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Relevant bibliographies by topics / Psalm 117

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Academic literature on the topic 'Psalm 117'

Author: Grafiati

Published: 4 June 2021

Last updated: 9 February 2022

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Journal articles on the topic "Psalm 117"

1

Snyman, Fanie. "Reading Psalm 117 against an Exilic Context." Vetus Testamentum 61, no. 1 (2011): 109–18. http://dx.doi.org/10.1163/156853311x551510.

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AbstractPsalm 117 is a well-known and at the same time an unknown psalm. It is a well-known psalm because it is known as the shortest psalm in the Psalter. Psalm 117 is also an unknown psalm. There is little reflection on this mini-psalm. This contribution offers an exegesis of Psalm 117 paying attention to the extent, text critical matters, structural features, literary genre, setting in life and tradition material referred to. The article argues for an exilic reading of the psalm over and above the usual post-exilic dating of the psalm.

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Mareček, Petr. "Psalm 118 (117 LXX) and the Gospel of Mark." Studia theologica 20, no. 2 (June 28, 2018): 17–34. http://dx.doi.org/10.5507/sth.2017.063.

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Turilova, Maria. "О семантике ц.-слав. явися." Fontes Slaviae Orthodoxae 3, no. 3 (January 4, 2021): 211–20. http://dx.doi.org/10.31648/fso.6279.

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In the article we regard a verb in the verse «God is the Lord, and hath appeared unto us. Blessed is he that cometh in the name of the Lord», made of the verses of Psalm 117 (in Greek, Old Church Slavonic, Russian; Psalm 118 in English and some oth.) and included into the texts of the Matins and prayer services. Verbs авити (˫авити) сѧ and просвьтѣти сѧ are used in Old Church Slavonic texts and yavílsya, osiyál, vossiyál are in Russian translations. Verbs with the meanings ‘appeared, showed oneself, discovered oneself, allowed to know Him’ and ‘illuminate, lighten’ are used in the translations of Bible and liturgical texts in other languages. The verse mentioned and related biblical contexts refer to Epiphany. In the article we regard reasons for the choice of words for translation.

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O'Connor, Daniel J. "The Stone the Builders Rejected: Psalm 118(117):22 in Caravaggio's Deposition." Irish Theological Quarterly 61, no. 1 (March 1995): 3–13. http://dx.doi.org/10.1177/002114009506100101.

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Neef, Heinz-Dieter. "Der unvergleichliche Gott—Psalm 113 im Spiegel von 1 Sam 2:1-10." Vetus Testamentum 66, no. 2 (March 21, 2016): 245–60. http://dx.doi.org/10.1163/15685330-12301247.

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The study represents the theory of a literary and thematic dependency of Psalm 113 upon 1 Samuel 2:1-10. The ‘Song of Hannah’ (c. 7th Century bc ?) is older than Psalm 113 (c. 6th Century bc ?). Both psalms place emphasis upon the uniqueness of Jahwe. The theological skopos of Psalm 113 aims primarily at the affirmation of Jahwe as the incomparable God (v.5). This topic allows itself to present Psalm 113 from 1 Sam 2:1-10. The author of Psalm 113, with the help of ‘The Song of Hannah’ in 1 Sam 2:1-10 has made Ps 113 a hymn of the community of Jahwe about the incomparable God.

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Kessler, Rainer. "Khirbet el-Kōm und Psalm 112—ein Fall von Intertextualität." Vetus Testamentum 61, no. 4 (2011): 677–84. http://dx.doi.org/10.1163/156853311x560781.

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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.

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Карачорова [Karachorova], Ивона [Ivona]. "Неизвестен славянски текст на катена към Псалтира в два ръкописа от Хилендар." Slavia Meridionalis 16 (October 21, 2016): 82–102. http://dx.doi.org/10.11649/sm.2016.007.

