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Journal articles on the topic 'Psalm 118'

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Published: 4 June 2021

Last updated: 6 February 2022

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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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11

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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12

Vujanović, Jelena. "Meme pages as public opinion leaders in the election campaign for the parliamentary elections in Montenegro in 2020." Bastina, no. 53 (2021): 341–53. http://dx.doi.org/10.5937/bastina31-31115.

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After the parliamentary elections in Montenegro in 2020, there was a change of government for the first time since the introduction of multipartyism, and many actors and media claim that popular meme pages on Facebook played a significant role in the campaign that preceded this election result. The paper starts from the assumption that different analytical frameworks and theories dealing with meme as a unit form of conveying a political message are not sufficient to fully explain the role of meme pages in the election campaign in Montenegro. The author believes that the content analysis of individual memes is only one, narrower aspect of observation, and that the role of meme pages in the election campaign in Montenegro can be better explained if we look at them as opinion leaders by adapting the two-stage communication theory to the characteristics of new media and by distinguishing the 4 streams of communication on the Internet proposed by Thorson and Wales (Thorson and Wells, 2012). For the purposes of the research, we use discourse analysis and content analysis of the Facebook pages "MIMistarstvo onostranih poslova" and "It was very unpleasant / Psalm 118" in the period from 1 to 30 August 2020, as well as direct structured interviews with the administrators of the mentioned Facebook pages.

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13

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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14

Shepherd, Michael. "Haggai and Zechariah in Greek Psalm Superscriptions." Textus 28, no. 1 (August 2, 2019): 125–44. http://dx.doi.org/10.1163/2589255x-02801005.

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Abstract The multiplication of psalm superscriptions in the Greek Psalter vis-à-vis the MT raises a question about whether such additions were prompted by the Hebrew or by the Greek text. The present article attempts to answer this question specifically regarding the addition of the names of the prophets Haggai and Zechariah in LXX-Pss 110; 111; 137; 138; 145–150 (= MT 111; 112; 138; 139; 146–150). The thesis is that these names were added secondarily and exclusively within Greek tradition, but the basis for the decision to do so in each case can be traced back to the main body of the Hebrew psalm behind the Greek translation in one of three ways. Thus, the superscriptions are not only part of the history of interpretation of the Greek Psalter but also part of the history of interpretation of the Hebrew text behind it.

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15

Lombaard, Christo. "BIBLICAL SPIRITUALITY, THE PSALMS, AND IDENTIFICATION WITH THE SUFFERING OF THE POOR: A CONTRIBUTION TO THE RECENT AFRICAN DISCUSSION ON PSALM 109." Scriptura 110 (June 12, 2013): 273. http://dx.doi.org/10.7833/110-0-116.

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16

Barus, Armand. "ALLAH MENDENGAR SERUAN DAN TEMPAT BERLINDUNG: Penelitian Puitis Mazmur 5." Jurnal Amanat Agung 15, no. 2 (November 3, 2020): 202–34. http://dx.doi.org/10.47754/jaa.v15i2.366.

