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Journal articles on the topic 'Psalms'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

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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Eguiarte, Enrique A. "Los salmos en el ‘contra Faustum’ de san Agustín." Augustinus 69, no. 2 (2024): 329–426. https://doi.org/10.5840/augustinus202469274/27517.

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The article discusses the quotations from the Psalms that are mentioned by Augustine in his 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 Psalm form used in the contra Faustum and in the enarrationes in Psalmos, as well as elsewhere in Augustine's work. The article highlights the context in which Augustine comments on the Psalms in the contra Faustum as well as in the enarrationes in Psalmos. It also shows that on many occasions the text of the psalms is quoted in contra Faustum as a Testimonia, as

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3

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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4

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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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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6

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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Kľusková, Mykhaylyna. "Człowiek sprawiedliwy a człowiek bezbożny w świetle Ps 37." Biblical Annals 9, no. 1 (2019): 5–34. http://dx.doi.org/10.31743/biban.3243.

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Psalm 37 is one of the most typical wisdom texts in the Book of Psalms. In comparison to other psalms it contains a high number of information on the righteous and the wicked person. The paper aims to present and analyse in detail all contexts in which mentions of the righteous and the wicked appear in order to answer the question what function these information have. The paper is divided into five parts. In the first one is given a short introduction into psalm’s genre and its main topic. The second one reflects all mentions of the righteous and the wicked in Ps 37, such containing the key te

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Malgeri, Graziano Maria. "La esperanza en los salmos graduales, según el comentario de san Agustín (II)." Mayéutica 47, no. 103 (2021): 5–144. http://dx.doi.org/10.5840/mayeutica2021471031.

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The article offers a study of the Ascensional Psalms 126 to 133. First of all, the article presents the Latin Text used by Augustine, making a reconstruction of the Psalm’s Text, based on what Augustine comments in his explanation of the Psalms. After that, the Psalms are studied in a Biblical Context, to present afterwards the interpretation that Augustine makes of the Psalms, highlighting the Topic of Hope according to Augustine’s interpretation.

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Malgeri, Graziano Maria. "La esperanza en los salmos graduales, según el comentario de san Agustín (I)." Mayéutica 46, no. 102 (2020): 293–418. http://dx.doi.org/10.5840/mayeutica20204610232.

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The article offers a study of the Ascensional Psalms 119 to 125. First of all, the article presents the Latin Text used by Augustine, making a reconstruction of the Psalm’s Text, based on what Augustine comments in his explanation of the Psalms. After that, the Psalms are studied in a Biblical Context, to present afterwards the interpretation that Augustine makes of the Psalms, highlighting the Topic of Hope according to Augustine’s interpretation.

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10

Kryzhanovska, Olha. "Psalms of David in the poetic reception of Наnna Haivoronska". Bulletin of Luhansk Taras Shevchenko National University, № 6 (365) (2024): 68–72. https://doi.org/10.12958/2227-2844-2024-6(365)-68-72.

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The article examines the creative reception of the modern Ukrainian poetess Наnna Haivoronska 's psalms of David. It has been found that the Book of Psalms of David is a unique work for the history of mankind. Many authors imitate the Book of Psalms. Most of the psalms belong to King David. The Psalms are the most popular part of the Old Testament. In Ukraine, the Book of Psalms is better known by another name – Psalter. The author of the scientific article writes that the psalm genre is often called a phenomenon. Because it shows the reception of the Bible by many authors of different times.

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11

Ticciati, Susannah. "Wellness in the Light of the Eschaton: Reading the Psalms with Augustine." Horizons in Biblical Theology 42, no. 2 (2020): 208–25. http://dx.doi.org/10.1163/18712207-12341413.

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Abstract This article considers wellness in terms of creaturely integrity, asking how the latter might be reconceived in the light of the eschaton. To that end, it draws on Augustine’s eschatological reading of the Psalms in his Enarrationes in Psalmos. It suggests that an eschatological vision reveals the “wholes” we habitually seek to be only partial wholes, which have a tendency to become “totalizing wholes.” Having offered an account of Augustine’s totus Christus hermeneutic, it turns to his interpretation of Psalm 30 (31), tracing it in terms of the paired concepts of opacity and transpar

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Hamilton, Mark W. "Pripovijedanje o YHWH-inoj kraljevskoj vlasti u Psalmima." Kairos 17, no. 2 (2023): 141–53. http://dx.doi.org/10.32862/k1.17.2.2.

