Read e-book online A Journey of Two Psalms: The Reception of Psalms 1 and 2 in PDF

By Susan Gillingham

ISBN-10: 0199652414

ISBN-13: 9780199652419

For two-and-a-half millennia those psalms were commented on, translated, painted, set to tune, hired in worship, and tailored in literature, frequently getting used disputatiously by way of Jews and Christians alike. Psalm 1 is ready 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 background research. the adventure begins in historical Judaism, strikes directly to early Christianity, then to rabbinic and medieval Judaism, and in an effort to Christian commentators from the early center 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 diverse musical and poetic examples convey the paintings to lifestyles. the adventure keeps through taking a look at the debates approximately those psalms that have occupied students because the Enlightenment, and ends with a bankruptcy which surveys their reception heritage within the mild of the 3 key issues.

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

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1 again expresses this negatively––not ‘walking’ in the council of the wicked and not standing in the ‘way’ of sinners. 1QS V reflects on the importance of ‘reading the law’; and 1QS VI: 6–8, of doing so day and night, as in Ps. 2. ’ 26 Holladay 1993: 109. Ancient Judaism 21 righteous; this echoes Ps. 5 (‘Therefore the wicked will not stand in the judgement, nor sinners in the congregation of the righteous’). So, we might ask, why was Psalm 1, with its central theme of the righteous man being guided and saved by the Torah, and the wicked being condemned, not more widely represented at Qumran?

It flourishes and doubles its yield. . ’ See also Engnell (1953) and Widengren (1951). Other biblical examples include Ezek. 12, Pss. 13–15. 11 Creach 1999: 39. Bonnard 1960: 29 sees Psalm 1 as ‘. . l’oeuvre d’un sage qui s’est inspiré de Jérémie, mais sans réussir à garder la spontanéité et la force de la sentence prophétique’ (p. 29). See also Mays 1987: 4. 12 See for example André 1982: 327. 10 Ancient Judaism 15 judgements’ (Deut. 4–5) and in Psalm 1 it is, more collectively, the ‘Torah’ (Ps.

The picture of the Lord, sitting in the heavens and watching the nations’ futile plans (Pss. 15 [EV v. 13]), is another 1 We shall discuss the dating for this psalm in Chapter 2 ‘The Start of the Journey: The Hebrew Bible’: 12–13. 2 See Briggs 1906: 13. Ancient Judaism 11 striking similarity. A third shared motif is the appeal to the congregation to ‘fear the Lord’ (HWHYM WARYY) in Ps. 9 (EV v. 8) which compares with ‘serve the Lord with fear’ (HARYB HWHY `TA WDBE) in Ps. 11. Taken together, this suggests that Psalm 2 may well have had some influence on the composer of Psalm 33.

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A Journey of Two Psalms: The Reception of Psalms 1 and 2 in Jewish and Christian Tradition by Susan Gillingham


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