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Abstrak: Pembacaan Mazmur 5 dengan menggunakan metode penelitian puitis (poetic criticism) menyingkapkan pesan berbeda dengan metode pemberian makna teks oleh para penafsir mazmur ratapan (lament psalm) sebelumnya. Metode penelitian puitis memperhatikan keluhan pemazmur, perasaan pemazmur yang disebabkan keluhannya, pengertiannya dan pengakuannya tentang Allah di dalam keluhannya dan perubahan suasana teks (mood) dalam menguak pesan mazmur ratapan. Penerapan penelitian puitis terhadap Mazmur 5 menghasilkan pesan tentang Allah yang mendengar seruan dan tempat berlindung. Pengenalan pemazmur akan Allah yang mendengar seruan dan tempat berlindung mengubah ratapan (lament) pemazmur menjadi pujian. Abstract: Reading psalm 5 by using poetic criticism reveals differing message with the methods used by lament psalms’ interpreters when reading psalm 5. The method of poetic criticism takes into consideration the lamentation of the psalmist, the feelings resulted from the lament, the psalmist understanding dan knowledge of God in the midst of psalmist lamentation dan the mood of the text in examining lament psalms. Applying poetic criticism to psalm 5 produces a message concerning God who hears and protects. The personal knowledge of the psalmist of God who hears dan protects radically changes the lament into joy. Kata-kata Kunci: Mazmur ratapan, penelitian puitis, keluhan, perasaan, Allah, perubahan suasana teks (mood), takut akan Allah, ibadah. Kepustakaan Anderson, A.A. The Book of Psalms: Psalms 1-72. Vol. 1. New Century Bible Commentary. Grand Rapids, Michigan: William B. Eerdmans, 1972.Barrett, C.K. The Gospel according to St John: An Introduction with Commentary and Notes on the Greek Text. 2 ed. London: SPCK, 1978.Barth-Frommel, Marie-Claire, dan B. A. Pareira. Kitab Mazmur 1-72: Pembimbing dan Tafsirannya. Jakarta: BPK Gunung Mulia, 2012.Barus, Armand. Mengenal Tuhan Melalui Penderitaan. Jakarta: Scripture Union Indonesia, 2016._____________. "Menghadapi Kebohongan: Penelitian Puitis Mazmur 4." Amanat Agung 14, no. 1 (Juni 2018): 1-24._____________. "Sembuhkanlah Aku: Penelitian Puitis Mazmur 6." Amanat Agung 12, no. 2 (Desember 2016): 175-206.Blocher, Henri. "The fear of the Lord as the "principle" of wisdom." Tyndale Bulletin 28 (1977): 3-28.Broyles, Craig C. "Psalms Concerning the Liturgies of Temple Entry." Dalam The Book of Psalms: Composition and Reception, disunting oleh Peter W. Flint dan Patrick D. Miller, Jr, 248-287. Leiden: Brill, 2005.Craigie, Peter C. Psalms 1-50. Word Biblical Commentary 19. Dallas: Word Books, 1983.Davidson, Robert. The Vitality of Worship: A Commentary on the Book of Psalms. Grand Rapids, Michigan: William B. Eerdmans, 1998.Dyrness, William. Themes in Old Testament Theology. Downers Grove: IVP Press, 1979.Eichrodt, Walther. Theology of the Old Testament. Vol. 1. Philadelphia: Westminster, 1961._____________. Theology of the Old Testament. Vol. 2. Philadelphia: Westminster, 1967.Goldingay, John. Psalms 1-41. Vol. 1. Baker Commentary on the Old Testament Wisdom and Psalms. Grand Rapids: Baker Academic, 2006._____________. Psalms 90-150. Vol. 3. Baker Commentary on the Old Testament Wisdom and Psalms. Grand Rapids, Michigan: Baker Academic, 2008.Keel, Othmar. The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms. Winona Lake: Eisenbrauns, 1997.Lee, Sung-Hun. "Lament and the Joy of Salvation in the Lament Psalms." Dalam The Book of Psalms: Composition and Reception, disunting oleh Peter W. Flint dan Patrick D. Miller, Jr, 224-247. Supplements to Vetus Testamentum XCIX. Leiden: Brill, 2005.O’Connor, Michael Patrick, dan Bruce K. Waltke. Introduction to Biblical Hebrew Syntax. Winona Lake: Eisenbrauns, 2004.Ridderbos, Herman N. The Gospel according to John: A Theological Commentary. Grand Rapids, Michigan: William B. Eerdmans, 1997.Roberts, J.J.M. "Mowinckel’s Enthronement Festival: A Review." Dalam The Book of Psalms: Composition and Reception, disunting oleh Peter W. Flint dan Patrick D. Miller, Jr, 97-115. Supplements to Vetus Testamentum XCIX. Leiden: Brill, 2005.Routledge, Robin. Old Testament Theology: A Thematic Approach. Downers Grove: IVP Academic, 2008.Schwab, Zoltàn. "Is Fear of the LORD the Source of Wisdom or Vice Versa?" Vetus Testamentum 63, no. 4 (Oktober 2013): 652-662.Villanueva, Federico G. The ’Uncertainty of a Hearing’: A Study of the Sudden Change of Mood in the Psalms of Lament. Supplements to Vetus Testamentum 121. Leiden: Brill, 2008.Waltke, Bruce K., James M. Houston, dan Erika Moore. The Psalms as Christian Lament: A Historical Commentary. Grand Rapids, Michigan: William B. Eerdmans, 2014.Weiser, Artur. The Psalms: A Commentary. The Old Testament Library. Philadelphia: Westminster, 1962.

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17

Brettler, Marc Zvi. "A Jewish Historical-Critical Commentary on Psalms: Psalm 114 as an Example." Hebrew Bible and Ancient Israel 5, no. 4 (2016): 401. http://dx.doi.org/10.1628/219222717x14991542936040.

