By Susan Gillingham
For two-and-a-half millennia those psalms were commented on, translated, painted, set to track, hired in worship, and tailored in literature, frequently getting used disputatiously by way of Jews and Christians alike. Psalm 1 is set 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 historic Judaism, strikes directly to early Christianity, then to rabbinic and medieval Judaism, and so as to Christian commentators from the early center a long time to the Reformation. the adventure pauses to examine 4 very important modes of reception--liturgical use, visible exegesis, musical interpretation, and imitation in English literature. Thirty-eight colour plates and diverse musical and poetic examples deliver the paintings to existence. the adventure keeps by way of the debates approximately those psalms that have occupied students because the Enlightenment, and ends with a bankruptcy which surveys their reception heritage within the mild of the 3 key subject matters.
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Extra resources for A Journey of Two Psalms: The Reception of Psalms 1 and 2 in Jewish and Christian Tradition
After this (line 14) the rest of Ps. 1 is cited: ‘how blessed is the man who does not walk in the way of the wicked’. This verse is then given a pesher-like interpretation through the catchword ‘walk’ and Isa. 11 is quoted; it is used to show the context is now the ‘last days’. A further reference, probably from Ezek. 23) deﬁnes the ‘wicked’ as the Levites; this is further expanded––appropriate for the community at Qumran––to be the sons of Zadok (a probable reference to the priesthood in the Jerusalem Temple) from 24 HRWT Y$EM is an unusual expression, occurring only elsewhere in 4QMMT C 27; many scholars would prefer HDWT Y$EM.
45 The Greek translates this as φρ αξαν (√ φρυα´σσω ‘to be haughty’) and the verb (√ HGH) in the same poetic unit as μελ τησαν (√ μελετα´ω ‘to plot’). 46 This emphasis is continued in v. 2. Here the addition of δια´ψαλμα at the end of the verse is curious, given that the MT has no corresponding HLS. Yet this one additional word illustrates the way in which the psalm in Hebrew has been dramatically reshaped in the Greek. The eﬀect of this ‘rubric’ is to separate the focus on the scheming of the peoples in the ﬁrst two verses from the focus on the community in the rest of the psalm.
12, where the associations are more precise. The obvious verbal correspondence here is the expression WHLE LWBY `AL (‘its leaves shall not wither’) in the heart of the verse, which is to be compared with the same expression LWBY `AL WHLEW in Ps. 3, where the only diﬀerence is the order of the subject and verb. Creach points out that the use of √LBN to describe the withering of a plant is rare; and the further references to the fruit not giving out in Ezek. 12 have clear associations with Ps. 13 The context, in Ezekiel, is the life-giving stream which ﬂows from the Temple: given the possible cultic imagery of the life-giving waters (OYGLP) earlier in Ps.
A Journey of Two Psalms: The Reception of Psalms 1 and 2 in Jewish and Christian Tradition by Susan Gillingham