Psalm 106 is a recap of Jews acting badly under Moses.
It's kind of unfortunate, after a while, that Psalms is after the Book of Job. All the theological revisions in Job are undone in Psalms, which sticks to the more orthodox beliefs. We'll see the same shortly in Proverbs, naturally.
110 has a reference to the phrase, "You are a priest for ever after the order of Melchizedek," which is something from the Old Testament that left a lasting legacy even though Melchizedek otherwise is meaningless as an entity in it.
118 features the word "hark."
120 is another psalm that mistakes the apparent Jewish mandate for war with a mandate for peace, or perhaps not of the budding transition between the two.
It's also worth noting that the psalms are really all over the place theologically. They were definitely not written by the same hand at the same time.
Psalms tagged with "of Ascents," heavily stacked in the back of the book, are generally more hopeful and positive, however.
136: "For his steadfast love endures for ever" in a lovely and constant refrain.
137 is very poetic and evocative of life in the exile era.
139 is a fairly comprehensive encapsulation of God.
Proverbs, popularly attributed to Solomon, is not exactly, so far, what I would've expected from it.
1 features the lines:
"How long, O simple one, will you love being simple? How long will scoffers delight in their scoffing and fools hate knowledge?"
9: "Do not reprove a scoffer, or he will hate you; reprove a wise man, and he will love you."
Really, though, it's just a lot of fatherly advice and orthodox belief statements concerning God, with lots and lots of repetition, and an apparently classic Solomonian fear of "loose women." Not very proverbial, so far anyway...
Showing posts with label Psalms. Show all posts
Showing posts with label Psalms. Show all posts
Friday, January 10, 2014
Thursday, January 9, 2014
Psalms 71-105
Psalm 74: "We do not see our signs; there is no longer any prophet, and there is none among us who knows how long. How long, O God, is the foe to scoff?"
78 references the concept of the parable, something Jesus frequently uses, although it's really just a reiteration of Exodus. Although maybe there's a point to that for the Davidic era. David is specifically referenced as part of God's revised plan.
The phrase "son of man," which Reza Aslan in Zealot interprets as something Jesus seems to have coined for himself, at least as a title, appears repeatedly, I should note, although not nearly as often as it will in the Book of Jeremiah a little later. Is this taken by Christians to be another foreshadowing?
89: "Who among the heavenly beings is like the Lord, a God feared in the council of the holy ones?" Just like to regularly point out the constant acknowledgment of other divine beings in the Bible, which otherwise promotes God on the strength of his services to his chosen people. Monotheism by choice rather than options, you might call Judeo-Christians (although by the time of Christians all the other ones, who are never really addressed directly in the Bible except the pagan gods whose representatives always look so pathetic, seem to have been completely forgotten). This psalm also reiterates the permanent covenant with David, which Christians would interpret as finally fulfilled in Jesus.
A lot of the psalms from this part of the book have been adapted into modern hymns, possibly only among Christians. I don't know about Jewish practices. The psalms were originally conceived to be incorporated into services, and perhaps they remain so.
A key to unlocking authorship of these psalms might be found in 99, which is "of" Moses but still references him in the third person. Other claims of apparent authorship include David, of course, as well as Asaph, the Sons of Korah, and Ethan.
105 is a summary of biblical history from Abraham to Moses. It occurred to me while reading this time that perhaps the Bible from Genesis on might simply be a chronicle of orthodox Jewish genealogy, which was known to start with a man named Adam. Since it wasn't until Abraham that the faith truly began, it would have been natural to assume that the first name didn't represent fidelity with God very well. Anyway, a thought. That might explain why Cain would be able to wander off and find other people, because even as biblical scholars will tell you the account of creation mustn't be taken literally. Insofar as the part God played, sure, but as far as how man came into the world...Anyway, again, take this for what you will.
78 references the concept of the parable, something Jesus frequently uses, although it's really just a reiteration of Exodus. Although maybe there's a point to that for the Davidic era. David is specifically referenced as part of God's revised plan.
The phrase "son of man," which Reza Aslan in Zealot interprets as something Jesus seems to have coined for himself, at least as a title, appears repeatedly, I should note, although not nearly as often as it will in the Book of Jeremiah a little later. Is this taken by Christians to be another foreshadowing?
89: "Who among the heavenly beings is like the Lord, a God feared in the council of the holy ones?" Just like to regularly point out the constant acknowledgment of other divine beings in the Bible, which otherwise promotes God on the strength of his services to his chosen people. Monotheism by choice rather than options, you might call Judeo-Christians (although by the time of Christians all the other ones, who are never really addressed directly in the Bible except the pagan gods whose representatives always look so pathetic, seem to have been completely forgotten). This psalm also reiterates the permanent covenant with David, which Christians would interpret as finally fulfilled in Jesus.
A lot of the psalms from this part of the book have been adapted into modern hymns, possibly only among Christians. I don't know about Jewish practices. The psalms were originally conceived to be incorporated into services, and perhaps they remain so.
A key to unlocking authorship of these psalms might be found in 99, which is "of" Moses but still references him in the third person. Other claims of apparent authorship include David, of course, as well as Asaph, the Sons of Korah, and Ethan.
