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.  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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  4.  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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  5.  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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  6.  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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  7.  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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  8.  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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  9.  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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  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.  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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  12.  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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  13.  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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  14.  29
    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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  15.  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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  16.  23
    Psalm 39: Some aspects of the old testament understanding of prayer.W. A. M. Beuken - 1978 - Heythrop Journal 19 (1):1–11.
  17.  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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  18.  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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  19.  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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  20.  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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  21.  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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  22.  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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  23. Psalm 114.Richard D. Nelson - 2009 - Interpretation: A Journal of Bible and Theology 63 (2):172-174.
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  24.  99
    Psalm 86:11–17.Andrew E. Arterbury - 2005 - Interpretation: A Journal of Bible and Theology 59 (3):290-292.
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  25. The psalm translations in bibliothèque nationale manuscript fr. 2336'.in Bibliothèque Nationale - forthcoming - Bibliothèque d'Humanisme Et Renaissance.
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  26.  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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  27.  5
    Psalm 97: Almal moet bly wees, want Jahwe is Koning.W. S. Prinsloo - 1995 - HTS Theological Studies 51 (4).
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  28.  5
    Psalm 99: Die Here, ons God, is heilig.W. S. Prinsloo - 1993 - HTS Theological Studies 49 (3).
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  29.  5
    Psalm 100: ’n Poëties minderwaardige en saamgeflansde teks?W. S. Prinsloo - 1991 - HTS Theological Studies 47 (4).
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  30.  19
    Psalm 98: Sing ’n nuwe lied tot lof van die Koning, Jahwe.W. S. Prinsloo - 1994 - HTS Theological Studies 50 (1/2).
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  31. Psalm 31:1–5, 15–16.W. Dennis Tucker - 2011 - Interpretation: A Journal of Bible and Theology 65 (1):70-71.
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  32. Psalms 1–50.Peter Craigie & Leslie C. Allen - 1983
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  33. Psalm 1.Steven S. Tuell - 2009 - Interpretation: A Journal of Bible and Theology 63 (3):278-280.
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  34. Verse: Psalm Before Dawn.Gerhard Friedrich - 1952 - Pacific Philosophical Quarterly 33 (1):29.
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  35. Psalms. Part 1 with an Introduction to Cultic Poetry.Edhard S. Gersten-Berger - 1988
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  36.  18
    Psalm 103: Lofprysing word gebore uit die swaarkry van die lewe.Leonard P. Maré - 2005 - HTS Theological Studies 61 (4).
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  37.  64
    Psalm 105.Marty E. Stevens - 2003 - Interpretation: A Journal of Bible and Theology 57 (2):187-189.
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  38.  26
    The Psalms as Christian Prayers.John Thornhill - 2004 - The Australasian Catholic Record 81 (3):272.
  39. Psalm 22: Vox Christi or israelite temple liturgy?Gregory Vall - 2002 - The Thomist 66 (2):175-200.
     
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  40. The Psalms, A Commentary.Artur Weiser & Herbert Hartwell - 1962
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  41.  44
    Psalm uses in Carolingian prayerbooks: Alcuin and the preface to De psalmorum usu.Jonathan Black - 2002 - Mediaeval Studies 64 (1):1-60.
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  42.  90
    Psalm 8.Elizabeth Hinson-Hasty - 2005 - Interpretation: A Journal of Bible and Theology 59 (4):392-394.
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  43. The Psalms Through Three Thousand Years: Prayerbook of a Cloud of Witnesses.William L. Holladay - 1993
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  44.  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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  45. Psalm 126.Leann Snow Flesher - 2006 - Interpretation: A Journal of Bible and Theology 60 (4):434-436.
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  46.  41
    Psalm 8 in the Context of the Christian Canon.Brevard S. Childs - 1969 - Interpretation 23 (1):20-31.
    “The challenge of the Christian interpreter in our day is to hear the full range of notes within all of Scripture, to wrestle with the theological implication of this biblical witness, and, above all, to come to grips with the agony of our age before a living God who still speaks through the Prophets and Apostles.”.
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  47. Psalm and Story: Inset Hymns in Hebrew Narrative.James W. Watts - 1992
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  48. Psalms 51—100.Marvin E. Tate - 1990
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  49. The Psalms: Strophic Structure and Theological Commentary.Samuel Terrien - 2003
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  50.  96
    Psalm 8:1–2.Barbara Pitkin - 2001 - Interpretation: A Journal of Bible and Theology 55 (2):177-180.
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