Davidic Psalms Research Articles

A Voice Without End: The Role of David in Psalms 3–14. By Andrew C. Witt

Growing interest in theological or canonical interpretation à la Brevard Childs has proven especially fruitful in recent scholarship for understanding the complex literary history of the Psalter and its relationship to other texts in the Hebrew Bible. The latest addition in this area is Andrew Witt’s A Voice Without End: The Role of David in Psalms 3–14, which explores how the superscriptions attributing the first section of psalms to David can guide our reading of these texts not only individually but as a group. From the very beginning, Witt rejects the theory that the so-called ‘Davidic psalms’ are meant to give a glimpse into the heart of the David portrayed in the book of Samuel, even when linked to a specific biographical story or scene. Instead, he proposes that with the addition of the superscriptions, an editor of the Psalms was attempting to shape their own Davidic persona, which acts as a guide instructing the later reader how to pray these texts. This is a refreshing proposal which handles well both the obvious diachronic development of the Psalms and the incongruency in certain places between individual psalms and linked narrative accounts in Samuel. Witt also takes seriously the literary sophistication of the editor, which is apparent from his consideration of the whole unit of Psalms 3–14 together, their interrelations, and wordplay.

David, Once and Future King? A Closer Look at the Postscript of Psalm 72.20

How did scribes understand Psalm 72.20, ‘Ended are the prayers of David, son of Jesse’, in view of subsequent Davidic psalms in the MT Psalter? After appraising the major proposals and examining its earliest reception (MT pointing, DSS parallels, and early Jewish and patristic evidence), this paper argues that the oft-overlooked genealogical qualifier ‘ben Jesse’ indicates a primary focus on ‘historical’ David in Books 1–2, whereas Books 3–5 primarily have future or eschatological ‘David’/Davidic monarchy in view. This synchronic account of 72.20’s meaning in the Psalter honours its plainest sense and explains its editorial retention/reuse, yet leaves room for diachronic theories about its origins. It also accounts for evidence other theories do not, especially Psalm 86’s identification as a ‘prayer (תפלה‎) of David’ and the Psalms’ predominant association of תפלה‎ with David. Further implications for ‘psalmic voice’ and David’s significance as YHWH’s praying servant in the Psalter are then explored.

САКРАЛЬНІ НОМІНАЦІЇ В ТЕКСТАХ ПРО НАЦІОНАЛЬНО-ВИЗВОЛЬНИЙ РУХ УКРАЇНИ: КОМПАРАТИВНИЙ ПІДХІД

The article describes the main provisions of the theolinguistic science, its defining criteria and objects of further research. Theoretical bases of the concept of religious discourse and its connection with ethnocentrism of the analyzed material have been stated. A comparative analysis of the peculiarities of the semantic-associative motivation for use of sacred-type coreferents in the twelve texts of works about the national liberation movement of Ukraine with their functioning in the text of the Bible have been conducted. Categorically analyzed names of the sacred coreferents have been divided according to the eschatological-ontological connotative directions, designations of religious things of use and the names of passional sacral type. Nine names of biblical anthroponyms have been singled out in the analyzed twelve texts of works about the national liberation movement of Ukraine, which determine the objectification of the sacred conceptosphere. The variable component of the biblical anthroponyms functioning (St. Peter, Joseph of Arimathea and John the Baptist) in the analyzed texts of works about the national liberation movement of Ukraine and their various translations of the Bible have been clarified. The functional and stylistic features of the writers' usage of Old Testament and New Testament precedent biblical names and their common and distinctive features of functioning in the texts of various translations of the Bible have been highlighted. The category of the sacred onyms′ functionality has been realized through the words′ connotative-associative layers (Jeremiah and lexical units of weeping, sobbing; King David ‒ psalms), comparison (Moses ‒ Ivan Franko), the characteristics of activities (betrayal of Judas) and identification of Adam with the Fall, and Christ with eternal life.

The Concept of Time in "Enarrationes in Psalmos" by Saint Augustine

What is time? What is its nature, designation and aim? Saint Augustine attempted to resolve these and other questions in his greatest exegetical-homiletical work, Enarrationes in Psalmos. The Bishop of Hippo, commenting on particular verses of the Davidic Psalms, comes to the conviction that time is a variable and fragile value, just like the world and man, which are subject to its laws. The time created by God had a beginning, it abides, and it will have an end. However, this does not mean that the passing of time should be viewed only in a negative sense, for at a concrete moment in time the Son of God became incarnate in order to save man. Time also exists so that man has an opportunity to be converted and to enter eternity. For the Bishop of Hippo, there is no concept of time in eternity, which is changeless and lasts forever. In his conception of time, we can see not only its pure physical aspect, but above all, its theological dimensions. In particular, it contains a message for man that refers not only to the present, but predominantly to the future, to an eternity that inspires great optimism for all people.

