AbstractThis article is an attempt to reread Ps 91 in an African context using the culture of the Yoruba people of Nigeria as a point of reference. It briefly reviews certain Western methods of interpreting the book of Psalms which are referred to as Eurocentric. This Eurocentric interpretation, although it shares some good things with Africentric interpretation, does not adequately meet the everyday social, physical and spiritual aspirations of the African people. An Africentric interpretation of the Bible is an interpretation of the Bible in the light of African culture. In this article Psalm 91 is interpreted in the light of protection, healing and success which are the greatest needs in Africa.

AbstractAbstractThis article offers a postcolonial critique of much Western, Eurocentric engagement with the Psalms. The author summarizes the main methodological approaches used by predominantly Eurocentric scholarship in their exegetical work with the Psalms, arguing that these developments have become the dominant models for understanding this literature for all scholars, particularly for biblical scholars from the African continent. This article challenges this existing dominance and provides a brief resume of a number of alternative approaches that have emerged from and are consonant with African cultures and traditions.

AbstractThe Book of Psalms is the most read books of the Bible and one of the most read books in the world. It is also one of the most debatable books of the Bible. The value placed on the Bible as a historical source is fundamentally important. While the maximalists think that the biblical account should be the primary source of the history of ancient Israel, and everything that could not be proved wrong must be accepted as historical, the minimalists think otherwise and rely on the primacy of archaeology because they think that the Bible is not a reliable document in terms of historical account. The centrists acknowledge the value of the biblical texts in preserving reliable evidence on the history of ancient Israel. However, they consider the way the stories were written and presented as highly ideological and believe they were adapted to the needs of the community when they were written. The major contention in this paper is whether the Book of Psalms contains any authentic historical documents/historiography or not. This article maintains that the Bible, particularly the Book of Psalms, contains some reliable historical documents that could be considered as a source of historiography. The Book of Psalms represents the history of ancient Israel in its historical allusions and the praises. This representation of history is, for the writers and readers of the Psalms-whether in chanting, memorising, singing, writing or copying-a way to remember the mighty act of Yahweh and also to participate mysteriously in the actual events that took place in the past history of ancient Israel; so that the present participants can experience the very miracles that took place long ago. It is expected that those miracles and events are able to take place again in the life of the believers who read, write, chant, sing or recount the Psalms.

AbstractPsalm 100 is one of the most popular psalms of praise and thanksgiving. Almost every scholar accepts this psalm as a hymn commanding the congregation to praise Yahweh in thanksgiving. This song is so vital because to praise and worship Yahweh is to live and to live is to praise and worship him for his majesty and all the things he has done for ancient Israel. Psalm 100 is also called the imperative psalm because of the seven imperative verbs that seem to dictate its structure. The content of this psalm not only resembles ancient Israelite worship but also typical African worship. This article aims to apply an Africentric interpretation to Psalm 100 in order to demonstrate how the praise and worship in African churches reflect the description of Psalm 100 (without saying that they are the same). This article aims to demonstrate how African religion and culture can be used to understand Psalm 100 without condemning Eurocentric approaches.

AbstractPsalm 109 is one of the most problematic psalms in the Old Testament. The majority of scholars are not comfortable as far as the interpretation of the contents is concerned. It is one of the psalms that is classified as an imprecatory psalm dealing with vengeance against enemies instead of forgiveness. It has been given various names among some Western scholars, who link the psalm to hate, vengeance, cursing, and violence. However, when approached from an Africentric point of view in African Christianity, this psalm can be is considered as one of the prayers of appeal to God for justice. The purpose of this article is to discuss how this psalm is interpreted differently in African Christianity, for example as a psalm of protection, success, healing and, mostly, as a prayer to God to get up and fight for the righteous and the poor instead of leaving the fight to the sufferer visiting witch doctors, herbalists, or evil ones.

AbstractThe book of Psalms is the best known, most discussed and most cited book of the Old Testament. Psalm 23 especially is the most loved book of the Psalms. That must have been the reason why it was named ‘an American icon’ and the ‘nightingale of the Psalms’. Two major ways of reading this Psalm are: as a shepherd to a sheep and as God to a human. The author of this article reads Psalms 23 Africentrically, that is, as God to a human. This means that Psalms 23 is read for the purpose of protection, provision, healing and success in all aspects of life, which are the main concerns of African people. It means reading Psalm 23 existentially with African life interest. Intradisciplinary and/or interdisciplinary implications: This article is concerned with biblical studies, African Traditional Religion and culture and African Biblical Hermeneutics. It seeks to challenge the traditional Eurocentric approaches for its methodological approaches that do not make biblical studies adequately relevant to African Christianity. The book of Psalms is used as a perfect example of how it can be interpreted relevantly in Africa. Further implication is that there will be reduction of the Bible and Christianity looking like a foreign book and religion.

AbstractSemiotics is defined as 'thinking in signs' that is, a set of theories and analytical practices concerned with the process of 'production of meaning.' Hence, semiotics is anything that is used to tell or communicate. Semiotic exegesis is the application of semiotic paradigms to critical biblical studies. The path of semiotic analysis as applied to the critical study of the Bible took off in the seventies and the turning points came in the eighties and continued in the nineties into the present. The inscriptions of Psalms 23, 35, and 121, represent the presence of the Almighty God who is believed to be travellers' rescort and that such signs or inscriptions on vehicles sanctify the vehicles against accidents, deaths, armed robberies and kidnappings on many of Nigeria's dangerous roads where no one is actually sure of any safe trip, because these are signs of protection, healing and success.

AbstractAmos 9:7

AbstractIt is an indisputable fact that poverty is the greatest known enemy of humankind. The richest one percent of the world's population controls forty percent of the world, and the poorest fifty percent of the population controls a mere one percent of the world wealth. It has also been established that about 68 percent of the Nigerian population live in abject poverty. During the OT period, poor people were present and were well known. This is the reason why there was legislation to protect them. Terminologies for the poor in the OT are both diverse and problematic. The OT writers use most often, the following vocabularies for the poor: אְבִיך, דָל, ﬠנִי, and ﬠנז. These terms with others are used in the book of Psalms. The purpose of this article is to examine the vocabularies relating to the poor in the book of Psalms and how these vocabularies demonstrate to have various meanings that differ from the traditional meaning already recognised by many scholars. It will also examine the terms used for the poor and poverty in Yoruba religion and culture. The understanding of the polysemiotic nature of these terms will help not only in translating properly the book of Psalms, but also in the construction of a theology of Psalms. Understanding the concept of the poor in the OT and Yoruba tradition can also be regarded as a preparation for Christianity in Africa because of the similarities and differences between the two traditions.

AbstractThe interpretation of Psalms has gone through diverse and seemingly strange stages over time. This article deals with a review of the interpretation of Psalms from the beginning to the present in Africa. After a brief review of the history of Psalm study, it critically examines the history and significance of Psalm 121 in an African context. The Euro-American interpretation follows different types of criticism, such as source, form, and rhetorical criticism, amongst others. However, Africentric scholars mainly follow what we may call an “African biblical hermeneutics” type of interpretation. In this case, Psalm 121 in an African context is regarded as a psalm of protection, healing, and success to meet the existential need of African people. The repetitive reading, the chanting, and the writing of this Psalm on door-posts, motor vehicles, parchments, and clothes is seen as taking up the identity of ancient Israel, the first readers, with the expectation that God will repeat the same ancient miracles, of protection, healing, success. Reading and chanting or writing Psalm 121 Africentrically means a re-enactment of events in the life of ancient Israel for the purpose of transformation in readers’ lives. It is considered a reaffirmation of singers’ and chanters’ faith in the God of Israel to protect, heal, and bring success.

AbstractThe study of the Psalter has been dominated by Western scholars. However, African biblical scholars and non-specialists have started to undertake serious studies on the book of Psalms. This paper attempts to discuss not only the Eurocentric and Africentric approaches to the book of Psalms that are classified as wisdom Psalms, but also some of the differences, similarities, and the need for cross-fertilization. Despite the fact that the Africentric approach may seem “strange” and even seem “magical” to some non-African scholars, it is a reality on the continent, and it is very much part of the existential challenges facing African people. Evidence from biblical archaeology seems to support the fact that ancient Israelites used the book of Psalms for protection, healing, and success in life, according to ancient Near Eastern Cultures. This supports the Africentric use of the wisdom Psalms.

AbstractPsalm 8 is one of the most important psalms of praise to YHWH. Unlike other psalms of praise, this psalm begins with the name of God, Yahweh, which clearly and unmistakeably expresses that he is glorious throughout his creation. Psalm 8 not only expresses the glory of Yahweh, but also the value and responsibility of humanity. This article examines how Psalm 8 is read and interpreted in an African/Yoruba religious and cultural tradition as a psalm of protection, healing, and success. Some archaeological evidence seems to support the use of the Bible that way. The effectiveness of such use in the African/Yoruba Christian tradition is not doubted because a strong faith is behind it. Such use represents an African/Yoruba affirmation of faith in Yahweh who will repeat the miracles of healing, protection, and success that he had performed in ancient Israel in their present lives.

AbstractThere are more than 20 references to Africa and Africans in the book of Psalms.Unfortunately, not much attention has been paid to this Psalmic portrayal of Africa and Africans. The book portrays Africa and Africans as enemies, and oppressors of ancient Israel, as an arena, and instrument of Yahweh’s salvation. They are instrument and recipient of Yahweh's judgment. The main reason for such frequent references to Africa and Africans in the book of the psalm is not only because they are familiar with Africans but they are highly respected and mighty in power. Their black skin colour also bring their respectable identity. (Isa 18:1-6). Psalm 68:31 has also been part of the slory of colonization, pan-Africaanism enslavement, civilizing mission, and self-liberation.

AbstractThe idea of “many children, many blessings” in Ps 127:5 resonates with African traditional belief systems. However, in contemporary Nigeria, modernisation has introduced inescapable variables that make large families undesirable. In spite of this, many Nigerians still produce many children, apparently relying on the traditional belief that God determines one’s number of children, and possibly also on Ps 127:5. Applying the historical-critical and descriptive methods, the article assessed the relevance of Ps 127:5 in contemporary Nigeria and found that the text reflects the ancient Israelite context wherein parents depended on the number of their children in socio-economic terms, a situation which also resonates with the premodern African context. The modern Nigerian context, however, brought about changes in the pattern of parent-child interdependence such that now even peasant parents have to send their children to school and do all the manual work alone. In view of the high rate of unemployment, even many university graduates still have to depend on their parents. With this transition, large families come with implications such as hunger, poor health, and inadequate or lack of Western education for the children. Moreover, raising large families now has to contend with global issues such as overpopulation and family planning. To this end, a pastoral application of Ps 127:5 in Nigeria now has to respond to issues that come with large families.

AbstractMasterthesis Intercultural Reformed Theology

AbstractThis article is an attempt to reread Psalm 121 in an African context with reference to the culture of the Yoruba people of Nigeria. The study considers certain Eurocentric interpretation of the Book of Psalms which Africans maintained do not meet their social, physical and spiritual aspirations. An African interpretation of the Bible is an interpretation which adopts the African world view. In this study, Psalm 121 is interpreted in the light of help and protection which are the greatest needs of the African people. The study adopts the African Biblical Hermeneutics. The central focus of this approach is to provide a useful lens to reread biblical text in African context. It was discovered that as early as the third century Christian era, worshippers in the temple chanted, and sung on a regular basis from Psalms. The Psalms were popular in the fourth century with the rise of monasticism as monks chanted the psalms as daily prayer not only for personal guidance but also for spiritual warfare against demons. The ancient Israelites who were the original authors of the Psalter wrote from their experiences. Many biblical scholars and members of African indigenous churches in Nigeria, see the Psalter as divine and potent words. Psalm 121 can be used to invoke help and protection on those who desire them in the same way as words of incantation (ogede) are used among the Yoruba ethnic group of Nigeria. It is hoped that the Psalms and the entire Bible will be properly contextualized to address the challenges that Africans are currently facing.

AbstractThis article examines and contextualises John Heavyside’s Manual of Psalmody for Public Worship (hereafter simply referred to as the Manual). It was published in 1839 in Grahamstown which, at the time, was in the Cape Colony. The Manual is the earliest South African Anglican collection of metrical psalms and hymns from the era. The article seeks to demonstrate that the Manual’s editor clearly understood and appreciated the gradual popularisation of hymnody after the monopoly of metrical psalmody had been broken in 1820. It shows, too, that he was keen to introduce his own congregation to the newest international trends, not only from Anglican circles, but also Methodist and Congregational hymnody. It continues by concentrating on Heavyside’s compilation, examining its contents and attempting to deduce which sources were consulted for the choice of hymns. An examination of Heavyside’s editorial techniques is included to determine his contextual positioning of certain hymns. The analysis includes a commentary on the four locally composed hymns which form part of the Manual, along with an introduction to their possible author. The article concludes with a brief examination of how the hymnbook was received by the local community.

Abstractxviii, ix, 407 pages ; 23 cm; "This reissue ... is a reprint of the first edition of 1887 ... printers' errors in the original have been corrected and a new index has been provided."--Page xvii; Includes bibliographical references; Mohammedanism and the Negro race -- Christianity and the Negro race -- Christian missions in West Africa -- The aims and methods of a liberal education for Africans -- The origin and purpose of African colonization -- Ethiopia stretching out her hands unto God (Africa's service to the world) -- Echoes from Africa -- Philip and the eunuch -- Mohammedanism in Western Africa -- Sierra Leone and Liberia -- Islam and race distinctions -- Africa and the Africans -- Life of Lord Lawrence and its lessons -- The Mohammedans of Nigritia -- African colonization

AbstractThe Lament Psalms are among the Old Testament texts that do not have much influence and impact for the Christians of the Evangelical Lutheran Church in Tanzania. This is due to the inherited Western Christian traditions which regarded complaints to be incompatible with the Christian faith. As a result, the Tanzanian Church has overlooked and failed to integrate two of her religious heritages in prayer and worship. I contend that the devaluation and absence of the Lament Psalms stem basically from the lack of proper interpretations of these texts. The flaws and distortions in interpretation have censured these psalms from the practical life of the Church. This study seeks to bridge the gap and to bring harmony between the Lament Psalms and the Church practices. The gap Gan be bridged through effective interpretation of the Lament Psalms. The effective reading in this thesis is doing a close reading of the Lament Psalms, that is, reading the biblical laments in conjunction with African lament traditions. In this research, five Psalms of Lament have been critically examined in conjunction with African lament songs. This critical analysis comes immediately after the introductory chapter. The emphasis has been on translations, close readings, literary contexts, and central theological themes for each Psalm. Chapter three concentrates on the broader theological motifs of the Lament Psalms, and examining how these motifs relate to the rest of the Lament Psalms. Chapter four introduces the reading of the Lament Psalms in the Tanzanian context. This includes the study of the traditional lament prayers, an investigation of the worship material in the ELCT, and the use of the biblical Psalms in the life of the Church. Hermeneutical implications of this study are deliberated in chapter five, where the problems and prospects of such interpretation are emphasized. Tanzanian lament songs and traditions pose several significant elements that can enhance and illuminate our reading of the Psalms of Lament. Among these, aspects such as community, rituals, and language need to be considered in order to read effectively the Lament Psalms in a given cultural context. Finally, the thesis concludes by arguing that any anthropologically and culturally sound theology has to take into account the people's experience, in a way that they can grasp and integrate culture and their new faith.

