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Journal articles on the topic 'Psalm'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Posta, Anna. "Psalm Paraphrases in Latin in Sixteenth Century Hungary." Central European Cultures 3, no. 2 (2023): 3–23. http://dx.doi.org/10.47075/cec.2023-2.01.

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The most popular trend in sacra poesis (sacred poetry) in the sixteenth and seventeenth centuries was the paraphrase of psalms into Latin. In parallel with numerous European examples, there are a good number of paraphrases of psalms from this period in Hungarian Neolatin poetry. Psalm transcriptions in Latin are associated with Georgius Purkircher (Psalm 72, 79), Christianus Schesaeus (Psalm 79, 90), Caspar Piltz (Psalms 3, 4, 23, 31, 51, 79, 80, 91, 110, 127), Johannes Sylvester (Psalm 79), Georgius Ostermaier (Psalms 1, 42, 122–126, 133), Laurentius Szegedinus (Psalms 51, 128), Valentinus Cr

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2

Van Rooy, H. F. "Die verhouding van die Siriese Psalm 151 tot die Griekse en Hebreeuse weergawes." Verbum et Ecclesia 18, no. 1 (1997): 176–97. http://dx.doi.org/10.4102/ve.v18i1.1132.

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The relation between the Syriac Psalm 151 and the Greek and Hebrew versions This article studies the apocryphal Psalm 151, with special reference to the Syriac version in its relation to the versions of this psalm in the Septuagint and at Qumran. Four different sources of this psalm in Syriac can be distinguished, namely, a commentary on the psalms by Athanasius, a number of inanuscripts of the Peshitta and the Syrohexaplar, the manuscript 12t4 (containing the five Syriac apocryphal psalms as an addendum to the canonical psalms) and a number of other manuscripts with these apocryphal psalms. T

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3

Naud, E. "Psalm 40: Één of Twee Psalms?" Verbum et Ecclesia 21, no. 1 (2000): 115–34. http://dx.doi.org/10.4102/ve.v21i1.1186.

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Psalm 40: One or two Psalms? Interpretation problems imbedded in Psalm 40 are often prioritized above the function of the psalm. The unity of Psalm 40 is to be investigated in this article. Verses 14 to 18 are in lexemic congruence with Psalm 70. Psalm 40 is frequently discussed in the light of Psalm 70. This research follows a synchronic-diachronic investigation of the text, to formulate the theological function of Psalm 40.

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Strawn, Brent A. "The Black Hole at the Center of the Psalms." Interpretation: A Journal of Bible and Theology 78, no. 2 (2024): 106–19. http://dx.doi.org/10.1177/00209643231222618.

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This essay explores the motif of "the Pit" as a third, thematic focus for the Psalter (alongside "refuge" and "pathway"). Especially as it comes to fullest expression in Psalm 88, the Pit can be seen as the "black hole" at the center of the Psalms. Yet, while powerful, Psalm 88, and the presence of the Pit therein, does not have the final word. The sequence of the following psalms (Psalms 89, 90, and 91) slowly but surely draws the poet of Psalm 88 out of what has been called the saddest of all psalms. In this way, Psalm 88 retains its witness within the Psalter, but it is also not alone withi

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5

Hudgins, Andrew. "Psalm Against Psalms." Missouri Review 10, no. 2 (1987): 65–68. http://dx.doi.org/10.1353/mis.1987.0080.

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6

Otto, Eckart. "Politische Theologie in den Königspsalmen zwischen Ägypten und Assyrien Die Herrscherlegitimation in den Psalmen 2 und 18 in ihren altorientalischen Kontexten." Verbum et Ecclesia 25, no. 2 (2004): 619–52. http://dx.doi.org/10.4102/ve.v25i2.291.

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This article deals especially with Psalm 2* and Psalm 18* and they are understood against a neo-Assyrian context. During the latter part of the eight and the first half of the seventh century the neo-Assyrian power was especially felt in Judah and the influence of its royal ideology can clearly be detected in these two psalms. Psalm 89* and Psalm 72* were also influenced by the Assyrian royal theology but these motifs were used in a subversive way. In Psalm 2* and Psalm 18* the neo-Assyrian motifs were employed to elaborate the Jerusalem royal ideology.

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7

Witt, Andrew. "Hearing Psalm 102 within the Context of the Hebrew Psalter." Vetus Testamentum 62, no. 4 (2012): 582–606. http://dx.doi.org/10.1163/15685330-12341000.