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Psalms 93-100 function within Book 4 of the Psalter to advance the narrative of YHWH’s kingship over the cosmos. Whatever the origins of the constituent psalms, their current sequencing within Book 4 softens the despair that appears in psalms like Psalm 89, the ending of Book 3. As a kind of narrative used in liturgy, these psalms develop characters and plotlines that concentrate upon YHWH’s kingship and proper ordering of the world, which, in turn, benefits Israel and through them, the world.

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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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14

Human, Dirk. "Psalms 135 and 136: Exodus Motifs Contributing to Israelite Praise." Old Testament Essays 34, no. 2 (2021): 1–23. http://dx.doi.org/10.17159/2312-3621/2021/v34n2a19.

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The twin psalms 135 and 136 are both hymnic inspired texts with strong cultic features. In both psalms, exodus allusions and motifs play a role in the composers' intention to build their own theological thrust. Both psalms display a plethora of resemblances regarding atmosphere, structure, themes, motifs, content and liturgical importance. Nonetheless, each of them radiates its own identity and theological intent. By reading these two psalms both separately and together, the common denominator places the focus on praise for the Israelite God, Yahweh. By identifying the exodus motifs and determ

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15

Nathan Clayton, J. "The Levitical Psalms of Book III: Intensifying Paradoxical Perceptions of the Divine Presence." Perichoresis 22, no. 4 (2024): 27–47. https://doi.org/10.2478/perc-2024-0026.

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Abstract In Book III of the MT Psalter (Psalms 73-89), all of the psalms, save for one (Psalm 86, a Davidic poem), are Levitical. Building on recent approaches that emphasize a royal, Davidic frame to the whole Psalter, this essay makes the case that the Levitical psalms of Book III contribute to the major theme of intensifying paradoxical perceptions of God’s presence, rooted in three supportive sub-themes: (1) the presence of God is perceived as distant, and even absent; (2) the presence of God is perceived as proximal, via the theme of God’s sovereign rule over creation; and (3) the presenc

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16

Vos, C. J. A. "Die liturgie in die spieël van die Psalms." Verbum et Ecclesia 19, no. 3 (1998): 686–704. http://dx.doi.org/10.4102/ve.v19i3.2518.

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The liturgy as mirrored in the Psalms: The basic premise of this article is that meditation on the psalms leads us to look at them from a liturgical perspective. Since the liturgy is an expression of various acts and experiences offaith, the psalms - which are also an interpretation of acts of faith and lived faith - are a rich source of liturgical inspiration. This article illustrates the way the psalms provide the building material for various liturgical procedures. We shall be reading Psalm 24 very attentively with a view to sermon writing. This article is dedicated to the memory of the lat

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17

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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18

Vos, C. J. A. "Met 'n lied in die hart." Verbum et Ecclesia 22, no. 2 (2001): 455–64. http://dx.doi.org/10.4102/ve.v22i2.665.

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Psalms are songs that have principal importance in Jewish and Christian traditions; in the Eastern Orthodox and Western churches; in the Roman Catholic tradition and numerous Reformed divisions. Contemplation on this rich heritage considers the Psalm's contribution to the enrichment and magnification of the liturgy. The richness that the Psalms offer as song book, should be rediscovered and utilised. In this article, selected new Psalms, recently versified in Afrikaans by T T Cloete, are analysed. These Psalms are to be taken into official use on 28 October 2001. The place and function of hymn

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Sanctrac, Dragoslava. "Praying the Psalms: How Biblical Prayers Can Enrich Our Personal and Liturgical Prayer Lives." Revista Theologika 33, no. 2 (2018): 256–79. http://dx.doi.org/10.17162/rt.v33i2.1119.

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In recent psalm study, new approaches seek to explore how the Psalms enter contemporary life, pastoral care, and worship. This study focuses on the rich use of the Psalms in prayer. From the earliest ages, the Psalms shaped the prayer life of God’s people, including Jesus (Neh 12:8; Matt 27:46; Eph 5:19). Yet in much of Christian practice today, these prayers have become largely neglected. The purpose of this study is to look at the role the praying of the Psalms played in helping God’s people traverse their life journey and grow in their relationship with God, and to explore how our praying t

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20

Van Rooy, H. F. "The message of a number Psalms as interpreted in Syriac Psalm headings." Verbum et Ecclesia 19, no. 3 (1998): 653–63. http://dx.doi.org/10.4102/ve.v19i3.2515.

