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Relevant bibliographies by topics / Psalm 118

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Academic literature on the topic 'Psalm 118'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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Journal articles on the topic "Psalm 118"

1

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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2

(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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3

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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4

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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5

Boersma, Gerald. "Participation in Christ: Psalm 118 in Ambrose and Augustine." Augustinianum 54, no. 1 (2014): 173–97. http://dx.doi.org/10.5840/agstm20145418.

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6

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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7

Carroll, Thomas K. "Review of Book: Homilies of Saint Ambrose on Psalm 118(119)." Downside Review 117, no. 408 (July 1999): 232–34. http://dx.doi.org/10.1177/001258069911740806.

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8

Papatzalakis, Dimos. "The Amomos in the Byzantine chant: a diachronical approach with emphasis on musical settings of the 19th and 20th centuries." Artes. Journal of Musicology 17, no. 1 (January 1, 2018): 24–73. http://dx.doi.org/10.2478/ajm-2018-0002.

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Abstract The book of the Psalms constitutes the main source from where the Offices of the Orthodox church draw their stable parts. It has been diachronically one of the most used liturgical books of the cathedral and the monastic rite. In this paper we focus on the Psalm 118, which is well known under the designation “Amomos”. In the first part of our study we look for the origin of the book of the Psalms generally. Afterwards we present the Offices in which the Amomos is included, starting from the Byzantine era and the use of the Amomos in the cathedral and the monastic services. Then, we negotiate the question of its use in the post-Byzantine era. In the next section we quote the most important settings of the Byzantine, post-Byzantine and new-Byzantine composers in Constantinople, Smyrna and Thessaloniki, as well as some evidence of their lives and their musical works. In the next section we introduce some polyprismatic analyses for the verses of the first stanza of the Amomos, which are set to music in 19th and 20th centuries. After some comparative musicological analyses of the microform of the compositions or interpretations, we comment on the music structure of the settings of Amomos in their liturgical context. Our study concludes with some main observations, as well as a list of the basic sources used to write this paper.

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9

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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10

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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Dissertations / Theses on the topic "Psalm 118"

1

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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2

Igriczi-Nagy, Margarita. "The commentary of Saint Robert Bellarmine on Psalm 118 in the Explantio in Psalmos." The Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=osu1187111033.

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Igriczi-Nagy, Margarita. "The commentary of Saint Robert Bellarmine on Psalm 118 in the Explanatio in psalmos." Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1187111033.

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4

Mark, Martin. ""Meine Stärke und mein Schutz ist der Herr" : poetologisch-theologische Studie zu Psalm 118 /." Würzburg : Echter, 1999. http://catalogue.bnf.fr/ark:/12148/cb37654328k.

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5

Landgraf, Paul D. "Mein liebes schönes Confitemini an analylsis of Dr. Martin Luther's translation of Psalm 118 /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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6

Brunson, Andrew Craig. "The coming one : an intertextual study of Psalm 118 in the Gospel of John." Thesis, University of Aberdeen, 2001. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU140681.

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The thesis focuses on the presence and function of Ps 118 in the Gospel of John, in light of the psalm's literary context and its interpretation in Judaism. Chapter 1 lays out the three methodological approaches used: intertextuality, mediation of Scripture in intertestamental sources, and respect for wider context fields in quotation. Chapter 2 surveys the use of Ps 118 outside the NT, with special attention to its original historical context and its role in Jewish liturgy. The Synoptic use of the psalm is examined in ch. 3, with each evangelist treated separately before addressing the relationship of the Synoptics to John. In ch. 4 the broader context of John's use of Ps 118 is explored, with attention focused especially on the development of a New Exodus pattern in John. Chapter 5 analyzes the quotation of Ps 118 in the Entrance Narrative, concluding that Jesus' entry is depicted as the New Exodus return of Yahweh to end the state of continuing exile and defeat Israel's enemies. Chapter 6 argues for recognition in the Gospel of a coming-sent motif linked with the psalm, which aids in the identification of Jesus' function and person with those of Yahweh. Chapter 7 examines more closely the quotation of Zech 9.9, and proposes a re-reading of the Entrance Narrative in light of the conclusions reached in chs. 5 and 6. Chapters 8-10 attempt to establish the presence and explore the function of four additional allusions to Ps 118. It is argued that Ps 118 is alluded to in the Abraham Discourse (John 8.56), the Shepherd Discourse (John 10.7, 9), at the Feast of Dedication (John 10.24-25), and in Jesus' prayer in the Lazarus Narrative (John 11.41-42). The final chapter summarizes the results of the study and suggests some possible implications.

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7

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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8

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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9

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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10

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

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Books on the topic "Psalm 118"

1

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

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2

Martin, Mark. Meine Stärke und mein Schutz ist der Herr: Poetologisch-theologische Studie zu Psalm 118. Würzburg: Echter Verlag, 1999.

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3

Psalm 118 in the Gospel of John: An intertextual study on the new Exodus pattern in the theology of John. Tübingen: J.C.B. Mohr Siebeck, 2003.

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4

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

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5

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

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6

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

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7

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

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8

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

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9

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

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10

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

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Book chapters on the topic "Psalm 118"

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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2

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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3

Taylor, David G. K. "The Great Psalm Commentary of Daniel of Ṣalaḥ." In The Harp (Volume 11 & 12), edited by Geevarghese Panicker, Rev Jacob Thekeparampil, and Abraham Kalakudi, 33–42. Piscataway, NJ, USA: Gorgias Press, 2012. http://dx.doi.org/10.31826/9781463233006-005.

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4

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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6

"Psalm 118." In The Shape of Hebrew Poetry, 227–97. BRILL, 2018. http://dx.doi.org/10.1163/9789004366275_011.

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7

Zenger, Erich. "Psalm 118 (Z)." In Psalms 3, 227–46. 1517 Media, 2016. http://dx.doi.org/10.2307/j.ctvb936cb.30.

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8

HERRMANN, ERIK H. "Commentary on Psalm 118,." In The Annotated Luther, Volume 6, 247–318. 1517 Media, 2017. http://dx.doi.org/10.2307/j.ctt1tm7h8b.16.

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9

"Psalm 118: Soaring above Distress:." In Fruit for the Soul, 229–98. 1517 Media, 2015. http://dx.doi.org/10.2307/j.ctt155j32w.11.

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10

"7. PSALM 118, 152-119, 1 I.1.b.304 (4786)." In The Literary Coptic Manuscripts in the A.S. Pushkin State Fine Arts Museum in Moscow, 418–20. BRILL, 1994. http://dx.doi.org/10.1163/9789004312845_048.

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