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Abstract Along with recent scholarship which is concerned with reading the book of Psalms as a whole, this article analyzes Psalm 102 within its canonical, literary context. It focuses on two main areas. First, the superscription. It identifies the speaker as the “afflicted,” who is a suffering royal Davidic figure associated with Psalms 88-89 and 101, 103. Second, the paper moves throughout the rest of the psalm, making observations concerning thematic and lexical relationships between the psalm and its immediate context. It concludes that Psalm 102, alongside 101, functions as a meditative r

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Spangenberg, I. J. I. "Psalm 49 and the book of Qohelet." Verbum et Ecclesia 18, no. 2 (1997): 328–44. http://dx.doi.org/10.4102/ve.v18i2.567.

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Psalm 49 and the Book of Qohelet. Although a number of scholars have criticised Casetti's analysis of Psalm 49. Zenger and Bossfeld employed his ideas in their recent commentary on the Psalms. According to these scholars the psalm consists of two distinct layers: a basic pessimistic psalm to which a second author later added two further strophes and an introduction. The basic psalm reflects the tone of the Book of Qohelet, but probably originated prior to that book as it does not reflect a hellenistic background. This article argues that the psalm should be read with the aid of Albertz' descri

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9

Walser, Andreas Victor. "„Mein Gott, mein Gott, zu dir erhebe ich mich in der Früh‟ – Zwei Psalmpassagen in Inschriften aus Tyros und in der patristischen Tradition." Vigiliae Christianae 69, no. 3 (2015): 229–55. http://dx.doi.org/10.1163/15700720-12341203.

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A revision of several painted inscriptions discovered in a late antique chamber tomb in Tyre shows that they recorded verses from two Psalms (3, 6 and 62, 2-3), both not otherwise attested epigraphically. The article subsequently examines how these verses were received and interpreted in early Christian literature and by the Greek Fathers of the Church: The popular verse 6 of Psalm 3, with its reference to sleep and awakening, was understood by most—but not all—commentators as a reference to the death and resurrection of Jesus Christ. The less famous first verses of Psalm 62 were usually just

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10

Prinsloo, W. S. "Psalm 47: Partikularisme en universalisme. Jahwe is ons ons koning én koning oor die hele aarde." Verbum et Ecclesia 17, no. 2 (1996): 388–404. http://dx.doi.org/10.4102/ve.v17i2.526.

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Psalm 47: Particularism and universalism. Jahwe is our king and king of all the earth In this article, Psalm 47 is considered from a text immanent perspective and particular attention is given to the morphological, syntactical, stylistic and semantic facets of the psalm. Although problems of interpretation experienced in respect of Psalm 47 are the same as those for the so-called enthronement psalms, this article concentrates mainly on those research problems that are peculiar to this psalm. Psalm 47 is a hymn comprising of two parallel strophes (w. 2-6 and 7-10). The reason for the exhortatio

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Olanrewaju Awojobi, Peter, Nathaniel Temini Jesu Okunade, and Emmanuel Olumuyiwa Malomo. "Protection in Psalm 121: 3-8 in African Yoruba Context." Archives of Humanities & Social Sciences Research 2, no. 2 (2025): 01–06. https://doi.org/10.64030/3065-3568.02.02.05.

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Protection of lives and property is a global concern especially in this era of insecurity in all the continents of the world. This study is an attempt to read Psalm 121: 3-8 in relation to Protection in African Yoruba Context. African biblical hermeneutics which provides a lens to reread biblical text in African Context was used for the study. It was discovered that the book of Psalm is one of the most popular books of the Bible. The Psalms are very rich in human experiences over the centuries and as such they are very popular in ancient Israel and the early Church. Portions of the Psalms are

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Eguiarte, Enrique A. "Christus mihi ubique illorum Librorum […] occurrit (c. Faust. 12,27). Los salmos en el libro XII del contra Faustum de san Agustín." Mayéutica 49, no. 108 (2023): 283–326. http://dx.doi.org/10.5840/mayeutica2023491089.

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The article discusses the nine quotations from the Psalms that are mentioned by Augustine in Book XII of his anti-Manichaean Work contra Faustum, in order to highlight not only how the Psalms reveal the prophetic quality of the Old Testament, but also to compare the form of the Psalm used in the contra Faustum and in the enarrationes in Psalmos, as well as elsewhere in Augustine’s Work. The context in which Augustine comments on the Psalms in the contra Faustum as well as in the enarrationes in Psalmos is brought out. It particularly highlights how Psalm 21 is a psalm considered by Augustine a

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13

Gers-Uphaus, Christian. "Gott als wahrer אלהים und Retter der Armen – Psalm 82 im Korpus der Asafpsalmen". Biblische Zeitschrift 63, № 1 (2019): 30–48. http://dx.doi.org/10.30965/25890468-06301002.