AbstractPsalms 65–68 constitute an editorially arranged and adapted cluster of psalms expressing universal praise and thanksgiving near the end of Book II of the Psalms. The article describes the theological purpose of the four psalms. There is a strong emphasis on God’s presence in the temple in Zion as a source of blessing for his elected people, the cosmos he created and all humanity. Through his magnificent involvement in creation and the history of his people, his fame as creator, righteous judge, and supreme ruler of the world will spread to the ends of the earth. By linking the cluster through keywords with Pss 1–2, the editors demonstrated how God’s benevolent and just involvement with his people would lead to his being universally recognised as the only God.

AbstractThis paper offers a social-scientific analysis of Psalm 37, aiming to define its ideological purpose and textual strategy. The psalm is also read as part of the sequence of Pss 35–37 as it was arranged by the editors of Book I of the Psalms. Financial deprivation and public humiliation of a moral upright minority by an immoral upper class seem to have caused growing discontent and feelings of aggression among the psalmist’s in-group. The author of Psalm 37 assumes the role of a wisdom teacher in order to reprimand, exhort and encourage members of the in-group to stay true to their faith under trying circumstances.

AbstractThis article argues that Ps 40 should not be interpreted within a cultic milieu but as part of the literary context of the Psalter. As part of the conclusion of the final cluster in Book I, and thus as part of the conclusion of the first book of Davidic psalms, it is closely related to (especially) Pss 1–2 and Ps 35. When read as part of this context, it becomes clear that the psalmist, as the “servant” of YHWH, represents the in-group of faithful believers in the late post-exilic period who earnestly studied the Torah and attempted to follow its directives. They were waiting for YHWH’s intervention to save them from renegade fellow Jews and foreign overlords who oppressed them.

AbstractThis book is the result of intensive research into the structure of Ps 119, the development of its thought, and the way in which the concept of Torah (which is central to this long psalm) also plays a role in Book V of the Psalter. It was originally presented as a thesis by the author, Michael Mensah, a scholar from Ghana, at the Pontifical Biblical Institute in Rome and the imprint of the eminent Prof. Gianni Barbiero, who acted as supervisor, is evident in more ways than one.

AbstractPsalms 65–68 form a tight collection or “cluster” of psalms close to the conclusion of Book II of the Psalter. The implied redactors’ purpose with this cluster was to offer thanksgiving and praise to God for manifesting his eschatological rule over the entire world. This article investigates the function of spatial descriptions in defining God’s rule over the cosmos in these four psalms. After establishing harmony in the world, God is present as King in his temple in Zion. To dwell in his vicinity is the pinnacle of his people’s blessing and privilege. Further away from Jerusalem, all nations, even to the ends of the earth, worship and praise God and bring him gifts. There is a centripetal movement of joy, worship, praise, and tribute toward God from all who accept his benevolent rule over the world, but also a centrifugal movement away from him by those who oppose his rule and refuse to accept it.

AbstractPsalm 75 is often assumed to be a psalm of thanksgiving. Others regard it as part of a cultic liturgy celebrating God's judgement on evildoers. But few researchers have recognised the important role played by the social values of honour and shame in the psalm. It is argued in this paper that it is not possible to understand the text as an instrument of communication if the social context is not taken into consideration. The psalm is analysed on a poetic and a social-critical plane. It seems that the purpose of this text was to confirm the belief of a group of Israelites in the power and willingness of Yahweh to intervene on their behalf. As such it also constitutes a prayer that the national honour of this group of believers will be restored.

AbstractThis article argues that possible connections between Ps 23 and Proverbs have been overlooked to a large extent. It is well-known that the author of the psalm has appropriated the image of Yahweh as a shepherd of his people (used in connection with the exodus and also at the return from exile) and applied it to his personal relationship with Yahweh. But the psalm also describes the life of the individual worshipper as a journey and this metaphor seems to have important connections with Proverbs and wisdom psalms. It is argued that the expression "tracks of righteousness" possibly display sa direct link to Prov 2 : 9 and 4 : 11 and that this could imply that the author of Ps 23 fused the metaphor of Yahweh as a shepherd (and as a host) with that of Yahweh as a guide on the road of life so that the suppliant is portrayed as a righteous person.

AbstractThe meaning of the word 'Torah' in Psalm 1:2 is investigated in the light of the intratextual context of Psalm 1 itself and in the light of intertextual connections of this psalm with Joshua 1, Jeremiah 17, Psalms 52 and 92, Job 8, Ezekiel 47, and 1 Chronicles 22. It is contended that 'Torah' in Psalm 1:2 refers to the Mosaic Torah rather than to the Psalter itself. The Torah of Moses is depicted in Psalm 1 as a guide on the road of life to the presence of Yahweh, symbolised by a paradise-like temple garden. The mutual connections of Psalm 1 and 1 Chronicles 22 with Joshua 1 might suggest that Psalm 1 was intended as an introduction to the first three books of the Psalter in the first place.

AbstractPsalm 26 has been described as a late pre-exilic prayer of innocence. In it a speaker professes innocence, invites Yahweh to put him to the test, and expresses dissociation from certain groups of people who behave unethically. In contrast to this type of behaviour, the speaker expresses a strong desire to visit the temple in order to praise Yahweh among co-believers. This article investigates its poetic and literary features and speech-act potential. Its form and the connections it displays with the work of the post-exilic wisdom editors of Psalms and the Deuteronomistic works are used to argue that it is an argumentative text rather than a liturgical remnant. Its purpose seems to have been to inspire members of the post-exilic in-group of the author to imitate David and Hezekiah in their whole-hearted dedication to Yahweh, since Yahweh would eventually vindicate their uprightness.

AbstractThis paper contends that Ps 12 should be read, as part of the composition Pss 9-14, as a response to and an explication of Prov 30:1-14 by exponents of Wisdom thinking in the Persian period. The suffering of the righteous people in Ps 12 is described as the result of arrogant Jewish and also non-Jewish rulers who use speech as an instrument of deception, fraud, flattery, boasting, and questioning Yahweh's authority in order to oppress and intimidate believers. It is proposed that the historic context of the final form of the text was that of the "piety of the poor," a theology which developed from the need to restore dignity and provide hope to victims of social and religious oppression in the post-exilic era. It would seem that these people sought comfort in the word of Yahweh and that they found vindication for themselves in those sections of the developing "canon" which promised that Yahweh would intervene on behalf of those people who represented true humility and piety.

AbstractThe relationship between the dramatis personae mentioned in Psalm 118 is investigated to determine for whom the psalm was intended in its present form and what the author or final editor wanted to communicate with the composition. From this investigation is concluded that the psalm should probably be understood as a liturgy of thanksgiving of Israel. The setting that fits the psalm the best seems to be a celebration of Israel's restoration from international shame to a position of honour.

AbstractThe article identifies the root metaphors used in Ps 32 and uses these to identify the purpose and strategy of the psalm as a means of communication between its author and its original audience. It argues that the psalm should not be read as a psalm of thanksgiving with wisdom elements, but a wisdom-teaching psalm which replicates a psalm of thanksgiving. The author and/or editors used the composition, which is ascribed to King David, as a means of exhorting members of the in-group in a post-exilic setting in Judah to trust in YHWH and to stay faithful to him. The implied author’s experience of suffering because of pent-up guilt, as well as an authoritative first-person address by YHWH, was used in conjunction with a range of wisdom features by the author to communicate this message to its original audience.

AbstractPsalm 39 is a peculiar, late post-exilic wisdom composition which reflects the style of a supplication of a sick person, but actually rather constitutes a meditation on the transitoriness of human life. It has been neatly integrated into the conclusion of Book I of the Psalter by a late post-exilic redaction, but displays antithetic views with regard to expectations about retribution expressed in other psalms ostensibly from the same post-exilic era. This article explores its possible purpose in view of its form, its integration into Book I of the Psalter, and particularly its seeming contrastive stance towards Pss 34 and 37. Its apparent criticism of the perspective on retribution expressed in other wisdom psalms renders it very similar to Ps 73 as well as to notions expressed in the Book of Job, and the psalm is therefore compared to these texts as well.

AbstractPsalm 53 is an adapted version of Ps 14, crafted to fit in among a cluster of psalms consisting of Pss 52-55. Each of these psalms is described in their respective headings as a "Maskil," while Pss 52 and 54 each also have a biographical link to the time of persecution of David by Saul. It is argued that various contexts have to be taken into consideration for a full understanding of Ps 53: the differences between Pss 14 and 53; Ps 53's links to the cluster of Pss 52-55; the connections it has with Proverbs, and the connections it has with the history of David in 1 Samuel via the two biographical notes in the cluster which seem to apply to it as well. When all these contexts are taken into consideration, Ps 53 appears to be an explication of certain texts in Proverbs, as if applying the truths of wisdom teaching to the experiences of David.

AbstractPsalm 67 has been interpreted for a long time as part of an agricultural liturgy of thanksgiving for Yahweh's grace. This paper argues that the psalm's contents, its structure, and its immediate context in the book of Psalms do not justify such an interpretation. It should probably be seen as a call to Yahweh to display and publicly claim his honour, so that all the peoples of the world will recognise Israel's special relationship to him. The strophic structure, poetic features, and ideological intent of the psalm and its neighbours are investigated.

AbstractThe paper investigates the literary and theological provenance of Ps 91. It is shown that Ps 91 (in its present form) was composed by someone who had access to Proverbs, in particular Prov 3, while Ps 91 itself played a role in the composition of Job 5:17-26. As part of the "triptych" formed by Pss 90, 91 and 92, the psalm was intended to strengthen the conviction of its author that Yahweh is able and willing to provide protection to the individual believer who attaches himself or herself wholeheartedly to his or her God, saving the true and wise believer.

AbstractIt is contended in this article that Biblical texts can no longer be interpreted without taking cognisance of the contribution that the social sciences can make to the process of interpretation. Psalm 123 is analysed stichometrically and its poetic features are descriptionbed. The most important social values that are reflected in the psalm are then discussed in order to determine what contribution its cultural context can make to the process of interpretation. It is concluded that the real issue of the psalm is to have the honour of Yahweh restored and that this can only be recognised if its cultural context and its social values are understood.

AbstractThe interpretation and polemical use of Ps 110 by Ephrem the Syrian (c.306-373 C.E.) are investigated. It seems that Ephrem was hesitant to speculate about the relationship between God the Father and Jesus on the basis of his exegesis of Ps 110, but that he insisted that Jesus is called "Lord" by David in Ps 110:1 and "Son" by God in Ps 2:7, while both Pss 2:7 and 110:3 are witnesses which prove that the Father was the procreator of the Son. These texts are used to refute Arian allegations that Jesus was a creature, but are also understood as prophecies which should have been enough to prevent the Jewish leaders from rejecting their Messiah. Particulars of the crucifixion of Jesus are interpreted by Ephrem polemically as symbolic pointers to the status of the Jewish people and the Church in the fourth century, and Ps 110:1 provides the key to understanding this symbolism.

AbstractThis article is a social-scientific investigation of the ideology displayed in Psalm 1 and the ideology displayed in Psalm 2. It endeavours to describe the ideological points of contact between the two psalms, so as to determine the possible ideological point of view of the editor who juxtaposed the two psalms to form an introduction to the book of Psalms as a whole. The article concludes that the editor of the Psalms propagated a view of Yahwism as presupposing and necessitating a theocratic society, both nationally and internationally.

AbstractThe similarities between Psalms 25 and 37 are investigated. This pertains to the vocabulary and expressions used in the two psalms, their alphabetic form, and the theological point of view expressed. It is argued that the similarities between them should be attributed to the fact that they were written at more or less the same time by the same group of persons. The authors considered Proverbs, the major prophets, and an early form of the Psalter as authoritative material containing the Torah of Yahweh, and held on to the conviction that righteousness in the form of humility, patience, doing what is right, and seeking shelter with Yahweh will be rewarded with eventual control over the Promised Land.

AbstractPsalm 36 is a beautiful and masterfully crafted poem that once served to enhance the unity and conviction of a group of Yahwehworshippers. The strategy of the author seems to have been an attempt to create dissociation from a group of people who are described as 'wicked' and to promote association with Yahweh as their patron deity. The psalm probably served at the same time as a request to Yahweh to protect the members of the in-group against the arrogant behaviour of the out-group who had no respect for him. It ends with a statement of confidence in the eventual downfall of the wicked people.

AbstractThis article attempts to interpret Ps 16 as part of the cluster of Psalms 15-24, but also as a Torah-wisdom psalm. Hossfeld and Zenger have argued that Ps 16 was added to this cluster simultaneously with Pss 19 and 23, but that this happened quite some time before Ps 1 was composed to serve (together with Ps 2) as the preface to the whole Psalter. It is proposed here that Ps 16 is a Torahwisdom composition which exemplifies true blessedness as compliance with the Torah of YHWH in contentedness with one's lot in life. It thus represents the kind of piety also portrayed in other Torahwisdom psalms such as Pss 1, 19, 23 and 73. It is consequently suggested that Ps 16 is much closer to Ps 1 in time of origin and teaching as has been accepted until now. This does have implications for its interpretation.