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Following the view of Theodore of Mopsuestia, the translator(s) of the Peshitta Psalter did not accept the historicity of the headings of the Psalms in the Hebrew Psalter. In some manuscripts the Peshitta Psalms do not have headings at all, while in other manuscripts headings are supplied. This paper makes a few remarks on the study of the headings of the Psalms in Syriac and discusses the headings of a number of Psalms in different Syriac traditions, with special attention to the headings in the Syriac manuscript 12t4. These headings can be regarded as a summary of the exegesis of the particu

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21

Barus, Armand. "ALLAH MENDENGAR SERUAN DAN TEMPAT BERLINDUNG: Penelitian Puitis Mazmur 5." Jurnal Amanat Agung 15, no. 2 (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 aka

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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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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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Glowasky, Michael. "Walking the “Course of Blessed Tears”: Cassiodorus’s Expositio Psalmorum and the Emergence of Penitential Psalm Devotion." Journal of Medieval Religious Cultures 50, no. 2 (2024): 212–34. http://dx.doi.org/10.5325/jmedirelicult.50.2.0212.

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ABSTRACT While Cassiodorus’s Exposition of the Psalms (ca. 538–570) is commonly cited as the first recorded instance we have of the seven Penitential Psalms being grouped together as a distinct set, it is typically believed that the origin of this set, and thus the devotional practices that grew out of it, can be traced to an earlier date. As a result, Cassiodorus’s commentary on the Psalms has not received the attention it deserves. However, the author suggests in this article that it was Cassiodorus’s unique rhetorical approach to the interpretation of these Psalms that established penitenti

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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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Vos, C. J. A. "Psalm 2 as lied teks – ‘n literêre en teologiese evaluering." Verbum et Ecclesia 25, no. 2 (2004): 769–83. http://dx.doi.org/10.4102/ve.v25i2.299.

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The publishing of the Liedboek (2001) emphasizes the importance of the psalms for liturgy and hymnology. All 150 psalms in the Liedboek were versified by T T Cloete. In this article Psalm 2 is analysed from different perspectives. This leads to a literary and theological evaluation of its versification by Cloete.

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Human, D. J. "A tradition-historical analysis of Psalm 55." Verbum et Ecclesia 18, no. 2 (1997): 267–79. http://dx.doi.org/10.4102/ve.v18i2.562.

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A tradition-historical analysis of Psalm 55. The text of Psalm 55 will be remembered for its musical setting by Felix Mendelsohn and others and also for the fact that it is one of the most difficult psalms to analyse. A tradition-historical analysis of the traditions and history of the poem confinns the unique and independent character of the text. The content of the psalm is characterised by vague allusions to well-known salvational and historical traditions as well as the psalm's characteristic fonnulations. Themes from the primeval history and desert wanderings of Israel are identifiable. M

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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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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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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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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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Voskoboinikova, Yu. "The specificity of musical shaping in the “Psalms of David” choral cycle by R. Tolmachov." Culture of Ukraine, no. 81 (September 21, 2023): 24–33. http://dx.doi.org/10.31516/2410-5325.081.03.

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The relevance of the article. “Psalms of David” in the poetic adaptation of Taras Shevchenko have long been a part of the choral culture of Ukraine. More than 20 composers have created musical versions of these texts, using separate verses or the entire work. The latest version of the Psalter is the choral cycle of the Ukrainian conductor, singer, composer and teacher Ruben Tolmachov. The first nights of the work took place under his leadership in May 2023 and had great success and public resonance. That is why the introduction of this work to scientific discourse is relevant.&#x0D

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Makarenko, Oleksii. "ПСАЛМОВІ ТЕКСТИ В УКРАЇНСЬКОМУ ДУХОВНОМУ КОНЦЕРТІ ДОБИ БАРОКО І КЛАСИЦИЗМУ: МИСТЕЦЬКІ ПАРАЛЕЛІ". Музикознавча думка Дніпропетровщини, № 19 (30 грудня 2020): 57–74. http://dx.doi.org/10.33287/222034.

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The purpose of the article is to identify common and distinctive features, to determine artistic parallels in the choral sacred music of the Baroque and Classicism through the prism of using psalms of texts. Research methods are used by researcher at the represented scientific article the next, a namely historical-typological, stylistic, structural-analytical, and comparative. Scientific novelty. For the first time, it is traced how the principle of selection of psalm lines affects the compositional structure and content of concerts. Conclusions. Analysis of the material of East Slavic spiritu

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Tarigan, Winardi. "Impreactory Psalms Dalam Konteks Ancient Near East (ANE) Dan Perjanjian Lama." Predica Verbum: Jurnal Teologi dan Misi 4, no. 1 (2024): 18–39. http://dx.doi.org/10.51591/predicaverbum.v4i1.91.

