Results for 'Psalm'

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  1. Preparing values-Based commanders for the 3rd Generation singapore armed Forces.Psalm Bc Lew - 2008 - In C. A. J. Coady & Igor Primoratz (eds.), Military ethics. Burlington, VT: Ashgate Pub. Co..
     
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  2.  11
    Psalm 29 as a poetological example of Peshitta Psalms translation.Amir Vasheghanifarahani - 2024 - HTS Theological Studies 80 (1):6.
    The existing research on Peshitta has mostly overlooked the translation techniques used in Peshitta Psalms. Prior studies have primarily focused on comparing Peshitta Psalms with the Masoretic Text (MT), the Septuagint and Targum, leaving a gap in the analysis of Peshitta Psalms within the context of Classical Syriac Poetry. This study will delve into how adeptly the Syriac translator employed poetic elements to construct strophic structures and poetic style within the Peshitta Psalm. This article presents an analysis of strophic (...)
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  3.  3
    Deuteronomistic theology in Psalms 44, 74, 80 and 89: Examined through the lens of trauma.Xi Li - 2023 - HTS Theological Studies 79 (2):8.
    Biblical scholars are divided regarding the presence of Deuteronomistic theology in Psalms 44, 74, 80 and 89. This article re-examines this issue through the lens of trauma and argues for two points. Firstly, Psalms 44, 74, 80 and 89 do not reject Deuteronomistic theology because the accusations of God in these psalms do not indicate attribution of responsibility but demonstrate trauma victims’ negative cognition and emotion associated with the traumatic event. Secondly, the concept of post-traumatic growth (PTG) helps to clarify (...)
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    Is Psalm 104 an expression of dark green religion?Hennie Viviers - 2017 - HTS Theological Studies 73 (3):1-8.
    Bron Taylor defines dark green religion as follows: '… a deep sense of belonging to and connectedness in nature, while perceiving the earth and its living systems to be sacred and interconnected'. Can Psalm 104, with its conspicuous focus on nature, also be described as an expression of dark green religion? Utilising especially the dark green values of belonging, interconnectedness and sacredness, it was found that the psalm aptly confirms Earth as home, illustrates a deep-seated kinship with other (...)
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  5.  6
    Shepherd Model Based on Psalm 23 and its Implementation for a Christian’s Life.John Gershom Mujiono, Maria Titik Windarti, Kristian Handoyo Sugijarto & Tony Andrean - 2024 - European Journal of Theology and Philosophy 4 (2):19-28.
    As the Lord Jesus stated, “The Son of Man did not come to be served, but to serve.” The primary responsibility of shepherds is to serve in Matthew 20:28. The shepherd’s basic role is that of a servant; the word servant is derived from the Greek word doulos, which means slave. In this sense, the ministry of shepherding is a ministry of service; the shepherd serves as a leader, a father, a prophet, a priest, and a head for the flock (...)
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  6.  3
    Psalms 16, 22, and 110. Historically Interpreted as Referring to Jesus.John E. McKinley - 2012 - Perichoresis 10 (2):207-221.
    Psalms 16, 22, and 110. Historically Interpreted as Referring to Jesus Three Christological Psalms, 16, 22, and 110 are troublesome to modern interpreters as they are used by New Testament writers. Scholars in earlier centuries had little difficulty following the ways these psalms seemed to be counted in the New Testament as predictions of Jesus. This interpretation was continued in the Reformation but is strongly questioned by conservative and critical scholars today. The argument reviews the contextual commentary for important quotations (...)
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  7.  17
    Psalms and Spirituality in the 21st Century.John C. Endres - 2002 - Interpretation: A Journal of Bible and Theology 56 (2):143-154.
    The Psalms invite various levels of interpretation. Both expressive and formative, they not only mirror reality but also tutor persons in the spiritual life.
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  8.  36
    Psalm 23: Song of Passage.Jack R. Lundbom - 1986 - Interpretation 40 (1):5-16.
    Psalm 23 speaks to the Christian about life's final passage; but it also speaks about other passages, passages which can be negotiated through the whole of life because help comes from the Divine Shepherd.
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  9.  14
    Exploring Psalm 73:1–10 through sensing and intuition: The SIFT approach among Muslim educators.Leslie J. Francis, Ursula McKenna & Abdullah Sahin - 2020 - HTS Theological Studies 76 (3).