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Abstract According to Erich Zenger, Psalm 82 has been considered as one of the most “spectacular” texts of the Old Testament. This psalm not only declares the death of other gods (אלהים) but also defines commitment towards the poor as a criterion for being true god. Within the debate of different methodological approaches to biblical texts, the present article first discusses some selected historical-critical questions of Psalm 82. It then asks the questions, Who are the poor in this Psalm? and Is it accidental that Psalm 82 speaks of the one אלהים in opposition to the other אלהים? These quest

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14

Villanueva, Federico G. "From Thanksgiving to Lament: The Shape of Psalm 120." Vetus Testamentum 70, no. 3 (2020): 479–97. http://dx.doi.org/10.1163/15685330-12341408.

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Abstract Psalm 120 does not follow the usual form-critical view of the lament. Instead of moving from lament to praise, this psalm begins with thanksgiving and ends with lament. To make sense of Psalm 120, some scholars emphasize the thanksgiving part (v. 1) while viewing the lament (vv. 2-7) as a past recollection of the situation before the thanksgiving. Others opt to highlight the lament, interpreting the thanksgiving as a recollection of a past answer to prayer. This paper demonstrates that Psalm 120 represents in miniature form what we find in Psalms 9/10 and Psalm 40 where the lament is

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Neef, Heinz-Dieter. "Der unvergleichliche Gott—Psalm 113 im Spiegel von 1 Sam 2:1-10." Vetus Testamentum 66, no. 2 (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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Sachius, Darto. "Karakteristik Mazmur Pujian." Predica Verbum: Jurnal Teologi dan Misi 1, no. 2 (2021): 155–64. http://dx.doi.org/10.51591/predicaverbum.v1i2.29.

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The study is titled characteristics Psalm of Praise. This study will seek and discover the characteristics and principles of psalm praise in the Book of Psalms. To discover the characteristics of the Praise Psalm used qualitative rather than experimental research methods. This qualitative method can also be used for reflective speculators. With four steps: analyzing the passage according to its elements, the second step is to recognize the language style of poetry and stories that are historical, the third reveals the original meaning of Hebrew poetry, the fourth looks for the characteristics

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Sebastian, Tessy. "Under the Shadow of God's Wings." AUC: Asian Journal of Religious Studies 65, no. 2-4 (2020): 182–85. https://doi.org/10.5281/zenodo.4064481.

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 We are living in a world of grave crisis because of the Coronavirus.  As disciples of Jesus, how do we respond to this situation?  In the Old Testament, many of the Psalms speak of the trust of the people who are caught up in difficult situations.   Psalm 91 is one of these special Psalms in which the people have repeatedly turned to God in times of sickness, loneliness, and trouble.  It has been committed to heart by thousands of people, and millions have turned to it with thankfulness in the midst of life’s calamities.   In the words of Athanasius to Marc

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Sachius, Darto. "Karakteristik Mazmur Rajani." Predica Verbum: Jurnal Teologi dan Misi 2, no. 2 (2022): 123–32. http://dx.doi.org/10.51591/predicaverbum.v2i2.41.

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This study is entitled Characteristic of Psalm Rajani. This research will look for the characteristics of the Royal Psalms in the Book of Psalms. The research method used is qualitative not experimental. With the following steps, first by analyzing the passage according to its elements, second by knowing the style of poetry in Hebrew poetry, third trying to express the beauty of the language of poetry well, fourth trying to explain the meaning of Hebrew verse. So it is hoped that with this method can be formulated the characteristics of the Royal Psalms. So the three important things in the Ro

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19

Nickerson, Matthew. "Nephi’s Psalm: 2 Nephi 4:16-35 in the Light of Form-Critical Analysis." Journal of Book of Mormon Studies (1992-2007) 6, no. 2 (1997): 26–42. http://dx.doi.org/10.2307/44758820.

