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Dissertations / Theses on the topic 'Psalm 118'
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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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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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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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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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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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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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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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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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Nordheim, Miriam von. "Geboren von der Morgenröte? Psalm 110 in Tradition, Redaktion und Rezeption." Neukirchen-Vluyn Neukirchener Verl, 2007. http://d-nb.info/987049909/04.
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Tharel, Nathan C. "The use of Psalm 110:1 in Acts 2:34-35." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p001-1154.
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Nordheim, Miriam von. "Geboren von der Morgenröte ? : Psalm 110 in Tradition, Redaktion und Rezeption /." Neukirchen-Vluyn : Neukirchener Verl, 2008. http://catalogue.bnf.fr/ark:/12148/cb41269924v.
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Stasiuk, Christopher P. "Examining Psalm 119 from a therapeutic perspective for the treatment of depression." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.
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Burnett, David Clint. "Psalm 110:1 in Confessional Material in Corpus Paulinum: Cultural and Religious Context." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:107709.
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Thesis advisor: Pheme PerkinsPsalm 110:1 was not a Second Temple messianic proof-text. Yet, it became the early Christian text par excellence for articulating exaltation Christology: Jesus was exalted to God’s right hand (Acts 2:33, 34-35; 5:31; 7:55-56; Rom 8:34; Col 3:1; Eph 1:20; 1 Pet 3:22; Heb 1:3, 13; 8:1; 10:12; 12:2) and κύριος of the cosmos (Phil 2:9-11). Therefore, this unprecedented and singular use of Ps 110:1 by early Christians requires an explanation. This dissertation argues that the unparalleled Christian use of Ps 110:1 is indebted to a Greco-Roman royal ideological concept: rulers as sharers of divine/sacred space, which consisted of three elements: temple sharing, throne sharing, and joint temples of imperials and gods. Greek cities and Roman period provinces made autocrats sharers of sacred space to show appreciation for concrete royal benefactions and to acknowledge the piety of monarchs and divine approval of their regimes. Early Christians adopted two of these practices—temple sharing and throne sharing—for similar purposes, creating a unique variant of the Greco-Roman royal practice and using scripture to justify it (Ps 110:1). Consequently, early Christian use of Ps 110:1, exaltation Christology, and Jesus’s Lordship are indebted to royal messianism
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Kim, Yoon Kyung. "Hermeneutics and the law a study of Calvin's commentary and sermons on Psalm 119 /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Granerød, Gard. "Abraham and Melchizedek scribal activity of second temple times in Genesis 14 and Psalm 110." Berlin New York, NY de Gruyter, 2008. http://d-nb.info/999261924/04.
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Durant, Karen Elizabeth. "Imitation of god as a principle for ethics today : a study of selected psalms." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/1184/.
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This study argues that imitation of god is a principle for ethical character and conduct in the world today. The contribution is to examine imitation of god in the psalms; hence, eleven psalms, namely psalms 8, 15, 25, 33, 72, 94, 101, 109, 111, 112 and 113 have been analysed using an integrated exegetical approach of historical-critical and literary-critical methods in combination with canonical-theological approach. the findings show, firstly, that humans are created in the image of god, and therefore they are to represent god’s character and conduct in the world. secondly, god’s character and conduct are characterized by righteousness, justice and ___, which are demonstrated by god’s care and concern for, and liberation of the poor, needy and oppressed. thirdly, in addition to liberation, god’s righteousness and justice include punishment for the oppressors, which is expressed in the so-called psalms of “vengeance”, in which the psalmists’ call for god to exercise vengeance against their oppressors is a call for justice and righteousness to prevail. fourthly, the human ethical response is motivated by the blessings and punishment of the righteous and the wicked respectively, the fear of the lord and by offering praise to god.
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Alvarez, Francis Dizon. "TheUnfolding of Your Words (PS 119: 130): The Pedagogy of the Psalms." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107369.