    A group of 20 Muslim educators participating in an M-level module on Islamic Education were invited to explore their preferences for sensing and intuition. They were then invited to work in three groups to discuss Psalm 73:1–10, specifically addressing two distinctive perceiving questions: What do you see in this description and what ideas does this passage set running in your mind? Clear differences emerged between the ways in which sensing types and intuitive types handled these two questions. The intuitive (...)
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  10.  33
    Psalm 58: Curse As Voiced Disorientation.Brian Doyle - 1996 - Bijdragen 57 (2):122-148.
    A close reading of Psalm 58, focusing particularly on its stylistic features, reveals the centrality of God's presence to his people in the midst of injustice and evil. In spite of its imprecatory language, Psalm 58 is a song of God's saving activity and a celebration of justice. A powerful seven-fold curse full of rich yet horrific images calls out for the disempowerment of the wicked. The Hebrew text, together with significant text-critical notes, along with a critical translation, (...)
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  11.  18
    The Psalms as Instruction.J. Clinton McCann - 1992 - Interpretation: A Journal of Bible and Theology 46 (2):117-128.
    Although the Psalms may have originated primarily within the liturgical life of ancient Israel and Judah, they were nonetheless appropriated, preserved, and transmitted as instruction for the faithful.
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  12.  42
    Psalm 22 at the Cross: Lament and Thanksgiving for Jesus Christ.John H. Reumann - 1974 - Interpretation 28 (1):39-58.
    Use of Psalm 22 through the pre-Christian centuries and critical analysis of our Gospels working back from them to Jesus meet in a picture of the cross as lament in suffering and thanksgiving for what God then did. To that extent, the intent of the psalm came to supreme expression in Jesus.
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  13.  7
    Psalm 5 and the polarity between those who may stand before Yahweh and those who may not.Philippus J. Botha - 2018 - HTS Theological Studies 74 (1).
    Psalm 5 is often described as an example of a prayer of someone who has been falsely accused of wrongdoing. Based on the contents of the middle part of the psalm, its wisdom features and especially the parallels it forms with Psalm 1, it is argued in this article that the editors of the Psalter attempted to present the psalm as a prayer of David at the time of his flight from Absalom. In this prayer of (...)
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  14.  24
    The Psalms of Praise in the Worship of the New Testament Church.Hughes Oliphant Old - 1985 - Interpretation 39 (1):20-33.
    The Old Testament psalms of praise, which expressed the awe and joy of being in the presence of God, presented the early Christians both text and model for the expression of their joy that in Jesus Christ God had revealed himself.
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  15.  26
    The Psalms as a Book for Pilgrims.Mark S. Smith - 1992 - Interpretation: A Journal of Bible and Theology 46 (2):156-166.
    Through their psalms, the pilgrims of ancient Israel created a view of the world and of God that today remains central to the faith and life of the church.
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  16.  4
    Psalm 27:4 – To reflect in his temple: Communion with YHWH as the culmination of the journey of life.Philippus J. Botha - 2021 - HTS Theological Studies 77 (4).
    Since the time of Mowinckel, the verb בקר in Psalm 27:4 was often interpreted as referring to a priest’s function of examining an offering. The parallel part of the verse and other intratextual and intertextual considerations render this interpretation of the verb improbable. The context of the psalm and the cluster of Psalms 25–34, as well as parallels Psalm 27 has with Psalm 23, suggest that the verb בקר refers to reflection on the privilege of being (...)
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  17.  12
    Psalm 101: A supplication for the restoration of society in the late post-exilic age.Philippus J. Botha - 2016 - HTS Theological Studies 72 (4):1-8.
    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 (...)
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  18.  10
    A Still Small Voice: Psalms and Correlation as Media of Communication in Hermann Cohen’s Philosophy.Talya Alon-Altman - 2023 - Journal of Jewish Thought and Philosophy 31 (2):163-186.
    This article examines communication between a human being and God in the Jewish philosophy of Hermann Cohen (1842–1918). The article focuses on two distinct forms of biblical communication: lyrical psalms and a godly revelation in a still small voice. It investigates Cohen’s Jewish philosophy in light of communication theories to deepen the philosophical and theoretical discussion. The article examines previously unexplored ideas in Cohen’s writings, analyzes his religious perceptions in terms of communication, and at the same time expands the concept (...)
