ETR Études Théologiques et Religieuses FAT Forschungen zum Alten Testament FOTL Forms of Old Testament Literature GDBS Gorgias Dissertations in Biblical Studies HBS Herders Biblische Studien. LHB/OTS Hebrew Bible/Old Testament Study Library LSTS Second Temple Study Library. SJET Scottish Journal of Evangelical Theology STDJ Studies on the Texts of the Desert of Judah THOTC Two Horizons Old Testament Commentary TrinJ Trinity Journal.
Judah, you grow up to be a strong and noble man, and I hope you never lose the sparkle in your smile and the life in your eyes. You are a beautiful and heroic person, and I honor you for the sheer loyalty and robust love you have shown our family over these twelve years.
INTRODUCTION INTRODUCTION
Cole, "Psalms 1 and 2: The Psalter's Introduction," in The Psalms: Language for All Seasons of the Soul, ed. Wallace, The Narrative Effect of Book IV of the Hebrew Psalter, SBL 112 (New York: Peter Lang, 2007); Michael G. This survey will examine treatments of Book IV from the latter half of the twentieth century.
Westermann, Goulder and Brueggemann represent form-critical, cult-functional and post-critical interpretations of the psalms in Book IV. Second, Book IV sweeps away the debris of Davidic kingship to reveal the eternal foundation of Yahweh's rule.
METHODOLOGY METHODOLOGY
Clinton McCann, Jr., "The Shape of Book I of the Psalter and the Shape of Human Happiness," i The Book of Psalms: Composition and Reception, red. Wilson, "The Use of Royal Psalms at the 'Seams' of the Hebrew Psalter," JSOT, no. Han antyder også, at Salteren er parallel med den historiske udvikling af Davids pagt, men.
32 However, I do not go as far as Cole, who writes that “the phenomenon of parallelism and repetition in the Psalter must be extended beyond the phenomenon of individual cantos to the surrounding psalms and finally to . 38Leonard explains: “The presence of a common language may indicate a connection between texts or traditions. Clinton McCann, Jr., “Books I–III and the Editorial Purpose of the Psalter,” in The Shape and Shaping of the Psalter, ed.
Knowles, "The Flexible Rhetoric of Retelling: The Choice of David in the Texts of the Psalms," CBQ 67, no. 2-5 presents the grand thesis that the stability of the Davidic dynasty was to be as enduring as God's faithfulness in the heavenly kingdom" (Tate, Psalms. Once again God's character and attributes (vv. 6-19) are expressed and reflected in his establishment of the Davidic kingship (vv.
No being "in heaven" (קחשׁב, v. 7) can compare with Yahweh, who offers "in heaven" (קחשׁב, v. 38) a witness to the permanence of the Davidic covenant. 22. The foundation of "righteousness" (טפשׁמ, v. 15) which supports Yahweh's throne forms the "rules" (יטפשׁמב, v. 31) required of David's throne. Thus, the ןוילע-status of king is the opposite of Yahweh's in the heavenly kingdom: "The king does on earth what God does in heaven." God's cosmic ruling power is at least largely invested in the Davidic king.
Nowhere does Psalm 89 acknowledge the historical reality that God's wrath was provoked by Israel's sin—the sins of the people and the sins of the kings. In contrast to the rest of the Psalter, Moses takes center stage in Book IV. Moses and the Psalms: The Significance of Psalms 90 and 106 within Book IV of the Masoretic Psalter.
Interpretive Premise,” in The Form and Design of the Book of Psalms: The Present State of Affairs, ed. Thus, every mingled element of form and genre in Psalm 90 plays a role in the canonical structure of the Psalter as Book III transitions into Book IV. McKelvey, Moses, David and the High Kingship of Yahweh: A Canonical Study of Book IV of the Psalter, GDBS 55 (Piscataway, NJ: Gorgias Press, 2010), 22n3.
3–6 which focus on the transitoriness of man and (c) the repetition of the verb בושׁ in vv. Howard, Jr., “A Contextual Reading of Psalms 90–94,” in The Shape and Shaping of the Psalter, ed. Schmutzer, “Psalm 91: Shelter, Protection, and Their Use in the New Testament,” in The Psalms: Language for All Seasons of the Soul, ed.
Thus "the prophet is instructed to proclaim what Moses prays for in Exodus 32 and Deuteronomy 32 and Psalm 90: God's compassion for the people in the form of the forgiveness of sins (see also Isa. Moses takes the center in Book IV of the Psalter). with its bold, book-initiating superscription Psalm 90. At this point in the structure of the Psalter, the original David seemingly left the stage (Ps 72), and the Davidic line is said to have suffered an irreparable blow (Ps 89).
