Jahwe wird kommen, zu herrschen uber die Erde: Ps 90-110 als Komposition
About: This article is published in Journal of Biblical Literature.The article was published on 1997-01-01. It has received 9 citations till now.
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24 Nov 2007
TL;DR: In this article, a survey of the heavenly sanctuary/temple motif in the ANE literature as represented by Sumerian, Akkadian, Hittite, Ugaritic, and Egyptian texts is presented.
Abstract: The present dissertation seeks to ascertain the function of the heavenly sanctuary/temple and its relationship to earthly counterparts, as reflected in forty-three passages of Hebrew Bible. Thus, following an introductory chapter, the second chapter of this dissertation is devoted to a survey of the heavenly sanctuary temple motif in the ANE literature as represented by Sumerian, Akkadian, Hittite, Ugaritic, and Egyptian texts. The investigation of these texts reveals that the heavenly sanctuary/temple motif was part of the worldview of the ANE, where the heavenly sanctuary was not only assumed as existing in heaven, but also as functioning in close relationship to the earthly counterparts. Chapters 3, 4, and 5 are devoted to the exegesis of heavenly sanctuary/temple passages in the Hebrew Scriptures, according to thecanonical divisions of the Hebrew Bible (namely Torah, Prophets, and Writings). This investigation reveals the pervasive presence of the that the heavenly sanctuary/temple motif in the Hebrew Bible and provides a broad delineation of its function and relationship to earthly counterparts. It has been found that the heavenly sanctuary temple functions as a place of divine activities where YHWH supervises the cosmos, performs acts of judgment (sometimes conceived as a two-stage activity in which the execution of the sentence was preceded by an investigative phase), hears the prayers of the needy, and bestows atonement and forgiveness upon the sinners. The perceptions also emerged of the heavenly sanctuary/temple as a place of worship, a meeting place for the heavenly council, and an object of attack by anti-YHWH forces, thus playing a pivotal role in the cosmic battle between good and evil. In terms of its relationship to the earthly counterpart, it has become apparent that the heavenly sanctuary/temple was understood to operate in structural and functional correspondence to the earthly counterparts. Some texts display a dynamic interaction inasmuch as the heavenly and earthly sanctuaries/temples are conceived of as working in close connection so that the activities being performed in one would reverberate in the other. Chapter 6 presents theological synthesis of the heavenly sanctuary/temple motif based on the previous chapters. Thus, some consideration was given to the similarities and differences between the heavenly sanctuary/temple motif as found in the Hebrew Bible and in its ANE background. Next, attention is devoted to some theological implications of the heavenly sanctuary/temple motif for the notions of judgment, the great controversy between good and evil. To conclude, the notion emerges that the Hebrew Bible conceives of the heavenly sanctuary/temple in functional and structural correspondence with its earthly counterpart with both sanctuaries/temples operating dynamic interaction.
71 citations
01 Jan 2015
TL;DR: Vetne et al. as mentioned in this paper analyzed the structure and function of hope within the shape of Book II of the New Testament Psalter and found that the shape and message of the Psalter has been of central interest for many Old Testament scholars during the last thirty years.