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Thesis advisor: Jane E. ReganHow does one teach Scripture in a way that leads to transformation? To answer that question, this study limits the matter to the Psalter and asks how the Psalms teach and transform in order to capitalize on the dynamics inherent in them. The Psalms here are treated not merely as documents to be studied but as texts to be enfleshed in practice. Utilizing the constructivist framework of transformative learning pioneered by Jack Mezirow, “thickening” that with Robert Kegan’s constructivist-developmentalist subject-object theory, and letting those interface with Walter Brueggemann’s categorization of the Psalter into Psalms of orientation, disorientation, and new orientation, I present the Psalms as holding environments which support and challenge us through transformations throughout our lives. After this, I focus on the extra-rational facets of embodiment, emotions, images, and encounter in the Psalms which enable them to accompany us as we widen our perspectives and paradigms. If we follow the dynamics of the Psalms, what theology, anthropology, and ethics arise? I provide glimpses of answers that can be prophetic in our postmodern culture, and I then suggest ways of practicing the Psalms which take advantage of their transformative elements. To conclude, I return to the broader question with which I began and propose a way of teaching Scripture that is inspired by the importance of the body, emotions, images, and encounter – aspects which are also active in Ignatian contemplation
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Barros, Paulo Freitas. "Um senhorio originado pela Palavra do Senhor: estudo exegético do Salmo 110." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/18352.
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Previous issue date: 2014-09-30The objective of this master s thesis is an exegetical analysis in which will be described the theological dimensions of Psalm 110. Based on philological studies of ancient Hebrew a new translation of this Psalm is presented, as literal as possible. The study covers the historical and cultural context of the Psalm 110 as well as the theological thoughts related to the king and the Lord, God of Israel. Through the principle of canonical exegesis, the study includes the observance of parallels between biblical texts, which explain each other. Psalm 110 will also be researched within the texts of the New Testament, thereby demonstrating its importance for the reflection about Jesus Christ
O objetivo da presente dissertação de mestrado é analisar exegeticamente as dimensões teológicas do Salmo 110. A partir dos estudos filológicos do texto originalmente composto em hebraico, é apresentada uma nova tradução, a mais literal possível. No mais, o estudo abrange o contexto histórico-cultural do Salmo 110, bem como a sua reflexão teológica sobre o rei e o Senhor, Deus de Israel. Acolhendo o princípio da exegese canônica, o estudo aqui apresentado se baseia, sobretudo, na observância dos paralelismos na Bíblia Hebraica, imaginando-se que os textos bíblicos se expliquem de forma mútua. Finalmente, será pesquisado como os textos do Novo Testamento trabalham com a reflexão teológica presente no Salmo 110
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Aloisi, John. "The use of Psalm 110:1 in the early church to A.D. 220 an exegetical-historical argument for a directly messianic interpretation /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p086-0038.
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Guthrie, George Howard. "Exaltation theology in Hebrews a discourse analysis of the function of Psalms 110:1 in Hebrews 1:3 /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Šenkyřík, Jáchym. "Žalm 118. Výklad a interpretace biblického textu." Master's thesis, 2017. http://www.nusl.cz/ntk/nusl-367954.
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The thesis Psalm 118: Exegesis and Interpretation deals with the exegesis of a biblical text Psalm 118 (LXX 117). It approaches the psalm from various perspectives (both synchronic and diachronic) and giving compact exegesis. Thus the first focus of the thesis is the text itself, its different variants and its conceivable translation. Then, there is the stylistic-poetic analysis showing stylistic and poetic elements and also the connections between expressions of the psalm. Thus it is possible to understand the logic flow of the text, its structure. Then the thesis determines the genre of the psalm in order to make clear in what way and form the psalm expresses itself. Thanks to that it is possible to do more elaborate exegesis of several motives and poetic images that can be found in the text. Another perspective of the exegesis of the psalm is to consider its musical denotation. Next part is concerned by how the text fits within the context of the Psalter and the Hebrew bible and also the outline of its basic ways in its history of influence.
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Veverková, Zuzana. "Žalm 118 v Novém zákoně." Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-347868.
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Our work deals with the role of Psalm 118 in the New Testament, which is also the name of our work. In order to figure out the function of Psalm 118 in the New Testament we analyzed the Psalm itself and offered quotations and remarks of it. Our thesis is that authors of the New Testament have found a new meaning for Psalm 118. This meaning is Christological and along with that we hope that these authors do not take our cited quotations out of context too harshly. Consequently, we provided the reader with an analysis of three New Testament quotations of selected verses, namely the concept of context, exegesis and the use of the psalm 118. The first selected texts deal with confidence in God and the second ones with rejected corner stone. Lastly, we considered the exultations and blessings of the King. We are looking at interpretation of our Psalm and the use of the context of cited verses.
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Kwon, Hyukjung. "The reception of Psalm 118 in the New Testament : application of a “New Exodus Motif”?" Thesis, 2007. http://hdl.handle.net/2263/28762.
