Royal Psalms Research Articles

Karakteristik Mazmur Rajani

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 Royal Psalm are, firstly this psalm reflects the unique relationship between God and the king, secondly the holy king is the mediator of Divine blessing. All three charismatic kings ruled by divine gift. Even the kings of Israel received their dominion with God's approval like a royal coronation.

The Davidic Messiah in the Old Testament Tracing a Theological Trajectory

Abstract The present article revisits the issue of messianism, particularly as it finds its expression in the Davidic kingship tradition, that is, the belief concerning a Davidic Messiah. Since Old Testament messianic hope is inseparably associatied with the dynasty of David a study that traces the various perspectives concerning the Davidic Messiah chronologically and canonically can bring a contribution to this important Old Testament theme, too often neglected. Thus, the study shows that the belief in the coming of a Davidic Messiah is a prominent eschatological theme in the Old Testament. Its roots can be traced back to the historical covenant made by Yahweh with David, which receives hyperbolic and symbolical dimensions in the royal Psalms, and a full-fledged eschatological orientation in prophetic writings. The monarchic prophets: Isaiah, Micah, Amos, and Hosea draw on the covenant promises to David to ground their message regarding the coming of a ‘new David’, who would destroy the wicked, protect the poor and oppressed, and institute an eternal era of peace, justice, and righteousness. In the context of the Babylonian exile, Jeremiah and Ezekiel foresee that God will bring forth a righteous ‘shoot’ of Davidic line to reunite the nation and shepherd God’s people. In the post-exilic period, Zechariah underscores the promise that David’s son will build a house for Yahweh, moving from the initial historical focus on Zerubbabel and his role, to the eschatological expectation of the one and only messianic figure that will bring the final restoration.

Recepcia Žalmu 110 v Liste Hebrejom

This article focuses on the reception of Psalm 110 in ch. 5 of Hebrews. It begins by briefly introducing the general usage and method of identifying OT-quotes, with a brief statistical overview of them in this NT-writing. It then discusses this royal psalm , which is the pillar of Christology throughout the NT, and its application in the Epistle. He discusses the Aaronic and Melchizedek priesthoods. The focus of the present study is the function of Ps 110:4 and its incorporation with the exegesis in ch. 5. It compares the accounts of the human high priest and Christ, analyzing Hebr 5:1-10 in detail. He also suggests other places of application of Ps 110 and the related Ps 2 in the Epistle.

지혜시와 제왕시의 짝으로 본 시편의 구성 연구 -제 1권(1-41편)을 중심으로-

우리는 시편 전체에서 지혜시와 제왕시가 많은 경우 짝으로 나올 뿐 아니라 각 권을 시작하고 마무리하는 전략적 자리에 등장하고 있는 현상들을 관찰하면서(1-2, 18-19, 72-73, 89-90, 110-112, 118-119, 132-133, 144-145편), 시편의 신학이 ‘지혜자인 메시아 왕’, ‘메시아 왕인 지혜자’라는 중심 사상으로 편집되었을 가능성을 찾아 보려고 한다. 우리는 이 논문의 제한 때문에, 이 주제를 제 1권 중에서 1-2, 18-19, 40-41편을 중심으로 다루었다. 제랄드 윌슨이 한 권의 책으로서 시편의 최종적 모습(final shape)을 처음 다루었을 때 그는 제왕시들인 제 2, 72, 89편이 시편의 구성적 뼈대를 이룬다고 보았으므로, 제 1권을 마무리하는 두 시편인 40, 41편의 구성적 역할을 주목하지 않았다. 제 40, 41편은 엄밀한 의미에서 지혜시나 제왕시의 범주에 들지도 않는다. 그렇지만, 이 두 시편에 등장하는 주인공의 사회적 위치, 어휘, 주제 등을 볼 때 이 시들은 각각 준-지혜시와 준-제왕시로 볼 수 있었다. 그렇다면, 제 1권은 지혜시(1편), 제왕시(2편), 준-지혜시(40편), 준-제왕시(41편)로 이중 프레임으로 짜여 있다.BR 우리는 ‘짝시’(pair psalms)를 이루는 기준으로, (1) 장르의 조응, (2) 어휘 의미론적 조응, (3) 이미지의 조응, (4) 주제의 조응, 그리고 (5) 구성적 관점을 제시하였다. 이 기준에 따라 우리는 제 1권이 ‘토라의 헌신자, 메시아왕의 이상’으로 시작하여(시편 1-2편), ‘토라의 온전한 제자, 메시아 왕의 우주적 승리’를 거쳐(시편 18-19편), ‘토라의 실천자, 메시아 왕의 간구’(시편 40-41편)로 주제가 점점 발전해 가는 것을 보았다. 시편에서 지혜시와 제왕시가 짝을 이루며 융합되는 현상은 이후 신약신학의 기독론에 의미 있는 기여를 할 것으로 기대된다.