105 is a summary of biblical history from Abraham to Moses. It occurred to me while reading this time that perhaps the Bible from Genesis on might simply be a chronicle of orthodox Jewish genealogy, which was known to start with a man named Adam. Since it wasn't until Abraham that the faith truly began, it would have been natural to assume that the first name didn't represent fidelity with God very well. Anyway, a thought. That might explain why Cain would be able to wander off and find other people, because even as biblical scholars will tell you the account of creation mustn't be taken literally. Insofar as the part God played, sure, but as far as how man came into the world...Anyway, again, take this for what you will.
Wednesday, January 8, 2014
Psalms 36-70
Psalm 46 includes the phrase, "He makes wars cease," which would certainly be news to a lot of biblical history, but would certainly sound perfectly fine to modern ears..
Psalm 56, "In God I trust without a fear," which could be the source of "In God We Trust," which can be found on US currency.
Psalm 69, "and the drunkards songs about me." The context is less merry than my extrapolation of the statement: biblical drinking songs! This one also includes the far more sober, "and for my thirst they gave me vinegar to drink," which is associated with Christian prophecy concerning Jesus and the moment of his crucifixion.
Psalm 70 ends on this note, which I think would make a pretty good prayer:
But I am poor and needy;
hasten to me, O God!
Thou art my help and my deliverer;
O Lord, do not tarry!
Psalm 56, "In God I trust without a fear," which could be the source of "In God We Trust," which can be found on US currency.
Psalm 69, "and the drunkards songs about me." The context is less merry than my extrapolation of the statement: biblical drinking songs! This one also includes the far more sober, "and for my thirst they gave me vinegar to drink," which is associated with Christian prophecy concerning Jesus and the moment of his crucifixion.
Psalm 70 ends on this note, which I think would make a pretty good prayer:
But I am poor and needy;
hasten to me, O God!
Thou art my help and my deliverer;
O Lord, do not tarry!
Tuesday, January 7, 2014
Book of Job 26-42, Psalms 1-35
"By his power he stilled the sea." Jesus famously performed this act in the gospels.
Job's laments are eventually answered in a mainstream Jewish perspective, and then by God as if in a final test. And then he gets everything he lost right back. And thus ends the Book of Job.
Psalms is a bunch of psalms, a hundred and fifty of them, although thematically they're incredibly similar to Book of Job, which is hugely apparent when you read them back-to-back. Historically they're associated with David, although not all of them date back to him.
Psalm 16 is very reminiscent of the 23rd Psalm.
Psalm 18 is a little like a whole New Testament preview, and even evokes Paul's later "I have run the race" lyrical statement.
Psalm 22 includes the phrase, "My God, My God, why hast thou forsaken me?" Psalm 31 includes, "Into thy hand I commit my spirit." Psalm 22 is rich in Christian theology of the suffering servant variety, evoking the Isaiah prophecies.
Psalm 27 reads like a sequel to the 23rd Psalm.
Psalm 31 also includes the phrase, "Be strong,and let your heart take courage, all you who wait for the Lord." Note Lord and not messiah.
This linking of David with Job also strengthens the link between Job and Jesus, and thus Jesus with David.
And because it's the most famous and best one, here is the 23rd Psalm in its entirety:
The Lord is my shepherd,
I shall not want;
he makes me lie down in green pastures.
He leads me beside still waters;
he restores my soul.
He leads me in paths of righteousness
for his name's sake.
Even though I walk through the valley of the shadow of death,
I fear no evil;
for thou art with me;
thy rod and thy staff,
they comfort me.
Thou preparest a table before me in the presence of my enemies;
thou anointest my head with oil, my cup overflows.
Surely goodness and mercy shall follow me
all the days of my life;
and I shall dwell in the house of the Lord
for ever.
Job's laments are eventually answered in a mainstream Jewish perspective, and then by God as if in a final test. And then he gets everything he lost right back. And thus ends the Book of Job.
Psalms is a bunch of psalms, a hundred and fifty of them, although thematically they're incredibly similar to Book of Job, which is hugely apparent when you read them back-to-back. Historically they're associated with David, although not all of them date back to him.
Psalm 16 is very reminiscent of the 23rd Psalm.
Psalm 18 is a little like a whole New Testament preview, and even evokes Paul's later "I have run the race" lyrical statement.
Psalm 22 includes the phrase, "My God, My God, why hast thou forsaken me?" Psalm 31 includes, "Into thy hand I commit my spirit." Psalm 22 is rich in Christian theology of the suffering servant variety, evoking the Isaiah prophecies.
Psalm 27 reads like a sequel to the 23rd Psalm.
Psalm 31 also includes the phrase, "Be strong,and let your heart take courage, all you who wait for the Lord." Note Lord and not messiah.
This linking of David with Job also strengthens the link between Job and Jesus, and thus Jesus with David.
And because it's the most famous and best one, here is the 23rd Psalm in its entirety:
The Lord is my shepherd,
I shall not want;
he makes me lie down in green pastures.
He leads me beside still waters;
he restores my soul.
He leads me in paths of righteousness
for his name's sake.
Even though I walk through the valley of the shadow of death,
I fear no evil;
for thou art with me;
thy rod and thy staff,
they comfort me.
Thou preparest a table before me in the presence of my enemies;
thou anointest my head with oil, my cup overflows.
Surely goodness and mercy shall follow me
all the days of my life;
and I shall dwell in the house of the Lord
for ever.
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