AbstractIn this article, the second in a series of two on Ps 3, the contribution which its immediate literary context and its heading makes to the interpretation of Ps 3 is discussed. It seems that Ps 3 is connected to its immediate neighbours, Pss 1-2 on the one hand, and Pss 4-14 on the other, with the help of key-words and shared motifs. The heading draws attention to intertextual connections it has with the narrative of Absalom's revolt in 2 Sam 15-19 and with David's song of triumph in 2 Sam 22, and through this last mentioned text also with the rest of the Psalter. Ps 3 can consequently be viewed as part of the 'overture' of the Psalter consisting of Pss 1-3, but simultaneously as the first exemplaric prayer of David which he formulated under difficult circumstances. The connections with 2 Sam 22 also suggest that the psalm can only be properly understood from the perspective of David's victory over 'all' his enemies.

AbstractThis is the first article in a series of two which investigate the meaning of Psalm 3. In this contribution, the syntax of the verbs and the aspects of time in Psalm 3 are analysed. This is correlated with a poetic analysis of the psalm. A division of three stanzas (2-4 5- 7 8-9) is proposed in which each of the three sections is seen to describe a movement from prayer to a confession of trust. The first and the last stanza seem to be two parts of a prayer in the present tense, spoken by a suppliant who is under attack from a large number of enemies. The central stanza seems to contain a description of a prayer by the same person in the past, as well as the nocturnal answer of YHWH to this prayer, something that gave the suppliant the courage in his present situation of distress to react with confidence to the fear instilled by the enemies and their words.

AbstractThis article investigates some of the similarities between the Torah-psalms and Psalm 33. It is suggested that the ‘Torah-psalms’ should be re-contextualised and understood as part of a post-exilic endeavour to provide an interpretation of the emerging ‘canon’ of Hebrew scripture for the faithful of the late Persian period. Psalm 33 can also be counted amongst the literary products of this endeavour. The service it rendered to its audience was to establish a connection between Yahweh’s work of creation, his redemption of Israel and his divine rule over all the world through the power of his ‘word’.

AbstractThe article revisits the thesis of Walter Beyerlin from 1980 that Psalm 52 is a paraenetic- didactic Wisdom poem from the late Persian period. Beyerlin reached his conclusion from a comparison of Psalm 52 with post-exilic Wisdom psalms such as Psalms 37, 49, and 73. The direct literary influence that Psalm 52 received from the book of Proverbs and the motifs it shares with Jeremiah 9 are investigated here, since the author contends that the Wisdom influence on the Psalm was even greater than Beyerlin had envisaged. The article comes to the conclusion that the author(s) of the Psalm attempted to compose a psalm by establishing a network of allusions to a corpus of authoritative texts, inter alia, the Wisdom psalms. The end product is a brilliant composition which interprets the teaching of Proverbs for the needs of a group of Jewish believers who probably lived at the end of the Persian period.

AbstractThis article investigates the form and purpose of Psalm 101 from two perspectives: As a unique composition from the late Persian or early Hellenistic period, and in terms of its function within the context of Book IV of the Psalter. It is suggested that it was designed by exponents of wisdom and Torah piety to serve as a ‘royal psalm’ at exactly this location in the Psalter. It was meant to offer support to faithful Yahwists by criticising the apostate Judean aristocracy of its time of origin and serve as a prayer with which Yahweh could be beseeched to establish his righteous rule by judging evildoers and thus vindicating the faithful.

AbstractPsalm 5 is often described as an example of a prayer of someone who has been falsely accused of wrongdoing. Based on the contents of the middle part of the psalm, its wisdom features and especially the parallels it forms with Psalm 1, it is argued in this article that the editors of the Psalter attempted to present the psalm as a prayer of David at the time of his flight from Absalom. In this prayer of the endangered king, he (prophetically) pronounced judgement on the actions and attitudes of his opponents and respectfully entrusted himself to the care of Yahweh. In its literary context, the psalm was therefore probably meant to censure arrogant and irreligious compatriots of the editors, because they exploited fellow Jews, and also to provide hope and encouragement to those exploited members of the in-group.

AbstractThis essay focuses on land conceptions in the Psalter, dealing with Psalms reflecting on Israel’s history regard land as an integral part of remembrance and YHWH as a powerful and mighty saviour. As he was able to fulfil his promise of land in former times, he is now able to rescue from distress and to grant land for the psalmist’s and subsequent generations. The essay distinguishes between a universal-cosmologic and a particular conception of “land”. Whereas a universal-cosmologic understanding is prevailing, few psalms refer to a particular understanding (i.e., Pss 25; 37; 61; 69). These psalms witness to a conception of “land as reward” in tight connection to a God-fearing life. This thesis of “land as reward” suggests a “metaphorical” application of the concept; further it is accompanied with notions of Zion theology and the theology of poor and poverty.

AbstractApplying cognitive linguistics to the text of Psalm 2 is shown to be indispensable for a more comprehensive understanding of this psalm. Studying the poet's use of cognitive concepts such as "heaven" and "earth", as well as his reference to Zion and certain body-parts, makes it possible to reconstruct the psalm as a form of "body-cosmology". In this exegetical structure, Psalm 2 can be described as a liturgical poem which was possibly recited during the anointing ceremonies of the Judean kings. Here, a mere human being is re-created as the "son of Yahweh" to rule as an extension of Yahweh's "god-space" over "that-which-is-below". Any rebellion from within "earthly space" will be dealt with by Yahweh himself.

AbstractTaking cues from Gert Prinsloo’s work on “space” and “place” and employing a canonical reading of the book of Psalms, this article attempts to find the “space” and “place” of Ps 104. Psalm 104 is located in Book 4, which, according to the story-line of the Psalter, reflects the exilic period of Israel’s history. After introducing the psalm and examining its provenance, the article moves on to a detailed study of “place” and “space,” using Claudia Camp’s categories of “firstspace,” “secondspace,” and “thirdspace,” and employing “Chatman’s Box” to further define “secondspace” and “thirdspace.” The article concludes that the words of Ps 104, directed to exilic and postexilic hearers, were a reminder that God is sovereign over and provides for all creation, and as part of the created order, humanity should recognise God’s provision for it despite life

AbstractPsalm 104 is one of the finest pieces of lyric poetry in the Old Testament, expressing the poet's emotions regarding 'Yahweh's history.' According to Israelite belief, creation was Yahweh's first act in history, the first fundamental deed setting the stage for Yahweh's involvement with his people. The praise of Yahweh's works and wonders in the creation is often mentioned in the same breath as his acts in the history of his people. In this paper 'Yahweh's history,' as expressed in Psalm 104, is examined from a bodily perspective. Our involvement in and contemplation of this 'history' can only be via the body. It is shown how God-constructs, animal behaviour, and descriptions of nature, as depictions within 'Yahweh's history,' all refer back to and are metaphorised from human bodily experiences. Human involvement in the 'history of Yahweh' appears to be on the same level as the rest of creation in this psalm. This has important ethical implications on all levels of our involvement in that 'history.'

AbstractIn this paper Psalm 85 is approached from the angle of embodied language. The embodied experiences of the poet are verbalised and metaphorised in terms of the societal body, the people of Israel in distress after their return from the Babylonian exile. The societal body of Israel, the role of "land" in the psalm, and the three-dimensional relationship between God, the people, and the land are analyzed in terms of the embodied rhetoric implemented by the poet in order to indicate how the embodied language expresses the yearning for whole-bodiedness by the returned exiles.

AbstractFor Israel the socially constructed ideal body was symbolized as the whole and pure body, especially the male body. The event of birth was ritually impure not only because blood was involved but also because of the breaking of boundaries when a female body broke open in order to give birth to another body. Pregnancy did not only belong to the woman herself. It was a state of the developing foetus, for which the woman was a container that needed to be socially contained and controlled. In Psalm 139 a glimpse into the womb is given. Yahweh is depicted as skilfully dedicating himself to the creation of a male body deep inside this exclusive workplace of his. The pregnant woman is silenced by the glorification of the male embryo / baby and his male creator. This paper looks into the way Psalm 139 reflects on the body-politics of silencing the women in Israel's theology.

AbstractThe proposition underlying this research is that interested isiZulu-speakers could use a systematic methodology to translate selected praise psalms in a poetically-beautiful and rhetorically-powerful way. The methodology has three elements: first the poetic features in the Hebrew text (and their functions) are analysed, using the literary-rhetorical approach of Wendland. Second, for an empirical study, isiZulu-speakers interested in poetry are invited to participate in a workshop to learn the basics of Bible-translation and typical features of Zulu poetry and music. They then compose their own translations of some praise psalms (using Zulu poetic features achieving a similar function to those in the source text) and perform their poems as songs or spoken-poetry items. Third, the success of the exercise is evaluated on the basis of functional translation, using the traditional criteria of accuracy, naturalness, and clarity, as well as the additional criteria of artistry, aurality, and acceptability.

AbstractThe biblical psalms of personal lament show certain characteristics which can assist African youth struggling with various issues to voice their own laments. In this empirical study, "pain-bearers" from various sectors in South Africa (refugees, AIDS-sufferers, and members of the LGBT community) participated in short workshops where they studied Psalms 3 and 13. They then composed their own laments using features of biblical lament: complaints, petitions, requests for justice, and an honest expression of their mood (often oscillating between negative and positive statements). Analysis of the lament compositions shows they include the elements considered essential by trauma-therapists (establishing safety, reconstructing the trauma-story, and restoring connections with one's community), and lament-researchers (restoring the voice of a subject, providing a sense of justice, and connecting with God), and could result in biological healing, a possible application of the work of neuro-researchers. Thus one can posit that the expression of lament could promote wholeness for sufferers.

AbstractThere is a strong history among the Zulu community of performing praise poetry, and a passion for composing and performing poetry continues among Zulu youth today. On the other hand, the current Zulu Bible is considered by many young people to be irrelevant or difficult to read and understand. With these two factors in mind, I conducted a study in which Zulu youth were invited to participate in basic training, after which they made their own translations of various praise psalms and then performed them before a community audience using song, rap, or spoken poetry. This paper looks at the process and benefits of inviting “ordinary speakers” to participate in the translation process, and of communicating the message through oral performance. The results are encouraging and suggest the methodology could be extended to other genres of biblical text and other language groups.

AbstractDistressing situations call for concerted prayer, but in practice traumatised people often battle to express themselves adequately to find release and comfort. Fortunately, the Bible contains prayers that can be used helpfully, in particular the Lord’s Prayer and psalms of lament. In this study, the value of lament prayer is first explored, in both the Old Testament and the New Testament. Then it is noted that lament psalms utilise a basic structure that contemporary sufferers can follow to compose their own lament prayers. The Lord’s Prayer is also helpful in that it calls for the coming of God’s Kingdom and thus provides a way to name injustices and pray for the Lord’s will to be effected. Empirical studies with these two prayer-forms helped participants in a South-African township to express their pain to God. The structure of biblical laments helped them express their own personal pain, and the Lord’s Prayer gave space for them to voice their frustrations against the lack of justice in their situations. In these days of much trauma, this study presents a way in which pain-bearers can learn to release their concerns and feel empowered.

AbstractThis short psalm is generally regarded as a wisdom psalm, celebrating family and community. In biblical times it may have served to encourage fellowship among pilgrims travelling to Jerusalem for the feasts, or as a call for unity among the northern and southern tribes. But how is it interpreted today? Does it speak to our social relations? For this article, three groups of contemporary South Africans study the psalm and share their perceptions as to its meaning for them. The groups include women in a township who are part of a church “home-group”, teenagers from various backgrounds who attend a weekly “youth meeting” at a local church, and performance artists who are members of the same church. Each group shows imaginative ideas and significant engagement with the psalm. The study contributes by showing that the ancient wisdom in the psalm is meaningful today although the imagery and media may need to be adjusted to the particular audience. It is thus a stimulus to those who work with young people to encourage them to “re-translate” biblical texts (particularly poems) and thus to make them their own.

AbstractMany young isiZulu speakers find the 1959 Bible translation difficult to read and understand. However, they are interested in getting inside the black box of Bible translation, and being participants in the process. Moreover, they have a culture of composing and performing poetry, which lends itself to their involvement in the translation and performance of biblical poetry. An experimental study sought to see if Zulu youth could compose translations of some praise psalms and perform them such that the community would accept them as ‘biblical material’, and relevant and engaging for young people. The methodology was to invite interested persons to participate in workshops that provided basic training in Bible translation, features of oral communication and performance, Zulu and biblical poetry and Zulu music. The participants then made their own translations of some short psalms, and performed them as songs, rap or spoken poetry items. The results suggest several benefits that could be replicated in other situations and with other language groups. These include new, vibrant ways to share Scripture, and a means for individuals to engage with the Scriptures and ‘own’ the translation. In conclusion, there is an open door for ‘ordinary’ members of the community (especially those interested in poetry and music) to contribute significantly to poeticallybeautiful and rhetorically-powerful translations of biblical psalms. Moreover, the experience they gain will not only support the discipleship ministry of the church, but also its outreach to other young people, drawing them in by engaging and relevant performances of the biblical message. Intradisciplinary and/or interdisciplinary implications: This study challenges the traditional perspectives of Bible translation and Practical Theology, suggesting that ‘ordinary’ members of the community can enrich the translation of biblical poetry, and their engagement in the process can have many positive outcomes in terms of church ministry.

AbstractPsalms were composed to be sung, and translated psalms should also be carefully constructed so that they are easily singable. This requires an understanding of the features of (indigenous) song and rhythm. Towards that end, this article seeks to summarise some important principles of African (particularly Zulu) music, and indicates some errors made in the past by translators of biblical material to be sung. Then some examples are given from a recent study which attempted to apply these principles to the translation of some biblical Psalms into isiZulu. The hope is that sensitivity to such musical features will facilitate a translation that communicates all the aesthetic beauty, rhetorical power, and memorability of the original.

AbstractThis empirical study explores whether indigenous Zulu praise-poetry can inform the translation of biblical praise-psalms. Zulu youth (“poetry fans”) were invited to learn about Hebrew and Zulu poetics as well as the process of Bible translation. Then they made their own translations and performances of biblical praise-psalms, following the Literary-rhetorical approach of Ernst Wendland. The results show a strong Zulu imprint from the source to the receptor text, although the original message is retained along with some of the poetic features. The literary and rhetorical power of the Hebrew is transformed into images and thought patterns that come alive to the Zulu mind while still being acceptable (to them) in terms of biblical accuracy. The performances of the translated texts (using rap, song, or spoken poetry) utilise prosody to deliver the message, thus requiring some adjustment to the texts. The audience enters into the experience, impacting the performers. Thus, there are four “voices” apparent: those of the original author, the Zulu translator, the Zulu performer, and the audience. A rich texture of cultural beauty emerges as the Hebrew and Zulu horizons merge in a panorama of literary beauty and rhetorical power.

