As usual my comment went to spam. I should make lights with all the canned meat containers that I generate. Here was my comment:
What should a 'Christian' learn? Each should learn how to live - .e.g the fear of the Lord, the knowledge of good and evil (Psalm 34). Or what Yhwh does (Psalm 146). No self-protective confessions. Each should learn to be as a child -
Is it should or must? It's a lifetime's learning - far more than 20 min (or less) a week.
I would (of course) recommend the poetry of the Psalms...
Monday, 15 July 2013
The structure and position of Psalm 73 in the Psalter #ISBL2013
As a strategy for memorization, I suggested a game. Tell me in a comment your favorite verse for a psalm. The critical verse for each psalm is not, however, necessarily the famous verse, but rather the one that is surrounded by the words that are repeated in the poem.
The layout of the data in Seeing the Psalter allows one to explore these relationships and thereby 'see' the central verses. These must of course be subject to additional analysis, but for the most part, observing the recurring roots gives a very good objective first step in the identification process.
In the Psalms session at the beginning of the International SBL on July 8 - i.e. just last week, I listened to a presentation by Izak J.J. Spangenberg of the University of South Africa on Psalm 73. He selected an opening and closing pair of words (אני I, and כי for) as an envelope for the whole psalm. He could safely have added טוב (good) to this frame without losing the circular structure. One ought also to note the emphatic אך (surely) that begins verses 1 and 13. He then highlighted the repeated pair (דבר speak) in verse 8 against the repeated pair (לבב heart) in verse 26, each accompanied by an occurrence of שׁמים (heavens).
I questioned this selection of words and patterns since it is subjective to suppress selected words themselves once they have been identified as keywords. Heart is much more significant in this psalm than the two occurrences in verse 26. It occurs 6 times in this spelling with the double-bet. And if it is a keyword once in the psalm, one must look at all its occurrences. The 6 divide 3 and 3 around the pivotal verse 15. This is therefore the central verse of Psalm 73. It is also an emotional pivot. I note as well that the recurring root heart, spelled with a double-bet, is used for the first time as a keyword in the Psalter in this psalm.
Psalm 73 begins Book 3 of the Psalter. With Book 2, Book 3 emphasizes the experience of the exile. Faithfulness at the level of the heart is the critical role of Psalm 73. It is a word spoken in the midst of great trouble, not different from our own times.
Here is the Psalm with the whole table of recurring roots. Note the three words - good, I and for and their usage in reverse order at the end of the psalm. As I wrote in the book, take note also of how many body parts are mentioned in the Psalm. It's a good exercise. Do it. I don't tell you the answers in the book, I just lay out the data so that the many patterns can be more easily explored.
The layout of the data in Seeing the Psalter allows one to explore these relationships and thereby 'see' the central verses. These must of course be subject to additional analysis, but for the most part, observing the recurring roots gives a very good objective first step in the identification process.
In the Psalms session at the beginning of the International SBL on July 8 - i.e. just last week, I listened to a presentation by Izak J.J. Spangenberg of the University of South Africa on Psalm 73. He selected an opening and closing pair of words (אני I, and כי for) as an envelope for the whole psalm. He could safely have added טוב (good) to this frame without losing the circular structure. One ought also to note the emphatic אך (surely) that begins verses 1 and 13. He then highlighted the repeated pair (דבר speak) in verse 8 against the repeated pair (לבב heart) in verse 26, each accompanied by an occurrence of שׁמים (heavens).
I questioned this selection of words and patterns since it is subjective to suppress selected words themselves once they have been identified as keywords. Heart is much more significant in this psalm than the two occurrences in verse 26. It occurs 6 times in this spelling with the double-bet. And if it is a keyword once in the psalm, one must look at all its occurrences. The 6 divide 3 and 3 around the pivotal verse 15. This is therefore the central verse of Psalm 73. It is also an emotional pivot. I note as well that the recurring root heart, spelled with a double-bet, is used for the first time as a keyword in the Psalter in this psalm.
Psalm 73 begins Book 3 of the Psalter. With Book 2, Book 3 emphasizes the experience of the exile. Faithfulness at the level of the heart is the critical role of Psalm 73. It is a word spoken in the midst of great trouble, not different from our own times.