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An unknown Slavic text of a catena to the Psalter, in two manuscripts from the Hilandar monasteryThis article presents a hitherto unknown catena to the Psalter. It is divided in two parts, placed in two manuscripts: in Manuscript No. 116 (psalms 1 through 76), and in Manuscript No. 117 (the remaining psalms). The catena contains commentaries of more than 15 Byzantine authors. The article then goes on to compare the Psalter text accompanying the catena with texts of other editions. It becomes clear that the text of the Hilandar manuscripts is very close to the texts of the Mount Athos edition and of Cyprian’s edition, although it has its own characteristics. The newly found catena is the most voluminous catena translated into a Slavic language. The discovery of the text will lead to new researches into the history of the Slavic Psalter and the Slavic translations of the Bible. Nieznany słowiański tekst kateny do Psałterza w dwóch rękopisach z klasztoru ChilandarArtykuł prezentuje nową i nieznaną dotąd katenę do Psałterza. Podzielona na dwie części znajduje się w dwóch rękopisach: N:116 (do Psalmu 76) i N:117 (od Psalmu 77 do końca). Katena zawiera komentarze pochodzące od ponad piętnastu bizantyńskich autorów. Tekst Psałterza, będący częścią kateny, został porównany z tekstami innych komentatorów. Dzięki temu widać wyraźnie, że tekst z manuskryptów chilandarskich jest bliski tekstom komentowanym na Górze Atos, a także na Cyprze, mimo że posiada swoją własną specyfikę. Nowoodkryta katena jest najbardziej obszernym dokumentem tego typu przełożonym na język słowiański. Jej odkrycie umożliwi nowe badania nad historią słowiańskiego Psałterza i słowiańskich przekładów Biblii.

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Watts, Rikk. "The Lord's House and David's Lord: The Psalms and Mark's Perspective on Jesus and the Temple." Biblical Interpretation 15, no. 3 (2007): 307–22. http://dx.doi.org/10.1163/156851507x184937.

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AbstractFour Davidic Psalms (2, 118, 110, and 22), each cited or alluded to at least twice, in this order, and at critical junctures in Mark's narrative, play a key role in his Gospel. In contemporary understanding Psalm 2 was associated with the future messianic purging of Jerusalem and especially the temple (e.g.4QFlor, Pss Sol 17). Psalm 118, concluding the Egyptian Hallel, spoke of Israel's future deliverance under a Davidic king with the restored temple as the goal of Israel's return from exile. Psalm 110's surprisingly elevated royal designation, uniquely expressed in Melchizedekian priestking terms, contributed to several portraits of exalted heavenly deliverers, some messianic, who would preside over Israel's restoration (e.g.11QMelch, 1 Enoch) while Psalm 22's Davidic suffering and vindication described the deliverance of righteous Zion (e.g.4QPs). Drawing from the dual perspective of their original contexts and contemporary interpretations, this paper proposes that Mark's careful arrangement of his psalm citations presents Jesus as both Israel's Davidic Messiah (Pss. 2, 118) and the temple's Lord (Ps. 110) who, coming to purge Jerusalem but rejected by the temple authorities, announces the present structure's destruction and, through his death and vindication (Ps. 22), its replacement with a new people-temple centered on himself.

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(Пиковский), Ириней. "Old and New Discussions Regarding Authorship and Dating Psalm 118." Библейские схолии, no. 1(1) (June 15, 2020): 186–208. http://dx.doi.org/10.31802/bsch.2020.1.1.011.

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В данной статье поднимается вопрос авторства и датировки псалма 118 (119 по еврейской традиции). Несмотря на то, что некоторые экзегеты Древней Церкви относили данный псалом к царю Давиду, большинство исследователей настоящего времени придерживаются более поздней датировки. Основанием для этого, как правило, служит близость данного псалма к литературе мудрости периода Второго Храма. При исследовании литургических особенностей 118 псалма в статье выдвигается гипотеза, что псалом исполнялся за богослужением в Иерусалимском храме и был не «учебником для Соломона», а поэтическим восхвалением Бога через созерцание мудрости в Его законе, словах, делах, путях, уставах и откровениях. Особенности древнееврейской лексики позволяют исследователю сделать вывод, что текст 118 псалма является вторичным по отношению к более ранним псалмам эпохи Давида. В то же время он написан в духе Давида и появился раньше основного корпуса литературы мудрости периода Второго Храма. This article raises the issue of authorship and dating of Psalm 119 (118 by Septuagint). Despite the fact that some exegetes of the Ancient Church attributed this psalm to King David, most scholars of the present time adhere to a later date. Quite often this assumption based on the proximity of this psalm to the wisdom literature of the Second Temple period. In the study of the liturgical features of 119 psalm, the author of this article hypothesizes that the psalm was performed during worship in the Jerusalem Temple and was not a «textbook for Solomon», but a poetic praise of God through contemplation of wisdom in His law, words, deeds, ways, charters and revelations. The peculiarities of the Hebrew vocabulary allow the researcher to conclude that the text of psalm 119 is secondary to the earlier psalms of the David era. At the same time, it was written in the David's style and spirit and came into existance before the main part of the wisdom literature of the Bible.