AbstractPsalms of lament characteristically include affirmations of trust and sometimes a vow to praise God in the future. This article questions the motivation behind such vows by looking carefully at whether future praise is conditional on God’s positive response and what other rhetorical devices are linked to the promise God makes. Attention is given to the nature of praise and lament psalms (considering the power dynamic) and foundational principles of Persuasion Theory. Five biblical psalms of lament are considered, with particular attention to their use of a vow and other persuasive tactics to encourage God to intervene. Although a vow of future praise (and other persuasive tactics) may be used, the psalmist’s most critical means of persuasion (as apparent in Ps 88) is the character of the psalmist’s covenant-partner.

AbstractBible translation needs to communicate the original message in a form that is accessible and acceptable to the local community. This requires utilizing the communication media and forms the people use in everyday life. In the case of translating psalms into isiZulu, this involves using oral media and forms of Zulu poetry and music, to produce a translation that communicates effectively.

AbstractThe translation of poetry requires attention to the literary and rhetorical features of the source text. Moreover, all the functions achieved by the poetic devices in the source text must be fulfilled by similar or other poetic devices in the receptor language. In this empirical study, Psalm 134 is analysed for its literary and rhetorical features, following the steps delineated by Wendland (2004). Various experimental translations, composed by isiZulu mother-tongue speakers are then discussed, as well as the performances of these poems (as songs, rap, or spoken poetry). The translations are evaluated on the basis of functional translation, using the traditional criteria of accuracy, naturalness, and clarity, as well as the additional criteria of artistry, aurality, and acceptability.

AbstractThe purpose of this article is to provide and up-to-date review of the major periods in the history of psalms studies, with particular reference to the recent quest for the editorial shape and purpose of the Book of Psalms. The authors divide the history of interpretation into four major periods - pre-critical, historical-critical, form-critical and redaction-critical. Pre-critical interpretation (before 1820) generally considered the shape of the Psalter significant, but made no formal attempt to identify its purpose. During the historical-critical (1820-1920) and form-critical (1920-1980) periods, scholars treated the Psalter as an ad hoc collection of lyrics for use in temple worship; the focus was on the historical Sitz im Leben of the psalms. The modern interest into the editorial shaping of the Book of Psalms marks a renewed belief in the fact that the order of the psalms is significant and the first serious attempt to discern the editorial purpose or message of the Psalter as a book.

AbstractThe present article endeavours to determine some of the structuring and non structuring poetic features of Psalm 25. At the same time, an effort is made to establish priority among the psalm's poetic features, partivularly between the acrostic and the concentric aspects thereof. The article concludes that the history of exegesis of this psalm has been distracted by its acrostic form and has thus tended to ignore its concentric structure. The latter serves as the psalm's primary meaning bearing feature, focusing the reader's attention on the central verse 11 in which the psalmist pleads for forgiveness in the context of anintimate direct address to YHWH.

AbstractThis article examines the place of women in the theology of the Psalms, an area of research with very few, if any, substantial contributions (cf Introduction, A). As such, the article surveys the different types of female imagery occurring in the Psalms(mundane, divine, personified, mythological and absent female imagery, B, a and b) and evaluates them according to their positive, negative, ambivalent and/or neutral value for modern Western women. The article ends with a summary of the investigation results and a preliminary conclusion regarding the question posed as its title (C).

AbstractThis paper is Part II of a research project that investigates the place of women in the theology of the ancient Hebrew Psalter. Whereas Part I attempted to determine the nature of this 'place' from the perspective of the female imagery contained in the book (OTE 12/1, 35-56), Part II endeavours to do so from the perspective of the 'I'. More specifically, Part II deals with the self-expression of the 'I', its identity and the possibility of female authorship for at least some of the Psalms. It also integrates the findings of a questionnaire that was recently distributed amongst men and women in order to test their responses to the Psalms.

AbstractThat Psalms 40:14–18 and 70 are (near) duplicates is well known. Previous research on these psalms has tended to focus on the question of origin, debating which was the original source for the other, with this then used to explain the variances between them, usually with the goal of establishing the original poem. This paper takes a different approach, arguing that the variances between the two are to be explained as evidence of shaping each to its current setting. These variances thus contribute to subtle changes in meaning between them which need to be recognised.

AbstractSabinet African Journals - reliable research that offers more than 500 African journals, including the African Journal Archive. It is the most comprehensive, searchable collection of full-text African electronic journals available on one platform.

AbstractThis article examines the use of the Psalms within the Psalms, where intratextual lexical recursion arguably indicates instances of formulaic expression, allusion, rewriting, and even quotation. Several examples from the Hebrew (MT) Psalms illustrate this phenomenon with comparisons from two ancient Jewish translations, the Septuagint and Psalm Targum. From the few examples examined in this article, the translations do not appear to replicate the same intratextual references as those of the MT. Evidence for intentional intratextual connections in the Psalms warrants a more systematic investigation, as this has implications for both form-critical assumptions and studies concerned with the final form of the text.

AbstractThere are times when one would like to hang the whole human race, and finish the farce. (Mark Twain) In philosophy of religion, there is a long history of belief that divine reality is immutable, although this has changed recently. In this article, the author takes a closer look at what some texts in the Psalms assumed about what it feels like for a god to suffer mentally. By paying attention to what is presupposed in language about negative divine emotions, the nature of mental anguish in the life of a deity is elucidated from examples in the text in which Yhwh is said to have states of mind involving anger, hate, compassion, jealousy and grief.

AbstractProminent 20th-century Old Testament theologians have offered comparative-philosophical restatements of the Psalter’s perspectives on YHWH’s justice in descriptive metaphysical terms. A variety of philosophical idioms were used to affirm/deny that justice was an attribute (or similar) of the divine nature (or similar) or instead predicated of or exemplified in divine functions and/or relations. In this article the associated trend in the research is identified and briefly discussed with reference to representative cases. This is followed by an overview of how concepts, concerns and categories in the analytic philosophy of properties can be used to update, refine and expand the explanatory framework for discussing related texts in the Book of Psalms on their own terms, even if not in them.

AbstractScope of the study African concepts of God, humanity and nature The Bible and environment conservation Christian attitudes toward environment conservation Kikuyu and Maasai conceptions compared with biblical teaching An African Christian theological basis for environment conservation

AbstractA comparison between Psalm 96, 1 Chronicles 16 and Isaiah 56-59 reveals remarkable parallels. It appears that Psalm 96 was quoted in both Isaiah and Chronicles, but with two different objectives since the perspective on the salvation of Yahweh shifted between the time of Trito-Isaiah and Chronicles.

AbstractThe thesis argues that certain aspects of death in the individual lament psalms when viewed in the light of socio-economic perspectives provide new insights into the Old Testament definition of death. These aspects are clarified in an exegetical study of selected psalms (Pss. 88; 7; 64; 13; 6; 30; 49) and elaborated through the examination of expressions such as 'wyb, sr, 'nsy dmym, mwt, dwmh, rs', p'ly 'wn. There is a good use of socio-anthropology dealing with personal causality, its relationship to the healing process, and Yahweh's link to the kinship and social order as a necessary ingredient for change in the social order as previously known. The research is located within the history of psalm interpretation, with emphasis on the works of Christoph Barth, Mitchell Dahood and Nicholas Tromp. The evidence that death may be conceived as a form of socio-economic oppression, and as a pattern of ideology is located within the milieu of sorcery, magic, witchcraft, and within the political context of the Israelite monarchy in the 8th and 7th centuries B.C.E. The dissertation begins by defining the problem, its parameters, and the methodological principles for the study. This is followed by a detailed critical exegetical analysis, and a discussion of the various aspects of death. The conclusion is reached that death was perceived in the psalms as a diminution of life and as a matter of degree; that death motifs are pervasive in the psalms; that interpreting the psalter with socio-anthropological data while using the biblical material as the controlling factor is tenable. The dissertation's implications are theological and missiological. Theologically, it opens up the way for a cross-cultural dialogue between the Hebrew scriptures and African theologians, and the possibilities for liberation hermeneutics. Missiologically, it provides the key for understanding the African's need to be Christian and African without losing essential parts of her cultural heritage.

AbstractPsalm 16 is one of the most well-known Psalm texts of the Psalter. This can be attributed, among other reasons, to the fact that the NT, specifically the Acts of the Apostles, applied this text to the life of Jesus of Nazareth. The quotations from Psalm 16 in the book of Acts thus got a messianic-Christological meaning. If we, however, take a look at the text of Psalm 16, it seems that this psalm does not contain any direct messianic conceptions. Neither does it refer to the resurrection of the flesh. There are, however, features in the Greek translation (LXX) of this psalm which offered an opportunity to the New Testament authors to apply the text to Jesus - specifically to his resurrection from death. In part I this article will focus on the MT text of Psalm 16. Part II will focus on its application in Acts of the Apostles, as well as the hermeneutical background of the author(s) of the Acts.

AbstractThe aim of this publication will be twofold : Firstly, to view Psalm 51, especially those verses which can be designated as cult-critical. Secondly, to indicate that the prophetic critique is part of a larger prophetic rhetoric to convict of sin, to explain God's plan, and to indicate the hope of salvation. The cult criticism of Psalm 51:18-19, however, is not a repudiation of the cult and cultic practices : the fact that a later redactor added the last two verses (Ps 51 : 20-21) after verses 18-19, proves this point. Therefore, it would be incorrect to see the prophetic critique of the priesthood as a sign that the priests and the prophets were incompatible, or that the prophets wanted to discredit and discard the temple cult.

AbstractThe strophe comprising the cola 23a-30b is characterised by a remarkable series of imprecations which the supplicant directs against all those enemies who act against him in villainy (23a-29b). The supplicant appeals to God to let justice triumph by redressing the injustices he suffers on behalf of him (God). These imprecations should therefore impel God to make an end to the discrepancies existing between the enemies' deeds and their (apparent) well-being. Clearly the theme of divine retribution functions as the hermeneutical key in order to understand, not only this strophe, but also this Psalm. The question to be answered in this paper is what should one understand by the so-called 'doctrine of divine retribution' and what is the theology underlying this doctrine? In order to do this I will outline different views on the doctrine of divine retribution, as an underlying element of wisdom theology. This outline will especially focus on the opposing views held by K Koch and B Janowski on this issue. Whereas Koch emphasises the natural automatism inherent in the deed-consequence-nexus, Janowski follows in Assman's footsteps by defining retribution in ancient Israel in terms of 'connective justice' (iustitia connectiva); which could be explicated with the ancient Egyptian concept Ma'at, which represents the principle of solidarity, reciprocity and retribution. Having given this overview of the different viewpoints, this paper will defend the thesis that, in line with Janowski, Jan Assman's view of this doctrine can contribute to a better understanding of this series of imprecations included in the present BHS text of Psalm 69.

AbstractZion is explicitly mentioned in Psalm 69:36a. This article will endeavour to outline its significance for the interpretation of the text of Psalm 69. The text of Psalm 69 functioned as an individual lament in the pre-exilic period. In the crisis of the exilic / early post-exilic period, as well as later in the post-exilic period, it became a vehicle for a divided Jewish community to express their laments as the personified 'I'. Consequently, a new perspective has been created in this text: the sufferer of the basic text has now come to reflect the suffering community in the different epochs in the post-exilic Judah. Moreover, it is significant that the end of this text discovered the hope for Zion and the cities of Judah in God's faithfulness expressed to the suffering individual.

AbstractAs a major power in the ancient world, the Cushites had commercial and political dealings with many nations. Therefore it is no surprise to find them mentioned frequently in the Bible. Indeed, the Old Testament has fifty-four references to Cush or to Cushites. These references occur in Genesis, Numbers, 2 Samuel, 2 Kings, 1 and 2 Chronicles, Esther, Job, Psalms, Isaiah, Jeremiah, Ezekiel, Daniel, Amos, Nahum, and Zephaniah. The New Testament also refers to the Cushite civilization at Meroe when it uses the term “Ethiopian” of the eunuch whom Philip encountered in Acts 8.

AbstractWhat happened to the land? The psalms (especially Psalms 1 and 2) on the issue of the land, read against the background of Joshua 1. The promised land is absent from the introductory psalms and the theme does not receive the intensive attention and focus which one would expect on account of its important place in God's covenant promises to Israel. In search of a reason for this, the psalms, especially Psalms 1 and 2, are viewed against the background of Joshua 1:5-9. Joshua's commission to conquer the land exhibits close connections with the initial verses of Psalm 1. Attention is given to the place of the land in the psalms as well as that of Jerusalem, Zion and the sanctuary. Attention is furthermore given to man's relationship with the earth. The finding is that in the psalms the land is placed and relativized in the framework of God's kingdom. In the promise to Abraham this kingdom was regarded as a universal kingdom. Fellowship with God in accordance with his Torah (Law/Word) is the determining factor in the psalms. In God's kingdom justice is demanded from and toward all. Time and expectation on the path of life is even more important than place.

AbstractPreviously issued as author's dissertation, 1998, Université de Fribourg, Suisse

AbstractThe essay analyses the healing ministry of a prophet operating within one of the African Instituted Churches in Nigeria, and it focuses on his instrumental use of texts from the biblical Book of Psalms - read "into" olive oil and water - in connection with personal crises in relation to pregnancy. With some theory from glocal studies and postcolonial biblical hermeneutics, the prophet's use of Psalms texts is related to the development of a contextually sensitive biblical studies.

AbstractWithout doubt the final hymn of the Psalter can be described as the climax, or grand finale, of the Israelite faith’s most known hymnbook. In this psalm, sound and action are blended into a picture of ecstatic joy. The whole universe is called upon to magnify Yah(weh), the God of Israel. The text poses various exegetical challenges. In the past, Psalm 150 was traditionally analysed as a single text; but with the advent of the canonical and redactionhistorical approaches to the interpretation of the Book of Psalms, Psalm 150 can be interpreted as part of the final Hallel (Pss 146–150), or Book V (Pss 107–150) of the Psalter. This view opens up new possibilities for reading the psalm in broader contexts and its broader literary context(s) illuminate its theological significance. This article is an attempt at reflecting on the psalm’s context(s), structure, Gattung and dates of origin, tradition-historical relations to the Pentateuch, Psalms and other Old Testament texts. Ultimately some reflections on the psalm’s theological significance will be suggested.