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Abstract Identifying the poetic forms in the Book of Mormon enables readers to appreciate its beautiful literary style and gain a better understanding of its message. This article uses the formcritical analysis of psalms, first outlined by Hermann Gunkel in 1926, to demonstrate sharp similarities between Nephi’s psalm and similar psalms in the Old Testament. Nephi’s psalm plainly follows the format and substance of the individual lament as described by Gunkel and elaborated by numerous subsequent scholars. As in other instances of Hebrew poetic forms in the Book of Mormon, understanding and ap

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20

Kowalska, Danuta. "On the Stylistics and Translation Techniques of Mikołaj Rej’s Metrical Psalms." Poznańskie Studia Polonistyczne. Seria Językoznawcza 31, no. 2 (2024): 129–45. https://doi.org/10.14746/pspsj.2024.31.2.8.

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This analysis focuses on three of Rej’s earliest metrical translations of the psalms, composed before 1543: Psalm 85, Psalm 113 and Psalm 116, which were originally published as loose prints. The study aims to identify the characteristic features of Rej’s translation approach, with particular attention to those passages in the metrical psalms where the translator introduces semantic changes compared to the original text of the Vulgate. The article highlights the primary directions of these modifications, especially in relation to Rej’s subsequent work on the prose paraphrase of Psałterz (the P

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Menn, Esther M. "No Ordinary Lament: Relecture and the Identity of the Distressed in Psalm 22." Harvard Theological Review 93, no. 4 (2000): 301–41. http://dx.doi.org/10.1017/s0017816000016370.

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One of the most significant shifts in Psalms scholarship in recent years has been the emergence of a new interest in tracing how early religious communities interpreted this religious poetry within the context of an emerging scriptural canon. Whereas the form-critical studies that dominated much of the twentieth century concentrate on recovering the originalSitz im Leben(or “life setting”) of the liturgical compositions collected in the Psalter within Israel's religious cult, the recent scholarly turn emphasizes how these prayers and praises came to be reread in light of narratives and other m

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Butting, Klara. "A Transforming Path – The Pilgrims’ Songs." European Judaism 54, no. 2 (2021): 104–12. http://dx.doi.org/10.3167/ej.2021.540212.

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This article introduces the composition of the Pilgrim Psalms (120–134). Psalm 122 plays a key role in this. Jerusalem, the destination of the trip, will be a stop on the way. The pilgrimage to the place of faith becomes a path to the points of suffering in society. The background comes into view with Psalm 123, a psalm lacking an expression of trust, the low point of the entire trip. It begins the spiritual work that always occurs in places of faith: The language of power and the language of religion have become intermingled and perverted perceptions of God. Psalm 123 counteracts this misunde

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Bauer, Uwe. "EINE LITERARISCHE ANALYSE VON PSALM CXIV." Vetus Testamentum 51, no. 3 (2001): 289–311. http://dx.doi.org/10.1163/15685330152913585.

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AbstractDie vorliegende literarische Analyse des cxiv. Psalms enthält zwei Teile (I/II): eine intratextuelle und eine intertextuelle Analyse. I: Nach der Feststellung des poetischen Charakters des Psalms anhand von Kriterien Niccaccis folgt eine makro- und eine mikropoetologische Untersuchung des gesamten Psalms sowie seiner vier Strophen, die die bisherigen poetologischen Untersuchungen (u. a. von Geller und Prinsloo) diskutiert und weiterführt. II: Nach einer Definition von Inter- bzw. Palintextualität (Stocker) werden dann die Beziehungen des Psalm zu anderen Texten innerhalb der Hebräische

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Ntsanwisi, Samuel. "Unveiling Shadows: Tracking Youth Disengagement from the Church [Menyingkap Bayangan: Melacak Penyebab Keterpisahan Kaum Muda dari Gereja]." Diligentia: Journal of Theology and Christian Education 6, no. 1 (2024): 13. http://dx.doi.org/10.19166/dil.v6i1.7541.

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<p>The idea of human belief in curses poses a problem for the curse part in Psalms. Problem of misunderstanding the curses part of Psalm 83:1-19 arises among believers. Quite often, critical evaluation addresses the correct understanding of the curse part of Psalms because it contains such complex values. Critical evaluation is a part of revelation that creates ethical issues in the lives of believers. Therefore, the purpose of this study is to provide a critical evaluation to understand the curse part of Psalm amidst the phenomenon of ethical issues in the lives of believers in order to

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Overton, Daniel P. "Singing through Clenched Teeth." Journal of Communication and Religion 43, no. 2 (2020): 55–71. http://dx.doi.org/10.5840/jcr202043210.

