fashion, forced his citations to say something contrary to a more natural reading. This paper suggests that Paul uses citation criteria very carefully. Preliminary results point to the use of texts that lie well within their natural reading, yet exegeted in such a way that the resulting exegesis is folde
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2

Kalimi, Isaac. "The Centrality and Interpretation of Psalms in Judaism prior to and during Medieval Times: Approaches, Authorship, Genre, and Polemics." Review of Rabbinic Judaism 23, no. 2 (2020): 229–59. http://dx.doi.org/10.1163/15700704-12341371.

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Abstract This study discusses the centrality of the book of Psalms among the Jews and in Judaism. It outlines the seven most important and influential rabbinic exegetical works on Psalms, in the period before and during the medieval age: Targum Psalms and Midrash Psalms Shocher Tov, from some time in the Talmudic period; and five prominent medieval commentaries: Saadia Gaon, Moses haCohen ibn Gikatilla, Rashi, Abraham ibn Ezra, and David Kimchi. I briefly introduce each interpretative work and focus on selected aspects: The commentators’ distinct exegetical methods, their approaches to the que
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3

Tabb Stewart, David. "LGBT/Queer Hermeneutics and the Hebrew Bible." Currents in Biblical Research 15, no. 3 (2017): 289–314. http://dx.doi.org/10.1177/1476993x16683331.

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LGBT and queer interpretive approaches have moved beyond the identitarian and apologetic stances of the 1970s–90s, when the first order of business was to respond to anti-gay voices and understand social location as an interpretive standpoint. The HIV/AIDS health crisis helped move some LGBT interpreters away from homosexuality as an object of study to placing themselves inside the text as subjects, lamenting with the Psalms or putting God in the dock like Job. Queer interpretation, anti-essentialist in spirit, moved away from identitarian concerns placing queer interpreters outside the text a
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4

Menn, Esther M. "Praying King and Sanctuary of Prayer,Part I: David and the Temple's Origins in Rabbinic Psalms Commentary (Midrash Tehillim)." Journal of Jewish Studies 52, no. 1 (2001): 1–26. http://dx.doi.org/10.18647/2310/jjs-2001.

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5

Atzmon, Arnon. "Midrashic Traditions, Literary Editing, and Polemics in Midrash Tehillim 22: Between Judaism and Christianity." Journal for the Study of Judaism 51, no. 1 (2020): 97–124. http://dx.doi.org/10.1163/15700631-12511288.

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Abstract In this article I demonstrate how a careful reading of the text of Midrash Tehillim 22 reveals a clear distinction between its different developmental layers. While we do find the identification of particular verses with Esther in the early stages of the midrash’s development, there is no reason to assume that this identification was rooted in an anti-Christian polemic. On the other hand, in the later layers of the midrash, we find clear echoes of the systematic creation of a continuous exegesis that focuses on identifying the entire Psalm with Esther. The background for this trend wa
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6

Menn, Esther M. "Praying King and Sanctuary of Prayer, Part II: David’s Deferment and the Temple’s Dedication in Rabbinic Psalms Commentary (Midrash Tehillim)." Journal of Jewish Studies 53, no. 2 (2002): 298–323. http://dx.doi.org/10.18647/2428/jjs-2002.

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7

Lowin, Shari L. "The Jews Say the Hand of God is Chained: Q. 5:64 as a Response to a Midrash in apiyyutby R. Elʿazar ha-Kallir". Journal of Qur'anic Studies 21, № 2 (2019): 108–39. http://dx.doi.org/10.3366/jqs.2019.0383.

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In Q. 5:64, the Qur'an accuses the Jews of describing God as a deity with a chained (maghlūla) hand, a charge the Qur'an understands as indicating divine miserliness. However, a foray into Jewish teachings reveals that no such statement of God's niggardliness can be found in the Jewish tradition. While scholars have suggested Psalms 72:11 and Lamentations 2:3 as possible sources, in both the image is of a deity withdrawing His military might, not His financial bounty. Insistence on these as the inspiration behind the Qur'an's words ignores the substance of the Qur'an's claim.This article argue
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8

Crane, Jonathan K. "Shameful Ambivalences: Dimensions of Rabbinic Shame." AJS Review 35, no. 1 (2011): 61–84. http://dx.doi.org/10.1017/s0364009411000031.

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According to a ninth-century midrash, God asks the wicked of the world why they did not come closer to God. Each person responds, “I was so steeped in my wickedness that I was ashamed.” Too ashamed, it seems, to muster sufficient courage to admit failures, change behaviors, and move closer—ritually if not spiritually—to God, and so they wallowed deeper into wickedness. Had these people not been so wicked, their shame might have spurred a return to God. A few centuries later, Moses Maimonides prefaces his introductory remarks to theMishneh Torahwith a quotation from Psalms: “Then I would not be
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9

Пиковский, Ириней. "The Meaning of «Oil Flowing onto Aaron’s Beard» (Psalm 132/133) in Traditional Jewish and Christian Exegesis." Theological Herald, no. 4(39) (December 15, 2020): 21–34. http://dx.doi.org/10.31802/gb.2020.39.4.001.