AbstractPsalm 132 can be interpreted from various compositional contexts. In every new compositional context different nuances add value to the significance of the text. Psalm 132 can be interpreted as a single psalm, and as part of the Sire Hama 'alót psalms in smaller (130-134) or larger (120-134) collections. Finally the psalm can be understood as part of the theology and coherence of Book V (107-150) of the Psalter. The combination of Psalmen- and Psalterexegese therefore does not exclude each other, but they function complementarily. Both enrich the exegetical process and together they unveil the multiple theological perspectives connected to the different compositional contexts of a psalm.

AbstractIn the past psalms were often read and interpreted as single texts. With the redactional-historical approach to psalm interpretation psalm texts are more regularly interpreted within the smaller collections where they are situated? The theological relationship between a single psalm and the larger collection becomes evident when such a text (or texts) is (are) read against the background of the collection's theological programme or intention. To illustrate this relationship the twin Psalms 127 and 128 are eclectically selected from the Sîrē Hama'alôt psalms (120-134) in Book V (107-150) of the Psalter. These wisdom-related-psalms are examined for their Torah ethical thinking as envisaged in Psalm 1. With the theological programme "From exile to Zion" of the Sîrē Hama'alôt collection (120-134) these twin psalms contribute to the ethical reflection of the Yahweh-faith in Book V.

AbstractThe twin psalms 135 and 136 are both hymnic inspired texts with strong cultic features. In both psalms, exodus allusions and motifs play a role in the composers’ intention to build their own theological thrust. Both psalms display a plethora of resemblances regarding atmosphere, structure, themes, motifs, content and liturgical importance. Nonetheless, each of them radiates its own identity and theological intent. By reading these two psalms both separately and together, the common denominator places the focus on praise for the Israelite God, Yahweh. By identifying the exodus motifs and determining their function in each psalm, this article aims to contribute to the theological meaning of both psalms.

Abstract""Theophany"" has been recognised as a literary form in the Hebrew Bible and proliferated as such in many scholarly articles. The theophany appears in all the major Gattungen of the Hebrew psalms. This paper concentrates on theophany verses in the Hebrew psalms with the aim of determining its literary status and its purpose in the various psalms in which it has been used. The interpretations of the theophany are important indicators of the understanding ofYahweh and his role in everyday life in Israel.

Abstract„In der glühenden Sonne, vor dem Paßamt, stehe ich mit meinen Leidensgenossen den ganzen Tag..." Wie er den 22. Psalm aus der Situation des Südlichen Afrika nachsprach, machte Zephanja Kameeta rasch in Deutschland bekannt. 1973 erstmals erschienen in den Texten zum Schwarzen Bewußtsein (Black Consciousness), die Theo Sundermeier in dem Band „Christus - der schwarze Befreier" herausgab, wurde das Gebet als Piakat und Handzettel mit dem Luthertext des 22. Psalms und der entsprechenden Dichtung von Ernesto Cardenal weit verbreitet. „Mit deinen eigenen Worten rufe ich dich an": Afrikaner verbinden viel direkter, als wir es wagen, ihre Situation mit den Gebeten der Bibel. „Christus in schwarzen Gettos" bringt 15 Psalmgebete und neun weitere Texte des namibischen Christen, für den geistliche und politische Erfahrungen sich miteinander verbinden. Zephanja Kameeta, 1948 in Otjimbingwe geboren, sah sich von Geburt an immer wieder als Außenseiter: durch seine Farbe, dank seiner Ausbildung, infolge seiner Eheschließung mit einer Frau aus einem anderen Stamm, wegen seiner Weigerung, sich einer selbständigen Protest-Kirche anzuschließen. 1982 wurde er zum Vizepräses der Evangelischen Lutherischen Kirche in Namibia berufen. Professor Dr. Theo Sundermeier war als Dozent in Umpumulo tätig, dann Professor in Bochum und ist seit 1983 Professor für Religionsgeschichte und Missionswissenschaft in Heidelberg. Seine Publikationen „Christus, der schwarze Befreier", „Wir aber suchten Gemeinschaft", „Zwischen Kultur und Politik" und „Südafrikanische Passion" versuchen, die Stimme der Unterdrückten aus dem Südlichen Afrika bei uns erfahrbar zu machen. Für viele von ihnen spricht Zephanja Kameeta, wenn er betet: „Jesus, wir hoffen auf dich, du unser Befreier."

AbstractA comparative analysis of African Traditional Religion and the Old Testament detects proximity and distance amid the two religions. Microcosmic similarities in prayer for protection between biblical psalms and Lozi prayer traditions confirm closeness in religious experience during times of danger between ancient Israelite society and contemporary African tribal societies. Further, these similarities provide concrete points for dialogue between African Traditional Religion and biblical psalms. Inversely, differences underscore the uniqueness of prayer for protection in each of the biblical and African traditions.

AbstractReeling from the collapse of the kingdom and subsequent exile to Assyria and Babylon, the Israelites and people of Judah composed songs and prayers addressed to Yahweh. Disorientation arising from this tragic event gradually gave way to confidence and reorientation because the focus shifted from a situation of hurt to Yahweh's acts in Israel's history. In the Exodus, Yahweh had demonstrated his power by ending Israel's oppression in Egypt. This event is actualized during the exilic and post-exilic period to assure the disillusioned community of Yahweh's unchanging faithfulness. By bridging the historical gap between the biblical text and the contemporary African context, a comparative reading of Psalm 77 illuminates the darkness of colonialism and post-colonial failure and suffering. This reading yields hope to the despondent multitudes regarding Yahweh's concern for them not only in terms of future involvement but also in terms of his intervention and presence in contemporaryappalling contexts.

AbstractThe Water in the Wilderness motif is found in all genres of the Hebrew Bible. Literary motifs are rooted in real-life experiences and considering the barrenness of their country, this motif arose from the Israelites' daily witnessing of springs gushing forth in the rb'd.mi . The motif occurs in three divergent contexts: in 'historical' texts dealing with the desert wandering following the exodus; in creation texts with a mythological background (mainly in the Psalms) and in prophecy dealing with recreation and restoration after the exile. In the mythological texts, creation takes place once the initial watery chaos has been defeated and limited within boundaries, only to be let out again in a controlled manner in the form of springs to sustain the earth. In the prophetic texts, the Syrian desert separating Babylon from Palestine represents the chaos, feared by all, but rendered harmless by the divine production of springs to ensure a safe return journey to where a recreated future is envisioned.

AbstractThe expression קוץ ציך in Ps 35:19 that is usually translated ''to wink the eye'' has been identified as an insidiously malicious gesture that communicates hostility. To date, however, the conceptual content of this expression has not been adequately detailed against the background of the ancient Israelite belief regarding the magical powers of the eye. This paper seeks to investigate the scope of the metonym קוץ ציך ''to pinch the eye'' in order to come to a verifiable interpretation of the locution. It is argued that the focus of this figurative expression is the causation of harm to another person and that the idiom was motivated by the ancient Israelite belief in the evil eye.

AbstractThe enemy as animal in Psalm 22 is commonly interpreted against the background of depictions of demons with animal features in the iconography of the ancient Near East. However, since the adversary is also presented in human terms, most contemporary interpretations suggest that the antagonist is a projection of the psalmist experiencing an intense form of anxiety. This article explores the possibility that the animal spirits were believed to be manifestations of the witch as enemy in the worldview of ancient Israel.

AbstractThis essay undertakes a comparative analysis of Psalms 8 and 14. Together, these hymns reveal that the Creator originally bestowed unparalleled dignity on human beings; yet, in their folly, the reprobates chose the path of indignity by rejecting God's existence and their ultimate accountability to their Creator. Moreover, an examination of both these poems discloses that in a future day, the Lord will judge the wicked and vindicate the upright. Put another way, while condemnation and doom are the fate of evildoers, eternal glory and honour are the destiny of the righteous.

AbstractThis article considers a case of the appeal to etymology and the allied logic in Erich Zenger's commentary on the Psalms, often regarded as a flagship of present-day Psalms exegesis. The derivation of the words שבית ,שרב and שבות in Psalm 85:2 and the use to which this is put to achieve semantic results is examined with a view to the claim that the genre and meaning of the whole psalm are determined by this question. Issues of Ketiv and Qere and the semantics of the association of the two words are discussed in the light of other instances where the expression occurs. In the context of the author's rhetoric and inconsistencies between two almost simultaneous commentaries on the Psalms the question is posed as to the reason for pressing an argument in this way. After briefly comparing a small-scale but innovative reading of the psalm, it is respectfully submitted that even commentaries in the process of being canonised show fluctuations in methodological soundness.

AbstractPsalm 30 is subjected to two readings, the first of which takes the psalm as an expression of the traditional form-critical genre of the individual song of thanksgiving. The second reading seeks to consider the same motifs within the same structural organisation of the poem under the impact of the caption. The heading, whether itself edited at a later time than its original insertion or not, enables the reading of the psalm as a collective instead of an individual thanksgiving prayer. It is suggested that this kind of redactional criticism is theologically significant, laying bare as it does what exegesis has been doing all along, even when it claimed to be objectively practising historical criticism. It is also suggested that such an approach may help to counter the primacy, if not the papacy, of the 'final text' as this seems to be accepted by conservative as well as progressive currents within the biblical disciplines.

AbstractIn a previous study, the author took under review the direct references to the patriarchs in the Psalms, indicating that it is only in Psalm 105 that the persons of Abraham, Isaac and Jacob are specified. Three possible reasons for this - "place in history", "cultic setting", and "differences in 'levels' of religious practice" - were suggested as possible sociological explanations for this paucity of patriarchal references in the Psalter. These reasons are in this paper reconsidered in the light of the author's currently developing theory on the patriarchs of ancient Israel, which consists of viewing the patriarchs as late (8th century and later) composite figures.

AbstractThe discipline of Biblical Spirituality makes again explicit what has at times remained only implicit or has at times been overlooked in exegetical practice: that the biblical texts face two ways. On the one hand, the faith-in-historical-context which lead to the biblical texts being created, and on the other hand, the faith-in-historical-context from which these texts have been/are being read, are both important to the discipline of Biblical Spirituality. The Psalms have played a particularly significant role throughout the respective histories of both lived biblical spiritualities and studies in the field of Biblical Spirituality. Specifically as it relates to the suffering of the poor, special attention is paid to Psalm 109: two recent African studies on this Psalm are taken into review, and drawing on all of the above, a new proposal is made for understanding verses 6-20.

AbstractThe paper inverstigates the didatic strategy of Psalm 1. It elicits the effect of juxtaposing positive and negative statements in the psalm and the way in which it infuses in the reader or hearer a striving to choose the right way of living rather than compelling such a choice

AbstractContinuing from the author's previously published research track on Biblical Spirituality, in this paper three different approaches to reading the Psalms in relation to faith experience are taken into review. First, the theoretical framework for the analyses to be conducted, is presented. Then, three specific works that focus on the Psalms and faith experience, but in quite different ways, are discussed: DePrince's generally esoteric approach, Merton's more spiritual approach and Weber's exegetically-grounded approach. Each of these approaches are, in turn, described and analysed, after which comparisons are drawn to indicate similarities and differences. Based on the initially presented theoretical framework, an evaluation is offered of each of the three approaches. In conclusion, the evaluative difficulty of the interaction between Bible text and reader's faith is touched upon.

AbstractThe idea of lament as part of human worship experience is foreign within the Pentecostal tradition. This is the case not only in Pentecostal literature, but also in Pentecostal liturgy. This negative viewpoint regarding the place of lament in worship goes hand in hand with the negativity towards the whole of the Old Testament within the Pentecostal tradition. Pentecostals usually regard the New Testament as more applicable to the life and worship of the Church. This viewpoint is in contrast with Pentecostal hermeneutics, with its emphasis on "shared experience". The aim of this paper is to show that lament should be part and parcel of Pentecostal worship. Guidelines on how lament can be utilised in the Pentecostal Church are presented.

AbstractPsalm 100 contains poetry of the highest quality. Although it is a very short psalm, it carries a great message. Yahweh is glorified because he is God, because he is good, and because he is great. The psalmist makes ues of several poetical features in his structuring of the psalm to convey this message. The praise offered to God in this psalm is not the 'easy' praise of prosperity theology, but it is offered by people who are familiar with pain and suffering. The divine nature, goodness, and greatness of Yahweh is experienced through the trials of this life.

AbstractPsalm 22 is one of the so-called messianic psalms. According to this viewpoint, the psalm should be interpreted as a direct prophecy of the suffering of Jesus. However, such a reading of the psalm completely ignores the historical situation of the psalm and also reduces the Old Testament to promise with the fulfilment only taking place in the New Testament. Instead of interpreting the psalm as a prophecy and Jesus' use thereof as the fulfilment, it should rather be understood as an actualisation of the psalm in new circumstances. Jesus' utilization of Psalm 22 paves the way for all believers to use it in times of suffering. Because of a personal relationship with God, all believers have the right to pray like Jesus prayed.

AbstractPsalm 58 contains an accusation against leaders that they do not execute their duties in righteousness and with fairness. They abused their power, not using it for the benefit of the nation, but for their own personal benefit. The psalmist then prays for the total destruction of these abusers of power, using a series of drastic images. For Christians it is quite disturbing that a person prays for revenge on his enemies in this way. The aim of this article is to show that Psalm 58 not only had a place in the worship life of old Israel, but it also has a place in the worship-life of the Church today.

AbstractThe Baker Commentary on the Old Testament Wisdom and Psalms has proved itself in a very short time to be an excellent series. This three volume commentary on the Book of Psalms, written by John Goldingay, the David Allen Hubbard Professor of Old Testament at Fuller Theological Seminary in Pasadena, California, is no exception.