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Expressions of revenge or curses against enemies in psalms are often called imprecatory psalms. In investigating psalm texts containing curses, experts usually relate them to the Ancient Near East (ANE) cultural background and several texts in the Old Testament as the basis or reference. This research will explore the relationship between imprecise Psalms and the tradition of curses in ANE culture and the practice of curses in the Old Testament outside the Psalms. So, it will provide a comprehensive contribution to evaluating imprecise psalms in the context of the ANE and Old Testament. Are th

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Michal, Gavin. "Exploring Rabbinic Approaches to the Psalms." Old Testament Essays 35, no. 1 (2022): 1–27. http://dx.doi.org/10.17159/2312-3621/2022/v35n1a7.

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Today, the Jewish world has adopted a popularist - if not theurgical -approach to the Book of Psalms, where the Psalms take on a mystical and almost magical function.1 However widespread, this is only one facet of a kaleidoscope of multifaceted and divergent methodologies that lie within the rubric of rabbinic Psalm interpretation. This article looks at some of the theology underpinning the essential structures of the Psalms as seen through the eyes of the classical rabbis. The analysis begins with the overall edifice of the Psalter, its division into books and their order, discusses the nomen

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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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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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Basson, Willem Diederick, and Daleen Kruger. "Persepsies oor die sinodebesluite en aard van die psalms binne die GKSA." Koers - Bulletin for Christian Scholarship 81, no. 3 (2016): 2–9. http://dx.doi.org/10.19108/koers.81.3.2261.

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Perceptions regarding synod decisions and the nature of psalms in the RCSA. Since its inception in 1859, the Reformed Church in South Africa has been singing only psalms, scriptural hymns and Biblical songs. Currently, there are two official versifications of the psalms in use within the Reformed Church, namely the so-called Totius versification of 1936 and the 2001 rhymed version of psalm texts, mainly by T.T. Cloete. A study of members’ perceptions of synod decisions and the nature of the psalms in the Reformed Church shows that the psalms are not fully utilised. Synods decide what type of s

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Pallesen, Carsten. "Stensalmer – selvforhold og parallelisme i Salmernes Bog belyst ud fra Günter Bader og Paul Ricoeur." Dansk Teologisk Tidsskrift 75, no. 2 (2012): 82–102. http://dx.doi.org/10.7146/dtt.v75i2.105563.

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The article, “Petrifi ed Psalms: Self-relation and parallelism in the Book of Psalms in the light of Günter Bader and Paul Ricoeur”, presents two systematic readings of the Book of Psalms: Günter Bader’s Psalterspiel 2009 addresses the Book of Psalms as a whole, while Paul Ricoeur offers an interpretation of Psalm 22 in the context of his intertexual reading of the Passion in St.Mark and within the symbolic network of the Biblical texts. In each of the two different approaches, the article adresses the question about divine self-relevation: the Name of God, in Ex 3:14 (“I am who I am”) and hum

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Chykalova, Olha. "The spiritual concept “Hope in God!” in the psalms by F. Mendelssohn-Bartholdy." Aspects of Historical Musicology 34, no. 34 (2024): 7–24. http://dx.doi.org/10.34064/khnum2-34.01.

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Statement of the problem. The spiritual music by Felix Mendelssohn-Bartholdi remains insufficiently covered in domestic scientific research. To a greater extent, the interest of musicologists is observed in his secular work – large symphonic or chamber-instrumental compositions (the overture “A Midsummer Night’s Dream”, “Songs Without Words” for piano etc.). However, the musical embodiment of religious texts by F. Mendelssohn testifies to how deeply they were heard by the author. Since the composer was a religious person, spiritual choral music occupies a significant place in his legacy. In ad

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Spieckermann, Hermann. "From the Psalter back to the Psalms. Observations and Suggestions." Zeitschrift für die alttestamentliche Wissenschaft 132, no. 1 (2020): 1–22. http://dx.doi.org/10.1515/zaw-2020-0008.

