Book of Psalms

This book is a collection of studies that illustrate a literary-structural (L-S) approach to the analysis of biblical psalmic literature and its subsequent translation into English and a Bantu language. The “literary” component focuses on the formal (artistic) as well as the functional (rhetorical) dimensions of analysis, while the “structural” component incorporates different levels of arrangement within the poetic composition as a whole. Various aspects of an L-S method of text analysis are applied in these studies (with representative psalms chosen for exemplification), and a specific “literary functional equivalence” (LiFE) style of translation is demonstrated, often in comparison with other types. The opening chapters discuss some of the more technical features of Hebrew poetic discourse, in particular, parallelism and its manifestation on the micro- as well as the macrolevel of a given psalm. These characteristics and others are further illustrated with regard to form, function, and significance in subsequent studies. By means of a series of distinct but related types of text analysis and methodological application, I hope to present a synoptic vision  of the Psalter and selected psalms that will enable readers to:

a. better appreciate the beauty and power of the Psalms, as they come to understand how these stylistic features serve to enhance the theological and ethical meaning being conveyed;
b. recognize the importance of sound in the Psalter—that the phonological dimension of the text contributes greatly to its overall “oratorical” meaning;
c. understand how to develop an explicit, comprehensive methodology for investigating the original (Hebrew) text of psalmic discourse in the light of (a) and (b);
d. be encouraged to actively apply the preceding insights, derived from this small corpus of assorted sample studies, in their own Scripture analysis and translation practice; and
e. be able to more effectively evaluate and critique different translations and translation techniques as manifested in published versions, especially those in their mother tongue.