Abstract: THE FUNCTION OF ‘HOPE’ AS A LEXICAL AND THEOLOGICAL KEYWORD IN THE PSALTER: A STRUCTURAL-THEOLOGICAL STUDY OF FIVE PSALMS (PSS 42-43, 52, 62, 69, 71) WITHIN THEIR FINAL SHAPE CONTEXT (PSS 42-72) by Christine M. Vetne Adviser: Jiři Moskala ABSTRACT OF GRADUATE STUDENT RESEARCH DissertationOF GRADUATE STUDENT RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: THE FUNCTION OF ‘HOPE’ AS A LEXICAL AND THEOLOGICAL KEYWORD IN THE PSALTER: A STRUCTURAL-THEOLOGICAL STUDY OF FIVE PSALMS (PSS 42-43, 52, 62, 69, 71) WITHIN THEIR FINAL SHAPE CONTEXT (PSS 42-72) Name of researcher: Christine M. Vetne Name and degree of faculty adviser: Jiři Moskala, PhD Date completed: April 2015 The shape and message of the Psalter has been of central interest for many Old Testament scholars during the last thirty years. At the core of shape scholarship stands the issue of hope. Often this is related to what is commonly considered a major hope-shift in the Psalter, which moves its focus from hoping in the Davidic covenant (Books I-III) to hoping in God (Books IV-V). However, when considering the shape and message of Book II, there is evidence that these two hopes coexist, side by side, as also seen in the introduction to the Psalter (Ps 2). This dissertation analyzes the nature and function of hope within the shape of Book II. Hebrew lexemes for hope are located in five psalms equally distributed within Book II (Pss 42-43, 52, 62, 69, 71), suggesting a deliberate arrangement of "hope." An analysis of the meaning of hope and related synonyms (chapter 2) is followed by a consideration whether "hope" forms a structural and theological keyword within these five psalms (chapter 3). This is determined to be the case for four of the five psalms, leaving Ps 69 as a final supporting psalm within the extended conclusion of the book (Pss 69-72). The central and final step is to consider if and how these five Hope Psalms fit within the wider context of Book II. Each of the thirty psalms in Book II are analyzed as to their shape function within the book (chapter 4). This analysis reveals that these Hope Psalms not only structurally divide the Book into three main divisions (Pss 42-51, 52-61, 62-72), but also thematically introduce them. For example, the first section appears to locate the initial hope (Pss 42-43) within an eschatological context of God's eternal kingdom (Pss 46-48), which ultimately fulfills the psalmist's hopes and longings. Several lexical links between these sections seem to support this linkage. At the center of the book, there is a climactic crisis, at which point all past hopes and securities are destroyed (Ps 55). This second section portrays a great cosmic war going on between the previously mentioned Messiah (Ps 45) and the antagonist introduced in the second Hope Psalm (Ps 52). Hope is particularly required as a response to this climax, and as a necessary aid for perseverance, as also emphasized in the following psalms, which employ two synonyms of trust and refuge. The third section also describes the eschatological kingdom of God, and echoing the first section, is introduced by a similar Hope Psalm in which the psalmist encourages himself to hope, and finds comfort in hope as he faces difficulties. In conclusion, the shape of Book II appears to be very deliberately designed to promote hope in its various aspects. Human aspects involve not only self-encouragement to hope in the midst of severe trials, but also to connect hope with God's act of bringing about deliverance. The Messiah plays a significant role in the realization of this hope. His role is two-fold: To bring hope to Israel through a unique marriage union with his bride, Israel (Ps 45), and through his sufferings, which intricately connect human destinies to him (Ps 69). God's role is also portrayed as redeeming man from death (Ps 49) and carrying the load of the people (Ps 68). Structurally, these acts of God and his Messiah function as theological reasons and justifications for the possible entry of humankind into the eschatological kingdom of God. This is demonstrated in the way they create bridgeframes around the first eschatological vision (Pss 46-48). Without these, the distance and rejection felt in Pss 42-44 would have continued. Human response to these hope acts of God include wisdom (Ps 49), reformation (Ps 50) and repentance (Ps 51)—all of which enable humans to enter this future hope. This implies, however, that only those who accept this global call, and follow the set requirements, can enter into the eschatological hope portrayed in Book II. The shape of Book II closely relates hope to this future restored relationship with God, which takes place in the very presence of God. Thus, hope is therefore a deep longing for God's presence, and as Ps 42-43 adds, a deep desire to praise God's name. It is towards this that Book II (and the Psalter as a whole) also moves. Andrews University Seventh-day Adventist Theological Seminary THE FUNCTION OF ‘HOPE’ AS A LEXICAL AND THEOLOGICAL KEYWORD IN THE PSALTER: A STRUCTURAL-THEOLOGICAL STUDY OF FIVE PSALMS (PSS 42-43, 52, 62, 69, 71) WITHIN THEIR FINAL SHAPE CONTEXT (PSS 42-72) A Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy
31 citations
Dissertation•
01 Jan 2017
TL;DR: In this paper, the translation of psalms from Hebrew to isiZulu has been studied in the context of Bible translation, and the results suggest that the process could be replicated in other poetic sub-genres and in other languages, and could greatly enrich future Bible translations and complement more fully the ministry of the church.