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One of the imprecatory psalms, Psalm 137 is among the most disturbing passages of the Bible, as the psalmist blatantly blesses infanticide. I suggest that the growing interdisciplinary field of trauma studies can provide important vocabulary and perspective to understand the rhetorical technique represented by the imprecatory psalms in general and by Psalm 137 in particular. Suggesting that liturgical rhetoric serves an important narrative function, I emphasize the rhetorical benefits of the incorporation of such disturbing passages into the liturgical practice of contemporary communities of f

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Prinsloo, G. T. M. "Psalm 5: A theology of tension and reconciliation." Verbum et Ecclesia 19, no. 3 (1998): 628–43. http://dx.doi.org/10.4102/ve.v19i3.2513.

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Psalm 5 is one of the less known psalms. Yet, it is an extraordinary poem. The most conspicuous characteristic of Psalm 5 is the tension between Yahweh, the righteous and the wicked. This tension is skilfully expressed in the poetic structure of the psalm, where strophes concerning the relationship between Yahweh and the righteous on the one hand and Yahweh and the wicked on the other hand, appear in juxtaposition. Tension is created between the three role players. The aim of this article is to determine the theological relevance of these tensions. This aim is reached via a detailed analysis o

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Clark, David A. R. "Psalm 74:8 and November 1938: rereading Dietrich Bonhoeffer's Kristallnacht annotation in its interpretive context." Scottish Journal of Theology 71, no. 3 (2018): 253–66. http://dx.doi.org/10.1017/s0036930618000315.

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AbstractFollowing Kristallnacht, Dietrich Bonhoeffer marked the date of the pogrom beside Psalm 74:8 in his personal Bible. This annotation has been frequently cited; however, though scholars have recognised historical implications of associating this psalm text with Kristallnacht, the discourse has yet to examine this annotation thoroughly in the context of Bonhoeffer's figural interpretation of the Psalms during this period. This article will establish the context of Bonhoeffer's figural approach to the Psalter in order to address this question: by connecting Psalm 74:8 with Kristallnacht, w

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Berkovitz, Abraham Jacob. "Parallelism and Beyond: The Relationship between Targum Psalms and Rabbinic Literature." Aramaic Studies 19, no. 1 (2021): 69–103. http://dx.doi.org/10.1163/17455227-bja10016.

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Abstract This study examines six manners in which rabbinic literature and Targum Psalms interact. 1. An earlier rabbinic tradition provides the backdrop against which the Targum’s translation must be understood. 2. The Targum applies a tradition it uses to translate one part of a psalm towards translating another verse in that same psalm. 3. The Targum revises earlier rabbinic traditions to suit its own ideological and literary concerns. 4. The Targum adapts interpretations that were originally generated well beyond the confines of the psalm being translated and even the Psalter as a whole. 5.

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Bedon, Elettra. "Psalm 28 / Psalm 86 / Psalm 90 / Psalm 130." Italian Canadiana 30 (October 28, 2022): 29–30. http://dx.doi.org/10.33137/ic.v30i.39444.

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Masenya, Madipoane. "Amidst tongues tearing apart and lying lips, God of and for the oppressed: Casting an African gaze at Psalm 12." STJ | Stellenbosch Theological Journal 2, no. 2 (2016): 365–80. http://dx.doi.org/10.17570/stj.2016.v2n2.a17.

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If there is any piece of literature that seems to be time-less, allowing each reader from different cultural contexts and time periods to break through it, it is the Psalter. Also, the struggle by the scholars to lay handle on the origins of the individual lament/complaint psalms may prove affirming to those, who on account of their marginal status, could be “barred” from reading the psalms informed by their own marginal status. Psalm 12 seems to defy clear categorization both as an individual or a communal lament. Like others, it is a psalm that critiques the abusive use of the human organs t

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Grzywaczewski, Józef. "Christ as the Persona Speaking according to Origen’s First Homily on Psalm 15(16)." Collectanea Theologica 92, no. 2 (2022): 65–86. http://dx.doi.org/10.21697/ct.2022.92.2.03.

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The discovery of Origen’s commentaries on Psalms in 2012 was an event for patristic studies. These commentaries are prepared in the form of homilies. It is said that Origen published them at the end of his life. In preparing his homilies, he applied the allegorical method as he used to do in many of his works. The implied author of Psalm 15(16) speaks in the first person. For Origen, it was evident that the persona speaking in Psalm 15(16) was Christ. Indeed, this Psalm belongs to the messianic Psalms. The article draws attention to three points: 1) Christ as the persona which has seen no corr

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Stepanov, Vladimir V. "THE FOURTH VISION OF PERPETUA AND PSALM 88 (89)." Studia Religiosa Rossica: Russian Journal of Religion, no. 1 (2024): 137–53. http://dx.doi.org/10.28995/2658-4158-2024-1-137-153.