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Псалом 132 по Синодальному тексту (133 - по нумерации масоретского текста), является одной из пятнадцати «песней восхождения», входящих в состав Псалтири (Пс. 119-133). Данный псалом интересен литургической привязкой к ритуалу Иерусалимского храма, с которым его связывает упоминание о елее, сходящем на бороду Аарона (Пс. 132, 2). Автор использует метафору елея для усиления оттенка радости собратьев по вере, собравшихся в храм для совместной молитвы (ст. 1). Целью настоящего исследования является обзор методов интерпретации образа елея, сходящего на бороду Аарона в ранней еврейской и греческой
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10

Пиковский, Ириней. "The Meaning of «Ointment upon the Head, that Ran Down upon the Beard, even Aaron’s Beard» (Psalms 132-133) in Traditional Jewish and Christian Exegesis. Part I." Theological Herald, no. 2(37) (June 15, 2020): 17–40. http://dx.doi.org/10.31802/2500-1450-2020-37-2-17-40.

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Псалом 132 по Синодальному тексту (133 - по нумерации масоретского текста), является одной из пятнадцати «песней восхождения», входящих в состав Псалтири (Пс. 119- 133). Данный псалом интересен литургической привязкой к ритуалу Иерусалимского храма, с которым его связывает упоминание о елее, сходящем на бороду Аарона (Пс. 132, 2). Автор использует метафору елея для усиления оттенка радости собратьев по вере, собравшихся в храм для совместной молитвы (ст. 1). Целью настоящего исследования является обзор методов интерпретации образа елея, сходящего на бороду Аарона в ранней еврейской и греческой
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11

Siahaya, Karel Martinus. "Teologi Luka: Protes, subversi, dan harapan dalam Mazmur 37." KURIOS 10, no. 3 (2024): 770–82. https://doi.org/10.30995/kur.v10i3.1032.

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This study analyzes Psalm 37 through the lens of liberation hermeneutics, the theology of suffering, and Midrash Tehillim. The findings reveal that the promise of land inheritance for the righteous is not merely an eschatological comfort but a subversive social critique against structures of injustice. The acrostic structure emphasizes God’s order amid social chaos, while Midrash Tehillim teaches that theological protest is a valid expression of faith. The suffering of the righteous is understood as part of God's solidarity, who shares in humanity’s pain. Thus, Psalm 37 calls the church to bec
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12

Willgren, David. "‘May YHWH avenge me on you; but my hand shall not be against you’ (1 Sam. 24:13): Mapping land and resistance in the ‘biographical’ notes of the ‘Book’ of Psalms." Journal for the Study of the Old Testament 43, no. 3 (2019): 417–35. http://dx.doi.org/10.1177/0309089217725257.

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The ‘biographical’ notes of the Masoretic ‘Book’ of Psalms are often understood as placing the psalms in dialogue with 1-2 Samuel, and casting David as a pious exemplar. As David prayed psalms in his distress, so can anyone. Indebted to an influential article by Brevard Childs, many scholars also see early traces of midrashic exegesis. However, this is not entirely persuasive, and to inquire into these issues, the article proceeds from the observation that many of the ‘biographical’ notes cluster around similar events. In most of them, David is fleeing from Saul. Following a survey of the ‘bio
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13

Lapko, Róbert, and Martin Sedlák. "Žalm 40 v Liste Hebrejom 10." Verba Theologica 23, Supplementum (2024): 89–105. http://dx.doi.org/10.54937/vt.2024.23.supp.89-105.

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This article focuses on the reception of Psalm 40 in ch. 10 of Hebrews. It introduces the ineffectiveness of the old cultic order. It shows that the sacrifices offered by the people were to atone for all their sins. But since this failed and sins were repeated, the cult became obsolete, a fact already heralded by the prophets. He then discusses the letter writer's applied method - Christological midrash - of enacting God's will, where he contrasts the old cult and Christ's work of salvation. In analyzing Psalm 40, he compares its wording in Hebrews with the preface and discusses the essential
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14

Пиковский, Ириней. "Interpretation of the Inscription ‘Song of Ascents’ (Psalms 120-134) in the Jewish Tradition." Theological Herald, no. 1(36) (March 15, 2020): 17–41. http://dx.doi.org/10.31802/2500-1450-2020-36-1-17-41.

