Journal Article•
Psalm 91 and its Wisdom Connections
01 Jan 2012-Old Testament essays (Old Testament Society of South Africa)-Vol. 25, Iss: 2, pp 260-276
TL;DR: In this paper, the authors investigated the literary and theological provenance of the psalm Ps 91 and found that it was composed by someone who had access to Proverbs, in particular Prov 3, while Ps 91 itself played a role in the composition of Job 5:17-26.
Abstract: The paper investigates the literary and theological provenance of Ps 91. It is shown that Ps 91 (in its present form) was composed by someone who had access to Proverbs, in particular Prov 3, while Ps 91 itself played a role in the composition of Job 5:17–26. As part of the “triptych” formed by Pss 90, 91 and 92, the psalm was intended to strengthen the conviction of its author that Yahweh is able and willing to provide protection to the individual believer who attaches himself or herself wholeheartedly to his or her God, saving the true and wise believer from the fate that will befall the wicked fools.
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TL;DR: In this paper, it was argued that Psalm 37 and Proverbs 1-4 served as sources for the composition of Psalm 1, and that the emphasis in both donor texts on the righteous people's inheriting the Promised Land seems to have imprinted also on Psalm1, a factor that could change our understanding of it.
Abstract: This article argued that Psalm 37 and Proverbs 1–4 served as sources for the composition of Psalm 1. The emphasis in both donor texts on the righteous people’s inheriting the Promised Land seems to have imprinted also on Psalm 1, a factor that could change our understanding of it. All three contexts in turn played a role in the composition of Psalm 119, but whilst the author of this long psalm also understood the ‘Torah’ of Yahweh as the incarnation of true wisdom, it seems that ‘Torah’ also subsumed the Promised Land for him. The investigation showed that ‘Torah’ in Psalm 1 should be understood as an arch-lexeme for all the religious texts its author used to compose, similar to what was the understanding of the author of Psalm 119 a little later.
6 citations
Cites background from "Psalm 91 and its Wisdom Connections..."
...In this regard, the most comprehensive investigation probably is the study of Weber (2007:179–200). He focuses on the influence of Deuteronomy 6:4–9 as key con text, recognisable through the use of certain terms and the theme of memorising the Torah. Cf. also Weber (2006:89–92). The influence of other biblical contexts has (inter alia) been investigated in the studies of Creach (1999), Botha (2005), Weber (2006) and Weber (2010)....
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...…Bernard Gosse (2008:51–210) and my own more modest investigations into Psalm 12 (Botha 2012b:260– 276), Psalm 24 (Botha 2010:43–58), Psalm 26 (Botha 2011a:30−48), Psalm 31 (Botha 2011b:424–442), Psalm 33 (Botha & Potgieter 2010:1−8), Psalm 34 (Botha 2008:18−37), and Psalm 91 (Botha 2012b:260−276)....
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...Reference can be made to the important contribution of Bernard Gosse (2008:51–210) and my own more modest investigations into Psalm 12 (Botha 2012b:260– 276), Psalm 24 (Botha 2010:43–58), Psalm 26 (Botha 2011a:30−48), Psalm 31 (Botha 2011b:424–442), Psalm 33 (Botha & Potgieter 2010:1−8), Psalm 34…...
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01 Jan 1993
1 citations
TL;DR: In this paper, a comparative analysis of the Asaph psalms and the Hosea stllen is presented, showing broad similarities and referring to a common prophetic-levitic-northern Israelite environment.
Abstract: Ausgehend von der virulenten Fragestellung nach der Intertextualitat, ihren Moglichkeiten, Methoden und Herausforderungen, werden die Belege des (Kriegs-)Bogens (קשת ) in den Asaph-Psalmen (Ps 76; 78) und in der Hosea-Schrift (Hos 1–2; 7) einer vergleichenden Analyse unterzogen. Die Untersuchung zeigt weitgehende Ubereinstimmungen und verweist auf ein gemeinsames, prophetisch-levitisch-nordreich-israelitisch gepragtes Umfeld. Wahrscheinlich sind die Bogen-Belege in den Asaph-Psalmen unter Kenntnis der Hosea-Stellen formuliert worden.Starting from the questioning of intertextuality, its possibilities, methods and challenges, the evidence of the (war) bow (קשת ) in the Asaph psalms (Ps 76; 78) and in the Hosea script (Hos 1-2; 7) is subjected to a comparative analysis. The study shows broad similarities and refers to a common prophetic-levitic-northern Israelite environment. Probably the arch documents in the Asaph psalms were formulated with knowledge of the Hosea passages.
https://doi.org/10.17159/2312-3621/2019/v32n2a17
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Journal Article•
TL;DR: In this paper, the influence of Proverbs on the redaction of the Hebrew Bible in the Persian (and early Hellenistic) periods is discussed. But it is not discussed in this paper.
Abstract: This book on the influence of Proverbs on the redaction of the Hebrew Bible in the Persian (and early Hellenistic) periods consists of an introduction and eight chapters. The chapters cover the following subjects: 1. Methodology; 2. Yah-wism and wisdom in the books of Proverbs and Job; 3. The book of Proverbs and the Psalms; 4. The book of Proverbs, the Psalms and the book of Isaiah; 5. The book of Proverbs, the Psalms and the book of Jeremiah; 6. The book of Ezekiel in relation to the book of Proverbs, the Psalms, and the other prophetic books, especially Habakkuk; 7. The influence of the book of Proverbs on the biblical songs and texts which are dependent on it; and 8. Other influence of the wisdom tradition of the book of Proverbs on the biblical redaction. There is also a conclusion of 44 pages at the end in which the evidence is surveyed once more.
7 citations
01 Jan 1993
1 citations