I might conclude the preceding statement of purpose with the following important caveat: The “analysis of poetry is helpful and important—but only if that analysis serves to assist the reader to enter into a poem [psalm] with greater sensitivity. Analysis is a servant. A competent reader analyzes poetry so that the poetry itself can speak more profoundly.… Analysis is never in any sense a substitute for the poem” (Jacobson and Jacobson 2013:1). I trust that the various psalmic analyses of this book will be read in that light as well as in the more important guiding light of Psalm 119:105.
Chapter 1 proposes a description, or expanded definition, of Biblical Hebrew poetry consisting of ten prominent attributes. This is followed by a suggested ten-step methodology for analyzing Hebrew poetic discourse in terms of its literary-structural characteristics, using Psalm 24 as an example. Chapter 2 explores the nature of Hebrew poetry further and examines the structural manifestation of continuity and discontinuity in Hebrew poetic texts as illustrated by Psalm 30. Chapter 3 investigates Hebrew poetic discourse from the classificatory perspective of genre criticism, with special reference to the organization and speech-act dynamics of Psalm 31. Chapter 4 presents an L-S analysis of Psalm 22, again with special attention being devoted to the distinctive qualities of Hebrew religious poetry. Chapter 5 offers a critique of a recent study of Hebrew parallelism as compared with my own approach in reference to Psalm 103. Chapter 6 examines Psalm 45 with respect to seven “artistic-rhetorical features,” which are then reproduced in a functionally-equivalent manner in a Chewa oratorical translation. Psalm 98 exemplifies the study of Chapter 7 with special reference to song and the “musical” features of biblical poetry, as compared with its re-expression in a Chewa rendition and several English versions. A musical perspective coupled with a literary-structural analysis is the focus of Chapter 8, as illustrated by Moses’ “Psalm by the Sea” in Exodus 15 and its translation in English, supplemented by different paratextual devices. Chapter 9 examines the literary qualities of Psalm 85 with special reference to the key topic of peace and its relevance to an African setting. Chapter 10 is a practical study oriented towards the investigation of quality with regard to the short Psalm 134, including a methodology for the audience testing of a poetic translation. Chapter 11 presents a structural description of the Hebrew text of Psalm 73, which provides the basis for a comparison of several versions which is intended to review the main principles and procedures of L-S analysis and translation that have been set forth in the various psalmic studies of this book. Finally, the Appendix presents the review of a recent book on Psalm 145 that admirably illustrates my methodology, followed by three reviews of recent book anthologies that feature a variety of approaches to analyzing, interpreting, and applying the diverse prayer-songs of the Psalter; these studies provide a useful hermeneutical frame-of-reference for my own literary-structural perspective.
This collection builds upon several earlier publications (e.g., Wendland 2013a) to further encourage a literary-structural component in my approach to the poetic, specifically psalmic, literature of Scripture. A special focus is upon the sonic component of the Psalter, along with the text’s artistry and rhetoric. These are vital dimensions of the original, but ones often ignored (or not fully recognized) in our analysis/exegesis and, consequently, not given sufficient attention in our translation practice. The full meaning of the Scriptures is thus somehow diminished and not sufficiently communicated, whether in the translated text or via its accompanying paratext (e.g., expository footnotes). It is hoped that this book will motivate and encourage a vibrant, sound-sensitive “hearing” of the biblical text—to complement (but not exclude) other, more commonly applied methodologies of analysis and translation.
The primary intended readership for this study of selected psalms encompasses all those engaged in the analysis, translation, and communication of Scripture, the OT and poetic literature in particular. This target group would include not only practicing translators, but also all Bible students, e.g., students and teachers in theological schools and seminaries, commentators, and those engaged in research and writing on Psalm-related topics. Above all, in these studies the poetic words of Scripture being analyzed are meant to speak to the hearts, minds, and lives of us all. The aim is that “by learning about the psalms [believers] may learn to read, pray, sing, shout, chant, and wonder the psalms” (Jacobson and Jacobson 2013:2). May these worship texts accordingly motivate us to an active response, impelling us “to compose beautiful and sweet psalms [also in translation!], and to sing lovely and joyous songs, both to praise and thank God in his happiness and to serve his fellowmen (sic) by stimulating and teaching them” (Martin Luther, “Treatise on the Last Words of David,” in Luther’s Works 15, 192).
As always, this publication would not have been possible without the essential collaboration of many behind-the-scenes specialist-assistants: the editorial and publishing team of SIL International (Eric Kindberg, Lois Gourley, Bonnie Brown, Mike Cahill); Alan and Iris Pickard of MissionAssist, UK, who restyled and formatted the entire text (without their help, this book would not be here!); my invaluable reviewers, Dr. Dick Kroneman and Dr. Dr. Lynell Zogbo, who provided many helpful comments and suggested corrections (they are not responsible for any errors that remain!); my keen-eyed copy-editor, Dr. George Huttar; finally, my colleague and friend, Prof. Christo van der Merwe, who introduces this collection of psalm studies with a gracious Foreword. Critical responses and suggestions for improvement are always welcome (erwendland@gmail.com), whether in relation to this text or any of my other efforts in and for the Word (https://sun.academia.edu/EWENDLAND).

כֹּ֣ל הַ֭נְּשָׁמָה תְּהַלֵּ֥ל יָ֗הּ הַֽלְלוּ־יָֽהּ!
(Psalm 150:6)

Ernst R. Wendland,
Centre for Bible Interpretation and Translation in Africa
Stellenbosch University – Pentecost, 2014

In this regularly updated bibliography, literature on psalms and the Psalter from 1990 onwards is brought together; scientific sources as well as those which are more accessible are included (earlier literature in T. WITTSTRUCK: The Book of Psalms. An Annotated Bibliography. New York, NY – London 1994). The presentation is offered in thematic subdivisions so that a title may appear under more than one rubric. It comprises a combination of the bibliographies in my “Werkbuch Psalmen I–III” (Stuttgart 2001/2003/2010). The compilation has been updated and expanded and will be kept up to date – as far as I am able to do that. It is detailed, but not complete. Notes about errors that could be corrected, new editions that have appeared, as well as missing information or new entries (by the authors themselves or about publications via third parties) are gladly accepted (e-mail: weber-lehnherr@sunrise.ch). The bibliography is made publicly available as a service to people who engage with psalms and the Psalter as well as with the history of interpretation and application of psalms. This digital version should enable users to search more easily for specific psalms, authors, titles, themes, year of publications, et cetera.

This commentary applies Augustine's totus Christus approach to psalms that are cited or alluded to by Jesus in the Gospels, with an Antiochene sensitivity to the "David Story." In other words, the Psalter is read three ways: as the words of David (or those associated with him), as the words of Jesus Christ, the Head, and as the words of his Body, the Church.

