The WritingsPsalms Christopher T. Begg, Joel M. LeMon, Fred W. Guyette, Paul R. Redditt, Rory K. Pitstick, John Thomas Willis, and Isaac M. Alderman 1859. [Psalms; Pentecostalist Interpretation] Lee Roy Martin, “The Use and Interpretation of the Psalms in early Pentecostalism as Reflected in The Apostolic Faith from 1906 through 1915,” OTE 30 (2017) 725–48. M.’s article examines the 25 references to the Book of Psalms found in the first 10 years of the periodical The Apostolic Faith that was published by William J. Seymour at the Azusa St. Revival. The article shows that early Pentecostal interpretations of the psalms [End Page 649] were neither monolithic nor simple. Rather, the early writers in the above journal utilized a variety of methods and approaches, depending on the purpose for which they were writing. Seymour and the other contributors used, M. determines, the psalms in at least five different ways: (1) as affirmations of doctrine; (2) as allegories; (3) an analogues of Pentecostal experience; (4) as affective arguments; and (5) as sources of assurance and encouragement. [Adapted from published abstract—C.T.B.] 1860. [Psalms] Beat Weber, ‘“Es gibt keine Rettung für ihn bei Gott!’ (Psalm 3,3) Direkte Rede von und an ‘Widersacher(n)’ in den Psalmen,” Du aber bist es, 191–267 [see #2073]. W. surveys various forms of dialogue within the Psalms, namely, the 41 psalms that present the “bits and pieces of conversations” between God and humans, as well as between the psalmist and other humans. As W. catalogues the psalmic speeches of the enemies and those directed to the enemies, he notes that more often it is God who addresses the enemies rather than the psalmist addressing the enemies himself. W. concludes by noting the unique ways that Psalm 55 presents the psalmist’s speech about his enemy.—J.M.L. 1861. [Psalm 12] Beat Weber, “‘Ich bewirkte Rettung …’ (Ps 12,6). Kommunikationsanalytische Untersuchung zu Psalm 12,” VT 68 (2018) 320–35. To date, there have been only a few investigations of the psalms in light of communication analysis. W.’s article seeks to show the fruitfulness of this approach by way of an analysis of Psalm 12 from this perspective. W. begins by showing that the psalm consists of a series of speeches that succeed one another in a liturgical sequence. Specifically, the psalm opens and closes with intercessory prayer which itself constitutes a frame around the divine oracle which stands at the center of the psalm. This oracle is itself further embedded within two instances of human speech. The speaker here functions as a “mediator” on behalf of a persecuted group, presenting their concerns to God in prayer and communicating God’s response to them in turn, while also conveying other messages to them. The closest parallel to such a sequence can be found in prophetic literature, Habakkuk in particular; as such Psalm 12 is then reminiscent of “cultic prophecy.” [Adapted from published abstract—C.T.B.] 1862. [Psalm 33] Richard Edmundo Colmenares Chacón, “La formación del corazón: Sal 33, 15 y sus implicaciones para la teología de la educación,” RevistB 79 (2017) 15–41. This article explores the educational dimension of Psalm 33 and its implications for the development of a theology of education. In so doing, C. focuses on the hymnic character of the psalm, in the corpus of which he finds a “pentad,” i.e., a series of five teachings which the psalmist addresses to the hearers/readers of the psalm. In C.’s reading, the fourth of these teachings, vv. 12–15 concerning the “formation of the heart,” is the central component of the whole complex, and accordingly C. devotes particular attention to this sequence. In it, the psalmist focuses on the formation of the heart that God undertakes in the case of each individual. [Adapted from published abstract—C.T.B.] 1863. [Psalm 34] Raymond Apple, “Psalm 34: Does the Heading Fit?” JBQ 46 (2018) 97–103. The heading of Psalm 34 reads: “When David Feigned Madness in the Presence of Abimelech, Who Turned Him Out, and He...