A Journey of Two Psalms: The Reception of Psalms 1 and 2 in by Susan Gillingham
By Susan Gillingham
For two-and-a-half millennia those psalms were commented on, translated, painted, set to tune, hired in worship, and tailored in literature, frequently getting used disputatiously by means of Jews and Christians alike. Psalm 1 is ready the legislations; on the middle of Psalm 2 is the Anointed One ("Messiah"), and jointly they function a Prologue to the remainder of the Psalter. they've got usually been learn as one composite poem, with the Temple as one of many motifs uniting them. So 3 themes--Jewish and Christian disputes, the interrelationship of those psalms, and the Temple--are interwoven all through this reception historical past research. the adventure starts off in historical Judaism, strikes directly to early Christianity, then to rabbinic and medieval Judaism, and so that you can Christian commentators from the early center a while to the Reformation. the adventure pauses to examine 4 vital modes of reception--liturgical use, visible exegesis, musical interpretation, and imitation in English literature. Thirty-eight colour plates and various musical and poetic examples carry the paintings to lifestyles. the adventure maintains by way of taking a look at the debates approximately those psalms that have occupied students because the Enlightenment, and ends with a bankruptcy which surveys their reception heritage within the gentle of the 3 key subject matters.
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Additional resources for A Journey of Two Psalms: The Reception of Psalms 1 and 2 in Jewish and Christian Tradition
16 17 See Botha 2005b: 518. See Durlesser 1984: 30–48. 15 16 Ancient Judaism expression ‘stand (√DME) in the way’ is very diﬀerent from the usual phrase ‘walk (√VLH) in the way’ found so often in the Deuteronomic literature; or again, the familiar reference to the wicked being ‘like chaﬀ’ is unique here because of the image of the ‘wind’ (XWR) driving (√FDN) the chaﬀ away. Even the expression ‘delight in the law’ (WCPX HWHY TRWTB) is only found once elsewhere: a similar idea is found, not surprisingly, in Ps.
Ancient Judaism 11 striking similarity. A third shared motif is the appeal to the congregation to ‘fear the Lord’ (HWHYM WARYY) in Ps. 9 (EV v. 8) which compares with ‘serve the Lord with fear’ (HARYB HWHY `TA WDBE) in Ps. 11. Taken together, this suggests that Psalm 2 may well have had some inﬂuence on the composer of Psalm 33. The most explicit reception of Psalm 2 is in Psalm 149. 3 Psalm 149 is another later psalm, like Psalm 59 more concerned with the community of faith (the ‘assembly of the faithful’ [v.
1–3 and vv. 4–6 and so stresses the inevitable fate of the wicked. It also ﬁts with the more threatening term for the wicked (λοιμ ν, with its associations with plague and pestilence, for OYCL) in v. 1. Another unequivalence, also in v. 4, is in the selection of χνο for JM o . The Hebrew uses a harvesting image of ‘chaﬀ’ being blown away in the wind; the Greek, by using the slightly diﬀerent image of ‘light dust’, changes the harvesting image to one of ﬁne dirt being picked up by the wind and ‘ﬂung away’ ( κρ πτει ) in the open land (απ προσ που τ γ is an addition in the Greek).