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The hypothesis of this study is as follows: If Psalm 47 is analysed intra-, inter and extratextually, we will be able to gain greater insight into the cultural and historical context in which it originated, the cultic use of the Psalm in later periods, as well as its general meaning. All this is done to determine whether there are any indications of universalism in Psalm 47 and that has indeed been found to be the case on various grounds. Each chapter deals with one of these aspects. Chapter 1 forms the introduction that stipulates the research question and how the study will go about resolving it. Chapter 2 focuses on an intratextual analysis of Psalm 47 in an attempt to determine the interrelatedness of all textual features (morphology, syntax, poetic stratagems, structure, genre) on the literary level. This analysis will aid the interpreter in establishing a structure of the text, suggesting one that could meet with relative consensus amongst some exegetes. It, in turn, forms the framework for the socio-historical interpretation of the text. Other interpretation problems such as its Gattung, Sitz im Leben and dating are also discussed in this section. Chapter 3 investigates Psalm 47 from an intertextual perspective. Attention is paid to similarities with other texts in the immediate and more remote context of the psalm. An intertextual analysis is conducted between Psalm 47 and Psalms 46 and 48, and a brief overview of intertextual relations between Psalm 47 and the rest of the Korahite Psalms are given. Here the study links up with a recent trend in Psalms research, namely to concentrate less upon individual poems and their so-called Sitz im Leben and more upon the composition and redaction of the Psalter as a book especially by focussing on concatenation of a psalm and the psalms which follow on it and precede it. Attention is also given to a spatial reading of these texts to understand how they fit into the Ancient Near Eastern spatial orientation, but also transcend it. Chapter 4 consists of an extratextual analysis of Psalm 47. It had three aims: First, to identify and explain terminology referring to patronage and how patron-client/vassal relationships functioned in the Ancient Near East. This was done through a socio-scientific investigation of the poem in its social context, in order to understand the behaviour of the different role-players in the psalm. Second, to identify and explain war terminology occurring in Psalm 47. Third, to “illustrate” the psalm by investigating Ancient Near Eastern iconography and art. The main goal of this chapter was to gain a clearer understanding of the relationship between Israel and her neighbours. Are the nations considered to be incorporated into Israel or do they function merely as a vassal to their patron in Psalm 47:10? Chapter 5 is a summary of the insights gained in the previous chapters. It critically discusses the results of the study, the conclusions reached, the contribution of this work to the field of study, areas opened for further research, and possible shortcomings in the researcher’s own approach. Copyright / Dissertation (MA)--University of Pretoria, 2008. / Ancient Languages / unrestricted

À travers une lecture de Book of Mercy, le recueil de psaumes de Leonard Cohen, le présent mémoire examine le rapport que le poète entretient avec la tradition hébraïque. Ancrant sa production poétique dans l’histoire du psaume, qui remonte à la Bible hébraïque ou, pour les chrétiens, à l’Ancien Testament, Book of Mercy constitue effectivement un cadre à l’intérieur duquel se déploie une confrontation sans égale dans l’œuvre de Cohen. Dressant, dans un premier temps, le portrait de la tradition scripturale dont hérite le poète, nous nous pencherons, dans un deuxième temps, sur ce psaume qu’elle lui lègue, afin d’étudier, dans un troisième et dernier temps, la singularité du projet littéraire qui en échoit. De fil en aiguille, se profile avec ce rapport à la tradition hébraïque un poète qui éclaire de sa modernité les soubassements littéraires d’une poésie qu’il montre mue par l’expression prosaïque de l’humain. / Through a reading of Book of Mercy, Leonard Cohen’s collection of psalms, this study examines the poet’s relationship with the Hebrew tradition. Anchoring its poetic production in the history of the psalm, which dates back to the Hebrew Bible, or, for Christians, to the Old Testament, Book of Mercy constitutes indeed a framework within which unfolds a confrontation unequaled in Cohen’s work. Drawing the portrait of the scriptural tradition inherited by the poet, we will therefore delve into the psalm that tradition bequeathed to him, in order ultimately to study Cohen’s singular literary project. Against the backdrop of this evolving relationship to the Hebrew tradition, the poet reveals in his modernity the literary underpinnings of poetry moved by the prosaic expression of the human.