AbstractPoetical texts have an inherent imaginative quality where a world of new possibilities within the covenantal relationship is generated. Such poetry describes not only a world that is known to be true, but it also summons and evokes such a world. Thus, the poets of ancient Israel, by use of the imagination, spoke the possibilities of new realities into being in times of crisis. The purpose of this article is to investigate how a poetical text that describes the appearance of Yahweh on behalf of his people expresses these alternative realities. The theophany report occurs frequently in the Old Testament. The focus in these reports is not the mercy or care of God; instead Yahweh is envisioned as a warrior God who fights on behalf of his covenant partner. For the purpose of this study Psalm 18 will be analyzed with a specific focus on the theophany report in verses 8-16 to ascertain what the function of this report is and how it expresses an alternative reality to the readers/hearers of the text.

AbstractThe first reference in the Bible to God's activities is "in the beginning, God created." This puts "Creator" at the top of the list of descriptions of who Yahweh is and what Yahweh does. This implies that Yahweh stands in relationship with the world, and not only with Israel. Israel was created to be his people as a result of him being the Creator of the world. He is therefore the God of all humanity and the ultimate source of creation. God's creative actions began "in the beginning," but it did not stop there. God's creative activities include originating, continuing and completing creation. There are an abundance of creation texts in the Old Testament. Genesis, Exodus, the legal texts of the Pentateuch, the prophets, wisdom texts and the psalms all contribute to the OT theology on creation. My purpose with this article is to analyse Psalm 139 to determine how this psalm articulates creation theology. Creation theology plays a decisive role in every aspect of the psalm. God's omniscience (vv. 1- 6), his omnipresence (vv. 7-12), his creation of humankind (vv. 13-18) and the petition for vengeance and transformation (vv. 19-24) should be understood within the framework of creation theology.

AbstractPsalm 88 has been called an embarrassment to conventional faith. The psalm is unique when compared with other psalms of lament. In Ps 88 we find the desperate cry of someone who seeks to connect with YHWH, but YHWH keeps silent. The psalmist finds himself in the deepest darkness of abandonment and despair. Yet, his unanswered cry does not silence the poet. YHWH may stay quiet, but not the psalmist. He continues to hurl his cries into an empty sky, convinced that even in the face of YHWH's inattention, YHWH must still be addressed. Even when confronted with the reality of death, death caused by YHWH, the poet sticks to his protest, to be met yet again with more silence. YHWH doesn't speak, He doesn't act, and He doesn't care. The poet is ignored, snubbed, shunned, and rejected. The last word he speaks is darkness. What should one do about this complete silence and this bottomless darkness? What is this psalm doing in the Bible? What does this psalm say about the life of faith? What should one's response be when facing this dark night of the soul? Should one abandon God in the face of his desertion? This paper argues that Ps 88 stands as a signpost for realism in the life of faith.

AbstractHonour and shame were core social values of the ancient Mediterranean world. Nearly everything pertaining to relationships was determined by these two concepts. Honour was the goal, passion and hope of everyone wishing to succeed in life. Being shamed was a social catastrophe. Honour was thus understood as the direct contrast of shame, specifically negative shame, because positive shame, usually ascribed to females, was understood to be a virtue. Honour and shame took a central place in relationships between humans, but also in the relationship between God and human. These concepts of honour and shame play a central role in Psalm 44. The first stanza with the joyful exuberance of Israel remembering and celebrating God's glorious deeds on their behalf, serves as an expression of Israel's honour, and the other nations' shame. In the lament of stanza 2 God is blamed for the people's suffering. God has rejected and humbled them; they are disgraced and shamed. God's rejection is experienced in various ways; the end result is that Israel is covered with disgrace and shame. In the third stanza the plea of innocence is an expression of their conviction that they don't deserve their position of shame, and that they should be restored to a position of honour. In stanza 4 the people petition God to act on their behalf again and thus change their shame into honour.

AbstractPsalm 121 is a beautiful poem that aims to create trust in Yahweh. The psalmist utilizes various stylistic features to emphasize the fact that Yahweh will protect him or her from all enemies. The polemical traits of Psalm 121 lead to the conclusion that the enemies in the psalm are equal to mythological powers. These powers threaten the life of the psalmist, creating fear and anxiety in his or her heart. The psalmist then uses the creation tradition to ensure the righteous of Yahweh's encompassing, everlasting, comprehensive protection in the face of any and every danger or threat. No enemy, not even mythological powers need to be feared, when the righteous trust in Yahweh, the maker of heaven and earth.

AbstractThe experience of exile is not confined to the pages of the Bible dealing with the Babylonian exile. Exile is not only a geographical place, but it is a religious state of mind. Although the Jews were geographically displaced, their biggest experience of exile was their loss of the structured, reliable world which provided them with meaning. Exile is thus primarily not a geographical issue, but it is a social, moral, cultural, liturgical and spiritual issue; an understanding that one is in a hostile, alien situation. The purpose of this paper is to analyse Psalm 137 to ascertain what Israel's response was in a time of exile. How did they address the faith crisis of exile? How did they react to the loss of their world, their temple, their homeland, their security? Did they continue to worship in a strange land, and if so, how? A second purpose of the paper will then be to establish what the proper response of contemporary worshippers during times of exile should be.

AbstractTo be human is to experience suffering. Suffering impacts people on all levels of society. The question is: Why do humans suffer? It seems that at one level Israel believed that they ought not to suffer. They believed that if they stayed faithful to the covenant with God, then suffering should not happen. If they transgressed then suffering was to be expected. Deuteronomistic covenant theology and retribution theory reinforced this worldview. Yet, in Psalm 44, a different picture emerges. Israel celebrates the glorious deeds of salvation that God accomplished on their behalf. He delivered them through his mighty hand and brought them into the land of promise. Their current situation stands in sharp contrast to their past. To make matters worse, they suffer, not because they transgressed, but because God has rejected them. They are innocent, and God is to blame for their suffering. As such, Psalm 44 offers a protest against Deuteronomistic covenant theology and retribution theory, and places the blame squarely on God's shoulders.

AbstractThe psalms should not only be the object of scholarly research, but also of devotional readings. Poetic texts have the innate ability to verbalize and articulate the journey of faith under various circumstances. Poetic imagination and the poetic word issue bold invitations to a new possibility of life and transformed faith. New vitality erupts from their daring summons to spiritual transformation. This transformative power of the poetic word places great authority and the ability to influence in the mouth of the poet. By their words, poets can create new realities and new beginnings. They are empowered through the dramatic artistry of the poetic word to bring about spiritual transformation in the hearts and lives of their hearers and readers. This article offers a reading of Psalm 63 that focuses on spiritual transformation. The yearning and thirst of the psalmist to encounter God speaks of the imaginative power of the poetic word to lead into spiritual transformation and renewal.

AbstractIn this article, the central question that Psalm 8 poses, namely, "what is man?" is investigated. This question is asked and answered in the context of a second question: "Who is God?" The article aims to explore how the relation between God's glory as it is revealed in creation, and the glory of humankind, as the apex of God's creation, should be understood. The article also examines the psalmist's understanding of humankind's God appointed position of rulership over all the works of creation.

AbstractThis article suggests that a previously unrecognised chiasm is embedded within the narrative structure of Psalm 105. Both the narrative structure and the chiastic structure of Psalm 105 are described, and the rhetorical significance of these structures is explored. The narrative structure points to the value of historical recital as a form of testimony and theological articulation within the liturgical life of Israel. The chiastic structure highlights significant elements of the psalm and its story. The emphasis of Psalm 105 is on Yahweh’s power and dominance over Israel’s enemies, a dominance that generates trust and hope that would be particularly beneficial to those hearers who were suffering in the exilic or in postexilic contexts.

AbstractThe genre of laments (both individual and communal) can be traced historically, even up to today, to periods of crisis. The psalms of lament in the Hebrew Bible point to periods both of national crisis such as wars, exile, and individual crisis, namely attacks from enemies and illness among others. The crisis of the exile was typified by death (in the literal and metaphorical sense), pestilence, disease and war. It was also typified by hope as some of the prophets such as Jeremiah could prophesy both doom (read: death) and salvation (read: hope). If there is any crisis that people of African descent, particularly those located within the sub-Saharan continent, have ever come to experience it is the crisis brought by the pandemic of HIV and AIDS. The pandemic is better approached by scholars who hold the view that it is multisectoral. According to the latter view, the pandemic impacts the social, the economic, the religious or spiritual, and the psychological lives of both the affected and the infected. It is a justice issue. It can thus not be relegated to the individual because it is communal. Is it any wonder that in 2002 the members of the Circle of Concerned African Women Theologians set out to theologise and conduct God-talk that would be both gender- and HIV and AIDSconscious? In this article, we engage the works of Circle theologians and biblical scholars to see what kind of reading could emerge if we re-read the lament psalm, such as Psalm 6, gender and HIV and AIDS consciously. Intradisciplinary and/or interdisciplinary implications: In this article, the disciplines of biblical studies, gender studies, and HIV and AIDS studies, among others, converge as the authors draw from Circle theologies and biblical hermeneutics to re-read Psalm 6 through an HIV and AIDS lens. In the process, issues such as patriarchy, poverty and social justice are also dealt with. Keywords: Circle biblical hermeneutica; Psalm 6; HIV and AIDS; Gender-sensitive

AbstractIf there is any piece of literature that seems to be time-less, allowing each reader from different cultural contexts and time periods to break through it, it is the Psalter. Also, the struggle by the scholars to lay handle on the origins of the individual lament/complaint psalms may prove affirming to those, who on account of their marginal status, could be “barred” from reading the psalms informed by their own marginal status. Psalm 12 seems to defy clear categorization both as an individual or a communal lament. Like others, it is a psalm that critiques the abusive use of the human organs that enable speech that is, the tongue and the lips. Particularly when the preceding organs are used by the powerful (read: the rich) to despoil the poor and needy, YHWH, the God, of and for the oppressed gets roused and acts in their favour! If re-read African-consciously, what kind of reading may Psalm 12 yield?

AbstractIn 2008, the legal case of the now Hosi (chief) N'wamitwa II made headlines in South Africa. Although a legitimate heir to her father's throne, N'wamitwa's gender posed the main hindrance to her assuming the royal position. The preceding scenario reveals that even fourteen years into the non-racist, non-sexist post-apartheid South Africa, there was still opposition among many Africans to women leading communities as traditional leaders; that is, a belief that women lacked the capacity to rule. Dare one say this remains so even today? A rereading of Ps 8 reveals the equality and royalty of all human beings irrespective of their gender, among others. The main question the present article seeks to investigate concerns what it means to be a human being both in an African-South African context as well as in the meditation presented by Ps 8. In particular, if Ps 8 is re-read from the perspective of a context in which female humanity (read: women) must at times go through a legal process in order to rule, one in which female humanity seems to be contested, which insights might emerge from such a reading?

AbstractAfrican wisdom sayings have enjoyed and continue to enjoy some authoritative status in varying African contexts from time immemorial till today. As sacred texts, African proverbs have shaped and continue to shape, whether consciously or not, the worldview of African peoples, even in present day contexts. The holistic worldview which embeds Ps 127:3-5, one that underlies many an African proverb, reveals the great store set by large families and the celebration of women’s role as mothers in both contexts. The main question that this article seeks to engage is: If read from an (African) South African context, which insights may emerge from Ps 127:3-5?

AbstractScholars have described Psalm 119 as the «crux criticorum» of the Fifth Book of the Psalter (Pss 107-150). While the length of the psalm and its insistence on the question of YHWH’s Torah are basic indices pointing to its importance in the Book, the question of its message, that is, the logical development of its theme has remained an exegetical problem. The author proposes a solution, namely, that Psalm 119 is structurally arranged to show the Psalmist’s own experience of straying and returning to YHWH’s Torah. The resolution of the problem has implications for understanding the organisation of the Fifth Book and for the place of psalms such as 111 and 147, which also reflect on the theme of Torah in the final Book of the Psalter.

AbstractToday, the Jewish world has adopted a popularist - if not theurgical - approach to the Book of Psalms, where the Psalms take on a mystical and almost magical function.1 However widespread, this is only one facet of a kaleidoscope of multifaceted and divergent methodologies that lie within the rubric of rabbinic Psalm interpretation. This article looks at some of the theology underpinning the essential structures of the Psalms as seen through the eyes of the classical rabbis. The analysis begins with the overall edifice of the Psalter, its division into books and their order, discusses the nomenclature and the aspect of musicology, and rabbinic views concerning their authorship and provenance. The article proceeds to investigate diverse and sometimes mutually-exclusive rabbinic opinions regarding the essential intent, usage and status of the Psalms. In the final analysis, readers are left bewildered as to whether the Psalms hold the key to the secrets of the universe or whether Jews are even allowed to pray by using the Psalms because of their exalted spiritual stature, or on the contrary, whether the Psalms are merely human expressions of prayer and grappling attempts at making sense of a difficult world, and therefore, of diminished and mundane status.

AbstractThis article examines how subtle “textual framing” embedded within the presentation of all religious texts can influence the texts even before they are read. Using Psalms as a point of departure, 116 of the 150 psalms begin with introductory titles or superscriptions also known as paratexts, for example, “Lamenatzeach—For the Choirmaster.” Depending on the editions, these paratexts are often distinguished from the base or main text of the psalm by some form of spacing to indicate that they were not part of the original text. Their purpose is to frame the psalm for the reader. This study explores the Psalter’s paratexts as metaphors for the framing strategies adopted by various theological ideologies within their internal written, oral, and other formulations; and suggests a critical and conscious engagement with all “paratextual framing,” rather than an unmitigated acceptance thereof.

AbstractNo doubt, Psalm 23 has stimulated a variety of scholarly conversations in OT studies. However, the bearing that this text has on the interpretation of the HB in South Africa is a rarely researched area in scholarship. First, in this article the author considers the probable dating of Ps 23 in order to determine the question of the authorship and intended audience of the text in question. Second, the author attempts to reconstruct the situation of the addressees of Ps 23, and argues that the situation of the psalmist mirrors that of the addressees of the psalm, both in the late exilic and postexilic period. Third, this article draws striking parallels between the context(s) from which the text of Ps 23 emerged and the context of the modern reader of the HB in South Africa. It investigates how a dialogue between the context(s) of the production of Ps 23 and that of the modern reader of the Bible may be established, and more importantly, it submits that the Sitz-im-Leben of the psalm in question could also have positive implications for South Africa.