Prophecy and Its Cultic Dimensions

Prophecy and Its Cultic Dimensions

시편의 지혜시와 제왕시의 원근법과 통전성에 대한 연구: 시편 1-2권을 중심으로

본 논문의 목적은 시편 1권과 2권에 나타나는 제왕시와 지혜시의 배열의 상관성에 대해 살펴보는 것이다. 시편의 구성적 방법론 분야에서 제왕시와 지혜시의 연결관계는 주로 시편 각 권들의 이음새에 위치한 시편들을 중심으로 연구되어 왔다. 필자는 이보다 한 걸음 더 나아가서 이음새가 아닌 각 권의 중간 부분들에 제왕시와 지혜시가 함께 배열된 경우들을 살펴보려고 한다. 이를 위해 본 연구에서는 시편 1권과 2권의 경우들 즉 시편 18편과 19편의 관계 및 48-51편의 관계를 고찰하였다. 시편의 해석학적 서론인 시 1-2편은 ‘지혜시－제왕시’의 순서로 나타나며 전형적인 장르로서의 지혜시와 제왕시의 모습을 보이는데, 18-19편은 그 순서를 역순으로 뒤집어 ‘제왕시－지혜시’의 새로운 패턴을 구성해 낸다. 특별히 18편과 19편은 율법이라는 주제를 공통적으로 활용하게 되는데, 18편에서 소주제였던 율법이 19편에서는 중심주제로 나타나게 되어 19편은 18편이 보여주는 다윗언약적 요소에 대하여 균형을 잡아주는 역할을 하게 되며, 결국 18-19편은 1-2편보다 훨씬 더 상호밀접한 관계적 양상을 드러낸다. 이러한 ‘제왕시－지혜시’ 순서의 패턴은 18-19편에서 기본적으로 확립되고, 42-48편과 49-51편의 연결관계에서 보다 포괄적으로 확장된다. 46편과 48편은 비록 전형적인 제왕시는 아니지만 시온시로서 다윗언약적인 요소를 다분히 지니고 있는데, 지혜시인 49편은 이러한 다윗언약적 관심을 전환시켜서 인생의 의미를 해설하고, 그 후 지혜적 요소가 강한 50편이 등장하여 율법의 실천을 강조한다. 시편 1권에서 시작된‘지혜시－제왕시’의 병렬적 배열은 1-2편의 전형적 패턴에서 시작하여 18-19편에서 ‘제왕시－지혜시’의 패턴으로 전환되면서 제왕시적인 요소와 지혜시적인 요소의 밀접성이 깊어진 것이며, 48-51편의 경우에서는 좀 더 확장된‘언약－지혜’의 패턴으로 발전하는 것이다. 그러므로 시편에 나타나는 제왕시－지혜시의 연결관계는 기계적이지 않으며, 시편의 거시적 흐름을 따라 다양하게 발전해 나가고 있음을 알 수 있다. 시편의 제왕시와 지혜시의 상호관계는 원근법적으로 멀고 가까움을 다양하게 표현하는 가운데 시편 각 권의 신학적 메시지를 구성하는데 기여하고 있다.

Encountering the Book of Psalms: A Literary and Theological Introduction

Encountering the Book of Psalms: A Literary and Theological Introduction

The Equivocality of Psalm 80: From Communal Lament to Royal Psalm

The Equivocality of Psalm 80: From Communal Lament to Royal Psalm

Le messie en transition. Les textes traitant de Cyrus dans le cadre littéraire et historique du Deutéro-Ésaïe

After a clarifying glance on the Messianic terminology in the Hebrew Bible (I), the traditional view is described using the royal psalms which introduce the Davidic king as conqueror of the nations...

The reign of Yahweh through the 'priest-king' - The Interpretation and Application of Psalm 110

This paper attempts to interpret and apply Psalm 110. Psalm 110, which is the most frequently cited Old Testament text in the New Testament, has drawn much attention since the age of the early Church Fathers. This psalm was interpreted as a text that predicts the ministry and activities of Jesus Christ, thus forming a firm foundation of the messianic thought. In particular, the references to the ‘sitting on the right side of the throne of God’ and the ‘eternal priesthood in the order of Melchizedek’ were the main texts that enable Psalm 110 to be read as a prophecy of Jesus Christ. However, it cannot be confined to a messianic prophecy of Jesus Christ. Originally, it was a psalm that had been used as a so-called “Royal Psalm” in the situations of ancient Israel. In such a current, in the New Testament time it could be understood as a psalm with prophetic meanings about Jesus Christ. Further, it can be understood as a text that refers to Christians as “priest-kings,” who are admitted by faith as children of God and people of the covenant. In that sense, Psalm 110 has the following three dimensions: First, Psalm 110 is a psalm about the ancient Israelite king of Zion, who fulfills the reign of Yahweh. Second, Psalm 110 is a prophecy of Jesus Christ performing the duties of a priest-king on the right side of the throne of God. Third, Psalm 110 is a promise to Christians who participate in Gods reign with Christ.