Amen is the Hebrew word best known and most widely used in world religions even today. Its importance as a meaningful expression throughout biblical texts is given thorough study as well as its transmission throughout religious history. It has been transliterated and integrated into the prayers and liturgy of about every Christian church. In this thesis amen is traced down to its usage in Old Testament texts selected according to their liturgical setting. After examining the three sets of texts, progressive development stages have been produced. The first text of Deuteronomy 27 was basically a ceremony of civil nature for a Covenant commitment. All tribes of Israel were present and the amen response was stipulated to confirm their allegiance to Yahweh and to acknowledge the curses threatened. The second stage in the development of amen in Old Testament worship is an expected, not stipulated response to answer a doxology or a prayer. At this stage amen was pronounced by the worshipping congregation in cultic situations in general, particularly in the Psalms. A third and more developed liturgical response can be found in the spontaneous double amen spoken by the returnees from exile gathered for the reading of the Law session at Nehemiah's time. Amen had become a thriving force and a joyful outburst - not demanded, not simply expected, but spontaneous in the believers' response to Yahweh's guidance and love. The New Testament and Christians of all times inherited and adopted the same Hebrew word and sound of amen as confirmation and praise. A proposal is made in this study to set amen as a causal connection with the One who loved mankind first. The proposed derivation of amen from the Hiphil Imperative remits its origin to a causative plea, and persuades people to believe in what they have just heard or said, namely, that Jesus Christ is God's amen for the salvation of all mankind. Christians of all times and places should join in the praise of God through the same faith in His Amen. Thus amen becomes a binding concept for ecumenical understanding. / Biblical and Ancient Studies / D. Th. (Old Testament)

Thesis (MTh)--Stellenbosch University, 1981. / ENGLISH ABSTRACT: NO ABSTRACT / AFRIKAANSE OPSOMMING: GEEN OPSOMMING

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: By means of literary, linguistic and comparative literary approaches, this study examines the literary structure of the alphabetical acrostic poems in the Psalms. First, a literary approach is used to analyze the form and content of each alphabetical acrostic poem to show that the literary structure of the poems is varied. Selected Psalms 9-10, 111 and 112 are translated from the Hebrew and compared to ancient Near Eastern languages especially Akkadian and Ugaritic. Second, by means of linguistic approaches, the literary structure of each poem is determined on both micro and macro levels using the researcher’s own translations of these psalms. Furthermore, a comparative literary approach is employed to compare the forms of ancient Near Eastern acrostics, in particular Akkadian, Egyptian and Ugaritic poems, to Hebrew acrostics. The analysis reveals both similarities with other ancient Near Eastern forms as well as the uniqueness of the Hebrew alphabetical acrostic poems. Both linguistic and literary insights are used to determine the relationship between the different forms. The findings suggest that the alphabetical acrostic poems were probably written around or after 1000 B.C.E. since the ancient Near Eastern poems were written before 1000 B.C.E. The unique 22-line form of the Hebrew alphabetical acrostics also indicates that Hebrew thought was distinct from what can be observed in other ancient Near Eastern texts. On the basis of this research, a conclusion is reached and suggestions for future research are made. / AFRIKAANSE OPSOMMING: Deur literêre, linguistiese en vergelykende literêre benaderings ondersoek hierdie studie die literêre struktuur van die alfabetiese akrostiese gedigte in die Psalms. Eerstens word ‘n literêre benadering gebruik om die vorm en inhoud van elke alfabetiese lettervers te ontleed om aan te toon dat die literêre struktuur van die gedigte verskillend is. Die gekose Psalms 9-10, 111 en 112 word uit die Hebreeus vertaal en in vergelyking met die Ou-Nabye-Oosterse tale, veral Akkadiese en Ugarities, bespreek. Tweedens, deur linguistiese benaderings, word die literêre struktuur van elke gedig op beide mikro-en makro vlakke bepaal deur gebruik te maak van die navorser se eie vertalings van hierdie psalms. Verder, word ‘n vergelykende literêre benadering aangewend om die vorms van die Ou-Nabye- Oosterse akrostiese gedigte, in die besonder Akkadies, Egiptiese en Ugaritiese gedigte, met Hebreeuse akrostiese gedigte te vergelyk. Die ontleding toon die ooreenkomste met ander antieke Nabye- Oosterse vorms sowel as die uniekheid van die Hebreeuse alfabetiese akrostiese gedigte. Beide linguistiese en literêre insigte word gebruik om die verhouding tussen die verskillende vorms te bepaal. Die bevindinge dui daarop dat die alfabetiese akrostiese gedigte waarskynlik geskryf is rondom of later as 1000 vC, angesien die antieke Nabye-Oosterse gedigte voor 1000 vC geskryf is. Die unieke 22-reël vorm van die Hebreeuse alfabetiese akrostiese gedigte dui ook aan dat die Hebreeuse denke te onderskei is van wat in ander antieke Nabye-Oosterse tekste gereflekteer word. Gebaseer op hierdie navorsing, word tot ‘n gevolgtrekking gekom, en word voorstelle vir toekomstige navorsing gemaak.