AbstractPrior to the 1980s, various theories of poverty have been proposed by psychologists, ranging from, but not limited to, ‘naturalizing perspective’, ‘constitutionally inferior perspective’, or ‘nativist perspective’; to the ‘McClelland approach’ (McClelland  1961 ,  1965 ,  1973 ); to the ‘attribution theory’; and to Lewis’ ( 1975 ) culture of poverty theory. The theories tease out issues of the accumulated environmental deficits and psychiatric disorders, such as depression as well as the lack of ambition and mental drive to achieve success. However, from the 1980s, psychologists returned to the Lewis’ culture of poverty theory. The World Bank Development Report for 2000–2001’s expansion of Sen’s ( 1999 ) theory, which placed emphasis and/as three-pillars on ‘security’, ‘empowerment’ and ‘opportunity’ led for one, among other psychological bodies, the American Psychological Association to consider various conceptualisation of the theories of poverty. The paper tests the psychological theories of poverty against the background of the historical-literary read poetic text of Psalm 72. Does a poetic reading of Psalm 72 bear a psychological meaning when read within the framework of psychological theories of poverty? Firstly, the paper investigates psychological theories of poverty prior to 1980s to the present. Secondly, in a poetically and historically read Psalm 72, the psychological presuppositions are teased out. In the end, the paper submits with caution that when read within the framework of psychological theories of poverty, the poetically read Psalm 72 produces psychological meaning, which contributes value to the reading of Biblical poetic texts. Intradisciplinary and/or interdisciplinary implications:  The article draws on the discipline of psychology, employing the psychology theories of poverty to read an Old Testament poetic text of Psalm 72. The meaning of Psalm 72 is derived from the psychological reading of the historical-literary critically analysed poetic Hebrew Bible text.

AbstractThis article sets out to investigate how an African liberationist paradigm could be used in South Africa as a theoretical framework that shapes an inquiry into the issue of poverty in the Book of Psalms. The poor in the Davidic collections of psalms (cf. Ps 10; 23, 72; 109) will therefore be examined within the South African context in order to probe the liberating possibilities that the psalms could offer to poor black South Africans, and most importantly when the text is read in dialogue with Tsepo Tshola’s liberationist song Indlala [Starvation]. Firstly, this article discusses an African liberationist paradigm with the view to anchor the reading of psalms within a theoretical framework. Secondly, within that framework, this article uses the song Indlala as a hermeneutical tool to unlock the reality of poverty in South Africa. Thirdly, guided by an African liberationist framework the article teases out th ecategories and voices of the poor in the psalms. In the end, this article argues that the reading of poor in the Psalms, particularly with an African liberationist lens could have liberating implications for poor black South Africans.

AbstractThe use of songs for instructional purposes is a shared tradition in both African folk culture and the Hebrew scriptures. This article examines Psalm 105 as a song which emphasises divine exclusivity, drawing connections to African song traditions that serve to preserve essential beliefs for future generations. While all psalms were originally sung, their melodies have been lost over time, though they continue to be used in liturgical contexts. However, scholarly analysis of the psalms as songs has declined. This article begins by exploring the role of songs in African traditional cultures as tools for information retention and teaching, highlighting their parallels with the psalms. It then provides an analysis of Psalm 105 and concludes with the implications of viewing the psalms through the lens of song.

AbstractBook IV of the Psalter ends on an anticipative note despite Israel’s chaotic history of serial failures. The psalmist foregrounds Yahweh’s acts of covenantal faithfulness as expressions of perennial divine faithfulness, favour, and forgiveness against Israel’s perpetual disloyalty. By reading Israel’s history through the mathematical conception of chaos as predictable patterns of behaviour managed under the outworking of divine purposes, what seemingly appear as random acts of rebellion become modelling of behaviour that Yahweh always has under control. Starting from Book III which closes on a similar note of despondency by citing the total collapse of the Davidic covenant, Yahweh is not out of sorts as the editors of the Psalter carefully arrange their material to demonstrate the triumph of the divine prerogatives. By duplicating the closures in books III and IV of a history of failures, the redactors show the two constants in the development of the psalm motifs: perennial divine faithfulness despite Israel’s unfaithfulness. Psalm 106 is based on an arrangement to manage the re-reading of this negative history in a way that enables Book IV to not only close on a positive note but also pave the way for Book V to advance the collection towards a climax.

AbstractAbstract available in pdf file.

AbstractAbstract available in pdf file.

Abstract[republication] This article is the author's adaptation and re-direction of an article (“A Comparative Study of Salvation in the Psalter and African Indigenous Churches”) by him that appeared in the journal, The Living Word May-June 2009, Vol. 115, No.3 (pp.137-153).

AbstractPsalm 104 paints a picture of Yahweh dressed in the royal robes of both Aten and Baal. The variety of references to Ancient Near Eastern gods points to a rich and complicated history of the origins of Psalm 104, Israel and Israelite theology. The origins of Psalm 104 in all likelyhood include oral traditions, cultic contexts and years of redactional rearrangement and rewriting. Akhenaten used a centralised cult and monolatrism to achieve political stability in Egypt. Years later Hammurabi used Marduk as chief deity in Babylonia to centralise power and create political and religious stability in his kingdom. It is within this Ancient Near Eastern tradition of using religion and one specific deity to achieve political stability that Psalm 104 finds its origins and cultic context. The early Israelite monarchy finds itself amidst uncertain political circumstances. The early kings used a centralised monarchy and monolatrism to achieve economic and political stability. The early Israelite government also used other Egyptian influences including governing methods, policies and the use of Egyptian scribes. The monarchy used cultic personal to communicate politically sanctioned theology and contact between cultic personal and Egyptian scribes intertwined with a Canaanite heritage has a cosmopolitan and culturally diverse Psalm 104 at its end. The psalm is used as a war liturgy, with Chaoskampf-motifs to legitimise the Israelite king s military action and kingship. This is done by ritual re-enactment on cultic level connecting Yahweh s mythic action to that of the king s present conflict.

AbstractAkhenaten used a centralised cult and monolatrism to achieve political stability in Egypt. Hammurabi used Marduk as chief deity in Babylonia to centralise power and create political and religious stability in his kingdom. It is within this ancient Near Eastern tradition of using religion and one specific deity to achieve political stability that Psalm 104 finds its origins. The early Israelite monarchy found itself amidst uncertain political circumstances. The early kings used a centralised monarchy and monolatrism to achieve economic and political stability. The early Israelite government also used other Egyptian influences including governing methods, policies and the use of Egyptian scribes. The monarchy used cultic staff to communicate theologically sanctioned politics. Contact between Egyptian scribes and this cultic staff influenced by Canaanite heritage probably led to the production of a culturally diverse Psalm 104.

AbstractThe discernment of Psalm 26 as a cultic psalm has prevented noticing vital connections with wisdom literature. These connections with Proverbs and other known wisdom psalms provide clues for the composition of Psalm 26 to be set in the post-exilic period. The way in which wisdom literature is used conveys the religious ethos and daily life of a community. The fact that the wisdom character of Psalm 26 has been overlooked can be viewed as one of the main reasons why Psalm 26 has been interpreted solely in a cultic setting. The sapiential influence of this psalm has been confused to only reflect the cultic aspects. The psalmist wants to live a life according to wisdom as he seeks the rewards of being close to Yahweh.

AbstractIn this paper, Psalm 118 is analysed on a stichometric and poetic level. Its division into verse lines, strophes, and stanzas is discussed. It seems that repetition of certain phrases and especially the poetic technique of inclusion are used to delineate strophes and stanzas. By this technique, the poem is not only embellished, but its poetic structure is demarcated and its main ideas are emphasised.

AbstractIt is a sine qua non of biblical scholarship that texts should never be interpreted in isolation. Curiously enough ever since the rise of critical biblical scholarship this key aspect of the exegetical process has been largely ignored in the exegesis of the Book of Psalms. Nowhere is this shortcoming better illustrated than in the arbitrary allocation of a social and historical background to virtually any psalm. In this paper the shortcomings of this atomistic approach is illustrated by referring to a specific psalm, namely Psalm 118. A short overview of various interpretational perspectives on Psalm 118 in commentaries and other studies is given. It is argued that a contextual and intertextual reading of Psalm 118 will act as a counterbalance to arbitrary decisions on the interpretation of the psalm. It is the interplay between intra- and intertextual data that guides the exegete towards reconstructing an extratextual context for the poem.

AbstractPsalm 114 summarises the history of Israel in poetic form. Language associated with theophanies is used to produce a unique hymn commemorating God's saving acts. Particularly interesting is the intertwining of motifs from history and myth to give a concise overview of God's gracious dealings with his people. This feature has often been recognised, but its interpretation has led to widely diverging views on the date and social setting of the psalm. Extratextual material is often used as key to interpret the poem. In the present study, the key to the interpretation of Psalm 114 is sought in the poem itself. First, a detailed intratextual analysis of the poem with special emphasis on the poetic intertwining of historical and mythological elements is given. Second, the poem's intertextual relationships are analysed. Here attention is also given to its place in the Book of Psalms and its interpretation in Jewish and Christian tradition. From these analyses some conclusions about the date and social setting(s) of the psalm are drawn.

AbstractPsalm 130 is probably one of the best-known poems in the Hebrew Psalter. The moving plea for forgiveness captured the imagination of generations of believers. The impressive confession of faith gave hope to the hopeless throughout the centuries. Yet very little has been done on the poetic patterning in the poem and its social significance in the concrete circumstances where the poem originated. The purpose of this study is to approach the poem from these two perspectives. The hypothesis is that such an analysis will help the exegete in interpreting the poem against its sociohistorical background.

AbstractIn recent years there has been a growing awareness that unit delimitation in biblical texts is often done without any sound 'objective' criteria in mind. Unit delimitation is understood quite broadly, ranging from the identification of the smallest units (cola) to pericopes and broader structural markers in biblical books. Delimitation criticism has been proposed as a tool to aid exegetes in the most basic of exegetical steps, namely determining the boundaries of units and texts. The basic premise of delimitation criticism is that the way texts were written and read in antiquity can provide modern exegetes with a valuable tool when units are delimitated. This paper uses these principles and applies it to a specific text, namely Psalms 114 and 115. These two psalms are written as a single poem in many ancient Hebrew manuscripts and the ancient versions. The implications for reading the psalms in this way are investigated by means of experimentally combining them into a single poem.

AbstractA new psalm had to be composed for new circumstances. It made use of a well-known oracle of God, but in a new political, social, religious, and/or historical context, that oracle had a new message. In a context of praise, it opened a perspective to the future. It emphasized in a new way that God had to bring about the new dispensation, and that he would. They gave the faithful a new historical and cosmological perspective.

AbstractBy way of a Forschungsgeschichte of Psalm 88 in particular, and the individual complaint in general, it is demonstrated that, despite years of research, there is no consensus or clarity on even the most basic questions and terminology in this area. This indicates the relativity of exegesis and calls for evaluation in terms of each exegete's own presuppositions. By means of this article I have attempted to make my own exegetical position clear.

AbstractThis article argues that the African eyes through which we are called to reread the Bible need to be decolonised on two fronts: First, our being African and being socially located in Africa does not automatically imply that we read through African eyes, so we must beware of Westernised African eyes. Second, the current post-colonial environment still retains structures of coloniality which continually destabilise Africa, so we must beware of Westernised Africa. The failure to decolonise African eyes leads to the reduplication of Western-European environments in our African context and the perpetuation of coloniality in our current environment. This article suggests the vhufa approach to reading of Scripture as a way of overcoming coloniality and as a way of bringing African knowledge systems to shape the reading of the biblical text. This approach is applied to Psalm 82 to highlight how the vhufa approach can be applied to reading of the biblical text.

AbstractThis article engages in a decolonial reading of Ps 137 in light of South African songs of struggle. In this reading, Ps 137 is regarded as an epic song which combines struggle songs which originated within the golah community in response to the colonial relations between the oppressor and the oppressed. The songs of struggle then gained new life during the post-exilic period as a result of the new colonial relation between the Yehud community and the Persian Empire. Therefore, Ps 137 should be viewed as not a mere song, but an anthology of songs of struggle: a protest song (vv. 1-4), a sorrow song (vv. 5-6), and a war song (vv. 7-9).

AbstractThere are two Syriac versions of the commentary of Athanasius on the Psalms, a longer and a shorter one. This study deals with the headings of the Psalms in the two Syriac versions, in comparison with the headings in the original Greek commentary and in the Syro-Hexapla. The summaries at the beginning of the different Psalms are related in a linear fashion. The shorter commentary depends on the longer one and the longer one on a Greek original. The headings in the Greek commentary are those of the Septuagint, with a few variants. Most of these variants agree with variants given in the edition of Rahlfs. The Syriac headings of the shorter commentary are usually in agreement with that of the Syro-Hexapla. Many of the differences between the longer commentary on the one hand and the other two are related to the fact that the longer commentary ascribes all twenty-eight Psalms discussed in this article to David. The headings in the longer commentary are not just translations from a Greek original, but are the work of the translator.

AbstractThe problematic structure of Psalm 47, on which there is no consensus, comes under scrutiny in this study as it makes interpretation of some key themes in the psalm difficult. The main concern of this study is an analysis that will determine a working structure as the structure would in turn form the framework for the socio-historical interpretation of the text. The objective of this study is to determine a structure based on an analysis that takes as its point of departure the poetic techniques found within the psalm, followed by a syntactical, stichometric, and structural analysis of the poem. The poetic techniques within the psalm will be emphasised as they are key to understanding the structural layout of the poem.

AbstractThe author of Psalm 47 appears to be occupied with the relationship of three role-players, namely God, Israel and the nations. The relationship of the three role-players is investigated by employing a social-scientific and semantic investigation into terminology used in Psalm 47 referring to patronage and clientage as the form of the relationship between them. A brief overview is also given of how patron-client/vassal relationships functioned in the ancient Near East. The result of this study is that Psalm 47 clearly contains a universal perspective on the relationship between God, Israel and the nations and that God serves as the universal patron over Israel and the nations, with the nations being subject to the patronage of Israel.

AbstractPsalm 47 is investigated intertextually with Psalms 46 and 48 in terms of their representation of space to determine to where Yahweh ascends in Psalm 47:6. An overview is also given of the theory of Critical Spatiality as well as an overview of the temple as the navel of the Ancient Near Eastern cosmology and spatial orientation. The spatial correlations of Psalm 46-48, i.e. all three's emphasis on the temple and surroundings, will then aid the interpreter in identifying the space in which Psalm 47 plays off. It is also indicated that Psalms 46-48 can be read as a trilogy as they share the same themes and use the same kind of language.