“DAVID PSALMS” BY TARAS SHEVCHENKO AND LINA KOSTENKO IN THE ASPECT OF INTERTEXTUALITY

The article discusses intertextuality as a specific feature of fiction of the XIX-XXI centuries, is a peculiar communication code of the author with the reader, helps him to understand not only himself, but also the world in which he lives. Intertext appears in works of literature in the form of citations, allusions, reminiscences, parodies and imitations of other people's stylistic properties. Scientific intelligence analyzes the features of the structure of the Book of Psalms, which is one of the books of the Old Testament of the Bible, addresses the problem of authorship of a monument to world culture. The article analyzes separate poems from the cycle David of Psalms, which both artists have. Of course, each of the poets can trace the interpretation of the biblical text of an outstanding literary and cultural attraction. In the process of analysis, it was found that T. Shevchenko’s works are characterized by deep connections with ancient culture, Slavic mythology, and many European literatures. The “David Psalms” cycle of modern Ukrainian poetess Lina Kostenko is full of modern realities, acute social conflicts, which is a feature of the poetess’s creative manner. It is defined as the original features of the biblical text copying by each writer, and the presence of common features. It is established that in the works of both poets, despite the difference in time, metaphysical ideas take place, reflecting universal moral and ethical principles, opposing the concepts of “good – evil”, “truth – untruth”, “glory – hula”, are widely used Church Slavonic dictionary, there are elements of introspection. The works of Taras Shevchenko and Lina Kostenko are full of deep feelings about contemporary being, creating a unique image of a literary hero, which is a reflection of the author's position. Entering into the main text the motives of intertextuality allows you to create a unique idiostyle of both artists at different levels of literary reception.

The Role of Psalms 135-137 in the Shape and Shaping of Book V of the Hebrew Psalter

Book V of the Psalter (Pss 107-150) is an interesting collection of psalms. After the opening Ps 107, celebrating God’s rescue of humanity from various dangerous situations, psalms attributed to David appear again after a virtual absence since Book II. These Davidic psalms (Pss 108-110 and 138-145) “frame” a grouping of festival psalms that are introduced by two brief alphabetic acrostics (Pss 111 and 112). Seemingly tucked away just after the Songs of Ascents (Pss 120-134), and before the resumption of psalms of David, lie Psalms 135-137, two magnificent community hymns followed by a heartfelt community lament. This essay explores the role of these psalms in the “shape” and “shaping” of the story of the Psalter. It will conclude that the psalms offer a highly stylized recitation of Israel’s history that made a world for the postexilic community, recounting Yahweh’s work in creation, summarizing the Pentateuchal stories of the ancestors (Pss 135-136) and providing a snapshot of exilic life in Babylon (Ps 137). Their assurance of Yahweh’s presence and provisions allow David, in Psalms 138-145, to lead the postexilic people in blessing, praise, and thanks to the sovereign God. https://doi.org/10.17159/2312-3621/2019/v32n2a20

Scripture as a Spiritual Phenomenon: The Evidence of the 11Q "Psalms Scroll" Colophon

Abstract According to the colophon to the 1st-century Cave 11 Psalms Scroll, the psalmist David was a composing scribe endowed by the divine spirit. In the light of a pattern of legitimation by the divine spirit for social power well attested in the HB, we can discern how the colophon attributes divine efficacy for social power—hitherto exercised only through persons—to David's psalms as they resound in Israel's calendric communal cultic observances. The 11Q Psalms Scroll colophon provides early evidence for an enduring understanding of Scripture as a socially potent spiritual phenomenon that shapes the life of a religious community.

The Lord's House and David's Lord: The Psalms and Mark's Perspective on Jesus and the Temple

AbstractFour Davidic Psalms (2, 118, 110, and 22), each cited or alluded to at least twice, in this order, and at critical junctures in Mark's narrative, play a key role in his Gospel. In contemporary understanding Psalm 2 was associated with the future messianic purging of Jerusalem and especially the temple (e.g.4QFlor, Pss Sol 17). Psalm 118, concluding the Egyptian Hallel, spoke of Israel's future deliverance under a Davidic king with the restored temple as the goal of Israel's return from exile. Psalm 110's surprisingly elevated royal designation, uniquely expressed in Melchizedekian priestking terms, contributed to several portraits of exalted heavenly deliverers, some messianic, who would preside over Israel's restoration (e.g.11QMelch, 1 Enoch) while Psalm 22's Davidic suffering and vindication described the deliverance of righteous Zion (e.g.4QPs). Drawing from the dual perspective of their original contexts and contemporary interpretations, this paper proposes that Mark's careful arrangement of his psalm citations presents Jesus as both Israel's Davidic Messiah (Pss. 2, 118) and the temple's Lord (Ps. 110) who, coming to purge Jerusalem but rejected by the temple authorities, announces the present structure's destruction and, through his death and vindication (Ps. 22), its replacement with a new people-temple centered on himself.

David, Asaph and the Mighty Works of God: Theme and Genre in the Psalm Collections

The groups of Psalms formed by common ascriptive superscriptions each have their distinct characteristics and may be understood as pre-existing collections or read as groups with a common theme. A statistical table shows, among other things, that there is a strong connection between the Davidic superscription and the individual style; that the themes of the narratives of Israel's origins are virtually absent from the Davidic psalms but present in more than half of the Asaphic ones; that psalms of praise dominate the group of unascribed psalms. The Davidic psalms are dominated by a sense of personal relationship between the speaker and his God which points to the understanding of these psalms as a collection of personal prayers of the king. The psalms of Asaph have a national perspective and largely reflect situations of national crisis. The psalms of the sons of Korah are defined by the holy place. The psalms without ascriptions do not form a single group, but the prominence of the themes of creation and the kingship of Yahweh are notable, as is the relative infrequency of reference to the themes of the biblical narrative.