Here is the Psalm with the whole table of recurring roots. Note the three words - good, I and for and their usage in reverse order at the end of the psalm. As I wrote in the book, take note also of how many body parts are mentioned in the Psalm. It's a good exercise. Do it. I don't tell you the answers in the book, I just lay out the data so that the many patterns can be more easily explored.
מִזְמוֹר לְאָסָף
אַךְ טוֹב לְיִשְׂרָאֵל אֱלֹהִים לְבָרֵי לֵבָב | 1 | A psalm of Asaph Surely God is good to Israel, to the pure in heart |
וַאֲנִי כִּמְעַט נָטָיוּ רַגְלָי
כְּאַיִן שֻׁפְּכוּ אֲשֻׁרָי | 2 | but I myself, my feet bent as if a little as if my steps were not to be poured out |
כִּי קִנֵּאתִי בַּהוֹלְלִים
שְׁלוֹם רְשָׁעִים אֶרְאֶה | 3 | For I was jealous of the boasters peace for the wicked I was seeing |
כִּי אֵין חַרְצֻבּוֹת לְמוֹתָם
וּבָרִיא אוּלָם | 4 | For there are no stings in their death and plenteous is their gut |
בַּעֲמַל אֱנוֹשׁ אֵינֵמוֹ
וְעִם אָדָם לֹא יְנֻגָּעוּ | 5 | In toil a mortal is nothing to them and they are not touched as earthlings |
לָכֵן עֲנָקַתְמוֹ גַאֲוָה
יַעֲטָף שִׁית חָמָס לָמוֹ | 6 | so they are necklaced with pride draped with their cloak of violence |
יָצָא מֵחֵלֶב עֵינֵמוֹ
עָבְרוּ מַשְׂכִּיּוֹת לֵבָב | 7 | Their eyes bulge out They go beyond the heart's imagination |
יָמִיקוּ וִידַבְּרוּ
בְרָע עֹשֶׁק מִמָּרוֹם יְדַבֵּרוּ | 8 | They mock and speak in oppressive evil from on high they speak |
שַׁתּוּ בַשָּׁמַיִם פִּיהֶם
וּלְשׁוֹנָם תִּהֲלַךְ בָּאָרֶץ | 9 | They thrust their mouth in the heavens and their tongue struts in the earth |
לָכֵן יָשׁוּב עַמּוֹ הֲלֹם
וּמֵי מָלֵא יִמָּצוּ לָמוֹ | 10 | "So! his people will return here where they can be fully milked." |
וְאָמְרוּ אֵיכָה יָדַע אֵל
וְיֵשׁ דֵּעָה בְעֶלְיוֹן | 11 | And they say - how will God know? so is there knowledge in the Most High? |
הִנֵּה אֵלֶּה רְשָׁעִים
וְשַׁלְוֵי עוֹלָם הִשְׂגּוּ חָיִל | 12 | Behold, these are wicked, so at ease ever, abounding in wealth |
אַךְ רִיק זִכִּיתִי לְבָבִי
וָאֶרְחַץ בְּנִקָּיוֹן כַּפָּי | 13 | Surely without cause I have cleared my heart and I keep on washing my palms in innocence |
וָאֱהִי נָגוּעַ כָּל הַיּוֹם
וְתוֹכַחְתִּי לַבְּקָרִים | 14 | and I am touched all the day long with my own correction in the morning |
אִם אָמַרְתִּי אֲסַפְּרָה כְמוֹ
הִנֵּה דוֹר בָּנֶיךָ בָגָדְתִּי | 15 | If I had said, This is how I will recount it then, a generation of your children, I would have betrayed |
וָאֲחַשְּׁבָה לָדַעַת זֹאת
עָמָל הוּא בְעֵינָי | 16 | And I reckon that I know this toil it is to my eyes |
עַד אָבוֹא אֶל מִקְדְּשֵׁי אֵל
אָבִינָה לְאַחֲרִיתָם | 17 | When I come to God's sanctuaries I understand their result |
אַךְ בַּחֲלָקוֹת תָּשִׁית לָמוֹ
הִפַּלְתָּם לְמַשּׁוּאוֹת | 18 | Surely in slippery parts you will put them You will make them fall into ruins |
אֵיךְ הָיוּ לְשַׁמָּה כְרָגַע
סָפוּ תַמּוּ מִן בַּלָּהוֹת | 19 | How in a moment they are desolated floundering, filled full from frights |
כַּחֲלוֹם מֵהָקִיץ
אֲדֹנָי בָּעִיר צַלְמָם תִּבְזֶה | 20 | like waking from a dream My Lord, when you are roused you will despise their semblance |
כִּי יִתְחַמֵּץ לְבָבִי
וְכִלְיוֹתַי אֶשְׁתּוֹנָן | 21 | For my heart was embittered and I was sharply taught in my insides |
וַאֲנִי בַעַר וְלֹא אֵדָע
בְּהֵמוֹת הָיִיתִי עִמָּךְ | 22 | I myself was a brute without knowledge behemoth I was with you |
וַאֲנִי תָמִיד עִמָּךְ
אָחַזְתָּ בְּיַד יְמִינִי | 23 | Even so I myself am continually with you You hold fast my right hand |
בַּעֲצָתְךָ תַנְחֵנִי
וְאַחַר כָּבוֹד תִּקָּחֵנִי | 24 | In your counsel you will guide me and after you will take me into glory |