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Graham, Wyatt A. "Psalm 108’s Canonical Placement and Use of Earlier Psalms." Diss., 2018. http://hdl.handle.net/10392/5602.
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This dissertation argues that Psalm 108 introduces the eschatological notions of the king and of the kingdom into its canonical group (Pss 108–110) through its inclusion of a non-historically specific superscription, its quotation and paraphrase of earlier psalmic material (Pss 57 and 60), and its canonical placement in Book V of the Psalter.
Chapter 1 presents this study’s thesis along with three undergirding assumptions: (1) the Psalter is a book; (2) individual psalms should be read in sequence; and (3) the Psalter progressively tells a story along redemptive-historical lines.
Chapter 2 provides histories of interpretation of Psalm 108 and of research into inner-biblical exegesis and canonical approaches to the Psalter. This chapter shows differences among interpreters’ views of Psalm 108. It also shows how this work’s approach engages inner-biblical exegesis and Psalter exegesis (a canonical approach) to clarify the meaning of Psalm 108.
Chapter 3 interprets Psalm 108 in its canonical context. It reveals how Psalm 108 participates in the narrative flow of the Psalter. The chapter concludes that Psalm 108 continues the story of eschatological redemption that began in Psalm 107, which records the eschatological return of Israel to the land. In continuation of this story, Psalm 108 bespeaks the eschatological conquest of the land. In response to the king’s prayer, God will go out with Israel’s armies and conquer the land, and through the king’s prayer, the kingdom comes.
Chapter 4 compares Psalm 108 with Psalms 57 and 60 to clarify the message that Psalm 108 conveys by its quotation and paraphrase of these two earlier psalms.
Chapter 5 highlights certain themes that Psalm 108 shares with Psalms 109 and 110, noting the development of these themes across the three psalms. Psalm 108 introduces the eschatological notions of the king and the kingdom to this Davidic triptych (Pss 108–110). Before discussing these psalms, this chapter also explores the theoretical tools of willed types and pregnant meaning to explain how the Psalter’s editor(s) could have organized Davidic psalms into a sequence while honoring David’s authorial intent. Finally, Chapter 6 concludes the dissertation.
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Persaud, Aran Jeremy. "Praying the language of enmity in the Psalter : a study of Psalms 110, 119, 129, 137, 139 and 149 / Aran Jeremy Persaud." Thesis, 2015. http://hdl.handle.net/10394/15498.
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Psalms using the language of enmity present a challenge for Christians who wish to use these psalms as prayer. This study investigates the language of enmity in Psalms 110, 119, 129, 137, 139 and 149 as Christian prayer and beyond the normal form category of lament or complaint of the individual. An argument is proposed to understand Book V of the Psalter as an integral unit, which editors have arranged to represent the post-exilic early restoration period. The study begins with an exegesis of each psalm and seeks to determine the perceived suffering of the psalmist(s) at the hands of enemies and the meaning of the responses to these adversaries. It then moves to a limited historical survey of how commentators through Church history have perceived the suffering and responses in these psalms which use language of enmity. This historical survey is used to correct or clarify the findings in the exegesis. In the third movement of this thesis, the results of the individual exegesis and historical survey of Psalms 110, 119, 129, 137, 139 and 149 are compared in order to elucidate the meaning of the language of enmity. The findings suggest that the language of enmity represents images of judgment on a recalcitrant adversary. The psalms are also investigated as prayers and as normative scripture. The use of the language of enmity in these psalms suggests a use of language that differs from normal use. In this regard the rhetorical device of synecdoche is most helpful in explaining how the texts function. The basis for the language of enmity seems to be the unchanging nature of moral evil. The study then investigates the psalms as canonical, normative prayer in order to move towards developing a theology of God’s just dealing with people and his people in particular. In this regard the psalms are approached as prayer, regardless of the voice in which they were composed. It is suggested that the text as normative prayer allows the psalmist, God, and the pray-er to inhabit and celebrate the same sacred time and space. Of particular concern is how each psalm speaks to the issue of how God engages with moral evil and the question of what can be known about moral evil. The findings suggest that these psalms are an invaluable spiritual resource for the church and should remain unaltered in their use as Christian private and public prayer.PhD (Old Testament), North-West University, Potchefstroom Campus in cooperation with Greenwich School of Theology, 2015
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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 (Afrikaans)." Diss., 2006. http://hdl.handle.net/2263/25012.