By Jerome L. Skinner
ABSTRACT:
The significance of the historical superscriptions (h/ss) that refer to David’s life (Pss 3, 7, 18, 34, 51, 52, 54, 56, 57, 59, 60, 63, 142) has been a matter of interest over the past century of Psalm Studies. An investigation into the structural and theological role of the thirteen Davidic h/ss and their psalms in the Psalter, as well as the role of David expressed in them reveals the nature of their origin, authorship, structural function, and theological import. While their historicity forms a large part of the discussion, at its core is the question of meaning. The literary and theological analysis of the h/ss and their psalms provides the basis for the conclusions about their function and meaning and provides a context through which comparisons are made. Out of its literary setting, the historiographical interests of these psalms are shown to go beyond an apology for David to express the significance of David’s experience as Yahweh’s anointed as detailed in the historical narratives.

This dissertation engages the topic of the h/ss in three ways: exegetically, intertextually, and methodologically. This study first analyzes the psalms individually to provide the foundational groundwork for a collective view of authorial indications and
subsequent analysis. This is examined through the central themes that emerge from three interrelated features of poetic analysis: (1) structure, (2) imagery, and (3) parallelism. The recent gains in the analysis of biblical poetry have enabled readers to see the epistemic grounds for authorship in its literary features that emerge from the text as part of the exegetical process.

This is followed by an analysis of the stylistic and intertextual aspects found in the thirteen h/ss. After determining the intertextual links that emerge from the h/ss, a consideration of how to understand the intertextual links within a larger structural view is examined. These intertextual links are determined by analyzing linguistic  connections in light of the structural concerns of the books of 1 and 2 Samuel and 1 and 2 Chronicles. The stylistic and linguistic features of the h/ss reveal patterns from a comparison of the h/ss and the lexical and thematic parallels between adjacent psalms that engages a broadening focus on psalm groups, collections, and books of the Psalter.

Following this is an examination of the structural uses of ל and how the features of the h/ss point to Davidic authorship. The syntactical constructions of the h/ss are surveyed to demonstrate the veracity and originality of Davidic authorship. Also, generic and structural analysis are made to substantiate these claims. The final chapter provides a methodological critique of views on the h/ss and sets forth more fortuitous paths in developing a coherent method that is more comprehensive. In conclusion, the h/ss have been shown to be original in a pre-exilic context, authentic, and are clearly connected to the psalms they introduce. The term לְדָוִד has been shown to refer to David as the author of the psalms and his clear involvement in the writing of the h/ss as author, liturgist, and king. The h/ss have been shown to be intentionally placed, theologically coherent by linking specific chapters in David’s life (his exile by Saul, his kinship during Yahweh’s blessing, and his kingship during Yahweh’s judgment/wrath), and to provide a broader narrative reading strategy for the Psalter as a book. The Davidic covenant has been shown to best reflect the context for reading the final form of the Psalter, as well as strengthening the general consensus that kingship is a central focus of the thematic structuring of the Psalter. The ultimate meaning of the h/ss is aligned with the development of Yahweh’s plan for his covenant people and promises.

(This important study of the Psalms was made available at the following website:
https://digitalcommons.andrews.edu/cgi/viewcontent.cgi?article=2859&context=dissertations)

Despite growing recognition that early Jewish culture was far broader than the Bible, the biblical retains its hegemony in the study of early Jewish literature. Often, non-biblical materials are
read either as proto-biblical, para-biblical, or biblical interpretation, assimilated into an evolutionary narrative with Bible as the telos. But ancient Jewish literature and culture are far more than proto-biblical. Through a case study of psalmic texts and Davidic traditions, this article illustrates how removing biblical lenses reveals a more vibrant picture of the resources and interests of early Jews. First, it discusses evidence showing that despite a common perception about its popularity, the “Book of Psalms” was not a concrete entity or well-defined concept in Second Temple times. Instead, we find different genres of psalm collection with widely varied purposes and contents, and a cultural consciousness of psalms as an amorphous tradition. Second, it
demonstrates how David was remembered as an instructor and founder of temple and liturgy, rather than a biblical author, a notion that, despite common assumptions, is not actually attested
in Hellenistic and early Roman sources. Third, it reconsiders two Hellenistic texts, 4QMMT and 2 Maccabees, key sources in the study of the canonical process that both mention writings
linked with David. While their value to the study of the canon has been challenged, the assumption that they use “David” to mean “the Psalms” has remained largely unquestioned. But when
we read without assuming a biblical reference, we see a new David, and the possibility that the ancient writers were alluding to other discourses associated with him – namely, his exemplary,
liturgical, and calendrical legacy – that better fit their purposes. Early Jews were not marching toward the biblical finish line, but lived in a culture with diverse other traditions and concerns
that cannot always be assimilated into the story of scripture. Recognizing this fact allow us to see Second Temple literature more clearly on its own terms.