מִי לִי בַשָּׁמָיִם
וְעִמְּךָ לֹא חָפַצְתִּי בָאָרֶץ | 25 | Who is for me in the heavens? and with you have I no delight on earth? |
כָּלָה שְׁאֵרִי וּלְבָבִי
צוּר לְבָבִי וְחֶלְקִי אֱלֹהִים לְעוֹלָם | 26 | My physical power and my heart find their end God is the strength of my heart and my share forever |
כִּי הִנֵּה רְחֵקֶיךָ יֹאבֵדוּ
הִצְמַתָּה כָּל זוֹנֶה מִמֶּךָּ | 27 | For these who are distant from you will perish You will annihilate all who prostitute themselves from you |
וַאֲנִי קִרְבַת אֱלֹהִים לִי טוֹב
שַׁתִּי בַּאדֹנָי יְהוִה מַחְסִי לְסַפֵּר כָּל מַלְאֲכוֹתֶיךָ | 28 | But I myself approach God - to me, good I have set my Lord יְהוָה as my refuge so I will be able to recount all your affairs |
Hebrew words: 193. Percentage of Hebrew words that recur in this psalm: 45%. Average keywords per verse: 3.1.
Selected recurring words
| Word and gloss * first usage | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 20 | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 30 | Vs | Root |
אך surely
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| 1 | אך | |||||||||||||||||||||||||||||
טוב is good
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| 1 | טוב | |||||||||||||||||||||||||||||
* לבב heart
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| 1 | לבב | |||||||||||||||||||||||||||||
ואני but I myself
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| 2 | אני | |||||||||||||||||||||||||||||
כאין as if were not
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| 2 | אין | |||||||||||||||||||||||||||||
כי for
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| 3 | כי | |||||||||||||||||||||||||||||
רשׁעים the wicked
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| 3 | רשׁע | |||||||||||||||||||||||||||||
כי for
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| 4 | כי | |||||||||||||||||||||||||||||
אין there are no
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| 4 | אין | |||||||||||||||||||||||||||||
בעמל in toil
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| 5 | עמל | |||||||||||||||||||||||||||||
אינמו is nothing to them
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| 5 | אין | |||||||||||||||||||||||||||||
ועם and as
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| 5 | עם | |||||||||||||||||||||||||||||
לא not
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| 5 | לא | |||||||||||||||||||||||||||||
* ינגעו they are touched
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| 5 | נגע | |||||||||||||||||||||||||||||
* לכן so
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| 6 | לכן | |||||||||||||||||||||||||||||
שׁית cloak of
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| 6 | שׁית | |||||||||||||||||||||||||||||
למו their
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| 6 | למו | |||||||||||||||||||||||||||||
עינמו their eyes
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| 7 | עין | |||||||||||||||||||||||||||||
* לבב the heart's
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| 7 | לבב | |||||||||||||||||||||||||||||
וידברו and speak
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| 8 | דבר | |||||||||||||||||||||||||||||
ידברו they speak
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| 8 | דבר | |||||||||||||||||||||||||||||
בשׁמים in the heavens
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| 9 | שׁמים | |||||||||||||||||||||||||||||
בארץ in the earth
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| 9 | ארץ | |||||||||||||||||||||||||||||
* לכן So!