A Look at James Milner and His "False Prophecy"

A LOOK AT JAMES MILNER AND HIS "FALSE PROPHECY" Kenneth L. Carroll There is widespread agreement today that the main roots of Quakerism are to be found in the radical Puritan movement of seventeenth century England, although this does not deny that there may have been some contact with cross-channel continental religious movements and ideas.1 Many ofthe unusual religious expressions of early Friends, such as refusing to sing the Davidic psalms, going naked as a sign, and appearing in sackcloth and ashes.2 are best understood when viewed in the light of the religious outlook and practices of seventeenth century Puritanism. This seems to be especially true of James Milner's "false prophecy" and the strange performances of Milner, his wife, and followers late in 1652. What was there about Puritanism that helped prepare the way for Milner's behavior? Radical Puritans, greatly impressed by the large number ofpowerful preachers of their day and believing that the "pouring out of the Spirit" was promised in the last days, felt themselves "spiritually close to the apostles." They believed in the continued indwelling of the Holy Spirit, so that one ofthem was even able to say that "It was brought in that it was the same Spirit that did write the Scriptures . . . I did see, and could not doubt of it, that the very administration was given to me, which was given to the Apostles and Saints ofold."3 Another significant aspect ofthe outlook ofradical Puritan outlook is to be seen in the highly apocalyptic expectations and beliefs which many of them possessed. Drawing heavily upon Daniel and the Revelation of John, they believed that they were living in the "last 1.Cf. Donald F. Durnbaugh, "Baptists and Quakers—Left Wing Puritans?" Quaker History, LXII (1973), pp. 67-82, and James L. Ash, Jr. , "Oh No, It is Not the Scriptures," Quaker History, LXIII (1974). 2.Kenneth L. Carroll, "Sackcloth and Ashes and Other Signs and Wonders," Journal ofFriends Historical Society, LIII (1975), pp. 314-325; "Quaker Attitudes Toward Signs and Wonders," Journal ofFriends Historical Society¦, LIV (1977), pp. 70-84; "Early Quakers and 'Going Naked as a Sign'," Quaker History, LXVII (1978), pp. 69-97; "Singing in the Spirit in Early Quakerism, Quaker History, LXXIII (1984), pp. 1-13. 3 . Geoffrey F. Nuttall, The Holy Spirit in Puritan Faith and Experience (Oxford, 1946), pp. 28-29. 18 A Look At James Milner And His "False Prophecy"19 days," for soon the New Age itself would appear. Very shortly the Day ofJudgment, the Day ofthe Lord, would take place, closing out the Present Age where evil holds sway and ushering in the New Age where God reigns supreme.4 Early Quakers shared the apocalyptic outlook and expectations of radical Puritanism. These beliefs, if anything, were actually heightened among Friends in the early 1650s—for the great burst of religious energy and the groundswell of revelation which came with George Fox in some ways accentuated these apocalyptic leanings, already possessed by many early Quakers who as former Baptists, Seekers, Ranters, and other radical Puritans had been prepared for such an approach.5 Hugh Barbour has noted that these early Friends were very much "at ease with the supernatural and miraculous outlook of the Apocalypse" [of John] and that they "could claim to see some elements of the Christian apocalyptic hope, such as the outpouring ofthe Spirit and the Second Coming ofChrist, fulfilled in their own lives."6 In addition to this powerful apocalyptic outlook which marked early Quakerism, there was also a strongly prophetic air about George Fox and the whole movement which sprang from his religious discoveries and preaching. Radical Puritanismhad emphasized the indwelling of the spirit and had developed the practice of "prophesying ." With Fox andhis fellow Quakers, however, prophecy and prophesying necessarily became much closer to what had been experienced in the early church and among the even earlier Hebrew prophets of the eighth and succeeding centuries B.C. Fox was convinced that he and other Friends were now living in the Spirit of the apostles and ofthe prophets.7 One final factor to be noted, before looking at the Milner episode 4.Ibid. , p. 109. Nuttall notes...

Study XV: David's Psalms: Second Period

Previous articleNext article FreeSamuel, Saul, David and Solomon (Inductive Bible Studies, Third Series)Study XV: David's Psalms: Second PeriodWilliam R. HarperWilliam R. Harper Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Volume 9, Number 4Oct., 1889 Article DOIhttps://doi.org/10.1086/470301 Views: 11Total views on this site Journal History This article was published in The Old and New Testament Student (1889-1892), which is continued by The Biblical World (1893-1920). PDF download Crossref reports no articles citing this article.

Study XVI: David's Psalms: Third Period

Study XVI: David's Psalms: Third Period

Lewelyn's version of David's Psalms

Lewelyn's version of David's Psalms