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AbstractThe essay is a plea for ending the hunt for the message inscribed into the final shaping of the Psalter. After the psalms had to suffer from exaggerated form-critical categorisation and other approaches, the Psalter is not in need of having its content labelled with inadequate generalising terms. The complexity of the psalms does not favour this approach. Instead, the psalms are waiting to be appreciated as textual individuals and each psalm as part of its special position in a manageable cluster of texts. In view of the Psalter as a whole the predominance of petition and praise, manif

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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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Resende, Luiz Antonio de Lima, Silke Anna Theresa Weber, Marcelo Fernando Zeugner Bertotti, and Svetlana Agapejev. "Stroke in ancient times: a reinterpretation of Psalms 137:5,6." Arquivos de Neuro-Psiquiatria 66, no. 3a (2008): 581–83. http://dx.doi.org/10.1590/s0004-282x2008000400033.

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Stroke was probably first described in Psalms 136: 5-6 of the Catholic Bible, and Psalms 137:5-6 of the Evangelical Bible. Based on the Portuguese, Spanish, English, German, Dutch, Russian, Greek, and original Hebrew Bible, the significance of this Psalm is the invocation of a punishment, of which the final result would be a stroke of the left middle cerebral artery, causing motor aphasia and right hemiparesis.

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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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Han, Jae Hee. "“Hail, Bema of Victory, Great Sign of Our City!”." Studies in Late Antiquity 7, no. 3 (2023): 407–44. http://dx.doi.org/10.1525/sla.2023.7.3.407.

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The goal of this article is to situate the Manichaean Bema Psalms from the Coptic Manichaean Psalmbook in the late antique Roman Empire, on the one hand, and to introduce it as a point of comparison for scholars interested in comparative liturgy, on the other. It argues that public expressions of adoration in the late antique Roman Empire, especially acclamations and panegyrics, functioned as the cultural scaffolding for the performance of the Bema Festival in the Roman Near East. To support this claim, it will first show how Bema Psalm 222 uses imperial acclamations and topoi drawn from paneg

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Gordley, Matthew E. "Creating Meaning in the Present by Reviewing the Past: Communal Memory in the Psalms of Solomon." Journal of Ancient Judaism 5, no. 3 (2014): 368–92. http://dx.doi.org/10.30965/21967954-00503005.

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This article examines Psalms of Solomon with an eye toward how these compositions may have functioned within the setting of a first-century B. C. E. Jewish community in Jerusalem. Several of these psalms should be understood as didactic hymns providing instruction to their audience through the medium of psalmody. Attention to the temporal register of Pss. Sol. 8, 9, and 17 shows how the poet’s use of historical review and historical allusion contributed to a vision of present reality and future hope, which the audience was invited to embrace. Issues relating to the place of these psalms in the

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Charzyńska-Wójcik, Magdalena. "Too Good Is Bad: On a Forgotten Translation of the Book of Psalms From 1700." Roczniki Humanistyczne 71, no. 6sp (2023): 15–43. http://dx.doi.org/10.18290/rh237106.2s.

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This contribution is devoted to an English translation of the Book of Psalms made by John Caryll and David Nairne at the exiled court of James II in Saint-Germain-en-Laye. The Psalmes of David, translated from the Vulgat first printed in 1700, received a corrected and revised edition brought out in 1704. Despite the significant place it occupies in the history of translations of the Psalter from the Vulgate into English, it has hardly received any scholarly attention. The paper examines the circumstances in which this translation emerged, looks at its language and compares it with its rival te

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Erić, Boško. "Apocryphal Psalms 152-155: Introduction and translation." Sabornost, no. 16 (2022): 37–49. http://dx.doi.org/10.5937/sabornost2216045e.

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Apocryphal Psalms 152-155 are preserved in the Syriac language. They have been known in the Western world since the 18th century, when the Syriac text was published for the first time. They have been translated into English in the 19th century, and in German and French in the 20th century. Since the middle of the 20th century - since the discovery of manuscripts in the Qumran caves, more attention has been paid to them because Psalm 154-155 were found in Hebrew. This discovery leads to additional comparisons and analyzes of those psalms preserved in Syriac and those newly found in Hebrew. An a

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

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Цель статьи - реконструкция экзегетических принципов толкования диодором Тарсийским и Феодором Мопсуэстийским мессианских текстов в псалтири. Эти толкователи известны критическим подходом к прямой мессианской интерпретации пророческого провозвестия ветхого завета. Так, с их точки зрения, из всей псалтири только четыре псалма говорят непосредственно о христе и его времени. Это псалмы 2, 8, 44 и 109. поскольку толкования диодора и Феодора на 109й псалом в настоящее время недоступны, автор ограничился сравнительным анализом их комментариев на псалмы 2, 8 и 44. результаты сравнения помогают проясн

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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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