Psalms in the Gospels (original) (raw)
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Marked Quotations from Psalms in the Gospel of Matthew
Marked Quotations From Psalms in the Gospel of Matthew, 2024
There are five marked quotations from Psalms in the Gospel of Matthew. These are: (1) Ps 91:1–12 in Matt 4:6; (2) Ps 78:2 in Matt 13:35; (3) Ps 8:3 in Matt 21:16; (4) Ps 118:22–23 in Matt 21:42; and (5) Ps 110:1 in Matt 22:44. Piotr Herok argues that the investigated texts are related to each other not only by the presence of the introductory formulas, making clear that a given citation comes from Scripture, but also through mutual thematic convergence, concerning in various degrees king David, the temple, and the theme of Jesus’ identity. Thanks to the new literary context, in which the quotations are embedded, Matthew reinterprets them significantly while giving them a new dimension clearly distinguishing them from the rest of the psalm quotations found in his work. This aims at presenting Jesus as not only the Son of David, but first of all the Son of God.
Jesus’ Use of the Psalms, Self-Identity and Intertextuality
2016
Jesus’ relationship with the Psalms, Israel’s liturgical hymnbook, is a complex and intriguing one. Although his own self-identity was bound to his use of the Psalter, Jesus did not invoke the portions of the Hebrew Scriptures commonly used by the later Church to prove his Messianic credentials, which is not to say they are invalid, but rather simply to observe that he did not explicitly refer to them.
Kairos, Evangelical Journal of Theology (Croatia), 2016
The whole set of beliefs and teachings of Jesus of Nazareth, as a Jewish Rabbi, are based and rely profoundly on Old Testament writings and characters, such as Abraham, Moses, David and Isaiah, as well as quotations from the 'Scriptures' (the Law, Psalms, Prophets). All of these form the programmatic basis and are common denominators in his teaching and doctrine. They frequently feature in his duels with traditional religious leaders. The Gospels attest to Jesus' reliance on scriptures (grafai/j), law (no,moj) and psalms (yalmoi/) in particular. Jesus' teaching builds positively on continuity in comparison with the apostle Paul's peculiar discontinuity between the two Testaments (cf. 2 Cor 5:17). Pauline discontinuity is understandable in soteriological terms. But from the perspective of Jesus' teaching, the continuity he stresses clearly worth investigating. This study will consider the importance and role of the Psalms in Jesus' life and teaching, an indeed in his death. Psalmodic references or quotations in the Gospels will be examined, particularly (i) in the way in which Jesus himself uses the Psalms, and (ii) how some Psalms are associated with the circumstances of Jesus' life and death.
Paul's Use of Psalms : Quotations, Allusions, and Psalm Clusters in Romans and First Corinthians
2020
BKAT Biblischer Kommentar, Altes Testament BN Biblische Notizen BNTC Black's New Testament Commentaries BZAW Beihefte zur Zeitschrift fur die alttestamentliche Wissenschaft BZNW Beihefte zur Zeitschrift fur die neutestamentliche Wissenschaft CBET Contributions to Biblical Exegesis and Theology CBQ Catholic Biblical Quarterly CBQMS Catholic Biblical Quarterly Monograph Series ConBOT Coniectanea Biblica: Old Testament Series CTJ Calvin Theological Journal CurBR Currents in Biblical Research (formerly Currents in Research: Biblical Studies) CV Communio Viatorum DJD Discoveries in the Judaean Desert
Studies in the Psalms, 1911
JOSEPH BRYANT ROTHERHAM - STUDIES IN THE PSALMS, TRANSLATOR OF " THE EMPHASISED BIBLE." LONDON : H. R. ALLENSON, Ltd., Racquet Court, Fleet Street, E.C. J. GEORGE ROTHERHAM, 29, Ardoch Road, Catford, S.E. 1911.
Identifying Torah Sources in the Historical Psalms
This article is meant to be suggestive, rather than comprehensive. It focuses on method, and does not attempt to clarify each and every case where a psahn may be using a source that is extant in the Torah.
This commentary applies Augustine's totus Christus approach to psalms that are cited or alluded to by Jesus in the Gospels, with an Antiochene sensitivity to the "David Story." In other words, the Psalter is read three ways: as the words of David (or those associated with him), as the words of Jesus Christ, the Head, and as the words of his Body, the Church.
The book of Psalms is a rich collection of poetry from the life of ancient Israel. The psalms express a wide range of emotions and feelings: joys, sorrows, fears, hurts, amazements, and yearnings; and they address a wide variety of topics: interpersonal relationships, enemies, illnesses, national crises, the splendor of creation, the goodness of God, and human sinfulness. The Psalter is arguably the most-loved book of the Old Testament. The New Testament contains allusions to and quotes from no less than 129 psalms-attesting to its tremendous popularity with and influence on the New Testament writers.1 Martin Luther captured how central the psalms are to the life of faith, when he wrote that the Psalter "might well be called a little Bible" (Luther 1960:254). Nahum Sarna observes: In the Psalms, the human soul extends itself beyond its confining, sheltering, impermanent house of clay. It strives for contact with the Ultimate Source of all life. It gropes for an experience of the divine Presence. The biblical psalms are essentially a record of the human quest for God. (Sarna 1993: 3)