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| 10 | לכן | |||||||||||||||||||||||||||||
עמו his people
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| 10 | עם | |||||||||||||||||||||||||||||
למו they
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| 10 | למו | |||||||||||||||||||||||||||||
ואמרו and they say
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| 11 | אמר | |||||||||||||||||||||||||||||
* איכה how
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| 11 | איך | |||||||||||||||||||||||||||||
ידע will know
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| 11 | ידע | |||||||||||||||||||||||||||||
דעה knowledge
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| 11 | ידע | |||||||||||||||||||||||||||||
הנה Behold
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| 12 | הנה | |||||||||||||||||||||||||||||
רשׁעים wicked
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| 12 | רשׁע | |||||||||||||||||||||||||||||
עולם ever
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| 12 | עלם | |||||||||||||||||||||||||||||
אך surely
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| 13 | אך | |||||||||||||||||||||||||||||
* לבבי my heart
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| 13 | לבב | |||||||||||||||||||||||||||||
ואהי and I am
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| 14 | היה | |||||||||||||||||||||||||||||
* נגוע touched
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| 14 | נגע | |||||||||||||||||||||||||||||
כל all
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| 14 | כל | |||||||||||||||||||||||||||||
אמרתי I had said
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| 15 | אמר | |||||||||||||||||||||||||||||
אספרה I will recount it
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| 15 | ספר | |||||||||||||||||||||||||||||
הנה then
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| 15 | הנה | |||||||||||||||||||||||||||||
לדעת that I know
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| 16 | ידע | |||||||||||||||||||||||||||||
עמל toil
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| 16 | עמל | |||||||||||||||||||||||||||||
בעיני to my eyes
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| 16 | עין | |||||||||||||||||||||||||||||
לאחריתם their result
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| 17 | אחר | |||||||||||||||||||||||||||||
אך surely
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| 18 | אך | |||||||||||||||||||||||||||||
בחלקות in slippery parts
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| 18 | חלק | |||||||||||||||||||||||||||||
תשׁית you will put
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| 18 | שׁית | |||||||||||||||||||||||||||||
למו them
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| 18 | למו | |||||||||||||||||||||||||||||
* איך how
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| 19 | איך | |||||||||||||||||||||||||||||
היו they are
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| 19 | היה | |||||||||||||||||||||||||||||
אדני My Lord
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| 20 | אדון | |||||||||||||||||||||||||||||
כי for
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| 21 | כי | |||||||||||||||||||||||||||||
* לבבי my heart
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| 21 | לבב | |||||||||||||||||||||||||||||
ואני I myself
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| 22 | אני | |||||||||||||||||||||||||||||
ולא without
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| 22 | לא | |||||||||||||||||||||||||||||
אדע knowledge
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| 22 | ידע | |||||||||||||||||||||||||||||
הייתי I was
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| 22 | היה | |||||||||||||||||||||||||||||
עמך with you
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| 22 | עם | |||||||||||||||||||||||||||||
ואני Even so I myself am
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| 23 | אני | |||||||||||||||||||||||||||||
עמך with you
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| 23 | עם | |||||||||||||||||||||||||||||
ואחר and after
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| 24 | אחר | |||||||||||||||||||||||||||||
לי for me
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| 25 | לי | |||||||||||||||||||||||||||||
בשׁמים in the heavens
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| 25 | שׁמים | |||||||||||||||||||||||||||||
ועמך and with you
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| 25 | עם | |||||||||||||||||||||||||||||
לא no
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| 25 | לא | |||||||||||||||||||||||||||||
בארץ on earth
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| 25 | ארץ | |||||||||||||||||||||||||||||
* ולבבי and my heart
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| 26 | לבב | |||||||||||||||||||||||||||||
* לבבי my heart
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| 26 | לבב | |||||||||||||||||||||||||||||
וחלקי and my share
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| 26 | חלק | |||||||||||||||||||||||||||||
לעולם forever
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| 26 | עלם | |||||||||||||||||||||||||||||
כי for
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| 27 | כי | |||||||||||||||||||||||||||||
הנה these
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| 27 | הנה | |||||||||||||||||||||||||||||
כל all
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| 27 | כל | |||||||||||||||||||||||||||||
ואני but ... myself
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| 28 | אני | |||||||||||||||||||||||||||||
לי to me
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| 28 | לי | |||||||||||||||||||||||||||||
טוב good
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| 28 | טוב | |||||||||||||||||||||||||||||
שׁתי I have set as
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| 28 | שׁית | |||||||||||||||||||||||||||||
באדני my Lord
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| 28 | אדון | |||||||||||||||||||||||||||||
לספר so I will be able to recount
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| 28 | ספר | |||||||||||||||||||||||||||||
כל all
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| 28 | כל |
Memorizing the Psalms - 11 (107-112)
In this series, I am considering strategies for memorizing all the psalms of the Hebrew Psalter. The series concentrates, as was the practice in earlier times in Latin, on the 'first' verse of each psalm. Ask yourself also - what is(are) the central verse(s) of each psalm?