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The paper explores the fourth vision of Perpetua from the early Christian work “Passio Perpetuae et Felicitatis”, focusing on her battle with an Egyptian. We identify liturgical allusions in the passage where Perpetua is anointed with oil by her helpers, drawing connections to Psalms, especially Psalm 88 (89). The term “ἀντιλήμπτωρ” is highlighted, linking it to God’s role as a helper in Psalms and its appearance in the vision. The anointing with oil in Perpetua’s vision is compared to New Testament references, where it serves purposes of exorcism and healing. The paper delves into the liturg

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Da Silva, A. A. "Psalm 6: Van wanhoop tot geloofsekerheid." Verbum et Ecclesia 19, no. 3 (1998): 554–65. http://dx.doi.org/10.4102/ve.v19i3.2508.

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Psalm 6 is the first of seven psalms of penance, The aim of this article is to indicate how the author of Psalm 6 moved from crippling despair to a liberating religious assurance, by shifting his focus from the suffering he experienced in his own life, to God's loving deeds toward him. The method used to achieve this goal comprises the following steps: translation; syntactic, and stichometric analyses; segmentation; and stilistic analysis.

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Tzoref, Shani. "Psalms of Ascent." European Judaism 54, no. 2 (2021): 94–103. http://dx.doi.org/10.3167/ej.2021.540211.

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This article uses Hermann Gunkel’s form-critical approach in studying the fifteen short ‘Psalms of Ascent’ (Psalms 120–134). Jewish tradition as well as subsequent scholarship associates these Psalms with the Biblical Pilgrim festivals in Jerusalem, sung by the pilgrims on their way but later incorporated into cultic rites within the Temple. Gunkel’s analysis identifies templates which serve as frameworks for both simple and complex artistic variations. Using the form-critical approach descriptively rather than prescriptively, the article uses the identification of formal elements primarily as

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Mustika, Maria Benedetta, and Enggar Objantoro. "Analisis Mazmur 3 Untuk Praktik Konseling Krisis." Kharisma: Jurnal Ilmiah Teologi 1, no. 1 (2020): 14–22. http://dx.doi.org/10.54553/kharisma.v1i1.5.

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The Book of Psalms is one of the books that has many references about the crisis of life, one of which is Psalm 3. Therefore, the author feels it is necessary to examine how the use of Psalm 3 to be a reference for the implementation of crisis counseling. The author uses the method of analyzing the Book of Psalms to get the true meaning of the text of Psalm 3. So as to obtain the results that Psalm 3 can be used to counsel people who are bullied, experience sadness, loneliness, worthlessness and feel rejected. The conviction held by David that God never left him also needed to be implanted in

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Sarwar, Eric. "Sur-Sangam and Punjabi Zabur (Psalms 24:7–10): Messianic and Missiological Perspectives in the Indian Subcontinent." Religions 12, no. 12 (2021): 1116. http://dx.doi.org/10.3390/rel12121116.

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How does the local raga-based music setting of Psalm 24:7–10 become associated with Christian identity in an Islamic context? How does Psalm 24 strengthen the faith of the marginalized church and broaden messianic hope? In what ways does Psalm 24:7–10 equip local Christians for missional engagement? This paper focuses on the convergence of the local raga-based musical concept of sur-sangam and the revealed text of Punjabi Psalms/Zabur 24:7–10. It argues that while poetic translated text in Punjabi vernacular remains a vital component of theological pedagogy, local music expresses the emotional

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Awojobi, Peter Olanrewaju. "Rereading Psalm 121 in an African (Yoruba) context." Integrity Journal of Arts and Humanities 2, no. 1 (2021): 8–15. http://dx.doi.org/10.31248/ijah2021.014.

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This article is an attempt to reread Psalm 121 in an African context with reference to the culture of the Yoruba people of Nigeria. The study considers certain Eurocentric interpretation of the Book of Psalms which Africans maintained do not meet their social, physical and spiritual aspirations. An African interpretation of the Bible is an interpretation which adopts the African world view. In this study, Psalm 121 is interpreted in the light of help and protection which are the greatest needs of the African people. The study adopts the African Biblical Hermeneutics. The central focus of this

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LeMon, Joel M. "John Coltrane's Wisdom Psalm: A Love Supreme (1965)." Interpretation: A Journal of Bible and Theology 78, no. 2 (2024): 140–50. http://dx.doi.org/10.1177/00209643231222911.

