By Susan Gillingham

For two-and-a-half millennia those psalms were commented on, translated, painted, set to tune, hired in worship, and tailored in literature, usually getting used disputatiously via Jews and Christians alike. Psalm 1 is set the legislation; on the center of Psalm 2 is the Anointed One ("Messiah"), and jointly they function a Prologue to the remainder of the Psalter. they've got usually been learn as one composite poem, with the Temple as one of many motifs uniting them. So 3 themes--Jewish and Christian disputes, the interrelationship of those psalms, and the Temple--are interwoven all through this reception heritage research. the adventure begins in historical Judaism, strikes directly to early Christianity, then to rabbinic and medieval Judaism, and so as to Christian commentators from the early heart a while to the Reformation. the adventure pauses to examine 4 vital modes of reception--liturgical use, visible exegesis, musical interpretation, and imitation in English literature. Thirty-eight colour plates and various musical and poetic examples deliver the paintings to lifestyles. the adventure keeps via the debates approximately those psalms that have occupied students because the Enlightenment, and ends with a bankruptcy which surveys their reception historical past within the mild of the 3 key issues.

Show description

Read Online or Download A Journey of Two Psalms: The Reception of Psalms 1 and 2 in Jewish and Christian Tradition PDF

Similar religion books

God in Pain: Inversions of Apocalypse

NB. single-page Clearscan ocr pdf; shrunk to two MB. of earlier upload

A great dissection and reconstruction of the 3 significant faith-based structures of trust on this planet this day, from one of many world's so much articulate intellectuals, Slavoj Zizek, in dialog with Croatian thinker Boris Gunjevic. In six chapters that describe Christianity, Islam, and Judaism in clean methods utilizing the instruments of Hegelian and Lacanian research, God in soreness: Inversions of Apocalypse exhibits how each one religion is aware humanity and divinity--and how the variations among the faiths will be some distance stranger than they could before everything appear.  

Chapters contain (by Zizek) (1) "Christianity opposed to Sacred," (2) "Glance into the files of Islam," (3) "Only anguish God Can store Us," (4) "Animal Gaze," (5) "For the Theologico-Political Suspension of the Ethical," (by Gunjevic) (1) "Mistagogy of Revolution," (2) "Virtues of Empire," (3) "Every booklet Is Like Fortress," (4) "Radical Orthodoxy," (5) "Prayer and Wake. " 

Translators as Storytellers: A Study in Septuagint Translation Technique (Studies in Biblical Literature, Volume 25)

Within the 3rd century B. C. E. , translators all started retelling the tales of the Hebrew Bible in Greek. The Septuagint used to be born yet its research had simply all started. to this point, such a lot Septuagint translation strategy research has all in favour of the linguistic sensitivity of those translators, yet there's extra to storytelling than linguistics.

Islamische Philosophie im Mittelalter: Ein Handbuch

Das Handbuch der »Islamischen Philosophie im Mittelalter« präsentiert in einer umfassenden Gesamtdarstellung eine der faszinierendsten Epochen der Geschichte des Denkens. Renommierte internationale Fachleute führen sowohl in die Theorien und Argumente der bedeutendsten islamischen Philosophen als auch in ihre Biographien ein.

Additional resources for A Journey of Two Psalms: The Reception of Psalms 1 and 2 in Jewish and Christian Tradition

Sample text

This last Temple community, by implication, comprises those at Qumran who are marked out from their Jewish contemporaries by their ‘works of the Torah’. The second section starts with citations from 2 Sam. 11b–14. Here the emphasis moves from an interest in the Temple to David: God has promised to build (for David) ‘a house’ (TYB here denotes lineage rather than a sanctuary) so that David’s line might continue forever. The ‘Seed’ of David in 2 Sam. 11, becomes the ‘Tent’ (or ‘Booth’) of David (DYWD HKS) which God will again raise up.

10–11a, concerning God’s appointing ‘a place’ for his people, which, with a pesher-like interpretation, quotes Exod. e. ‘sanctuary’). 2 Samuel 7 speaks of the old Davidic–Solomonic Temple which has become a symbol of God’s protection of his people from their enemies. The reference from Exodus 15 refers to a Temple in the future, to be built by God Himself. 24 The first section thus speaks of three Temples: the Jerusalem Temple of 2 Samuel 7 (which, at the time of writing, after the Seleucids and the Hasmoneans, has been defiled); the future idealized Temple of Exodus 15, to which the present community, living in the ‘last days’, will soon belong; and a different, democratized Temple known as the ‘Sanctuary of Israel’.

Why] do the nations [rage] and the peoples meditate [vanity? Why do the kings of the earth] rise up, [and the] princes take counsel together against the Lord and against [His Messiah]? (Ps. ii,1). Interpreted, this saying concerns [the kings of the nations] who shall [rage against] the elect of Israel in the last days . . This anthology, one of the twenty-six fragments from Cave 4, is usually dated somewhere between the latter part of the first century bce and the beginning of the first century ce, mainly because of its Herodian script.

Download PDF sample

Rated 4.84 of 5 – based on 11 votes