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18

Clancy, Finbarr G. "Book Reviews: Commentary of St Ambrose on Psalm 118. By Ide Ní Riain, RSCJ. Dublin: Halcyon Press, 1998. Pp. xvi+328. Price £15.00. ISBN 1-902232-04-6." Irish Theological Quarterly 65, no. 1 (March 2000): 81–84. http://dx.doi.org/10.1177/002114000006500111.

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19

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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20

Nelson, Richard D. "Psalm 114." Interpretation: A Journal of Bible and Theology 63, no. 2 (April 2009): 172–74. http://dx.doi.org/10.1177/002096430906300207.

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21

Craigie, Peter C. "Psalm 113." Interpretation: A Journal of Bible and Theology 39, no. 1 (January 1985): 70–74. http://dx.doi.org/10.1177/002096438503900108.

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22

Collins, Jack. "Psalms 111–112: Big Story, Little Story." Religions 7, no. 9 (September 5, 2016): 115. http://dx.doi.org/10.3390/rel7090115.

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23

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 Саадии Гаона, Раши, Авраама ибн Эзры и Давида Кимхи. Для достижения поставленной цели был проанализирован контекст употребления словосочетания תולעמה ריש («песнь восхождений») в упомянутых источниках. Как показало исследование выражение «песнь восхождений» не имело одинаковой интерпретации в источниках одно и того же периода. Поздние источники показывают зависимость от более ранних, но на основании их невозможно сделать вывод, что в еврейской традиции было единодушие в отношении происхождения заголовка данный группы псалмов Книги Хвалений. Отсюда можно сделать вывод, что сведения об исторических причинах появления данного заголовка были утрачены до начала письменной фиксации иудейских преданий. Следовательно, последующие ассоциации надписания исследуемой группы псалмов с возвращением из плена или паломничеством в Иерусалим рождались интуитивно и были более связаны с литургическими целями употребления псалмов в ту или иную эпоху после разрушения Второго храма, чем с проникновением в реальные первоосновы происхождения заголовка. «Songs of Ascents» (Psalm 120-134) is a collection of fifteen Psalms. An interpretation of this title in popular Psalter commentaries relates the origin of this group of Psalms to the return from Exile and the subsequent pilgrimage to the Temple for major religious feasts. The author of the article aims to verify the validity of this popular interpretation in such authoritative sources of Jewish religious tradition as Mishnah, Tosefta, Jerusalem and Babylonian Gemara, Targum on the Psalms, Midrashim, works of Saadiya Gaon, Rashi, Abraham ibn Ezra and David Kimchi. To achieve the goal of the research, the context of the phrase תולעמה ריש («song of ascents») in the mentioned sources was analyzed. The study showed the expression «song of ascents» did not have the same interpretation in the sources of the same period. Later sources show dependence on earlier ones, but it is impossible to conclude that there was unanimity in Jewish tradition regarding the origin of this superscription. So, it’s possible to conclude that the historical causes for this superscription were forgotten before the written fixation of Jewish exegetical tradition had begun. Consequently, the subsequent associations of the inscription «song of ascents» with the return from captivity or pilgrimage to Jerusalem were born intuitively and were more connected with the liturgical goals of using the psalms after the destruction of the Second Temple, than with the penetration into the real historical origin of the title.

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Y. Sokolova, Marina, and Evgeny V. Plisov. "Milton's religious and aesthetic values in the translation of psalm 114." Journal of Language and Literature 5, no. 3 (August 30, 2014): 296–300. http://dx.doi.org/10.7813/jll.2014/5-3/50.

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Sakon, K. "Exegesis and Preaching Psalm 113." THEOLOGICAL STUDIES IN JAPAN, no. 25 (1986): 26–42. http://dx.doi.org/10.5873/nihonnoshingaku.1986.26.

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26

Ryu, Seong-Min. "The church-centered Interpretation on Psalms of Melanchthon. :Through the example of his Interpretation on Psalm 110." Journal of Historical Theology 34 (June 30, 2019): 90–120. http://dx.doi.org/10.26427/jht.34.3.

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Kang, Dae-I. "The Royal Components of Melchizedek in Hebrews 7." Perichoresis 10, no. 1 (January 2012): 95–124. http://dx.doi.org/10.2478/v10297-012-0005-5.