PSALM 24 PRESENTS A FINE EXAMPLE of how sensitivity to cultural patterns known from the ancient Near East enhance not only our contextual understanding of an Israelite text but deepen our recognition of the religious aspects of the text. In particular, familiarity with New Year's festivals and the myths associated with them sheds light on the way Ps 24 was used in ancient Israelite liturgy and the way it is still used in rabbinic ritual.

Preparing a poetic analysis and translation of Psalm 24—A guided self-study -- How to recognize and reproduce the " glories " of a biblical psalm—12 steps: The following set of twelve procedural guidelines (each headed by a keyword) offers one possible literary-structural analytical methodology aimed at an eventual Bible translation. These form-functional considerations may be modified to meet the circumstances and end needs of users. The term " glories " in the heading above refers to the patent poetic features (structural, artistic, and rhetorical) that we will be paying special attention to during this analysis, with a view towards composing a corresponding translation type in one's mother tongue (and/or critically evaluating and revising some standard English versions). Periodic analysis questions appear along the way (marked by =>); those who are doing this exercise as a self-study should try to answer them first on their own, before reading the expository notes that follow. Additional study questions may be added by readers and/or their instructors as needed.

By ZIEBA, ZBIGNIEW (2010) -- This thesis presents an analysis of Psalm 63, its imagery and theology in the context of the Psalter. Psalm 63 is one of the most captivating poems in the Hebrew Bible. The longing for the presence of God is a dominant theme of this psalm, which the psalmist visualises by the extensive usage of figurative language.
The study undertakes an analysis of the difficult and complex metaphors and images contained in the poetical language of Psalm 63. Part One addresses issues about the nature of poetry, its definition, elements, and the role which imagery played in the ancient Near East, biblical and modern poetry. It includes an analysis of the nature of metaphor.
Part Two constitutes the central part of this study, as it focuses on the examination of the figurative language and theology in Psalm 63. The author analyses the imagery of the initial verse and shows the theological meaning of this verse in the context of the whole psalm. This is followed by an analysis of other metaphors and images found throughout the psalm, and is presented with associated theological interpretations.
In Part Three, other biblical texts containing metaphorical language similar to that found in Psalm 63 are analysed. The role and significance of the imagery and theology of Psalm 63 in the context of the Psalter and other books of the Hebrew Bible, are addressed in Part Three.
The main aim of the study is an attempt to address and provide a new and original contribution to the theology of Psalm 63 and to the development and understanding of imagery in Hebrew poetry.
THIS TEXT WAS MADE AVAILABLE AT: http://etheses.dur.ac.uk/577/1/PhD_Thesis_(Zbigniew_Zieba).pdf?DDD32+

Lament or complaint Psalms with closely tied praise and lament parts belong to the most important biblical genres, particularly because of their potential to address people in different times and places. Taking into consideration the insights that Mesopotamian literature has revealed, a door will be opened for understanding the lament Psalms in more existential terms. Distress in general, fear of being abandoned by God, overcoming of this fear, prophylaxis against calamities (not understood as part of magic) and one's preparedness for potential acute distress situations are the aspects that should be considered beside the application of lament Psalms in acute distress situations. Regarding the development of the lament Psalms one can conclude that the descriptions of the calamities grew longer and merged with transience complaints suggesting an emphasis on permanent distress (cf. Ps 22A), while proportionally praise became more important. Thus, in the Old Testament Psalms, human existence between praise and lament is tangible in word.