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Psalm 110 is a messianic psalm, because it has a Judean king as its contents. As such, it is also a royal psalm. As the son of God, every Davidic king was a representative of Gods rule over Israel. His task was to uphold justice and righteousness. In addition, every king was an instrument through which God redeemed his people from their enemies. In this way, the king was a kind of redeemer. As a sign of his authority and the fact that God chose him for a specific task, every king was anointed with oil. This made the king the messiah of God. In co ordinance with his Jebusiete predecessors, every Davidic king also was ‘n priest just as Melgisedek the king of Salem. Israel’s hope as a nation rested upon this line of Davidic priest-kings. The First Testament gives a unique significance to the concept of messiah. The Second Testament reinterprets this significance as being fulfilled in Jesus Christ. However, the unique significance that the First Testament gives to the concept of messiah can only be valued if the unique character of the First Testament and its historical context are taken into consideration.Dissertation (MTh (Old Testament Studies))--University of Pretoria, 2008.
Old Testament Studies
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Sutton, Lodewyk. "Trilogy of war and renewed honour? Psalms 108 109 and 110 as a literary composition." Thesis, 2015. http://hdl.handle.net/2263/50795.
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Psalms 108-110 not only shows a strong use of military language and imagery, but also a clear development can be observed in the military language and imagery. It is this development that supports the argument for the unity between these three psalms as a trilogy. It is this language and imagery that helps to identify the development between these three psalms, from the one psalm to the next. In all three psalms imagery connected to the human body (‘right hand,’ ‘head’ and ‘feet’) or imagery that lean-to the human body as an extension (‘sceptre [staff]’, ‘washbasin,’ ‘footstool’, ‘garments’) is used. By looking at the war language and imagery, these words are used in, a development can be observed from Psalms 108-110. These words as well as the war language and imagery they are used in; show a strong connection to the social core values of honour and shame. By looking at these words from the perspective of honour and shame even further light is given on the development of the war language and imagery used from Psalms 108-110 and the interrelatedness of these three psalms due to the language and imagery, as a further confirmation of Psalms 108-110 as a trilogy and more specifically a trilogy of war and renewed honour can also be observed. It also shed light on the purpose of this trilogy in the Book of Psalms and its use in the New Testament.Nie alleen maak Psalms 108-110 sterk gebruik van militêre taal en beeldspraak nie, maar kan daar ook ‘n duidelike ontwikkeling in die gebruik van militêre taal en beeldspraak waargeneem word. Dit is juis hierdie ontwikkeling wat die argument ten gunste van `n eenheid tussen tussen hierdie drie psalms as ‘n trilogie ondersteun. Vermelde taal en beeldspraak dra daartoe by mee om die ontwikkeling tussen hierdie drie psalms en wel van een psalm na die ander te identifiseer. Beeldspraak wat met die menslike liggaam verbind word (‘regterhand,’ ‘hoof’ en ‘voet’) of beeldspraak wat as `n verlengstuk van die menslike liggaam gesien word (‘septer,’ ‘wasbak,’ ‘voetstoel’ en ‘kledingstukke’) word in al drie psalms gebruik. Indien daar gekyk word na oorlogstaal en beeldspraak waar vermelde woorde voorkom, kan daar `n ontwikkeling van Psalms 108-110 waargeneem word. ‘n Sterk verband met kern sosiale waardes van eer asook skaamte kan gesien word waar vermelde woorde in verband met oorlogstaal en beelspraak benut word. Deur te let op hierdie woorde vanuit die perspektief van eer en skaamte, word verdere lig gewerp op die ontwikkeling van vermelde oorlogstaal en beeldsprak soos dit in Psalms 108-110 voorkom. Die onderlinge verband tussen die drie psalms as ‘n verdere bevestiging van Psalms 108-110 as ‘n trilogie van oorlog en hernude eer, kan vanweë die taal en beeldspraak gesien word. Dit werp ook lig op die doel van die trilogie in die Boek van Psalms en die Nuwe Testamentiese gebruik daarvan.
Thesis (PhD)--University of Pretoria, 2015.
tm2015
Ancient Languages
PhD
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Emadi, Matthew Habib. "The royal priest: Psalm 110 in biblical-theological perspective." Diss., 2016. http://hdl.handle.net/10392/5178.