A Study on Calvin’s Exegetical Methodology for Royal Psalms

종교개혁 500주년을 맞아 이 논문은 칼빈의 제왕시 주석 방법론을 검토 및 재평가하는 것이다. 제한된 지면상 본 연구를 위해 시편 2, 72, 89, 110, 132편을 선별했다. 본 연구는 칼빈의 이들 시편에 대한 주석 방법을 문법적/문예적, 역사적, 신학적 해석 방법론의 관점에서 분석한다. 아울러 칼빈의 적용 방법까지 분석한다. 이 연구는 다음과 같은 세부적인 내용을 분석한다. (1) 칼빈의 명료한 문자적 의미의 추구, 어원 연구, 단어의 용례, 문맥, 원어 연구와 같은 그의 문법적 해석 방법; (2) 칼빈의 문예적 해석과 의인법, 은유법, 비유적 표현, 이미지의 파악, 환유법, 제유법, 과장법 등과 같은 문예적 범주의 사용; (3) 칼빈의 저자에 대한 이해, 역사적 배경 연구, 본문의 원래 역사적 의미와 아울러 신약성경과의 연결 방법과 같은 그의 역사적 해석 방법; (4) 모형론적 해석, 예언적 해석, 그리스도 중심적 해석, 성경으로 성경을 해석하는 방법 등과 같은 칼빈의 신학적 해석 방법; (5) 마지막으로 칼빈이 주석 작업을 마친 후에 분문의 메시지를 얼마나 효율적으로 청중들의 상황에 적용하고 있는지도 분석한다. 연구 결과 칼빈의 성경해석 방법은 오늘날에도 사용할 수 있는 유용한 주석 방법들임을 깨닫게 되었다. 칼빈의 원어 및 어휘 연구, 문예적 분석, 원래 역사적 맥락에서의 의미를 먼저 찾는 역사적 해석과 모형론, 예언과 성취, 그리스도 중심의 해석 등과 같은 신학적 해석 방법도 오늘날까지 유용한 방법들이다. 그러나 신약의 의미를 과도하게 구약본문의 번역이나 해석에 도입하는 것이나 그의 주석에 가끔씩 나타나는 원어 해석의 부정확성 등은 그의 주석을 사용하는 독자들이 조심해야 할 부분들이다.

Messianism and Kingship in the Gospel of John: A Comparison Between the Fourth Gospel and the Royal Psalms 2, 72, and 110

ABSTRACTThe article shows that messianism and kingship in the Gospel of John are involved in the royal psalms, such as Psalms 2, 72, and 110. Although these psalms were never quoted in the Gospel of John, there is a strong likelihood that the royal psalms have been alluded in the Gospel of John. This article examines the similarities and differences between the royal psalms and the Gospel of John, and, thus, shows how each present the messiah as the ideal king, concentrating on the terms “the Son of God,” “the Son of man,” and “the kingdom of God” that John shares with the royal psalms in terms of the messianic views. It appears that John uses the terms, in a unique way to emphasize the divine aspect of the messiah, by putting weight on the main characteristics of the messiah as the ideal king who was pre-existent before creation.

Psalm 101: A supplication for the restoration of society in the late post-exilic age

This article investigates the form and purpose of Psalm 101 from two perspectives: As a unique composition from the late Persian or early Hellenistic period, and in terms of its function within the context of Book IV of the Psalter. It is suggested that it was designed by exponents of wisdom and Torah piety to serve as a ‘royal psalm’ at exactly this location in the Psalter. It was meant to offer support to faithful Yahwists by criticising the apostate Judean aristocracy of its time of origin and serve as a prayer with which Yahweh could be beseeched to establish his righteous rule by judging evildoers and thus vindicating the faithful.

Psalm 89 in Light of the Strategically Positioned Royal Psalms: Is the Davidic Covenant a Failed Mission?

Psalm 89 in Light of the Strategically Positioned Royal Psalms: Is the Davidic Covenant a Failed Mission?