This paper is a summary of my dissertation. I presented the paper at the Institute for Biblical Research Emerging Scholar Session at The Society of Biblical Literature meeting in November, 2016.

In it, I investigate the shape and message of Psalms 15-24 by developing a methodology for identifying distinctive relationships between psalms with increased objectivity and precision. I analyze various literary links among Psalms 15-24 and find that these psalms form a chiastic collection of the following sets of parallel psalms: 15 and 24; 16 and 23; 17 and 22; and 18, 20, and 21. Psalm 19 stands at the center of the collection, and is also closely linked with Psalms 15 and 24.

This study is also founded on the idea that parallel psalms involve not only repetition, but also movement. An assessment of the movement between each set of parallel psalms in this collection yields a storyline that progresses toward the kingdom of YHWH and the inclusion of the wider community. This movement toward the kingdom is initiated by YHWH’s deliverance of the faithful Davidic king at the center of the collection (Psalms 18-21).

In addition to the progression toward the kingdom, this collection also exhibits an alternation between the ideal vision of the kingdom presented in the frame of the collection (Psalms 15, 19, and 24), and the realities of human experience and suffering presented in the intervening psalms. The effect is that until YHWH’s arrival at the consummation of this kingdom, life is depicted as a journey involving suffering, yet confidence, in the kingship of YHWH.

By Gino Johnny Kalkman --
The central aim in this dissertation is to prove that indeed the use of verbal forms in Biblical Hebrew poetry cannot be seen as completely unbound to any grammatical rules. Our search for a system in the functioning of poetry’s verbal forms may be considered rather pretentious, since it has already been carried out unsuccessfully for so many centuries. However, instead of providing just another distribution of different functional nuances to each of the verbal forms, we will start our project with the introduction of a paradigm shift in order to create room for new perspectives on the verbal functions. Thus, instead of adopting the general tendency in Old Testament Studies to analyze the poetic texts merely from a literary-rhetorical perspective, our work is a plea for a restored balance between the methods of linguistic analysis and literary-rhetorical interpretation in terms of their relative order of priority. More specifically, it is assumed that only by starting the study of Hebrew poetic texts with an analysis of their linguistic (morphological and syntactic) features, justice can be done to the texts’ ability to speak for themselves. In this way, a more solid basis is created for subsequent literary and theological interpretations of the textual contents.

The goal of this study is not to do an exhaustive analysis of what has been written on this topic, for the amount and diversity of what has been said is immense. The goal of this study is to address and illustrate the concept of intertextuality in biblical studies and to demonstrate that it can be a helpful tool for understanding how the New Testament authors used the Old Testament contextually, that is in accordance with its literal, grammatical, and historical context.
The concept of biblical intertextuality will be illustrated by the analysis of Paul’s use of Psalm 68:18 (68:19 MT; 67:19 LXX) in Ephesians 4:8. This particular text is chosen because, on the one hand, the citation of the Old Testament is obvious, yet, on the other, it leaves many interpreters puzzled.

The focus of this paper is on the Davidic figure as presented in the Psalters—the MT Psalter, LXX Psalter and 11QPsa Psalter. David of the MT Psalter is the same figure we encounter in the LXX Psalter and 11QPsa Psalter; however, it is David as he is remembered uniquely in each of the Editorial Variant Texts. The MT Psalter is compared with the LXX Psalter and 11QPsa Psalter. Contra Wilson, who argues that the MT Psalter deemphasises David when compared to the other textual witnesses, I argue that the MT Psalter is also sus¬ceptible to be read as a highly Davidic book. David is an important character in the Psalter and is the last of Israel’s legendary figures mentioned within the bodies of the psalms. In the final analysis, the MT Psalter concludes with David, the sweet psalmist of Israel, remembered for directing Israel in the worship of Yahweh through unconditional praise, a praise resounding from every corner of the cosmos, Yahweh’s temple.

This book is the first critical edition of «Codex Monacensis Graecus» 314, the collection of Origen’s Homilies on the Psalms discovered in 2012 by Marina Molin Pradel. The Munich manuscript constitutes the major discovery on Origen, the greatest interpreter of the Bible in Christianity, since the find of the Tura papyri in 1941. The 29 homilies throw new light on Origen’s personality and thought, and on the situation of the Church in the third century CE.