In Book 5 as in Book 1, the Psalms may be seen in sequentially organized groups through the use of the Acrostic Psalms each of which follows a Psalm of significance. The image below summarizes the structure of the Psalter using this point of view.
You might wonder whether the Psalms leading up to each acrostic outline a coherent theme - they do. But there are many themes in the Psalter. My index in the book, Seeing the Psalter, outlines about 50 of them. So choosing one is tricky.
So how would you connect the dots?
| הֹדוּ לַיהוָה | 107:1 | Give thanks to יהוה for it is good |
| נָכוֹן לִבִּי אֱלֹהִים | 108:1 | My heart is prepared O God |
| אֱלֹהֵי תְהִלָּתִי אַל תֶּחֱרַשׁ | 109:1 | God of my praise do not be silent |
| נְאֻם יְהוָה לַאדֹנִי | 110:1 | an oracle of יהוה to my Lord |
| הַלְלוּ יָהּ אוֹדֶה יְהוָה בְּכָל לֵבָב | 111:1 | Hallelu Yah I will thank יהוה with a whole heart |
| הַלְלוּ יָהּ אַשְׁרֵי אִישׁ יָרֵא אֶת יְהוָה | 112:1 | Hallelu Yah A happy person fears יהוה |
In Book 5 as in Book 1, the Psalms may be seen in sequentially organized groups through the use of the Acrostic Psalms each of which follows a Psalm of significance. The image below summarizes the structure of the Psalter using this point of view.
 |
A chiasm is formed between Book 1 and Book 5 using the psalms that precede the acrostics
Psalms 8 and 104 share a question - what is this mortal humanity?
Psalms 110 and 36 are the only two poems named as 'oracles'.
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- Psalm 107, repeating the opening of Psalm 106, is generic and describes the work of יהוה throughout the world, all sorts and conditions of people.
- Psalm 108, is a repeat with variation of parts of Psalms 57 and 60. It reminds us of the miktamim and the inscription Do Not Destroy and the political context in which the elect live, the foxes circling about the beloved.
- Psalm 109 is a severe curse of one who must come to judgment. It seems to prepare for the next psalm. It is here that we are prepared for the triumph anticipated in Psalm 2.
- Psalm 110, the second oracle, is the triumph of the Anointed, with a willing people.
- Psalm 111 celebrates the deeds of יהוה.
- Psalm 112 celebrates the person who fears יהוה.
Sunday, 14 July 2013
Memorizing the Psalms - 10 (90-106 Moses)
In this series, I am considering strategies for memorizing all the psalms of the Hebrew Psalter. Ask yourself also - what is(are) the central verse(s) of each psalm?
In this post we consider Book 4 as a whole.
In this post we consider Book 4 as a whole.