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The Royal Components of Melchizedek in Hebrews 7 The royal component of Melchizedek in Hebrews 7 has often been disregarded. This study investigates the royal component of Melchizedek in Hebrews 7 through the research of the divine kingship in the Ancient Near East and the royal components of Melchizedek in Genesis 14, Psalm 110, and the Second Temple writings. The images of divine kingship in the Ancient Near East continue in Psalm 110 and Hebrews 7. There is not only the priestly but also the royal image of Melchizedek in Genesis 14, Psalm 110, and the Second Temple writings. Based on the research, the royal components of Melchizedek in Hebrews 7 can be drawn. It is evident that the author of Hebrews focused on the superior priesthood of Christ by using Melchizedek as a model for Christ in Hebrews 7. As the priesthood of Melchizedek is a royal priesthood, the priesthood of Christ is also a royal priesthood. Therefore, the royal priesthood should not be neglected in Hebrews 7.

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Sutton, Lodewyk. "“A FOOTSTOOL OF WAR, HONOUR AND SHAME?” PERSPECTIVES INDUCED BY PSALM 110:1." Journal for Semitics 25, no. 1 (May 9, 2017): 51–71. http://dx.doi.org/10.25159/1013-8471/2526.

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One of the key concepts and metaphors in Psalm 110:1 is the concept of “the enemy made a footstool”. The war language is especially illustrated by the imagery of the footstool, where the warfare function or purpose can be expressed through the concepts of honour and shame. To gain a better perspective on the meaning and use of this imagery it is first indicated why the imagery of the footstool can be considered as part of war language and imagery (part of warfare). Secondly, the role of honour and shame as an expression of the function and purpose of the war language and imagery is made through a social-scientific analysis of the footstool. Thirdly, iconography of different ancient Near Eastern (and Mediterranean) contexts is used as an extratextual source to elucidate the concept of the footstool in its use of war language and imagery as further expressed through the concepts of honour and shame. Lastly, the use of footstool in Psalm 110:1 is examined and applied. This identifies the footstool in Psalm 110:1 as “a footstool of war, honour and shame”.

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Gwon, Gyeong-Cheol. "The Doctrine of Justification and The Critique of Islam: Luther on Psalms 117 and 118." Journal of Historical Theology 32 (June 30, 2018): 77–103. http://dx.doi.org/10.26427/jht.32.3.

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30

Corley, Jeremy. "Psalm 110 (109) and Israelite Royal Ritual." Salmanticensis 64, no. 1 (January 1, 2017): 41–71. http://dx.doi.org/10.36576/summa.45851.

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Entre las composi- ciones más oscuras de la Biblia, el Salmo 110 (109) revela el patrón de un ritual de entronización real, comparable, en parte a las cere- monias narradas en el Libro de los Reyes (1 Re 1: 32-53; 2 Reyes 11: 4-20). Este artículo proporciona una exégesis del difícil poema hebreo, observando paralelos con textos reales de Egipto y Mesopotamia. El presente trabajo considera las diferencias en la versión griega del texto. Aunque algunos ecos del Salmo 110 aparecen dentro de la descripción de la investidura de Simón Macabeo como líder cívico y sumo sacerdote (1 Macabeos 14), los macabeos eran sacerdotes que tomaban el poder civil en lugar de reyes que eran nombrados sacer - dotes (Sal 110,4). Por lo tanto, el salmo parece provenir de la pri- mera monarquía, alrededor del tiempo en que todavía era posible decir que “los hijos de David eran sacerdotes” (2 Sam 8:18)

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31

Barre, Michael L. "Psalm 116: Its Structure and Its Enigmas." Journal of Biblical Literature 109, no. 1 (1990): 61. http://dx.doi.org/10.2307/3267329.

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32

Barbiero, Gianni. "The non-violent messiah of Psalm 110." Biblische Zeitschrift 58, no. 1 (November 29, 2014): 1–20. http://dx.doi.org/10.1163/25890468-058-01-90000001.

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Maré, Leonard P. "HONOUR AND SHAME IN PSALM 44." Scriptura 113 (May 16, 2014): 1. http://dx.doi.org/10.7833/113-0-106.

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34

Allen, David. "Book Review: The Use of Psalm 110 in Hebrews: Jared Compton, Psalm 110 and the Logic of Hebrews." Expository Times 127, no. 9 (May 23, 2016): 458–59. http://dx.doi.org/10.1177/0014524616639880b.

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35

McKinley, John E. "Psalms 16, 22, and 110. Historically Interpreted as Referring to Jesus." Perichoresis 10, no. 2 (June 2012): 207–21. http://dx.doi.org/10.2478/v10297-012-0010-8.

