Mark / Psalms of Solomon

Scratchpad: Before and After

We are preparing for two exegetical papers in NT 1 class – One on a Gospel and one a catholic Epistle. I have chosen Mark for my first paper. Each week, a question regarding the Exegesis is asked, and of course, answered. Gorman writes about the importance of situating the text for exegesis in its immediate context (the pericope right before and after) as well as the larger section. Write two paragraphs that discuss the immediate and larger context of your passage and write about one insight that you gain from the context that helps you understand your passage

Maccabees / Psalms / Psalms of Solomon / etc.

Palm Branches: Intertextually Reading Revelation, Psalm 118, Maccabees and the Psalms of Solomon

Last night during our small group study on the Book of Revelation, the leader who happens to be the pastor of the congregation, said something that caught my attention. He mentioned the use of palm branches in Revelation 7.9 and the use of the palm as a symbol of Jewish nationalism during the Maccabean period. Both of these subjects – Revelation and Intertestamental literature – interest me to the point of being an obsession. The seventh chapter of Revelation occurs as an interlude between the sixth seal and the opening of the seventh seal which contains silence and the

Psalms of Solomon

Messianic Pre-Existence in the Psalms of Solomon

Only sharing snippets of what I am working on ‘behind the scenes’…. I brought this topic up last week on Facebook and received some interesting answers, so maybe we can do it here as well. What does pre-existence entail? If God is God enough to say, ‘let there be light’ and with no pattern before Him (remember, the Tabernacle and the Temple are patterned after heavenly things; cf Hebrews) there was Light, then we are dealing with concepts beyond the human understanding. We measure pre-existence only by physical manifestation, but what if pre-existence was only the Logos in the

Psalms of Solomon

Thoughts on Rahlfs Emendation on Psalms of Solomon 17.32

In 1935, Alfred Rahlfs published his Septuaginta. Id Est Vetus Testamentum grace iuxta LXX interpretes, 2 vols (Stuttgart:Wurttembergische Bibelanstalt). In his massive volume, he included the emendation to Psalm 17.32’sχριστὸς κύριος to be χριστὸς κυρίου. He did so on the basis of Lamentations 4.20 which he counted as scribal error adopting an older suggestion by A. Carriére[1]. In doing so, he failed to consider Luke 2.11 which reads as the unchanged text as does the Syriac. M. de Jonge speculated that it was of the addition of a later Christian scribe[2], but this view was well challenged by Robert

Psalms of Solomon

Psalms of Solomon, Psalm 17-18 – Analysis

Psalm 17 – A Psalm. Pertaining to Salomon. With an Ode. Pertaining to the king. The seventeenth psalm represents the culmination of the community’s hopes and their ideal fruition to the wrath of God which they are currently experiencing at the hands of the Romans. While there are hints at a figure which would be king over Israel in the fifth and eleventh psalm, here, the figure takes shape as a king from the royal line of David, fulfilling the promises of God not only to David but to the people[1]. It uses the canonical Psalm 2 as the

Psalms of Solomon

Psalms of Solomon, Psalms 12-16 – Analysis

Psalm 12 – Pertaining to Salomon. Against the tongue of the transgressor of the Law. Starting with the twelfth psalm we find a low point of despair felt by the community, both corporately and individually, until suddenly in the seventeenth psalm, hope breaks loose. The focus on this psalm should center on a new word in the Greek, ἐπαγγελίας. Here, as it is in 2nd Maccabees 2.17-18, it is seen as something secured by God but comes through the Law. The same word is found in several New Testament passages[1], all dealing with the promises of God. It is

Baruch / Psalms of Solomon

Psalms of Solomon, Psalm 11 – Analysis

Psalm 11 – Pertaining to Salomon. Regarding Expectation. Nickelsburg does not see a reference to a Davidic King in this Psalm[1], roundly missing the first and the sixth verse in which we have a reference first the Elijah anti-type and then to Psalm 5.19, where a personified Glory is said to be the King of Israel. We find that the δόξης θεοῦ αὐτῶν presents an image of Exodus 33.20-23 in which Yahweh is said to allow Moses only to see his glory. Here, that same Glory will be God’s visitation to Jerusalem, which is given instructions mimicking that of