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