| אֲדֹנָי מָעוֹן אַתָּה הָיִיתָ לָּנוּ | 90:1 | My Lord, a habitation you yourself have become for us |
| יֹשֵׁב בְּסֵתֶר עֶלְיוֹן | 91:1 | One sitting in the secret of the Most High |
| טוֹב לְהֹדוֹת לַיהוָה | 92:2 | Good it is to give thanks to יהוה |
| יְהוָה מָלָךְ גֵּאוּת לָבֵשׁ | 93:1 | יהוה reigns pride clothed |
| אֵל נְקָמוֹת יְהוָה | 94:1 | God of vengeance יהוה |
| לְכוּ נְרַנְּנָה לַיהוָה | 95:1 | Walk! Let us shout aloud to יהוה |
| שִׁירוּ לַיהוָה שִׁיר חָדָשׁ | 96:1 | Sing to יהוה a new song |
| יְהוָה מָלָךְ תָּגֵל הָאָרֶץ | 97:1 | יהוה reigns let the earth rejoice |
| שִׁירוּ לַיהוָה שִׁיר חָדָשׁ | 98:1 | Sing to יהוה a new song |
| יְהוָה מָלָךְ יִרְגְּזוּ עַמִּים | 99:1 | יהוה reigns let peoples shudder |
| הָרִיעוּ לַיהוָה כָּל הָאָרֶץ | 100:1 | Raise a shout to יהוה all the earth |
| חֶסֶד וּמִשְׁפָּט אָשִׁירָה לְךָ יְהוָה אֲזַמֵּרָה | 101:1 | Mercy and judgment I will sing to you יהוה I will sing a psalm |
| יְהוָה שִׁמְעָה תְפִלָּתִי וְשַׁוְעָתִי אֵלֶיךָ תָבוֹא | 102:2 | יהוה hear my prayer and let my cry for help come to you |
| בָּרְכִי נַפְשִׁי אֶת יְהוָה | 103:1 | Bless יהוה O my being |
| בָּרְכִי נַפְשִׁי אֶת יְהוָה | 104:1 | Bless יהוה O my being |
| הוֹדוּ לַיהוָה | 105:1 | Give thanks to יהוה |
| הַלְלוּ יָהּ הוֹדוּ לַיהוָה | 106:1 | Hallelu Yah Give thanks to יהוה |
- Psalm 90 responds to the laments of Book 3. This is a prayer for establishment, a prayer for turning.
- Psalm 91 responds to Psalm 90. This is a reflection on the reality of refuge.
- Psalm 92 is the unique Song to the day of the Sabbath.
- Psalm 93 celebrates the reign of יהוה.
- Psalm 94 forms an envelope with Psalm 92 around Psalm 93. Psalms 92 and 94 share 25 roots including a nine-deep set of concentric circles. The clue to the envelope is the repetition of brute and dullard.
- Psalm 95 reminds the reader of joy and the testing of contention (Meribah). This psalm is noted in the Epistle to the Hebrews.
- Psalm 96 again celebrates the reign of יהוה with a new song.
- Psalm 97 continues that celebration.
- Psalm 98 with the repetition of the new song puts Psalm 96 in an envelope. There are circles 7 deep, but I wonder if this is deliberate... Nonetheless, Psalms 92 to 99 are clearly a related group.
- Psalm 100 is the traditional Jubilate. The reading he made us and his we are links the joy to the Song.
- Psalm 101 (of David) bears a strong relationship to the teaching of Psalms 1, 15, 24, and 26.
- Psalm 102, the second psalm labeled a prayer in Book 4, closes a frame with Psalm 90 of the double use of renew (חלף ). (You won't find this in most translations).
- Psalm 103, a recognition of the nurturing compassion of יהוה, the second of David through this inscription, forms with Psalm 101 an envelope for Psalm 102.
- Psalm 104 celebrates the created order.
- Psalm 105 celebrates the covenant with Abraham.
- Psalm 106 reflects the canonical story of Israel.
Saturday, 13 July 2013
Memorizing the Psalms - 9 (73-83 Asaph, 84-89 Korah, David, Korah, Ethan)
In this series, I am considering strategies for memorizing all the psalms of the Hebrew Psalter. Having come halfway, it should be evident that the strategy of 'first' verses is a failure - on two counts:
We have reached Book 3 which I will treat in a single post - a big chunk for memory. Book 3 begins with 11 psalms of Asaph. (Psalm 50 was the first.)
- it assumes we can identify the significant opening words.
- it has trouble with opening words repeated in more than one psalm.
So - an alternative strategy has occurred to me - what is(are) the central verse(s) of each psalm? I have had one response to 'famous' verses. But 'central' verse is a challenge also. I will continue the current series (more rapidly) - but will allow 'central' to be a recurring question.
We have reached Book 3 which I will treat in a single post - a big chunk for memory. Book 3 begins with 11 psalms of Asaph. (Psalm 50 was the first.)