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Тимофеев, Борис. "Messianic Meaning in Psalms 2, 8, 44: the View of Diodorus of Tarsus and Theodore of Mopsuestia." Theological Herald, no. 1(36) (March 15, 2020): 98–113. http://dx.doi.org/10.31802/2500-1450-2020-36-1-98-113.

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Цель статьи - реконструкция экзегетических принципов толкования диодором Тарсийским и Феодором Мопсуэстийским мессианских текстов в псалтири. Эти толкователи известны критическим подходом к прямой мессианской интерпретации пророческого провозвестия ветхого завета. Так, с их точки зрения, из всей псалтири только четыре псалма говорят непосредственно о христе и его времени. Это псалмы 2, 8, 44 и 109. поскольку толкования диодора и Феодора на 109й псалом в настоящее время недоступны, автор ограничился сравнительным анализом их комментариев на псалмы 2, 8 и 44. результаты сравнения помогают прояснить детали герменевтических принципов диодора и Феодора и определить их место в древней христианской экзегетической традиции. This article is an attempt to reconstruct the exegetical principles of the interpretation of messianic texts in the Psalms of Diodorus of Tarsus and Theodore of Mopsuestia. These interpreters are known for their critical approach to the direct messianic interpretation of the Old Testament prophetic proclamation. So, for example, from their point of view, of the entire Psalm, only four psalms speak directly about Christ and his time. These are 2, 8, 44, and 109 Psalms. Since the interpretation of Diodorus and Theodore on Psalm 109 is currently unavailable, we restrict ourselves to analyzing their comments on Psalms 2, 8, and 44. The results of the comparative analysis can help to clarify the details of the hermeneutic principles of Diodorus and Theodore and help determine their place in the ancient Christian exegetical tradition.

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Dissertations / Theses on the topic "Psalm 117"

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De, Bruyn Joseph Jacobus. "Die christologie van die Eerste Testament met spesifieke verwysing na die Psalms 'n praktiese toespitsing op Psalm 110 /." Pretoria : [S.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-05262008-143608/.

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2

Harrison, Charles Edwin. "A literary, exegetical, and theological analysis of Psalms 111 and 112." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Dryden, Jeffrey de Waal. "Psalm 110 in New Testament Christology." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Burkett, Ken. "Psalm 119 a thematic and literary analysis /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Nel, Pieter. "Die rol van Psalm 110 in Hebreërs / Pieter Nel." Thesis, North-West University, 2004. http://hdl.handle.net/10394/701.