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Psalms 16, 22, and 110. Historically Interpreted as Referring to Jesus Three Christological Psalms, 16, 22, and 110 are troublesome to modern interpreters as they are used by New Testament writers. Scholars in earlier centuries had little difficulty following the ways these psalms seemed to be counted in the New Testament as predictions of Jesus. This interpretation was continued in the Reformation but is strongly questioned by conservative and critical scholars today. The argument reviews the contextual commentary for important quotations of these psalms in the New Testament, and examines the special content of the psalms to conclude that the earlier interpreters are more trustworthy guides. The unusual New Testament usage and strange content of the psalms warrants the application of exceptional hermeneutical principles to read them properly in the biblical canon. The implications for a Christological reading of these psalms are explored for theological and practical value.

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Einboden, J. "The Homeric Psalm: Milton's Translation of Psalm 114 and the Problems of 'Hellenic Scripture'." Literature and Theology 17, no. 3 (September 1, 2003): 314–23. http://dx.doi.org/10.1093/litthe/17.3.314.

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37

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

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

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Hofmann, Klaus. "Die Motette "Lobet den Herrn, alle Heiden" (BWV 230). Alte und neue Probleme." Bach-Jahrbuch 86 (March 8, 2018): 35–50. http://dx.doi.org/10.13141/bjb.v20001695.

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Die Probleme von Johann Sebastian Bachs Motette 'Lobet den Herrn' BWV 230 betreffen Überlieferung, Themenbildung, Satzkonzeption, Textunterlegung und -deklamation, Bildlichkeit und Affektdarstellung sowie das Verhältnis von Musik und Text. Vermutlich ist die Motette die Bearbeitung eines lateinischen Originals. Von besonderem Interesse ist hier der 116. Psalm. (Oliver Schöner, Quelle: Bibliographie des Musikschrifttums online)

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Sutton, Lodewyk. "Clothing Imagery As An Offensive Implement Of Warfare And Honour Within Psalms 108–110." Journal for Semitics 26, no. 1 (August 30, 2017): 317–39. http://dx.doi.org/10.25159/1013-8471/3119.

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40

Drobysh, Anastasiia. "Anton Bruckner’s Psalm 112: on the road to creative maturity." Часопис Національної музичної академії України ім.П.І.Чайковського, no. 4(45) (December 24, 2019): 19–31. http://dx.doi.org/10.31318/2414-052x.4(45).2019.189782.

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41

Brown, William P. "A Royal Performance: Critical Notes on Psalm 110:3ag-b." Journal of Biblical Literature 117, no. 1 (1998): 93. http://dx.doi.org/10.2307/3266394.

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Karczewska, Helena. "Duchowy alfabet w świetle Komentarza do Psalmu 118 Hilarego z Poitiers." Seminare. Poszukiwania naukowe 2013, no. 34 (June 30, 2013): 341–50. http://dx.doi.org/10.21852/sem.2013.34.24.

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43

Kim, Jin Kyu. "The Problem of Translating “Adoni” in Psalm 110:1 in the Revised New Korean." ACTS Theological Journal 38 (December 30, 2018): 11–39. http://dx.doi.org/10.19114/atj.38.1.

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44

Kapera, Zdzisław J. "Modlitwa w tekstach qumrańskich. Zwięzłe wprowadzenie w problematykę." Ruch Biblijny i Liturgiczny 64, no. 1 (March 31, 2011): 5. http://dx.doi.org/10.21906/rbl.117.

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W grotach Pustyni Judzkiej i w najbliższym sąsiedztwie osiedla Chirbet Qumran znaleziono ponad dziewięćset rękopisów. Spośród trzystu różnych utworów wyodrębniono 506 przykładów utworów modlitewnych, w tym 10 tekstów magicznych. Badacze wyróżniają w nich siedem grup: 1. Modlitwy odmawiane o wschodzie i zachodzie słońca oraz w szczególne dni; 2. Liturgia na niektóre ceremonie wspólnoty; 3. Modlitwy eschatologiczne; 4. Teksty magiczne; 5. Kolekcje psalmów (w tym psalmy apokryficzne); 6. Psalmy dziękczynne; 7. Modlitwy prozą. Wspólnota modliła się przede wszystkim o brzasku i o zachodzie słońca. „Ofiara warg” odgrywała centralną rolę w życiu qumrańczyków. W artykule scharakteryzowano modlitwy poranne i wieczorne oraz modlitwy szabatowe. Zwięźle omówiono liturgię przyjęcia członków do Nowego Przymierza, zachowaną niemal w całości Księgę Hodajot (psalmów dziękczynnych), kilka psalmów apokryficznych (jak Ps 151) i modlitwy eschatologiczne. Podkreślono rolę badań nad modlitwą qumrańską zarówno dla studium rozwoju i historii modlitwy judaizmu okresu Drugiej Świątyni, jak też dla poznania liturgii okresu wczesnego chrześcijaństwa.