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  19.  90
    Psalm 8.Elizabeth Hinson-Hasty - 2005 - Interpretation: A Journal of Bible and Theology 59 (4):392-394.
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  20. Psalm 36:5–11.Rolf A. Jacobson - 2007 - Interpretation: A Journal of Bible and Theology 61 (1):64-66.
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  21. Psalms as Torah: Reading Biblical Song Ethically.[author unknown] - 2012
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  22.  14
    Psalm Fifty-One in the Light of Ancient near Eastern Patternism.J. B. P. & Edward R. Dalglish - 1965 - Journal of the American Oriental Society 85 (2):290.
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  23.  27
    Psalm 119: The Exaltation of Torah.Mark S. Smith, David Noel Freedman, Jeffrey C. Geoghehan & Andrew Welch - 2001 - Journal of the American Oriental Society 121 (1):149.
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  24.  3
    Psalm 27:4 – To reflect in his temple: Communion with YHWH as the culmination of the journey of life.Philippus J. Botha - 2021 - HTS Theological Studies 77 (1).
    Since the time of Mowinckel, the verb בקר in Psalm 27:4 was often interpreted as referring to a priest’s function of examining an offering. The parallel part of the verse and other intratextual and intertextual considerations render this interpretation of the verb improbable. The context of the psalm and the cluster of Psalms 25–34, as well as parallels Psalm 27 has with Psalm 23, suggest that the verb בקר refers to reflection on the privilege of being (...)
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  25.  23
    Exploring Psalm 139 through the Jungian lenses of sensing, intuition, feeling and thinking.Leslie J. Francis, Greg Smith & Alec S. Corio - 2018 - HTS Theological Studies 74 (1).
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  26. Discovering Psalms: Content, Interpretation, Reception.[author unknown] - 2020
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  27. Rediscovering the Imprecatory Psalms: A Thomistic Approach.O. P. Gabriel Torretta - 2016 - The Thomist 80 (1):23-48.
    In lieu of an abstract, here is a brief excerpt of the content:Rediscovering the Imprecatory Psalms:A Thomistic ApproachGabriel Torretta O.P.WHILE DEBATING the structure of the new Liturgy of the Hours, some members of the Consilium for the Implementation of the Constitution on the Liturgy (Consilium ad exsequendam Constitutionem de Sacra Liturgia) drew attention to certain so-called imprecatory psalms1 that contained material they deemed problematic for the modern person of prayer, describing the passages as “offensive to modern sensibilities”2 and arguing that (...)
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  28.  8
    Further useful Psalms.Michael Zellmann-Rohrer - 2022 - Byzantinische Zeitschrift 115 (3):1115-1124.
    An additional witness to the Byzantine tradition of application of Psalms for amuletic and other ritual purposes, conventionally termed “magical”, in a fifteenth-century codex on medicine and the occult sciences (Bologna, BU Ms. 3632), is edited and translated, and its place in the tradition is considered. Combined with another, indirect witness, references to analogous uses of the Psalms by Theodore Balsamon and Matthew Blastares, this evidence strengthens a recent suggestion of broad popularity for the practice in Byzantium.
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  29.  8
    Psalm 32.Jen Brothers - 2022 - Interpretation: A Journal of Bible and Theology 76 (4):352-354.
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  30.  1
    Psalm 139: The Pathos of Praise.William P. Brown - 1996 - Interpretation: A Journal of Bible and Theology 50 (3):280-284.
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  31. Psalm 126.Leann Snow Flesher - 2006 - Interpretation: A Journal of Bible and Theology 60 (4):434-436.
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  32.  48
    Augustine and the Psalms.Rowan Williams - 2004 - Interpretation: A Journal of Bible and Theology 58 (1):17-27.
    To understand what the Psalms “made of” Augustine is to grasp the central issues of faith and ecclesiology as Augustine understood them. To read the Psalms is to make our own voice the voice of the Body of Christ in worship.
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  33.  10
    The psalms: Strophic structure and theological commentary. By Samuel terrien.Martin McNamara - 2007 - Heythrop Journal 48 (3):461–464.
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  34. Psalm 15.Glenn Miller - 2011 - Interpretation: A Journal of Bible and Theology 65 (2):186-188.