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The book of Hebrews presents fascinating material for the study of Scripture on many dimensions. This is especially true when it comes to Hebrew's use of the Old Testament. Hebrews is not only the book that quotes from the Old Testament more than any other book in the New Testament, it also implements and organizes these quotations in a remarkable fashion. These quotations, references and reminiscences are also not made at random but are implemented in an organized structure. Not only does the Hebrew writer use the message of the Old Testament, but he also gives a message in the way that he organizes his quotations. Certain quotations appear right through the book, while they are also quoted in a more concentrated area in specific sections of the book. The quotations also appear to have introductory formulas unique to Hebrews. The specific source of these quotations appears to be the Psalms and the Pentateuch. One such text, which is used in a very high frequency and which has an enormous impact on Hebrews is Psalm 110. The present study makes clear that especially this Psalm is used in an organized and decisive way in the thought pattern of Hebrews. Quotations from, references to and reminiscences on verse 1 and verse 4 appear to form the proverbial "backbone" of Hebrews. It is even possible to indicate a that there is a parallel thought pattern between that of Psalm 110 and the basic thought structure of the "sermon" to the Hebrews. The study shows that Psalm 110 plays even more than a structural role in the book of Hebrews. The exposition of the quoted verses constitutes the central message of the book as a whole. The message is that Jesus is the risen Christ, the King-Priest of our salvation. The way in which Hebrews explains the message of Psalm 110 leads to the conclusion that Hebrews can be viewed as an example of an early-Christian Midrasj on Psalm 110. In accordance with the characteristics of a Midrasj the Hebrew writer makes abundant use of the expository methods of the rabbinical hermeneutics of it's time. In accordance with this method Psalm 110 is explained and applied as a Messianic Psalm. The Hebrew writer makes even a further step than his contemporary Jewish expositors, by applying the Messianic prophecy of the Psalm directly to Jesus Christ. Both Hebrews and the other Jewish expositors did justice to the messianic message of Psalm 110 by adherence to the literary and historical context of the Psalm. Through an exegetical study of Psalm 110, in it's context of the Hebrew Tenach, this is the conclusion to which this study comes. Even in it's original form the Psalm was destined to refer to more than an ordinary earthly king is. It proclaimed the coming of a Priest-King who would finally conquer the enemies and foes of the people of God and who will reign forever. Hebrews makes clear than this became a reality in the work of Jesus Christ, the incarnate Son of God. By studying the way in which Hebrews uses and explains Psalm 110 this study contributes some valuable insights into the hermeneutics of our own day, especially the contemporary hermeneutics on the Messianic Psalms. It shows that present day expositors, in complying with the approach of Hebrews, can rightly maintain that the Messianic Psalms did indeed make reference to the person and work of Jesus Christ and can still be interpreted as such today. The study finally examines the use of Psalm 110 in Hebrews with the aim of determining the hermeneutic principles of the book and comparing them with that of the Jewish exegetes of its time. These principles are then also compared with those being used today and the points of critique against the hermeneutics of Hebrews are evaluated.
Thesis (M.A. (New Testament))--North-West University, Potchefstroom Campus, 2005.

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Kinde, Todd Michael. "The use of Psalm 118 in Matthew 21-23." Online full text .pdf document, available to Fuller patrons only, 2004.

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Engle, Cynthia Lanham. "I delight in your law : a study of Psalm 119." Thesis, University of Cambridge, 2005. https://www.repository.cam.ac.uk/handle/1810/272126.

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Al-Jazairi, Sawsan. "Mary Sidney Herbert's creative translation : a study of Psalm 119." Thesis, University of Manchester, 2004. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.646008.

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Roth, Ulli. "Die Grundparadigmen christlicher Schriftauslegung - im Spiegel der Auslegungsgeschichte von Psalm 110." Berlin Münster Lit, 2009. http://d-nb.info/1002749557/04.

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Viviers, Lizette. "Psalm 116 in its context an intra-, inter- and extratextual analysis /." Pretoria : [s.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-09182007-122559/.

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Books on the topic "Psalm 117"

1

Oh, Eunmi. Telemann's Psalm 117, Laudate Jehovam omnes gentes, TWV 7: 25. Tempe, Arizona: Arizona State University, 2019.

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Bruckner, Anton. Psalm 112. Wien: Musikwissenschaftlicher Verlag, 1996.

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Bruckner, Anton. Psalm 114. Wien: Musikwissenschaftlicher Verlag, 1997.

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4

Ambrose. Homilies of Saint Ambrose on Psalm 118 (119). Dublin: Halcyon Press, 1998.

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Translated Hallelujahs: A linguistic and exegetical commentary on select Septuagint Psalms. Leuven: Peeters, 2011.

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Counsel from Psalm 119. Woodruff, SC: Timeless Texts, 1998.

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Psalm 119: A novel. London: Maia Press Ltd., 2008.

