Der 25. Psalm für gemischten Chor und sechs Streicher entstand im Jahr 2000 für den Gottesdienst am 17. Sonntag nach Trinitatis in der Dreikönigskirche Dresden. Die Ausführenden waren der Chor der Hochschule für Kirchenmusik Dresden und Mitglieder von Sinfonietta Dresden unter Leitung von Christfried Brödel. Die Textauswahl folgt dem Evangelischen Gesangbuch (Nr. 713). Das dialogische Prinzip der Textvorlage findet sich wieder in dem Wechsel von hohen und tiefen Chorstimmen. Von dem Werk existiert auch eine Fassung für Chor und Orgel. Den Computer-Notensatz erstellte der Komponist 2024.

This study explores text and music relations in Canadian composer Violet Archer’s “The Twenty-Third Psalm” by analysing the text of Psalm 23, Fibonacci numbers, melodic contours, motives, and the role of the accompaniment. The text focuses on David’s faith in God and his acceptance of God as his shepherd on earth. The four other approaches allow us to examine the work on three different structural levels: background through Fibonacci numbers, middleground through melodic contour analysis, and foreground through motivic analysis and the role of the accompaniment. The measure numbers that align with Fibonacci numbers overlap with some of the melodic contour phrases, which are demarcated by rests, as well as with the most important moments at the surface level, such as the emphasis on the word “death” through recurring and symbolic motives. The piano accompaniment further supports these moments in the text.

This study explores text and music relations in Canadian composer Violet Archer’s “The Twenty-Third Psalm” by analysing the text of Psalm 23, Fibonacci numbers, melodic contours, motives, and the role of the accompaniment. The text focuses on David’s faith in God and his acceptance of God as his shepherd on earth. The four other approaches allow us to examine the work on three different structural levels: background through Fibonacci numbers, middleground through melodic contour analysis, and foreground through motivic analysis and the role of the accompaniment. The measure numbers that align with Fibonacci numbers overlap with some of the melodic contour phrases, which are demarcated by rests, as well as with the most important moments at the surface level, such as the emphasis on the word “death” through recurring and symbolic motives. The piano accompaniment further supports these moments in the text.

Psalm 110 is a messianic psalm, because it has a Judean king as its contents. As such, it is also a royal psalm. As the son of God, every Davidic king was a representative of Gods rule over Israel. His task was to uphold justice and righteousness. In addition, every king was an instrument through which God redeemed his people from their enemies. In this way, the king was a kind of redeemer. As a sign of his authority and the fact that God chose him for a specific task, every king was anointed with oil. This made the king the messiah of God. In co ordinance with his Jebusiete predecessors, every Davidic king also was ‘n priest just as Melgisedek the king of Salem. Israel’s hope as a nation rested upon this line of Davidic priest-kings. The First Testament gives a unique significance to the concept of messiah. The Second Testament reinterprets this significance as being fulfilled in Jesus Christ. However, the unique significance that the First Testament gives to the concept of messiah can only be valued if the unique character of the First Testament and its historical context are taken into consideration. / Dissertation (MTh (Old Testament Studies))--University of Pretoria, 2008. / Old Testament Studies / unrestricted

This study explores text and music relations in Canadian composer Violet Archer’s “The Twenty-Third Psalm” by analysing the text of Psalm 23, Fibonacci numbers, melodic contours, motives, and the role of the accompaniment. The text focuses on David’s faith in God and his acceptance of God as his shepherd on earth. The four other approaches allow us to examine the work on three different structural levels: background through Fibonacci numbers, middleground through melodic contour analysis, and foreground through motivic analysis and the role of the accompaniment. The measure numbers that align with Fibonacci numbers overlap with some of the melodic contour phrases, which are demarcated by rests, as well as with the most important moments at the surface level, such as the emphasis on the word “death” through recurring and symbolic motives. The piano accompaniment further supports these moments in the text.