Thesis (DLitt)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: A survey of the research on the Biblical Hebrew psalms of lamentation reveals a lack of attention paid to the divine images found in these poems. Previous studies, for the most part, focused on literary and stylistic aspects pertaining to the Psalms in general and the psalms of lamentation in particular. The competent reader will, however, notice that divine metaphors abound in these psalms. This study investigates the divine metaphors (nominal and verbal) in the Biblical Hebrew psalms of lamentation from a cognitive anthropological perspective. It is argued that the literary information in these poems is a cognitive representation of the psalmist's world. The various divine portrayals arise from the poet's cognitive organisation and utilisation of cultural information. The analysis of the metaphorical expressions affords the exegete insight into the cognitive world of the supplicant and the strategies employed by the one who offers praise and does not eschew lament. Some of the theoretical assumptions of cognitive anthropology are applied to a selection of psalms of lamentation (Pss. 7, 17, 31, 35, 44, 59, 74 and 80) as a means of illustrating how this approach can shed new light on the way the deity is depicted in the laments. To achieve this, each psalm is analysed both from a cognitive and literary perspective. The examination of the divine metaphors reveals the various cognitive strategies employed to portray Yahweh. It is shown that these recurring images result from the application of cultural models, conceptual metaphors and image-schemas. Given the soundness of the proposed hypothesis, this investigation arrives at the conclusion that a cognitive perspective on the divine representations in the Biblical Hebrew psalms of lamentation is indeed a worthy endeavour. / AFRIKAANSE OPSOMMING: "n Oorsig van die navorsing oor die klaagpsalms wys uit dat daar tot dusver nie baie aandag geskenk is aan die beelde wat in dié psalms gebruik word om na God te verwys nie. Vorige studies fokus meestalop die literêre en stilistiese aspekte van die psalms, in die algemeen, en die klaagpsalms in die besonder. 'n Kompetente leser sal egter gou die oorvloed van metafore vir God raaksien. Hierdie studie ondersoek die metafore vir God (nominaal en verbaal) in die klaagpsalms vanuit 'n kognitief antropologiese perspektief. Daar word geargumenteer dat die literêre informasie in hierdie gedigte 'n kognitiewe voorstelling van die psalmis se lewenswêreld daarstel. Die verskeie Godsvoorstellings spruit uit die digter se kognitiewe aanwending en organisasie van kulturele informasie. 'n Analise van die metaforiese uitdrukkings verskaf aan die eksegeet insig in die kognitiewe wêreld van die bidder en die strategieë wat die een gebruik wat God se lof besing, sonder om klag uit te sluit. Van die insigte van die kognitiewe antropologie word toegepas op 'n seleksie van klaagpsalms (Ps. 7,17,31,35,44,59,74,80) en daar word voorgehou hoe hierdie benadering nuwe perspektiewe bied op die wyse waarop die godheid voorgestel word in die klaagpsalms. Vir die doel word elke Psalm literêr en kognitief ontleed. Die ondersoek na die metafore met betrekking tot God lê die verskeie kognitiewe strategieë bloot wat gebruik word om Jahwe voor te stel. Daar word aangetoon dat hierdie terugkerende beelde die gevolg is van die toepassing van kulturele modelle, konsepsuele metafore en beeldskemas. Gegewe die oortuigingskrag van die voorgestelde hipotese, konkludeer die ondersoek dat 'n kognitief-antropologiese perspektief op die Godsvoorstellings in die klaagpsalms inderdaad 'n belangrike onderwerp van navorsing is.