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«Песни восхождения» (Пс. 119-133) представляют собой сборник из пятнадцати псалмов Псалтири. Популярное толкование данного заголовка во многих «Толковых Псалтирях» связывает происхождение этой группы священных текстов с возвращением евреев из Вавилонского плена и последующим паломничеством в Иерусалимский храм на религиозные праздники. Автор настоящего исследования ставит цель проверить обоснованность данной точки в наиболее авторитетных источниках иудейской религиозной традиции II-XIII вв.: Мишна, Тосефта, Иерусалимская и Вавилонская Гемара, Таргум на Псалмы, некоторые мидраши, сочинения Саад
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15

Stypuła, Łukasz. "Ofiara wdzięczności." Konteksty. Polska Sztuka Ludowa 340, no. 1-2 (2023): 117–21. http://dx.doi.org/10.36744/k.1658.

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Za punkt wyjścia, w swoich rozważaniach nad znaczeniem składania ofiary (z) wdzięczności w starotestamentowym rytuale, przyjmę psalmy dziękczynne, które rozpoznaje się zwykle przez obecność w nich słów pochodzących od hebrajskiego rdzenia jada, czyli dziękować. W Psalmach tych także można znaleźć takie zwroty jak hodu – dziękujcie czy toda – dziękczynienie. Dodatkowo w pierwszym rzędzie słowo hoda znaczy rozpoznać i uznać. Wdzięczność będzie zatem nabierała charakteru dziękczynnego tylko wtedy, kiedy będzie ona w sobie zawierała czynność rozpoznania i uznania. Psalmy dziękczynne zbudowane są r
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16

Kadari, Adiel. "A Sage Story as Dramatized Biblical Exegesis." Zutot 14, no. 1 (2017): 6–18. http://dx.doi.org/10.1163/18750214-12341283.

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Abstract In the study of rabbinic legend there is a widely accepted generic distinction between those legends that expand on biblical stories (exegetical narratives) and those that feature the sages of the Mishnah and the Talmud (sage stories). This article questions the absolute nature of this generic distinction by examining the circumstances that shaped the development of a sage story that appears in the midrashic collection Leviticus Rabbah and its parallels. I seek to demonstrate that occasionally stories about the sages emerge from the exegesis of biblical verses. My article demonstrates
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17

Prinsloo, Gert T. M. "Reading Psalm 112 as a "Midrash" on Psalm 111." Old Testament Essays 32, no. 2 (2019). http://dx.doi.org/10.17159/2312-3621/2019/v32n2a19.

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18

Klein, Anja, Bo Krister Ljungberg, Carl Johan Berglund, et al. "Book Reviews." Svensk Exegetisk Årsbok 82, no. 1 (2023). http://dx.doi.org/10.58546/se.v82i1.15361.

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The following books are reviewed: Aichele, George, Simulating Jesus: Reality Effects in the Gospels (Joel Kuhlin) Amos, Roger, Hypocrites or Heroes? The Paradoxical Portrayal of the Pharisees in the New Testament (Tobias Ålöw) Collins, John J., Encounters with Biblical Theology (Stig Norin) Dochhorn Jan, Susanne Rudnig-Zelt, and Benjamin Wold (eds.), Das Böse, der Teufel und Dämonen – Evil, the Devil, and Demons (Torsten Löfstedt) Ehrman, Bart D., Jesus Before the Gospels: How the Εarliest Christians Remembered, Changed, and Invented Their Stories of the Savior (Joel Kuhlin) England Emma
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19

Draper, Jonathan A. "‘If those to whom the W/word of God came were called gods ...’– Logos, wisdom and prophecy, and John 10:22–30." HTS Teologiese Studies / Theological Studies 71, no. 1 (2015). http://dx.doi.org/10.4102/hts.v71i1.2905.

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Jesus’ quotation of Psalm 82:6, ‘I said, You are gods’, a riposte to the accusation that he had blasphemed by making himself equal to God, has attracted considerable attention. The latest suggestion by Jerome H. Neyrey rightly insists that any solution to the problem should take account of the internal logic of the Psalm and argues that it derives from or prefigures a rabbinic Midrash on the Psalm which refers it to the restoration of the immortality lost by Adam to Israel at the giving of the Torah on Sinai. This immortality was then lost again because of the sin of the golden calf. Whilst ag
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20

Schleicher, Marianne. "Sacred Texts and Jewish Humanoids." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts, February 10, 2025. https://doi.org/10.1558/post.32031.

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This article focuses on the human creation of artificial creatures, especially the golem, as a religious phenomenon in early and medieval rabbinic Judaism. Motivated by the scarcity of scholarly reflections on sacred text use as part of golem-related practices, it inquires into the effects of this entanglement on religious identities. A processual, new materialistic understanding of all phenomena and the author’s distinction between hermeneutical and artefactual uses of sacred texts and between sacred texts and sacred textures constitute the article’s theoretical apparatus. The analysis opens
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