This thesis examines the citation of Ps 68(67).19 in Eph 4.8. Following an introduction that introduces the problem of the altered wording in the citation in Eph 4.8, chapter 2 comprises a History of Research that is organised around the possible sources for the author’s citation in Eph 4.8. One of several conclusions made is that the proclivity of NT scholars to attribute the source text to particular Jewish traditions has contributed to overlooking the import of Ps 68(67).19 within a normal pattern of christological reading of the Psalms in early Christianity. Following these opening chapters, the thesis is divided broadly into Part One and Part Two. The first is deconstructive in nature; the second is constructive. Part One examines textual traditions of Ps 68(67).19 within Justin Martyr, the Peshitta Psalter, and Targum Psalms. Each of these sources share the reading ‘give’ rather than ‘receive’, raising the question of the relationship between these traditions and Eph 4.8. Chapter 3 examines Justin’s Dialogue with Trypho, which contains two citations of Ps 68(67).19 that strongly resemble Ephesians. Nevertheless, as nearly all interpreters acknowledge, Justin never refers directly to ‘Paul’ or ‘Pauline’ letters in any of his writings. Is the parallel wording of Justin’s citations evidence for an early Christian tradition that was also available to Ephesians? I argue that although unmentioned by name, a reasonable case can be made that Justin is familiar with the Pauline corpus, including Eph 4.8. Chapter 4 considers the evidence of Peshitta Psalms, which agrees with the reading of Eph 4.8 in a strand of its copyist tradition. After examining scholarly construals of the Peshitta MS tradition, I consider direct evidence for the influence of Eph 4.8 upon some Peshitta MSS as intimated by Theodore of Mopsuestia. Chapter 5 examines Targum Psalms, focusing on translation techniques and the targumist’s tendency to add, alter, or modify his source in various ways. I argue that when the targumist’s techniques and tendencies are taken into consideration, the targum’s reading ‘give’ is better understood as a typical targumic insertion. The proclivity of many scholars to link Targum Psalms to Eph 4.8 is a classic example of ‘parallelomania’. Part Two turns to make a constructive case for the citation found in Eph 4.8. Chapter 6 is a close examination of the author of Ephesians’ approach to literary borrowing. I consider both his citations from the Jewish scriptures and his use of Colossians as evidence. Chapter 7 examines how early Christians read the biblical Psalms as prophecies. Following a survey of Jewish readings of the Psalms, this chapter surveys how early Christians read the Psalms in light of the death and resurrection- exaltation of Christ. Drawing insights from this, chapter 8 turns to consider the phrases ‘he ascended . . . he gave gifts’ in Eph 4.8. I argue that an ambiguity of the addressee in the text of Ps 68(67).19 allowed for the application of this text to Christ. Moreover, the ‘ascent’ language could easily be applied to the resurrection- exaltation and this association naturally led to the language of gift-giving in Eph 4.8. Chapter 9 considers how the citation of Ps 68(67).19 fits into the context of Ephesians 4, focusing on several important factors such as the language of descent in Eph 4.9–10. Part One and Part Two are followed by a short conclusion that summarises the thesis and draws out several conclusions and implications based upon this study.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-01-25T14:17:49Z No. of bitstreams: 1 JOVANIR LAGE.pdf: 1704014 bytes, checksum: 7348405f68bec44a617b0f44c997f3c5 (MD5) / Made available in DSpace on 2017-01-25T14:17:49Z (GMT). No. of bitstreams: 1 JOVANIR LAGE.pdf: 1704014 bytes, checksum: 7348405f68bec44a617b0f44c997f3c5 (MD5) Previous issue date: 2016-09-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This research is organized from the problem of the opposition between “wicked and righteous” going through the different types of texts from the Persian period under the following question: Who is the [v'r' in Israeli society, and because this term appears with greater intensity in the post-exilic period? This research aims mainly to research the reasons that influenced the introduction of [v'r' terminology “wicked” in certain psalms, such as identification of the enemy. Secondary objectives of our research are: (1) analyze the conceptual formation of [v'r' in its anti-positive feature with qyDIc;; “righteous” emphasizing the ethical axis, characterized as one of the word interpretations; (2) to study the function of the word within the Psalms of Lament, supported the exegetical study of Psalm 55; (3) to understand critically, analyzing the implications of the use of [v'r' as evil representation in the social development of the Jewish community in the post-exilic period. In our approach we intend treat such study from ethical axis, extending the research to the analysis of interpretative motivations Solidarity without Old Testament context / A presente pesquisa organiza-se a partir do problema da contraposição entre “malfeitores e justos” que atravessa os diversos tipos de textos do período persa sob a seguinte pergunta: Quem é o [v'r' na sociedade israelita, e porque este termo surge com maior intensidade no período pós-exílio? O objetivo desta pesquisa visa principalmente, a investigação das razões que influenciaram a introdução da terminologia [v'r' “malfeitor” em determinados salmos, como identificação do inimigo. Os objetivos secundários de nossa investigação serão: (1) analisar a formação conceitual do [v'r' dentro de sua característica anti-positiva com o qyDIc; “justo” enfatizando o eixo ético, caracterizado como uma das interpretações do termo; (2) estudar a função do termo dentro dos Salmos de Lamentação, apoiado no estudo exegético do Salmo 55; (3) entender de forma crítica, a análise das implicações do uso do [v'r' como representação da maldade no desenvolvimento social da comunidade israelita no período pós-exílio. Em nossa abordagem pretendemos tratar de tal estudo a partir do eixo ético, estendendo a investigação para a análise das motivações interpretativas da solidariedade no contexto veterotestamentário.