The Judaean Desert discoveries have revolutionized our understanding of the textual development and transmission of the Hebrew Bible. Accordingly, after almost seventy years of research, four theories of textual transmission have become predominant. Nevertheless, in recent years the need to incorporate Second Temple scribal practices and historical linguistics into current philological methods and text-critical approaches has come to the forefront.

This thesis proposes a linguistically sensitive schema for categorizing variation of Hebrew Bible texts which serves to incorporate historical linguistic insights alongside existing philological models. Using such a schema this thesis presents three case studies from the Psalms to test whether or not the identification of variant scribal practices, as discernible from computational linguistics, can sufficiently explain the variation found among Judaean Desert psalms witnesses. The conclusion affirms the validity and utility of such a schema and perspective for Hebrew Bible textual studies.

This is an extract from my new book, Messiah ben Joseph. It's the largest book ever written—and the first ever in English—on Messiah ben Joseph, the slain messiah of Rabbinic Judaism. It traces Messiah ben Joseph, from his origins in the Book of Genesis, through the Pentateuch, the Prophets, the Psalms, the Pseudepigrapha, the Dead Sea Scrolls, the Targums, the New Testament and Church Fathers, the Talmud, the homiletic, exegetic, and apocalyptic midrashim, the Zohar, and the medieval rabbis, down to modern times.
This journey to the roots of messianism has profound implications for Jewish-Christian debate and fresh insights for all who love the Bible.
Foreword by Robert Gordon.

Biblia Manichaica is a reference work citing all biblical quotations and allusions in edited Manichaean and anti-Manichaean sources. This first volume in the series covers the texts of Manichaeism in the Greek, Coptic, Semitic, and Iranian languages in relation to the Old Testament.

The goal of this paper is to identify the canonical functions of Psalms 19 and 119. Psalms 1, 19, and 119 are of great significance in terms of their central message—the greatness of the torah—as well as their canonical placement. Psalm 1 is the first psalm of the whole Psalter and Psalms 19 and 119 stand in the middle of the first book and of the last book of the Psalter respectively. The canonical function of Psalm 1 as an introduction of the whole Psalter has already been studied enough by many scholars, but how about the canonical functions of Psalms 19 and 119? If their placement is canonically intentional, what is their canonical function? To answer this question, this paper will focus on the analysis of their canonical placements. Through this process, I will argue that their placement is intentional (‘torah pillars,’ which I call the ‘macro-torah frame’) and that the Psalter, along with Psalm 1, should be read through the lens of the torah motif. To that end, I will first look into the wisdom frames that Gerald Wilson has suggested in order to identify the canonical places of Psalms 19 and 119 and then analyze the thematic development of the psalms and their neighboring psalms.