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  35. The psalm translations in bibliothèque nationale manuscript fr. 2336'.in Bibliothèque Nationale - forthcoming - Bibliothèque d'Humanisme Et Renaissance.
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  36. Psalm 114.Richard D. Nelson - 2009 - Interpretation: A Journal of Bible and Theology 63 (2):172-174.
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  37.  16
    Sin in the Psalms.John Barton - 2015 - Studies in Christian Ethics 28 (1):49-58.
    The Psalms are a heterogeneous collection of texts that may come from many different periods, yet a reasonably consistent picture emerges of the sins they mention. These are mostly to do with social interactions, though there is some attention to sins of thought and intent. Because so many Psalms are concerned with supplications by those oppressed by others, the emphasis tends to fall on malice rather than on more ‘obvious’ sins such as murder or adultery, which are little mentioned. There (...)
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  38. the Comparison Between two Religious Notions: Salih صالح in holy Quran and Tsaddiq (צד'ק) in Holy Psalms (مقایسه مفهوم صالح در قرآن با مفهوم صدیق (צד'ק) در مزامیر داوود علیه السلام).Akbari Reza & Mohsen Feyzbakhsh - 2013 - Religions and Mysticism 46 (1):1-17.
    There is a quotation in the Holly Quran from the book of Psalms in 21:105: “The righteous shall inherit the earth”. A similar sentence can be found in Psalm37:29: צַדִּיקִים יִֽירְשׁוּ־אָרֶץ וְיִשְׁכְּנוּ לָעַד עָלֶֽיהָ. A comparison between these verses would illustrate that “صالح” is the Quranic equivalent of the Hebrew word “צַדִּיקִ”. This equivalence would allow us to compare usages of “صالح” in Quran and “צַדִּיקִ” in the book of Psalms. This comparative study will show that: (a) on the one (...)
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  39.  99
    Psalm 86:11–17.Andrew E. Arterbury - 2005 - Interpretation: A Journal of Bible and Theology 59 (3):290-292.
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  40.  12
    Jerome and Augustine on wealth and poverty in Psalms 107–150.Pauline Allen & Jacobus P. K. Kritzinger - 2021 - HTS Theological Studies 77 (1):9.
    The purpose of this article was to compare Jerome’s and Augustine’s sermons on the fifth book of the Psalms with regard to their views on the rich and the poor. After a brief consideration of the different audiences of Jerome and Augustine, we focused on their attitudes to wealth and poverty, and almsgiving and its relationship to eschatology. In both Jerome’s and Augustine’s commentaries we were confronted with problems regarding the nature of the collections, the composition of the audiences, and (...)
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  41. Psalm 1.Steven S. Tuell - 2009 - Interpretation: A Journal of Bible and Theology 63 (3):278-280.
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  42.  4
    Psalms of Saint Siva.B. B. Desai - 1949 - Rishikesh,: Sivananda Publication League.
  43.  19
    Psalm 58: Curse As Voiced Disorientation.Brian Doyle - 1996 - Bijdragen 57 (2):122-148.
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  44.  29
    The David of the Psalms.James Luther Mays - 1986 - Interpretation 40 (2):143-155.
    The relation of the Psalms to David puts them in a context in which they become the appropriate language of religious expression for those who depend on and trust in the promises of the God of Israel.
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  45.  12
    The Psalms of Ascent as Word of God in Augustine’s Enarrationes in psalmos. McCarthy - 2010 - Augustinian Studies 41 (1):109-120.
  46. The Psalms of Ascent as Word of God in Augustine’s Enarrationes in psalmos.S. Michael C. Mccarthy - 2010 - Augustinian Studies 41 (1):109-120.
     
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  47.  64
    Psalm 105.Marty E. Stevens - 2003 - Interpretation: A Journal of Bible and Theology 57 (2):187-189.
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  48.  23
    Psalm 39: Some aspects of the old testament understanding of prayer.W. A. M. Beuken - 1978 - Heythrop Journal 19 (1):1–11.
  49.  22
    Psalm 16: The path to life.W. A. M. Beuken - 1980 - Bijdragen 41 (4):368-385.
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  50.  23
    Psalm XC.Edwyn Bevan - 1933 - The Classical Review 47 (01):2-.
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