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John Coltrane's classic recording, "A Love Supreme" (1965) has only one line of lyrics, namely, "A love supreme," which appears at the end of the first part of his four-part jazz suite. To be sure, these words are not a direct quotation of any biblical text. Nevertheless, this study treats the album as an expression of the musical reception history of the Bible. The essay provides a musical analysis of the album's four parts, entitled "Acknowledgement," "Resolution," "Pursuance," and "Psalm," alongside a textual analysis of the liner notes. The analysis shows how Coltrane's work reflects the t

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Peter, Olanrewaju Awojobi. "THE PSALMIST CONCEPT OF PROVISION IN PSALM 23: 5 AND ITS RELEVANCE TO AFRICAN INDIGENOUS CHURCHES (YORUBA) IN NIGERIA." International Journal of Recent Research in Social Sciences and Humanities (IJRRSSH) 10, no. 3 (2023): 125–31. https://doi.org/10.5281/zenodo.8217042.

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<strong>Abstract:</strong> The book of Psalms is widely read by Christians all over the globe. Psalm 23 is very popular and mostly read among Christians of all traditions because it is considered as a text that vividly describe the cordial relationship between Yahweh and his People. This Psalm 23: 5 has become the best Psalm and the favourite biblical passage of many Christians in Africa today. This study examines Psalm 23: 5 in the context of provision that is fundamental to the needs of the African people. This study is an attempt to reread this text existentially with the African life inter

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

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Abstract Nearly all the vocabulary of the 8th century inscription from Khirbet el-Kōm appears in the biblical psalms. The qualification of Uriyahu as “the rich” in combination with the semantic field of the inscription leads directly and exclusively to the post-exilic Psalm 112. The article discusses the special form of intertextuality between the two texts. It argues that it is not a text-to-text-relation, but due to a common cultural world that the inscription and the psalm share.

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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 prie

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Shperl, Ksenia A. "PARALLELS BETWEEN ANCIENT EGYPTIAN RELIGIOUS LITERATURE AND THE OLD TESTAMENT PSALMS: PSALM 103 AND "THE GREAT HYMN TO THE ATEN"." Study of Religion, no. 2 (2018): 5–11. http://dx.doi.org/10.22250/2072-8662.2018.2.5-11.

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Ever since J. Breasted pointed to the similarity between Ancient Egyptian literature and the Old Testament psalms for the first time, the issue of whether the parallels seen between these texts are an evidence of plagiarism has been widely discussed, but to no avail: while most scholars argue that the evident similarity in forms actually means the psalm authors used older texts as a source for writing their own prayers, there is no reason to accuse the Hebrews of plagiarism. The author of the article makes an attempt to analyze the similarities and differences between the two texts, and pays a

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Beuken, W. A. M. "De Psalmist als Hizkia, zoon van David. Een intertextuele lezing van Psalm 138 en Jesaja 36-38." Verbum et Ecclesia 19, no. 3 (1998): 513–24. http://dx.doi.org/10.4102/ve.v19i3.2496.

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The Psalmist as Hezekiah, Son of David. An Intertextual Reading ofPsalm 138 and Isaiah 36-38: Recent research into the Psalms has shown that the 'I' of the laments and the psalms of praise should not be explained in biographical or functional programmatic (cult or court) terms, but should be viewed rather as a metaindividual and paradigmatic figure. Thus the psalmist of one psalm is akin to that of another, their ego being formed according to literary norms. This insight justifies an intertextual reading of the psalms and other biblical texts. Against the background of 2 Chr 32:25, in which He

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Stronks, Els. "De dienende Datheen: het auteurschap van het Wilhelmus opnieuw tekstvergelijkend onderzocht." Neerlandica Wratislaviensia 30 (March 31, 2021): 121–32. http://dx.doi.org/10.19195/0860-0716.30.9.

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In 2016 Mike Kestemont stated the hypothesis that the Dutch national anthem, the Wilhelmus, had been written by psalmist Petrus Datheen. This hypothesis came as a surprise: Datheen’s psalms were only added to Kestemont’s research corpus as control content to test the attribution to known author candidates. In this article, I put Kestemont’s hypothesis to the test, conducting a comparative textual analysis of Wilhelmus, Datheen’s psalm versification and the French psalm versification by Marot and De Bèze that Datheen translated. I focus on the representation of leadership in the Wilhelmus and t

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Sumardi, Sumardi, and Johan Johan. "EKSEGESE MAZMUR 58:1-12 DALAM PERSPEKTIF TEGURAN PROFETIK DAN KEADILAN SOSIAL DI INDONESIA MASA KINI." Jurnal Penggerak 7, no. 1 (2025): 48–65. https://doi.org/10.62042/jtp.v7i1.109.