| אַךְ טוֹב לְיִשְׂרָאֵל אֱלֹהִים | 73:1 | Surely God is good to Israel |
| לָמָה אֱלֹהִים זָנַחְתָּ לָנֶצַח | 74:1 | Why O God? will you reject us in perpetuity? |
| הוֹדִינוּ לְּךָ אֱלֹהִים הוֹדִינוּ | 75:2 | We give thanks to you O God we give thanks |
| נוֹדָע בִּיהוּדָה אֱלֹהִים | 76:2 | Renowned in Judah is God |
| קוֹלִי אֶל אֱלֹהִים וְאֶצְעָקָה | 77:2 | my voice to God and I cried out |
| הַאֲזִינָה עַמִּי תּוֹרָתִי | 78:1 | Listen my people to my instruction |
| אֱלֹהִים בָּאוּ גוֹיִם בְּנַחֲלָתֶךָ | 79:1 | O God the nations have come into your inheritance |
| רֹעֵה יִשְׂרָאֵל הַאֲזִינָה | 80:2 | Shepherd of Israel give ear |
| הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ | 81:2 | Shout for joy to God our strength |
| אֱלֹהִים נִצָּב בַּעֲדַת אֵל | 82:1 | God takes a stand in the divine assembly |
| אֱלֹהִים אַל דֳּמִי לָךְ | 83:2 | O God not mute for you |
- Psalm 73 is a singular personal reflection on touch and the heart. The poet is assured of presence: Even so, I myself am continually with you.
- Psalm 74 is a corporate lament on the destruction of the temple. Axes and crowbars smite the ornate carving of the wood.
- Psalm 75 reflects on the horn - both self-exaltation and the chopping off thereof.
- Psalm 76 contains the central verse: the shattering of fire-brand and bow in Salem.
- Psalm 77 ponders days, years, and eras, and continues the praise of the works of God from the prior psalms. It gives rise to
- Psalm 78, a full recital of the canonical history of Israel.
- Psalm 79 continues lament on the pouring out of Jerusalem.
- Psalm 80 pleads for presence and salvation.
- Psalm 81 commands joy, music as a statute, a judgment, and as a response to the testimony and the secrecy of the thunder.
- Psalm 82 commands right judgment.
- Psalm 83 pleads with God for help against the enemies, reaching back to the children of Lot.
| מַה יְּדִידוֹת מִשְׁכְּנוֹתֶיךָ יְהוָה צְבָאוֹת | 84:2 | How beloved your dwellings יהוה of hosts |
| רָצִיתָ יְהוָה אַרְצֶךָ | 85:2 | You were favorable יהוה with your land |
| תְּפִלָּה לְדָוִד הַטֵּה יְהוָה אָזְנְךָ | 86:1 | Bend יהוה your ear |
| יְסוּדָתוֹ בְּהַרְרֵי קֹדֶשׁ | 87:1 | His foundation is on the holy hills |
| יְהוָה אֱלֹהֵי יְשׁוּעָתִי | 88:2 | יְהוָה the God of my salvation |
| חַסְדֵי יְהוָה עוֹלָם אָשִׁירָה | 89:2 | Of the loving-kindness of יהוה forever I will sing |
- Psalm 84 celebrates the courts of יהוה. It contains three beatitudes. This is respite in the midst of lament.
- Psalm 85 in spite of fierce anger, celebrates the truth that grows from the earth.
- Psalm 86 is the lone psalm of David in Book 2. It celebrates the character of God as portrayed in Exodus 34:8.
- Psalm 87 celebrates the holy city and the multitude of peoples who were born there.
- Psalm 88 is a personal lament with a central verse that recalls the troubles of Job. It leads directly to
- Psalm 89, a long rehearsal of the promises to David and a list of 12 accusations against God for the sorry state of affairs with respect to the promise of a line of succession from David.
Back from a month in the UK
We began our UK journey with a conference in London at the Open University where I had been invited to speak on Seeing the Psalter. This conference will lead me to write some articles...
We continued with a week in Cambridge from where I had posted on the English garden. Then after train to Edinburgh, we rented a Fiat 500, a car that needs an octopus to drive it, the four extra legs pushing it on the Scottish roads. With this little piper, we went across Mull to Iona where we walked through the abbey, and also managed 18 holes on the pastoral golf links. On the first hole Diana lost a ball into a cow-pie (I found it) and on the 14th, we found the green heavily populated with sheep. Mother ewe was trying to suck milk from the hole, savagely tugging at the plastic cup much as her lambs suckled her with astonishing violence. (All the other greens and fairways were more lightly populated though occasionally we had to pick up rather than hit any balls.) Greens are mowed once a year. The rest of the time, they are maintained by the cattle and sheep.
We then toured the north of Scotland, stopping at the clan Donald museum on Skye, staying at Kyle of Localsh, playing 18 holes in Ullapool on a very difficult course (best official score is 1 over par), an overnight in Strathy, then to the Orkneys where we traced our fourth child's ancestors to 1798 - something I will write up in more detail.