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Calvin, Jean. Sermons on Psalm 119. Audubon, N.J: Old Paths Publications, 1996.

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Bloch, Ernest. Deux psaumes: For voice and piano : Psaume 114 ; Psaume 137. Boca Raton, Fla: Masters Music Publications, 1995.

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Cloer, Eddie. Psalms 90-118. Searcy, AR: Resource Publications, 2013.

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Book chapters on the topic "Psalm 117"

1

Ephrem Gall, William. "Psalms 112:5–9 and Alternative Family Arrangements." In Love, Marriage and Family in Eastern Orthodox Perspective, edited by Theodore Grey Dedon and Sergey Trostyanskiy, 253–56. Piscataway, NJ, USA: Gorgias Press, 2016. http://dx.doi.org/10.31826/9781463237028-020.

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Baumstark, Anton. "1. DER ÄLTESTE ERHALTENE GRIECHISCH-ARABISCHE TEXT VON PSALM 110 (109)." In Oriens Christianus (1901-1941), edited by Anton Baumstark, 55–66. Piscataway, NJ, USA: Gorgias Press, 2010. http://dx.doi.org/10.31826/9781463217600-006.

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Burgess, Rebecca. "THE UNITY OF LAW AND LOVE IN PSALM 119: A CHRISTIAN READING." In Biblical Ethics, edited by Markus Zehnder and Peter Wick, 169–92. Piscataway, NJ, USA: Gorgias Press, 2019. http://dx.doi.org/10.31826/9781463239466-008.

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Leonhard, Clemens. "The Introduction of the Hallel into the Passover Seder and the Split of the Chapters 114 and 115 in the Book of Psalms." In On Wings of Prayer, edited by Nuria Calduch-Benages, Michael W. Duggan, and Dalia Marx, 233–50. Berlin, Boston: De Gruyter, 2019. http://dx.doi.org/10.1515/9783110630282-015.

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Ellens, J. Harold. "David as Son of Man: Hebrew Narratives of Divine Exaltation as Sources of Second Temple Son of Man Traditions (Psalms 2, 8, 72, 80 and 110)." In Portraits of a King Favored by God, edited by Mishael M. Caspi and John T. Greene, 147–68. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463235239-008.

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"Psalm 117." In The Shape of Hebrew Poetry, 220–26. BRILL, 2018. http://dx.doi.org/10.1163/9789004366275_010.

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Zenger, Erich. "Psalm 117 (Z)." In Psalms 3, 222–26. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctvb936cb.29.

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Stillwell, Richard. "The Stained-Glass Windows." In The Chapel of Princeton University, 23–106. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691195209.003.0002.

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This chapter looks at the stained-glass windows of the crossing and the choir clerestory of the Princeton University Chapel. On the east side of the two transepts and in the choir above the organ cases are four windows which together illustrate aspects of the great themes in the Book of the Psalms. The windows are composed of numerous little scenes that are literal illustrations of verses from the Psalms, or are scenes from the life of Christ suggested by the verses. The four lancets in each window are to be read from left to right, and the three panels in each lancet from top to bottom. The north transept features Psalms 147, 148 and 150, while the south transept shows Psalm 107. In the north side of the choir are Psalms 22 and 23, and in the south side is Psalm 91.

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Cargill, Robert R. "Psalm 110." In Melchizedek, King of Sodom, 81–94. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190946968.003.0009.

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This chapter examines the presence of Melchizedek in Ps. 110 (LXX Ps. 109) and asks if the Hebrew text refers to the same priest-king mentioned in Gen. 14:18 or to another priest-king—the Israelite king the psalm celebrates as part of his coronation. This chapter closely examines the extraordinary measures taken by Hebrew interpreters to alter references to the metaphorical birth of the king in verse 3 that are clear references to birth in other psalms. This chapter also examines the LXX’s “inventive” interpretation in verse 4 of a priestly “Order of Melchizedek”—a translation that is not supported by later translations like the Aramaic targums.

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"Psalm 119." In Major Poems of the Hebrew Bible, 235–70. BRILL, 2003. http://dx.doi.org/10.1163/9789004358799_011.

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