Made available in DSpace on 2016-08-03T12:20:30Z (GMT). No. of bitstreams: 1 Santa Angela Cabrera.pdf: 405823 bytes, checksum: 839b3afec519db242d7ef380052c9cda (MD5) Previous issue date: 2007-11-21 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / In Latin America we have little bibliography on Psalm 23. Nevertheless, we have a few researchers who are able to dialogue academically with European scholars about our object of study. In spite of the great attractiveness of this text in the pastoral world in our continent, exigetically we have come up short with this Psalm, which has become our justification for making a study of this Psalm. Psalm 23 in enwrapped in the Psalter. It is Hebrew poetry, which is characterized by the repetition of the meaning of its phrases. Its content is between the lines, thanks to the frequent use of images, symbols, and figures. For these and for other reasons, it is difficult to point to its date of origin, but it must be pre-exilic. Our text reveals, as a vital place, a liturgical community. This community is located in the Jerusalem temple. There are there, each in turn, priests, levites, organic intellectuals, in sum, persons who have witnessed up close the controversy of a person who has sought refuge in the temple and who has found a supportive place in the sanctuary. From this we deduce that Psalm 23 was written by someone with poetic sensibility, inspired by the life of the person sheltered. The Psalmist has experience Yahweh s care. There in the temple, in the area of the kingdom of Yahweh, those who threaten him cannot capture him. The reasons for persecution may suggest debt matters and at the same time matters of justice.. Once in the sanctuary, he is lacking for nothing, because his shepherd/ king provides him with what he needs, that is, food, drink, protection, security, dignity and fraternity. The agressors are witnesses of the happy state of their enemy, but they can do nothing to him. For this reason the Psalmist has no fear and, in the presence of Yahweh, finds comfort. Yahweh as shepherd/ king is host to the one he protects. From the innocence of the refugee is born the air of celebration, because the liturgical community celebrates the salvation which has been received. The graces received have for the Psalmist a communitarian repercussion, the good and the solidatiry which he has experienced will come back to those who surround him, not by obligation but as gratitude. For reasons fo security and gratitude the Psalmist wishes to remain in the house of Yahweh.(AU) / Na América Latina temos pouca bibliografia sobre o Salmo 23. No entanto, contamos com alguns pesquisadores que podem dialogar academicamente com cientistas europeus sobre nosso objeto de estudo. Apesar do grande atrativo deste texto no mundo pastoral de nosso continente, o aporte exegético deste Salmo estava em dívida, o que se tem convertido numa de nossa justificação científica para o estudo do Salmo 23. O Salmo 23 se incrusta dentro do saltério. É poesia hebraica, a que se caracteriza pela repetição do sentido de suas frases. Seu conteúdo está nas entrelinhas pelo uso freqüente de imagens, símbolos e figuras. Por estas e outras razões é difícil assinalar sua data de origem, mas deve ser pré-exílico. Nosso texto revela, como lugar vital, uma comunidade litúrgica. Essa comunidade está localizada no templo de Jerusalém. Ali se encontram, por sua vez, sacerdotes, levitas, intelectuais orgânicos; enfim, pessoas que têm testemunhado de perto a controvérsia de uma pessoa refugiada no templo, a que tem achado no santuário um lugar de amparo. Desde aqui deduzimos que o Salmo 23 foi escrito por alguém de sensibilidade poética, inspirado na vida do asilado. O salmista tem experimentado os cuidados de Javé. Ali, no templo, na área do reino de Javé, seus ameaçadores não podem capturá-lo. Os motivos de perseguição podem sugerir assuntos de dívidas e, ao mesmo tempo, assuntos de justiça. Uma vez no santuário, não carece de nada, porque seu pastor/rei lhe fornece o que precisa, isto é, comida, bebida, proteção, segurança, dignidade e fraternidade. Os agressores são testemunhas do estado de felicidade de seu inimigo, mas não podem fazer-lhe nada. Por isso o salmista, não teme e, na presença de Javé, encontra seu consolo. Javé, como pastor/rei, hospeda a seu protegido. Pela inocência reconhecida do refugiado, nasce o ambiente de festa, porque a comunidade litúrgica celebra a salvação alcançada. As graças recebidas têm para o salmista uma repercussão comunitária, o bem e a solidariedade que experimentou voltarão aos que o circundam, não por obrigação e sim por gratidão. Por assuntos de segurança e agradecimento o salmista deseja permanecer na casa de Javé.(AU)