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ABSTRACT
THE ROYAL PRIEST: PSALM 110 IN BIBLICAL-
THEOLOGICAL PERSPECTIVE
Matthew Habib Emadi, Ph.D.
The Southern Baptist Theological Seminary, 2016
Chair: Dr. James M. Hamilton, Jr.
This dissertation develops the biblical-theological rationale for the union of kingship and priesthood in Psalm 110 in the context of the entire canon. The thesis of this project is that a canonical reading of David’s depiction of the eschatological Melchizedekian priest-king develops God’s creational purpose for humanity to establish God’s kingdom (king) by mediating God’s covenantal blessings from his temple sanctuary (priest), and simultaneously advances God’s redemption project by depicting the order of royal priesthood that would bring the promises of the Abrahamic covenant to fruition.
Chapter 1 introduces the thesis and methodological issues pertaining to this study, and surveys the research in the modern period in order to identify how scholars have handled the union of kingship and priesthood in a single figure in Psalm 110.
Chapter 2 examines the concept of royal priesthood in the Torah. This examination demonstrates that Adam is the Bible’s royal priestly prototype and that his royal priesthood is recapitulated in important covenantal figures—Noah, Abraham, Melchizedek, Israel, and Aaron. Melchizedek, in particular, is a priest-king uniquely associated with Abraham and the Abrahamic covenant.
Chapter 3 situates Psalm 110 in its Old Testament context and hones in on the patterns of David’s own life experiences—revealed in 1–2 Samuel—and the content of the Davidic covenant in order to show how David would have arrived at the conclusion that the messiah was to be a royal priest after the order of Melchizedek.
Chapter 4 briefly investigates the intertestamental literature in order to show how the union of priesthood and kingship in Psalm 110 influenced the messianic expectations of the authors of the Testament of Levi, 1 Enoch, 2 Enoch, and 11QMelchizedek.
Chapter 5 focuses on how the New Testament develops the union of priesthood and kingship in the person and work of Jesus Christ on the basis of Psalm 110. The Gospel of Mark and the epistle to the Hebrews pick up the royal priestly logic of Psalm 110 in their respective Christological arguments.
Chapter 6 is the conclusion. It summarizes the arguments of the previous chapters and proposes some theological implications from this study.
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"Telemann’s Psalm 117, Laudate Jehovam omnes gentes, TWV 7:25." Doctoral diss., 2019. http://hdl.handle.net/2286/R.I.53874.
Full textAbstract:
abstract: Abstract
Among Georg Philipp Telemann’s most-performed works is his setting of Psalm 117 (Psalm 116, Vulgate), Laudate Jehovam, TWV 7:25. There are three sources; Telemann’s autograph score (heavily marked and corrected by Telemann’s grandson, Georg Michael), a contemporary set of parts by a copyist, and another set of parts by Georg Michael Telemann based on his corrections to the autograph score. There are currently at least seven editions of this work readily available, none of which fully agrees with the autograph manuscript or original parts. The editions also differ substantially from one another: for example, two of them are in a different key from the others. This clearly points to the need for a new edition.
Further, the additions and corrections by Georg Michael Telemann are interesting. These fall into several categories: changes made to correct errors or clarify ambiguities in Georg Philipp Telemann’s original, changes made to reflect performance practice that Georg Philipp might have assumed but that were no longer customary in Georg Michael’s time, adjustments to melody and rhythm that may reflect Georg Michael’s personal taste and preference, and the addition of parts for oboe and viola, along with significant changes to the second violin part that suggest that Georg Michael’s version was intended for performance by a chorus and orchestra, whereas Georg Philipp’s original could be performed as a chamber work, with one singer and instrumentalist per part, or by a larger ensemble.
A discussion of the piece, along with scores of both the original version and Georg Michael’s version, provides both scholars and performers with greater insight into this brief but significant work.Dissertation/Thesis
Doctoral Dissertation Music 2019
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De, Bruyn Joseph Jacobus. "Die Christologie van die Psalter binne die konteks van die koningspsalms? : ‘n praktiese toespitsing op Psalms 45 en 110 (Afrikaans)." Thesis, 2009. http://hdl.handle.net/2263/28179.