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45

Albrecht, Felix. "Report on the Göttingen Septuagint." Textus 29, no. 2 (June 26, 2020): 201–20. http://dx.doi.org/10.1163/2589255x-bja10003.

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Abstract This article provides a brief history of the Göttingen Septuagint Editions up to 2019, and focuses on the new Psalter Project “Editio critica maior des griechischen Psalters” (Akademie der Wissenschaften zu Göttingen), which started at the beginning of 2020. The article illustrates some of the challenges of the planned editorial work, and uses Psalm 1 as a test case. First, an overview is provided of the editorial history, from the earliest printed versions that reveal a major influence of the Lucianic recension, to the Sixtine edition that marks a turning point, followed by all other modern editions (e.g. by Paul Anton de Lagarde and Alfred Rahlfs). Second, attention is drawn to one of the most urgent research tasks, namely the reconstruction of the fragmentary hexaplaric tradition, giving examples of the hexaplaric fragments of Psalm 1 transmitted in ms. Rahlfs 113 (Cod. Ambros. B 106 sup.) and Rahlfs 271 (Cod. Vat. gr. 1747).

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Giambrone, Anthony. "Prosopological Exegesis and Christological Anagnorisis in Jesus's Reading of Psalm 110." Nova et vetera 18, no. 4 (2020): 1267–84. http://dx.doi.org/10.1353/nov.2020.0063.

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Magonet, Jonathan. "Introductions." European Judaism 54, no. 2 (September 1, 2021): 1–16. http://dx.doi.org/10.3167/ej.2021.540202.

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This issue contains papers delivered over a period of five years at the annual International Jewish-Christian Bible Week held at Haus Ohrbeck, Osnabrück, Germany. Each year during the opening evening I offered a ten-minute introduction to the texts that we would be studying. This article includes the introductions to each of the five sets of texts that were studied: Kohelet (Ecclesiastes), 2015; Psalms 107–118, 2016; Mishlei (Proverbs), 2017; selected passages marking the 50th anniversary of the founding of the Week, 2018; Psalms 119–134, 2019. They include general overviews of specific passages, and sometimes questions that might be addressed in the daily study groups that are held during the Week. Each was intended, according to the nature of the texts, to provide a welcome to the more than one hundred participants attending the Week and establish something of the unique character of the programme of textual study and interfaith dialogue.

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Brooks De Vita, Alexis. "Seeds and Angels' Wings: Blues Signification and Milton's “Paraphrase on Psalm 114”." English Language Notes 38, no. 2 (December 1, 2000): 34–42. http://dx.doi.org/10.1215/00138282-38.2.34.

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Kilpatrick, Hilary. "From Venice to Aleppo: Early Printing of Scripture in the Orthodox World." Chronos 30 (January 10, 2019): 33–61. http://dx.doi.org/10.31377/chr.v30i0.329.

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The Bible, as the etymology of the word indicates, refers not to one book but to many. The Christian Bible is made up of the Old Testament, that is, the Jewish Scriptures, and the New Testament; moreover, for some Churches, among them the Orthodox, certain books commonly called the Apocrypha , which were added to the Septuagint, the Greek translation of the Hebrew Old Testament, also fonn part of the Bible. The Bible is thus a small library, and as is common in libraries, some books are more popular than others. Long before the introduction of printing, the varying degrees of importance accorded to different books of the Bible led to some of them being translated before others. For instance, in Anglo-Saxon England, interlinear glosses (i.e. crude word-by-word translations) were made of the Gospels and Psalms, and separate portions of the Bible, including the Gospels, were rendered into Old English (Anonymous 1997: 200). Likewise, the earliest known written translations of parts of the Bible into Arabic are of the Gospels and Psalms; they can be dated to the 8th century. Oral translations are older, going back to pre-Islamic times (Graf 1944: 114-115, 138; Griffith 2012: 123-126). By contrast, the first attempt to produce a complete Bible in Arabic occurred only in the l 61h century (Graf 1944: 89-90).

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Decaen, V. "Theme and Variation in Psalm 111: Phrase and Foot in Generative-Metrical Perspective." Journal of Semitic Studies 54, no. 1 (March 1, 2009): 81–109. http://dx.doi.org/10.1093/jss/fgn041.

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