The specific thesis that is tested in this study is that there is continual interaction between the sanctuary cult and personal religious experience in the Book of Psalms. The main theoretical argument is that the sanctuary cult had a formative role in creating the piety of the psalmists. The study attempts to explore the specific nature of that relationship and to benefit from the contributions of three major approaches to the Psalms, i.e., the form critical approach (Hermann Gunkel), the cultic approach (Sigmund Mowinckel) and the Psalter-shaping approach (Gerald H. Wilson, James L. Mays, Jerome F. D. Creach, Mark D. Futato, J. Clinton McCann and Walter Brueggemann). The study suggests that the ongoing interaction between the sanctuary cult and personal piety in the Psalms is the result of the creative power of cult. It offers evidence of the possible shaping of the Psalter around the sanctuary motif. It also offers a unique perspective on the piety of the psalmists, suggesting that the psalmists, and particularly the editor(s) of the present shape of the Psalter, promoted the eschatological hope of Israel in the new temple and the heavenly aspect of Israel’s sanctuary. / Thesis (PhD (Old Testament))--North-West University, Potchefstroom Campus in association with Greenwich School of Theology, U.K., 2013.

The specific thesis that is tested in this study is that there is continual interaction between the sanctuary cult and personal religious experience in the Book of Psalms. The main theoretical argument is that the sanctuary cult had a formative role in creating the piety of the psalmists. The study attempts to explore the specific nature of that relationship and to benefit from the contributions of three major approaches to the Psalms, i.e., the form critical approach (Hermann Gunkel), the cultic approach (Sigmund Mowinckel) and the Psalter-shaping approach (Gerald H. Wilson, James L. Mays, Jerome F. D. Creach, Mark D. Futato, J. Clinton McCann and Walter Brueggemann). The study suggests that the ongoing interaction between the sanctuary cult and personal piety in the Psalms is the result of the creative power of cult. It offers evidence of the possible shaping of the Psalter around the sanctuary motif. It also offers a unique perspective on the piety of the psalmists, suggesting that the psalmists, and particularly the editor(s) of the present shape of the Psalter, promoted the eschatological hope of Israel in the new temple and the heavenly aspect of Israel’s sanctuary. / Thesis (PhD (Old Testament))--North-West University, Potchefstroom Campus in association with Greenwich School of Theology, U.K., 2013.

Amen is the Hebrew word best known and most widely used in world religions even today. Its importance as a meaningful expression throughout biblical texts is given thorough study as well as its transmission throughout religious history. It has been transliterated and integrated into the prayers and liturgy of about every Christian church. In this thesis amen is traced down to its usage in Old Testament texts selected according to their liturgical setting. After examining the three sets of texts, progressive development stages have been produced. The first text of Deuteronomy 27 was basically a ceremony of civil nature for a Covenant commitment. All tribes of Israel were present and the amen response was stipulated to confirm their allegiance to Yahweh and to acknowledge the curses threatened. The second stage in the development of amen in Old Testament worship is an expected, not stipulated response to answer a doxology or a prayer. At this stage amen was pronounced by the worshipping congregation in cultic situations in general, particularly in the Psalms. A third and more developed liturgical response can be found in the spontaneous double amen spoken by the returnees from exile gathered for the reading of the Law session at Nehemiah's time. Amen had become a thriving force and a joyful outburst - not demanded, not simply expected, but spontaneous in the believers' response to Yahweh's guidance and love. The New Testament and Christians of all times inherited and adopted the same Hebrew word and sound of amen as confirmation and praise. A proposal is made in this study to set amen as a causal connection with the One who loved mankind first. The proposed derivation of amen from the Hiphil Imperative remits its origin to a causative plea, and persuades people to believe in what they have just heard or said, namely, that Jesus Christ is God's amen for the salvation of all mankind. Christians of all times and places should join in the praise of God through the same faith in His Amen. Thus amen becomes a binding concept for ecumenical understanding. / Biblical and Ancient Studies / D. Th. (Old Testament)