Made available in DSpace on 2016-08-03T12:20:32Z (GMT). No. of bitstreams: 1 Antonio Renato Gusso.pdf: 648983 bytes, checksum: caecfda435486024a6683919ec8d219d (MD5) Previous issue date: 2007-10-29 / This thesis, based on exegesis, defends the position that the curses in Psalm 137 should be interpreted by taking into account the principle of reciprocity which belongs to the practice of justice in the OT, the famous eye for na eye, tooth for a tooth. It presents aids for the interpretation of curses in the Psalms; makes an analysis of the current stateof the question; verifies the coherence or incoherence of the term imprecatory Psalm ; treats the difficult question of the historical context of the Psalms; and, more, highlights certain points which create difficulties for the Christian interpretation of this type of literature. It treats questions of text, of structure, of literary genre, of authorship, and of the context of Psalm 137 in life and history. Further, it presents parallels to this genre in the Biblical world and compares versions of Psalm 137 in Portuguese. It shows that in the OT a word was treated as having intrinsic power; it verifies how, normally, curses were used in the OT in general, preparing the way for the verification of its specific use in Psalm 137; it brings together a rapid historical retrospective showing the long trajectory of the conflicts of Isarael/ Judah with Edom and Babylon, which leads the Psalmist to feel he has the right to ask that these two nations be destroyed and suffer; it also raises the possibility that Psalm 137 is not the only one in the Psalter to contain curses against Edom and Babylon, and poi8nts out that in this composition there are one self-curse and two curses, one against Edom and the other against Babyolon, all of them taking into consideration the principal of reciprocitgy in OT justice.(AU) / Esta tese, baseada na exegese, defende que as maldições do Salmo 137 devem ser interpretadas levando-se em conta o princípio da reciprocidade praticado na justiça do AT, o famoso "olho por olho, dente por dente". Apresenta auxílios para a interpretação das maldições nos salmos; analisa o estado atual da questão; verifica a coerência ou não da utilização do termo "Salmo Imprecatório"; trata da difícil questão do contexto histórico dos salmos e, ainda, destaca alguns pontos que dificultam a interpretação cristã deste tipo de literatura. Ela trata das questões do texto, da estrutura, do gênero literário, da autoria, e do contexto de vida e histórico do Salmo 137. Além disso, apresenta paralelos deste gênero no mundo bíblico e compara versões do Salmo 137 em português. Mostra que no AT a palavra era tratada como algo que possui poder intrinseco; verifica como, normalmente, era feito o uso das maldições no AT em geral, preparando o caminho para a verificação de seu uso específico no Salmo 137; faz uma rápida retrospectiva histórica mostrando a longa trajetória de desavenças de Israel/Judá com Edom e Babilônia, o que leva o salmista a sentir-se no direito de pedir que estas duas nações sejam destruídas e sofram; levanta, ainda, a possibilidade do Salmo 137 não ser o único do Saltério com maldições contra Edom e Babilônia, e destaca que nesta composição existe uma automaldição e duas maldições, uma contra Edom e outra contra Babilônia, todas elas levando em conta o princípio da reciprocidade na justiça do AT.(AU)

The study consists of a survey in which church musicians answered questions about which hymns are played during the various gatherings of Easter in the Church of Sweden. Based on the Swedish Hymn Book, the answers to the questionnaire are presented and a selection of hymns is made for the study. The psalms are analyzed on the basis of a hermeneutic method and in the light of reception theory regarding the origin of the psalms through the narrative of the biblical gospels. The study compares the Bible reading that occurs during Easter gatherings in the Church of Sweden and the hymns that are sung. It describes whether these different texts are common to the psalms and the reading or whether they are independent of each other. Finally, what happens to the Gospel texts when they are converted into a psalm is discussed. What happens is that the whole of the Gospels is included and not just specific pericopes. The psalm does not reflect the feeling of what is happening in the reading of the gospel, but contributes with a completely different feeling. This means that the experience of the gospel narrative through the psalm becomes different from the gospel narrative through reading.