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Psalm 58:1-12 is one of the imprecatory psalms that contains a strong rebuke against structural injustice committed by leaders. In the context of contemporary Indonesia, issues such as corruption, social inequality, and discrimination are still serious challenges that require a theological-biblical approach for understanding and solutions. This study aims to be a prophetic rebuke against injustice and explore the theological perspective of the struggle against inequality and corruption. This study uses an exegetical approach with textual criticism methods, semantic analysis, and morphology by

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Vos, C. J. A. "Psalm 1 as liedteks – ‘n literêre en teologiese evaluering." Verbum et Ecclesia 24, no. 2 (2003): 636–43. http://dx.doi.org/10.4102/ve.v24i2.336.

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The publishing of the Liedboek (2001) emphasises the importance of the psalms for liturgy and hymnology. All 150 psalms in the Liedboek were versified by T T Cloete. In this article the structure and form of Psalm 1 is analysed. This leads to a literary and theological evaluation of its versification by Cloete.

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Hutahaean, Hasahatan, Elirani Gea, and Adarsan Simarmata. "Membaca Dan Memaknai Mazmur Ratapan 12 Dengan Metode Baca Gali Alkitab." Manna Rafflesia 7, no. 1 (2020): 135–57. http://dx.doi.org/10.38091/man_raf.v7i1.132.

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One type of psalm is Lament. Psalms of Lament sung with weeping, weeping driven by the psalmist's sorrow. David wrote many psalms where one of them is lamentation in Psalm 12. In this article the psalmist experienced a change of mood (feeling) from lamenting, joyful hope then again lamenting. The research in this paper used a qualitative approach to library research methods. Literature research requires a study of related literature to guide researchers to achieve the research objectives of the data taken based on selected books. While the interpretation to find the meaning of the text of the

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Jennifer, Singletary. "Psalm 109." Database of Religious History, June 27, 2024. https://doi.org/10.5281/zenodo.12573959.

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Psalm 109 belongs to the fifth section of the Masoretic text's version of the book of Psalms (Pss 107–150), which begins the third part of the canon of the Hebrew Bible (known as the Writings, or kětûbîm). The book of Psalms (called těhillîm or "Praises" in Hebrew) is an anthology comprising psalms of various origins, which were eventually edited into a codified collection. The earliest copies of Psalm 109 were found among the Dead Sea Scrolls. It appears in the Great Psalms Scroll (11Q5), which dates to 30–50 CE and reflects a different ordering of the psalms than the MT. It has been categori

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Waaijman, Kees. "Het Psalter als meerstemmige Thora." HTS Teologiese Studies / Theological Studies 74, no. 3 (2018). http://dx.doi.org/10.4102/hts.v74i3.4970.

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Psalm 1 is generally called the ‘introduction’ to the whole Psalter. At the same time this Psalm is defined as ‘Torah Psalm’ in a narrow sense. By this definition only a few psalms in the Psalter are really Torah Psalms. A ‘Torah Psalm’ as introduction to the Psalter may seem inappropriate. Is Psalm 1 perhaps the wrong ‘introduction’? Alternatively, is our concept of ‘Torah’ inadequate? With this article the researcher attempts to answer these two related questions. Firstly, the concept of ‘Torah’ in the Bible and in the Psalter is reset. Secondly, the key concepts of Psalm 1 are reinterpreted

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Styger, P., Y. Steenkamp, and D. J. Human. "Psalm 40 as a Torah psalm." In die Skriflig/In Luce Verbi 39, no. 1 (2005). http://dx.doi.org/10.4102/ids.v39i1.377.

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This article investigates whether the Gattung of Torah psalm can be added to the current accepted Gattungen of Psalm 40. The characteristics and criteria for Torah-related and wisdom- related concepts and their close interrelationship are discussed. The so-called characteristics of the Wisdom triangle and the Torah triangle are also explained. Psalm 119 as example of a Torah psalm is briefly discussed, indicating the interaction between wisdom-related and Torah-related concepts and identifying the criteria for a Torah psalm. The different words related to the Torah are identified in Psalm 119

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