These notes are covering the main lines of scholarship regarding the character Jahaziel the Levite who prophesies in 2 Chronicles 20:14-17. The mainly come from  the book The Chronicler’s Prophet and the Temple Restoration , lulu.com by the same author: The outline of the book is as follows:
Contents
Abstract 10
Abbreviations 15
Bible Books Abbreviations 19
Transliteration: 21
Time Lines 22
Timeline 1: Rulers Dates BCE 22
Timeline 2: Jubilee Years 25
Timeline 3: Cult dates 26
1.0.0 Introduction 29
1.1 Jahaziel, and Date, Authorship and Audience 38
Conclusion Pillar 1: 68
1.2 Jahaziel and the Unity of Chronicles, Ezra and Nehemiah 69
Conclusion Pillar 2 70
1.3 Jahaziel and the Jubilee factor 70
Conclusion Pillar 3 75
2.0.0 Jahaziel Among the Scholars 76
A Jahaziel No Temple Prophet 76
2.1.0 Wellhausen, Naaman, Stavrakopolou: Jahaziel Imaginary Creation of the Chronicler 76
2.2.0 Von Rad: Jahaziel the Levitical Preacher 88
2.3.0 Rendtorff: Jahaziel A Type not Connected to the Temple 88
B Jahaziel a Real Prophet? 90
2.4.0 Japhet: Jahaziel a Literary Figure with An Artificial Name 90
2.5.0 Nasuti, Miller, Throntveit: Literary Jahaziel a Witness 91
2.6.0 Schniedewind: Jahaziel The Literary Post Exilic Inspired Interpreter 92
2.7.0 Beentjes: Jahaziel A Literary Personage Imitating God’s Decision 98
2.8.0 Amzallag: Jahaziel Ex Choir Member and Not a Genuine Prophet 100
2.9.0 Levin: Jahaziel Not a Professional Prophet 105
2.10.0 Tournay: 108
Jahaziel Prophet of Zion The New Sinai 108
Prophets Like Jahaziel In the Fixed Order of The Cult 112
2.11.0 Hooke and Haldar and Johnson, Jahaziel Intercessor and Spokesman 112
2.12.0 Petersen: Jahaziel As Prophet in Sociological Perspective 113
2.13.0 Hilber: Jahaziel Cultic Prophet or Imitator of Prophetic Style 116
2.14.0 Mowinckel: Jahaziel A Prophetically Gifted Cult Psalmist 116
2.15.0 Jonker: Jahaziel The Voice of Yahweh 120
Conclusion Pillar 4 121
2.16.0 The Necessity of the Investigation 121
Method 125
3.0.0 The Context of Jahaziel 127
Table:Genealogy from Abraham the Prophet 128
3.1.0 Jahaziel as the Turning point 133
3.2.0 Jahaziel’s Place in Cultic Approach to Yahweh 135
3.2.1 Jehoshaphat’s Order of Service (2 Chr 20) 136
3.2.2 The Aim of the Chronicler in Relating the Episode 140
3.2.3 David's First Lesson about the Levites: They Must Bear the Ark and Minister to Yahweh 141
3.2.4 The Disaster of Ignoring the Mishpat Regarding the Levites 141
3.2.5 David Corrects His Mistake According to the Mishpat of the Levites: They Minister to Yahweh forever 142
3.2.6 The Rise of the House of Asaph Under the House of David: Levites Must Play the Music 142
3.2.7 Jehoshaphat Like David Seeks Yahweh According to Mishpat 143
3.2.8 Five Main Covenantal Authorities in Determining Mishpat: Yahweh, Levi, Moses, David, Solomon 143
3.2.9 Jehoshaphat: Abraham as Friendאהב of Yahweh 144
3.2.10 Jehoshaphat and Asaph 147
3.2.11 David a Servant, Solomon a Son of Yahweh 148
3.2.12 David's Covenant of Grace from Yahweh for his Son 149
3.2.13 Asaph, David and the Psalter 151
3.2.14 Asaph and the Psalms 151
3.2.15 Jahaziel a "Professional Prophet" I 152
3.2.16  Conclusion Pillar 5 159
3.2.17 Jahaziel and the Psalmists 167
3.2.18 Jahaziel Standing Before Yahweh 168
3.2.19 Houses with Specific Jobs: The House of Levi and the House of David 176
3.2.20 The Chronicler's Prophets 183
3.2.21 The Origin of the Sons of the Prophets 195
3.3.0 Jahaziel a Son of Asaph 201
3.4.0 Jahaziel and the Formal Schools in ANE Mesopotamia 203
3.5.0 Jahaziel’s  Informal Prophetic Education in Judah 204
3.6.0 Jahaziel in the Davidic Calendar Based on Heads of the Father’s Houses 212
3.7.0 Jahaziel: The Spirit of Yahweh was on Him in the Midst of the Qahal 218
3.8.0 Hebrew Text of 2 Chronicles 20:15-17 223
3.8.1הַקְשִׁ֤יבוּ 229
3.8.2 כָל־יְהוּדָה֙ 230
3.8.3 ְיֹשְׁבֵ֣י יְרוּשָׁלִַ֔ם 231
3.8.4 וְהַמֶּ֖לֶך 234
3.8.5 יְהוֹשָׁפָ֑ט 235
3.8.5a כֹּֽה־אָמַ֙ר יְהוָ֜ה 235
3.8.6 לָכֶ֗ם אַ֠תֶּם 237
3.8.7 אַל־תִּֽירְא֤וּ 239
3.8.8 וְאַל־תֵּחַ֙תּוּ 240
3.8.9 מִפְּנֵ֙י 241
3.8.10  הֶהָמ֤וֹן הָרָב֙ 241
3.8.10 a כִּ֣י לֹ֥א לָכֶ֛ם הַמִּלְחָמָ֖ה 242
3.8.11 מָחָר֙ 243
3.8.12 רְד֣וּ 244
3.8.13 עֲלֵיהֶ֔ם 249
3.8.14 הִנָּ֥ם עֹלִ֖ים 249
3.8.15 בְּמַעֲלֵ֣ה 249
3.8.16 הַצִּ֑יץ 250
3.8.17 וּמְצָאתֶ֤ם אֹתָם֙ 250
3.8.18 בְּס֣וֹף 251
3.8.19 הַנַּ֔חַל 251
3.8.20 פְּנֵ֖י מִדְבַּ֥ר 253
3.8.21 יְרוּאֵֽל 253
3.8.22 לֹ֥א לָכֶ֖ם לְהִלָּחֵ֣ם 253
3.8.23 בָּזֹ֑את 254
3.8.24 הִתְיַצְּב֣וּ 255
3.8.25 עִמְד֡וּ 256
3.2.26 וּרְא֣וּ 258
3.2.27 Other Words 258
3.9.0 The Language of Jahaziel 260
3.10.0 Sources in Chronicles 261
3.11.0 The Message of Jahaziel 267
3.10.1 Sources Behind Jahaziel 272
3.12.0 Jahaziel in Relation to Others 277
Table: Yahweh’s Metaphorical Body Parts 280
3.13.0 Jahaziel in Covenantal Perspective 289
3.14.0 The Navi’ and the Covenant of David 299
3.15.0 Jahaziel in the Structure of Chronicles 303
3.16.0  Jahaziel and  Abrahamic Covenant and the Inheritiance 311
3.17.0 Jahaziel and Mosaic Authority in the Covenant of Yahweh 323
3.18.0 Jahaziel and David’s Brit Olam: Prophet’s Organiser 325
3.19.0 Jahaziel and the Ways of a Father’s house 339
3.19.1  Jahaziel and the Size of a Father’s House 340
3.20.0 Jahaziel ben Asaph on Mount Zion? 344
3.21.0 Jahaziel among the Prophets of the Chronicler 346
3.21.1 Synonyms for Prophets 352
3.21.2 Prophets as Writers 353
3.21.3 Jobs of a Prophet 360
3.21.4 Psalmists Transformed to Prophets 361
3.21.5 Prophesying Families 364
3.21.6 The Sons of the Prophets 366
Conclusion 373
ביבליוגרפיה 375