Then we went south, exchanging the underpowered Fiat at Inverness for an Audi automatic, and finally to the International SBL conference at St Andrew's (where the car stayed on the street for 3 days). More to come on the conference ...
Re recent blog posts, this one seems worth looking at if anyone is concerned with faith and science and things like that. Here's a touch:
It looks as though the Christian Church, but particularly the Roman Catholic hierarchy, both collected wealth to produce a leisure class (good for science) and suppressed creativity (bad for science). Given that the system produced Copernicus, Galileo, and Mendel (and later Lemaitre and Secchi), we’d be hard pressed to say it’s been bad for science. ... Meanwhile, the Anglican strand of Christianity in England and Scotland produced many more scientists and some of the foundational philosophies that make modern science possible.
Thursday, 4 July 2013
Memorizing the Psalms - 8 (66-72 Harvest, David, Solomon)
In this series, I am considering strategies for memorizing all the psalms of the Hebrew Psalter.
In this post we reach the end of Book 2. Two psalms, 66 and 67, each without inscription to a named individual, reflect on harvest. These are in the centre of circles spanning Books 2 and 3 and defined by psalms inscribed to Korah, Asaph, and David. So we have three more psalms of David, then Psalm 71 without inscription, and the last of Book 2, Psalm 72, inscribed of Solomon (see also Psalm 127). Book 3 begins with 11 Psalms inscribed 'of Asaph', and thereafter continues with psalms of the children of Korah.
Psalms 66 and 67 continue the theme of harvest begun in Psalm 65. Psalm 66 contains the last mention of burnt offering. The root for burnt offering, עלה (`lh) appears in every book of the Psalter, but it is rendered from this point on as ascend or from above or climb or offer up, as well as the derived word for the Songs of Ascent. It is curious to me that the burnt offering should change into ascension after Psalm 67, a harvest centre of the Psalter defined by the circles of the inscriptions.
In this post we reach the end of Book 2. Two psalms, 66 and 67, each without inscription to a named individual, reflect on harvest. These are in the centre of circles spanning Books 2 and 3 and defined by psalms inscribed to Korah, Asaph, and David. So we have three more psalms of David, then Psalm 71 without inscription, and the last of Book 2, Psalm 72, inscribed of Solomon (see also Psalm 127). Book 3 begins with 11 Psalms inscribed 'of Asaph', and thereafter continues with psalms of the children of Korah.
| הָרִיעוּ לֵאלֹהִים כָּל הָאָרֶץ | 66:1 | Raise a shout to God all the earth |
| אֱלֹהִים יְחָנֵּנוּ וִיבָרְכֵנוּ | 67:2 | God will be gracious to us and will bless us |
| יָקוּם אֱלֹהִים יָפוּצוּ אוֹיְבָיו | 68:2 | God will arise his enemies will be dispersed |
| הוֹשִׁיעֵנִי אֱלֹהִים כִּי בָאוּ מַיִם עַד נָפֶשׁ | 69:2 | Save me O God for the waters have come up to the throat |
| אֱלֹהִים לְהַצִּילֵנִי יְהוָה לְעֶזְרָתִי חוּשָׁה | 70:1 | O God to deliver me יהוה to my help hurry |
| בְּךָ יְהוָה חָסִיתִי | 71:1 | In you יהוה I take refuge |
| לִשְׁלֹמֹה אֱלֹהִים מִשְׁפָּטֶיךָ לְמֶלֶךְ תֵּן | 72:1 | O God give your judgments to the king |
- Psalm 66 speaks of the discipline of bringing the elect through fire and water after the manner of Tamino in Mozart's Die Zauberflöte. The harvest is a harvest of humanity. There is a fearful prodigality in the works of God.
- In Psalm 67, the produce of the earth is structurally opposite in all nations your salvation. The central verse concerns judgment with equity.
- Psalm 68 celebrates the presence of God and the gifts to humanity in the ascension of the chariot of God, even to the rebellious.
- Psalm 69 considers the high cost of the harvest.
- Psalm 70 repeats a portion of Psalm 40 tying the end of Book 1 to the end of Book 2.
- Psalm 71 requests consideration in old age.
- Psalm 72 celebrates the reign of the king's son. Here is the source of the English hymn verse 'he shall come down like flowers upon the fruitful earth'.
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