The Thematic Unity of Psalm cxliv in Light of Mesopotamian Royal Ideology

AbstractPsalm cxliv, which according to many scholars is a "royal psalm," begins with a prayer for assistance in battle (verses 1-11) followed by a description of prosperity (verses 12-15). The combination of these two parts parallels several examples from Mesopotamian royal literature in which the king is depicted both as a heroic warrior and as a provider of prosperity. In light of the Mesopotamian parallels, Psalm cxliv is an expression of a similar Israelite royal ideology.

A Trace of the Tradition of Diplomatic Correspondence in Royal Psalms

This paper suggests that the phrase תעסמ לב ויתףש תשראו (Ps. 21:2) reflects an idiom from the tradition of diplomatic correspondence (documented in EA9), that expresses a proper ‘brotherhood’ relationship between equal kings. Besides explaining the use of the hapax legomenon תשרא in this specific instance, this assumption gives us a key to explaining the fact that a variant of this word — תשרי — appears in another psalm (Ps. 61:6) in a very similar context. The author suggests that the Israelite court scribes saw this word as particularly designated for requests made by a king from his counterpart, because they knew this word — which disappeared from Hebrew — only through their education in schools for scribes, where they were trained in the international diplomatic style. In both cases, then, the use of this word was a result of a conscious intention to imitate diplomatic style while referring to relations between the king and God, an intention motivated by rhetorical needs. This attempt exposes for us some of the authors' theological conceptions. While proving these conclusions the author reexamines the debated question of Psalm 61's classification, and shows that there are decisive arguments for deciding (versus the dominant opinion) that this is indeed a royal psalm.

Court Oracles in the Psalms: The So‐Called Royal Psalms in Their Ancient Near Eastern Context. By Scott R. A. Starbuck. Society of Biblical Literature, Dissertation Series, no. 172. Atlanta: Society of Biblical Literature, 1999. Pp. xx + 271. $37.

Previous articleNext article No AccessBook ReviewCourt Oracles in the Psalms: The So‐Called Royal Psalms in Their Ancient Near Eastern Context. By Scott R. A. Starbuck. Society of Biblical Literature, Dissertation Series, no. 172. Atlanta: Society of Biblical Literature, 1999. Pp. xx + 271. $37.Dennis PardeeDennis PardeeThe University of Chicago Search for more articles by this author The University of ChicagoPDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Journal of Near Eastern Studies Volume 64, Number 3July 2005 Article DOIhttps://doi.org/10.1086/491548 Views: 9Total views on this site * Permission to reprint a book review in this section may be obtained only from the author.PDF download Crossref reports no articles citing this article.

Genre disputes and communal accusatory laments: reflections on the genre of psalm lxxxix

AbstractPsalm lxxxix has been the subject of numerous debates. Scholars have variously described it as a royal psalm, a lament, a prophetic complaint, or some combination of these genres. Genre designation is further complicated by the harsh tone of verses 39-52, traditionally explained as a redactional addition. This paper argues that Psalm lxxxix displays a marked unity through its use of covenantal, Davidic and symbolic language, and finds further clues to the psalm's genre in a Qûmran fragment (4Q236). Psalm lxxxix can still be defined as a "lament," but as fragment 4Q236 shows, it is an angry lament in which accusatory language serves as a unifying element rather than a redactional "seam".

“The Messianic Dimensions of Kingship in Deuteronomy 17:14-20 as fulfilled by Jesus in Matthew”

This article examines a brief statement made by Patrick D Miller in his commentary on Deuteronomy, namely that scholars quite likely have missed the most important Old Testament passage relating to the kind of kingship Jesus manifested in his earthly ministry.Deuteronomy 17:14-20 gives a job description for an upcoming, earthly king; it carries messianic dimensions. Christian scholars, however, primarily have pointed to Isaiah and the messianic passages of the royal psalms to provide indication from the Old Testament that Jesus indeed fulfilled the promises therein of the promised king and the Messiah. Reading like a modern “Position Available” advertisement, the qualifications for kingship in Deuteronomy begin by saying the coming king must be God’s choice, an Israelite and not a foreigner; frugal, not prone to displays of wealth and military might; and careful to keep his heart faithful to the Lord. Furthermore, a king’s first duty is to write for himself a copy of the law and to read it throughout his life. The kind of kingship Jesus displayed during his ministry indeed exemplified his personal knowledge and careful following of the law, his total obedience to the law, his reverence for the law, and his humility before his disciples—all qualifications for earthly kingship “advertised” in the pericope. The Gospel of Matthew resonates with passages showing that Jesus answered the advertisement, met the job description, and fulfilled the qualifications for kingship outlined prophetically by Moses in Deuteronomy.

Court Oracles in the Psalms: The So-Called Royal Psalms in their Ancient Near Eastern Context

Court Oracles in the Psalms: The So-Called Royal Psalms in their Ancient Near Eastern Context