The correct root of  וְשַׁבְתִּיwhich is found in Psalm 23:6 has occasioned a considerable amount of scholarly debate.  As it is written in the Masoretic Text it should be interpreted as coming from the root שׁוב and this is how it is invariably interpreted on the nine other occasions on which it is found in the Tanach. 

This paper proposes that the root of the final verb in Psalm 23v6 is שׁוב and that this is a finite verb which reflects repeated action.  The form of the verb - the waw consecutive perfect - points back to the beginning of the psalm and should be viewed not just as the end of the psalm but as the beginning of a continuous cycle.  The meaning of the verb should be interpreted not just as "to return" but also "to repent" which is well attested in the Tanach and accounts for the presence of the inseparable preposition ב on the noun which follows וְשַׁבְתִּי.

Bagaimana keluarga Anda diberkati? Apakah manfaatnya menjadi keluarga yang diberkati? Mengapa perlu diberkati? Tiga pertanyaan pokok ini dibahas melalui sebuah perenungan yang teologis-aplikatif dalam tulisan singkat ini, berdasarkan kitab Mazmur 128.

A recurrent myth in the Bible about God "slaying a dragon," primarily in the Old Testament, provides a test case for using the "study of Scripture as the soul of theology" without depending on historical accuracy or indeed on "salvation history" at all. Freeing us from the dangers of a resurgent focus on history in theological interpretation, this article shows how the dragon-slaying myth speaks powerfully to theodicy and the problem of evil.