McKelvey sees "the commitment of the king" (vv. 1–4) and "the effect of the commitment on the people" (McKelvey, Moses, David and the High Kingship of Yahweh, 170n1). Psalm 101 then depicts David meditating musically on "righteousness" (טפשׁמ, 101:1), which he strictly enforces in the rest of the psalm. Moses repeats the question in Psalm 90:13 while Book IV still awaits fulfillment of the Davidic promises of Psalms 2 and 72.
78 For an explanation of the aorist and imperfect verbs in the LXX translation, see Möller,
Since both psalms refer to God's 'holy mountain' or 'hill', the overall arrangement of this group has a distinctly metaphorical form, with Psalm 19 representing the 'peak' of the arrangement. Thus the Torah, which gives life, governs the world, and qualifies the king, governs this series, just as the Torah governs Israel's king and community. And who shall stand in his holy place?” Both psalms then sketch a portrait of a man whose character answers these questions. Thus, David contemplates the "undefiled path" (םימת ךרדב, 101:2) and vows to promote only servants who "walk in the undefiled path" (םימת ךרדב ךלה, 101:6).
This Torah-saturated lifestyle is the dual qualification to enter Jehovah's presence (15:1) and to lead Jehovah's people (101:2, 6). 15:2 םימת ךלוה one who walks without blemish 101:2 םימת ךרדב הליכשׂא I will think of the blameless way 101:6 בימת is blameless in that way. 101:6 םימת ךרדב ךלה he who walks in the blameless way 15:2 ובבלב and speaks the truth in his heart.
101:6 יניע I will look with favor on the believers in the land 101:7 יניע shall not continue before my eyes. Wallace suggests that Psalm 101 "repeats the entrance liturgies of Psalm 15, and Kraus notes similarities to the "gate liturgies" of Psalms 15 and 42 and suggests that "the king is the custodian of the Torah at the gate."89 Regardless of the precise setting envisioned , David's king embodies and enforces in Psalm 101 the required covenantal qualities of the accepted worshiper in Psalm 15:1-5 and 24:3-6 But why is a psalm that repeats these qualities placed here in the canonical structure of the Psalm.
First, Psalm 101 is positioned to picture David fulfilling God's requirements to ascend the Hill of Yahweh in response to the cosmic invitations to worship that fill Psalms 93-100. as Israel and the nations flow to Zion and enter the land, city, temple, and presence of Yahweh.91 Third, Psalm 101 is positioned to picture David announcing that he will issue and enforce the righteous requirements of temple worship while Israel and the nations mount Zion in response to Yahweh's invitation (Pss 95–100). Fourth, Psalm 101 is positioned to portray David declaring that he meets the requirements to rule with Yahweh and enforce justice in the land, because the Davidic throne is installed on the same "holy hill" that houses God's temple (Pss and the Torah that reigns the temple rules both city and country, king and nation. David desires this very dwelling place, that he might exercise the dominion of Yahweh in the land.
Likewise Psalm 24:5, "He shall receive blessing from the LORD, and righteousness from the God of his salvation." David rephrases and applies themes from Psalms 15:1–5 and 24:3–6 because these two Psalms are more than requirements for entering the temple. He contemplates the "immaculate way" (םימת ךרדב in 101:2) and chooses companions who follow the "impeccable way" (םימת ךרדב in 101:6). When will you come to me?" (101:2). If this question expresses a regrettable situation from which he pleads to be saved, and if his intentions of integrity are the ground for such salvation, then Psalm 101 fully satisfies the moral calculus in Psalm 18.
If David is indeed delivered from Saul and all his enemies in Psalm 18, then surely Yahweh will hear his prayer for deliverance in Psalm 101. that David expects Yahweh to answer him in Ps 101:2 on the basis of his vow. He deplores the apparent failure to observe the principle of moral reciprocity found in texts such as Ps 18:21ff.
Psalm 101 has often been overlooked in discussions of the theological message of Book IV.”96 But this psalm deserves a central place in these discussions because of its royal Davidic voice, its vow of righteous kingship, its poignant placement directly following the ךלמ הוהי series. , and its role in introducing a thematically progressive Davidic collection. In this chapter I have explored the message and function of Psalm 101 within Book IV and argued that its intra-book links (within Book IV), Davidic title, royal voice, lamentation, future orientation, inter-psalm connections and strategic placement make it a central psalm supporting Davidic hope in Book IV. A short Davidic volume follows, moving from a plaintive declaration of royal intentions (101) to a personal lament and petition over Zion (102) to a resounding hymn of restoration (103) to a celebration of creation order (104 ) which leads to the Hymn history series conclusion of Book IV (105–106).
The Davidic heading heading Psalm 101 makes a sudden and striking appearance after the Davidic devastation mourned in Psalm 89 and trumpeting the rule of Yahweh throughout Psalms 93–100. Psalm 101 introduces a pensive and impassioned royal voice promising Torah-saturated governance over the city of Yahweh. These Davidites promise to show and execute justice throughout the land in terms that apply God's promises of global justice in Psalm 94.