Abstract: Bible translation needs to communicate the original message in a form that is accessible and acceptable to the local community. This requires utilizing the communication media and forms the people use in everyday life. In the case of translating psalms into isiZulu, this involves using oral media and forms of Zulu poetry and music, to produce a translation that communicates effectively. Oral communication is still the preferred form of transmitting a message in Zulu society. A Bible translation that is to be heard must be prepared with particular attention to aural features, and this has not yet been done in isiZulu. Moreover, when translating biblical psalms, attention must be given to poetic features to ensure that the functions achieved by them in the Hebrew text are achieved in the isiZulu text. Within oral communication, performance, is a key element; performing the isiZulu translation allows the verbal text to be complemented by paralinguistic and extra-linguistic features, thereby more fully communicating the richness of the original. Moreover it allows the audience to be a vital element in the creation of the text and its acceptance as biblical orature. Another problem which this study seeks to address is the difficulty many young isiZulu speakers have with understanding, or relating to, the current Bible translation. As it is based on formal-equivalence, it is not easy to read. Also, many young people have little ownership of the text, and view the current translation as a “black box”, unknown and irrelevant. Thus this research includes an empirical study facilitating experimental translations of some praise psalms by Zulu poets and musicians, using current thinking in orality and performance studies applied to Bible translation. The result is translations which draw on the izibongo cultural form in striking and beautiful isiZulu, with all the aesthetic and rhetorical force of the original. Also, by giving attention to the rhythm, the poems could be easily transformed into songs, adding to their aesthetic value and making them more memorable. Moreover, it is clear that young isiZulu speakers revel in the opportunity to explore the process of Bible translation and to own the translated text. The results of this research suggest that the process could be replicated in the translation of texts in other poetic sub-genres and in other languages, and could greatly enrich future Bible translations and complement more fully the ministry of the church.
27 citations
Cites methods from "Jahwe wird kommen, zu herrschen ube..."
...With reference to a study such as this, Charles Kraft (1974) refers to three factors within the communication process that are significant if a new message is to be accepted....
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TL;DR: In this paper, the authors present a survey of the literature on the Psalter in its entirety, focusing on the shaping of the book of Psalms, its potential as a book of theology, and its reception across the centuries.
Abstract: Updating the writer’s previous essay in Currents, ‘Engaging the Psalms: Gains and Trends in Recent Research’ (1994), this extensive essay targets the many diverse books and articles reflecting the multi-faceted research on the Psalms published during the past two decades. While necessarily selective, this survey opens with article and book-length studies focused on the Psalter in its entirety. These studies range from those primarily intended for novice readers, to intricate, in-depth scholarly commentaries. Subsequently, many publications invested in more specific topics are discussed. These address the Psalms in their ancient Near Eastern milieu, probe crucial form-critical and rhetorical-critical issues, and focus on the shaping of the Psalter, its potential as a book of theology, and its reception across the centuries.
20 citations
Cites background from "Jahwe wird kommen, zu herrschen ube..."
...Koenen (1995) discerns in Psalms 90–110 a deliberately planned arrangement consisting of two parallel sequences—Psalms 90–101 and 102–110....
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...Grant (2004), Koenen (1995), and Howard (1997) each identify what are for them deliberately arranged psalm clusters which they believe have gone unnoticed....
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Dissertation•
20 Aug 2009
11 citations
Cites background from "Jahwe wird kommen, zu herrschen ube..."
...Koenen (1995) was unable to identify the structural units existing between the psalms within Book IV since he extended his study to Psalms 107-110, which form part of Book V....
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...This trend is found in the works of Howard (1986), Koenen (1995), Davis (1996) and many other exegetes....
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...4 Goulder (1982, 1990, 1996); Wilson (1985a); McCann (1993); Millard (1994); Koenen (1995); Whybray (1996); Creach (1996); deClaisse-Walford (1997)....
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...Koenen (1995) was unable to identify the structural units existing between the psalms within Book IV since he extended his study to Psalms 107-110, which form part of Book V....
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