Full textAbstract:
AFRIKAANS:By die interpretasie van tekste moet die historiese en kultiese Sitze im Leben waarbinne hierdie tekste ontstaan en oorgelewer is in ag geneem word. Ou-Testamentiese tekste het elkeen ’n selfstandige betekenis wat nie van ander tekste afhanklik is om betekenis te kry nie. Hiervolgens handel die sogenaamde Koningspsalms (ook genoem messiaanse psalms) soos Psalm 45 en Psalm 110 inhoudelik oor ‘n Judese koning. Elke Dawidiese koning het as seun van God oor die volk Israel regeer. Hy was die verteenwoordiger van God se regering. Sy taak was om reg en geregtigheid te handhaaf. Elke koning was ‘n tipe verlossersfiguur. Deur die koning en die oorloë wat hy gevoer het, het Jahwe verlossing van hulle vyande, aan sy volk geskenk. As teken van sy gesag en sy besondere taak wat die koning van Jahwe ontvang het, is die Dawidiese koning met olie gesalf. Dit het van hom God se messias gemaak. In ooreenstemming met hulle Jebusitiese voorgangers was elke Dawidiese koning ‘n priester net soos Melgisedek, die koning van Salem. In hierdie Dawidiese dinastie van messiaanse priester-konings, was Israel se hoop gesetel. Die Ou Testament gee ‘n unieke betekenis aan die begrip messias. Hiervolgens is die sentrale figuur in Psalm 45 en 110 die aardse koning van Juda wat optree as Jahwe se messias. Met die Babiloniese ballingskap is die Dawidiese messias-dinastie verbreek. Nou is die messias-begrip na die toekoms geprojekteer sodat die verwagting van ‘n komende messias begin ontwikkel het. Die unieke betekenis wat die Ou Testament aan die messias-begrip gee, is op sy beurt deur die Nuwe Testament geherinterpreteer sodat dit op Jesus Christus dui. Daarom dat die Hebreërskrywer Psalms 45 en 110 herinterpreteer met betrekking tot Jesus Christus. Die Nuwe Testament is dus nie ’n sleutel tot die verstaan van Ou-Testamentiese tekste nie. ENGLISH: When texts are being interpreted, it is necessary to do so within their historic and cultic Sitze im Leben where they have originated and have been transmitted. Old Testament texts have their own unique meanings. Therefore it is not necessary to use other texts to give meaning to a specific text. According to this, the royal psalms such as Psalm 45 and Psalm 110 have a Judean king as its contents. The royal psalms are also messianic psalms. Every Davidic king ruled over his people as the son of God. He was the representative of God’s rule. His task was to uphold justice and righteousness. Every king was a type of redeemer. To his people God gave redemption from their enemies by the king and the holy wars he waged. As a sign of his authority and the fact that God chose him for a specific task, every Davidic king was anointed with oil. This made him the messiah of God. In co-ordinance with his Jebusite predecessors, every Davidic king also was a priest just as Melchizedek, the king of Salem, was. Upon this Davidic dynasty of messianic priest-kings, Israel’s hope as a nation rested. The Old Testament gives a unique significance to the concept of messiah. In this significancent context the central figure in Psalms 45 and 110 is the earthly king of Judea. As king, he is the messiah of Jahwe. With the Babylonian exile, the Davidic messiah-dynasty was ended. Now the concept of the messiah was futurised in such a way that the anticipation of a coming messiah was developed. In its turn the New Testament reinterprets the unique significance that the Old Testament gives to the concept of messiah as being fulfilled in Jesus Christ. This is why the writer of Hebrews reinterprets Psalm 45 and 110 as being fulfilled in Jesus Christ. The New Testament is therefore not the key to the interpretation of the Old Testament.Thesis (PhD)--University of Pretoria, 2009.
Old Testament Studies
unrestricted
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POSPÍŠIL, Petr. "Proměny vnímání osoby Melchisedecha ve Starém zákoně, intertestamentární literatuře a Starém zákoně." Master's thesis, 2009. http://www.nusl.cz/ntk/nusl-51746.
Full textAbstract:
This work concerns the shifts in the perception of the figure of Melchizedek in the Old Testament, Intertestamental sources and the New Testament. It explicates three central biblical texts which are speaking about Melchizedek. These texts are: the book of Genesis 14, Psalm 110 and the Epistle to the Hebrews. The work also aims to notice perceiving Melchizedek{\crq}s figure in non-biblical sources, like Qumran texts, Targums, apocryphs or the testimonies of church fathers. The findings coming from these sources are compared together in the conclusion of the work. Each of traditions is different, so we can not make unambiguous conclusion about figure of Melchizedek. Some non-biblical Melchizedekian traditions still continue, some others have disappeared entirely.