AbstractIn this article the popular view that the "voice of the poor" is expressed in the Psalms (the so-called Armenfrömmigkeit) is challenged. Although the psalms contain many references in which a positive concern for the extremely poor are expressed, this is not always the case. Psalm 109 is discussed as an example in which the supplicant identifies with the poor for his own interest. It is argued that the reader of the psalms should not merely accept that all references to the poor in the psalms could (from a hermeneutical perspective) positively be appropriated. "Pleading poverty" to selfishly justify feelings of enmity should be exposed in the psalms - not only for honesty's sake, but also for the sake of the really poor.

AbstractSince the psalms are religious, poetic, existential expressions of life, entailing both extreme joy and intense suffering, it stands to reason that poverty (in its literal sense and otherwise) would receive considerable attention. Focussing on material poverty and challenging the idea of a homogeneous view on poverty (e.g. Armenfrömmigkeit ) in the psalms, the diversity of views on poverty in the psalms is explored. Attention is paid to YHWH or God caring for the poor, the (Israelite) king as champion for the poor, the gods (heavenly assembly) (non)caring for the poor, caring for the poor in Zion theology, God as crusher of the poor and mutual human charity. The article concludes with some remarks regarding the possible present-day appropriation of the views in the psalms. Intradisciplinary and/or interdisciplinary implications: The article challenges the traditional notion on Armenfrömmigkeit in the psalms. This is important for contexts where identifying with the poor are fed by selfish interest and actually feeds exploitation. It also propounds that various views on poverty exist, demanding creative and contextual applicable measures to combat poverty in the present-day world.

AbstractThe purpose of this article is to carry out a thorough exegetical study of Ps 137 in order to grasp its content, context and theological implications. The basic hypothesis of this study is that Ps 137 can be best understood when the text is thoroughly analysed. Therefore, in this article, Ps 137 will be read in its total context (i.e. historical setting, life-setting and canonical setting) and its literary genre. The article concludes by discussing the imprecatory implications and message of Ps 137 to the followers of YHWH.

AbstractThis thesis is an attempt to read the imprecatory psalms in the Old Testament more effectively. In the introduction, the current research of the imprecatory psalms is surveyed and three problems are identified. First of all, there seems to be no consensus among scholars with regards to the exact number of imprecatory psalms. The reason for this is that there are no defined criteria for identifying these psalms. Little work has been done to rectify the situation, possibly because the search for such criteria has been arbitrary and subjective. It is probably unnecessary for scholars to sing in unison with regards to the exact number of imprecatory psalms. Therefore, rather than searching for some illusive criteria, this study focuses on the content of these psalms in order to enrich our understanding of imprecation in the Psalms. Secondly, there is a wide range of views regarding the basis of imprecatory psalms. There is no consensus among scholars and many of the proposed solutions are unsatisfactory. Therefore, this study focuses on each imprecatory psalm to establish the basis of imprecation from the text itself and then seeks to clarify the “ethical problem” in the light of the New Testament. Thirdly, some scholars seem to have ignored the historical context of the imprecatory psalms. Therefore, this study is an attempt to read the imprecatory psalms in their total context (i.e historical, life-setting and canonical) before application is made to the modern context. Thus, the above research problems have provided motivation for this thoroughly text-based and text oriented exegetical study of a representative selection of the imprecatory psalms in order to grasp more accurately the content, context and message of these psalms. In order to ensure the thoroughness of this study, the reading strategy utilized involves a three-dimensional approach, namely an intra-textual reading, an extra-textual reading and an inter-textual reading of each of the representative imprecatory psalms. From the perspective of intra-textual reading, the literary structure, morphological, poetical, semantic and rhetorical features of each of the representative imprecatory psalms are investigated. Following this, the extra-textual dimensions of each of the representative imprecatory psalms are discussed in order to scrutinize the socio-historical context of imprecatory psalms. The aspect of the inter-textual relationships of each of the representative imprecatory psalms is also examined in order to understand imprecatory psalms in their broader canonical context. For the purpose of this study, five imprecatory psalms, namely Psalms 35, 69, 83, 109 and 137, have been selected, based on the fact that they are commonly classified by scholars as imprecatory psalms. Psalms 35, 69, 83, 109 and 137 are multi-dimensionally read in the main body of the thesis (chapters 2-6, one chapter for each imprecatory psalm), based on the suggested three-dimensional reading, namely the intra-textual reading, the extra-textual reading and the inter-textual reading. The thesis concludes by comparing the content, context and theological emphasis of the selected imprecatory psalms. It synthesizes all the study outcomes, the overall messages and theological implications of the selected imprecatory psalms and gives clarity on the “ethical problem.” Finally, some suggestions for future research on imprecatory psalms are offered.

AbstractAn exhaustive analysis of Psalms 3-8 suggests that the editors of the Psalter juxtaposed psalms on the basis of link words. The headings and verbal links suggest that Psalms 3 and 7 belong together, as do Psalms 4-6. In this article, we propose that the editors formed this collection by inserting Psalms 4-6 between Psalms 3 and 7, which were neighbours in another collection. The strong verbal links between Psalms 3 and 4 provide the rationale for this merger. They then rounded off this miniature collection by joining Psalm 8 to Psalm 7, based on the hook word ''name.''

AbstractThis article compares several Phoenician and Punic inscribed amulets to the language preserved in several psalms that petition YHWH for protection against evil or other types of danger. The fact that both the amulets and these particular psalms share a similar concern or function, namely, protection against evil, invites such a comparison. It is argued in this article that the similarities between the psalms and the amulets allow for the conclusion that both forms drew from a similar stock of words commonly employed in West Semitic apotropaic religious practices. In particular, it is argued that the protective formulae inscribed on the amulets, which bear certain similarities to the language employed in such psalms, indicate that the psalms contain more reflexes of apotropaic formulae than previously recognized.

AbstractThe hypothesis investigated in this paper is that there is an intertextual link between Mal 3:13-24 and Psalm 1. It seems that the book of Malachi with its reference to the Torat Moshe ( hv,mo tr'/T) does not only link the last book of the Corpus Propheticum (or the Corpus Propheticum as a whole) to the first part of the Hebrew Bible, but it is at the same time also a pointer to what follows in the Writings, thereby connecting the second part of the Hebrew Bible / Old Testament (the Prophets) to the third part of the same corpus (the Writings).

AbstractAlthough the dating of individual psalms has become almost obsolete in scholarly circles, it could be worthwhile to endeavour this for some psalms. Any piece of literature bears fingerprints of the time during which it was created, and this may be of assistance during the process of interpretation. On account of some agreements it is argued that the author of Psalm 49 and the author of the book of Qoheleth were contemporaries. At that stage the upper class in Yehud consisted of two groups : (1) Those who enjoyed their position in society and ignored the social rift between rich and poor; and (2) those who showed solidarity with the poor and attempted to alleviate their plight, even though it sometimes affected their own financial circumstances. The author of Psalm 49 probably belonged to the second group. He wrote his psalm to criticize that section of the upper class who oppressed the poor, and to console those who cared for them.

AbstractThis contribution explores the presence of Ps 118(117) in Hebrews 13. Being part of the Hallel and with its pointers to the Jewish festivals, it possibly points in a liturgical direction. This inevitably raises the question about the Vorlage that the author might have used for his quotation. Looking at the tradition-historical aspects, the text critical aspects and the hermeneutical aspects of the quotation from Ps 118(117):6 within Hebrews 13, the possibilities regarding the MT, the LXX, other possible sources from early Judaism and early Christianity, as well as the option of possible liturgical origins, are being investigated.

AbstractThis paper focuses on the meaning of shahar ( ) in Psalm 139:7-12. A comparison will be made between Psalm 139:7-12 in the Old Testament and mythological imagery in the ancient Near East to get a better understanding of the religious background of shahar in this text. The investigation of the religious background of "dawn" helps to understand how the negative feeling of the one praying in Psalm 139 is transformed into positive imagery. Like the flying deity Shahar, YHWH is not bound to one realm, emphasizing that one cannot hide from YHWH. The same image can be used for the one praying in Psalm 139. Using spatial orientation in Psalm 139:7-12, the idea is further illustrated by concluding that God is present in all the realms. Ancient Near Eastern vertical and horizontal orientation will be utilised to illustrate how the focus in the psalm falls upon YHWH's omnipresence.

AbstractOne of the key concepts and metaphors in Psalm 110:1 is the concept of "the enemy made a footstool". The war language is especially illustrated by the imagery of the footstool, where the warfare function or purpose can be expressed through the concepts of honour and shame. To gain a better perspective on the meaning and use of this imagery it is first indicated why the imagery of the footstool can be considered as part of war language and imagery (part of warfare). Secondly, the role of honour and shame as an expression of the function and purpose of the war language and imagery is made through a social-scientific analysis of the footstool. Thirdly, iconography of different ancient Near Eastern (and Mediterranean) contexts is used as an extratextual source to elucidate the concept of the footstool in its use of war language and imagery as further expressed through the concepts of honour and shame. Lastly, the use of footstool in Psalm 110:1 is examined and applied. This identifies the footstool in Psalm 110:1 as "a footstool of war, honour and shame".

AbstractWithin the trilogy of Psalms 108-110 clothing imagery portrays an important part in establishing the development of honour within these three psalms. Within Book V of the Psalms this trilogy presents a theme of restoration after war (after the Babylonian exile). This is accomplished through a strong use of warfare images that are mainly demonstrated through the use of body and clothing (armour) imagery. This imagery indicates and conveys a strong message of restoration and of honour for the nation. Within war, clothing is considered as part of the armour and functions as part of a soldier’s protection. Within Psalms 108-110 the clothing imagery takes on a different function as it becomes an offensive implement of warfare rather than a defensive implement. In this restorative function the clothing imagery strengthens the development of honour within Psalms 108-110.

AbstractIn this article an intertextual comparison is made between Pss 88 and 139 on the theme and use of the concept of “darkness.” In the meta-narrative of the shape and shaping of the Psalter, these two psalms are counterpointed to each other. Psalm 88 is traditionally viewed as an individual lament of a person who is sick, dying or facing death. Darkness is a prominent theme in this psalm, with a situation of hopelessness in the exilic period. In contrast, darkness is portrayed differently in Psalm 139, where a different message for the post-exilic period is presented in the meta-narrative. Psalm 139, from the perspective of YHWH as creator, can be interpreted as a ritual or individual meditative confession after some sort of possible trial period. To gain a better understanding on the use of darkness in these two psalms, the theme is analysed from the perspective of anthropological space.

AbstractShachar is identified primarily as a primary noun that is translated as ‘dawn’ within the Hebrew Bible, yet one must not ignore its mythical dimension. Within the Davidic trilogy Psalms 108–110, Shachar takes on an important function, concerning the unity and the message of the trilogy within Book V (Pss 107–150) of the Book of Psalms. A process of restoration (of honour and identity) and hope is announced within Psalm 108 and started within Psalm 110 for Israel after a time of war and exile. This is demonstrated through the mythical, royal and temporal dimensions of Shachar as two dawns within Psalm 108:3 and Psalm 110:3.

AbstractIn his 1998 SBL presidential address Patrick Miller reiterated the centrality of the emergence and maintenance of cultural memory achieved in Deuteronomy by means of the "regular rehearsal of the law in communal ritual and family life" and the "constant recollection of the story in its own preservation and rereading" as means of establishing identity for the religious collective in exile. Psalms, Miller argues, achieves the same by means of the anticipated regularity of the "spontaneous" recitation of songs. This article considers the integral status of Psalms as agency in the transfer of religious identity for modern religious collectives. It furthermore considers the central meaning of Psalms for the instruction of the religious collective in a family context, given its apparent absence in children's Bibles (the most common modern vehicles of instruction and representative of modern Bible interpretation in child acceptable format). In this context the configuration of story titles and the characterisation of the figure of David are foregrounded and contextualised by means of Miller's intimation of exilic ties between the function of Deuteronomy and Psalms within thetextual tradition.

AbstractHistorically, Bibles for children are dynamic and remarkably diverse interpretive vehicles. The Bibles give preference to the context of the immediate reading communities above that of the canonical source text and they are therefore highly responsive to change. They tend to delimit the Bible to a selection of the narrative sections considered child appropriate, thus excluding poetry, including psalms and wisdom literature. This article compares popular examples of children’s Bibles from two distinct traditions (Jewish American children’s Bibles and Afrikaans children’s Bibles). It remarks upon the manner in which a return of psalms in some present-day children’s Bibles takes place, arguing that a tradition of Davidic attribution is significant for thinking of children’s Bibles as embedded firmly in existing traditions of Bible interpretation. Their relevance to modern readerships, the deceptive simplicity of textual engagement and its close alliance to the everyday warrant our attention and the focus of our study beyond the scope of religious pedagogy.

AbstractBlack scholars have been underrepresented in Old Testament scholarship, particularly in North America. This bibliography seeks to address this problem by highlighting the work of Black Old Testament scholars to encourage others to use these publications in research and teaching. The bibliography is not designed to be comprehensive, but merely to illustrate the range of scholarship available from these Black scholars.

AbstractIn Psalm 74 the god metaphor is strictly and forcefully male. In Israel the king was a man, and the man was king. So the God of Psalm 74 is king, a man, and thereby the cult is constituted. Nature, Earth and her components are simply the stage on which the cult is enacted, and does not have intrinsic value. The values underpinning the god construct in Psalm 74 are ethnocentric and androcentric. This text should be regarded as a cultural artefact that renders no contribution towards an ideology which regards Earth and her components as intrinsically valuable.

AbstractMosca suggested that the Ancient of Days in Daniel 7 can be related to the hymn in Psalm 89:2-3, 6-19. This paper investigates this theory by analysing the construction of the whole of Psalm 89. It draws the conclusion that not only the hymn, but also the oracle in Psalm 89:20- 38 as well as the complaint in Psalm 89:39-52 functioned as intertext in the composition of Daniel's heavenly vision in Daniel 7.

AbstractSabinet African Journals - reliable research that offers more than 500 African journals, including the African Journal Archive. It is the most comprehensive, searchable collection of full-text African electronic journals available on one platform.

AbstractThis short note wishes to pose a twofold reality in the process of Bible Translation (BT), namely that there is both a process of exegesis and interpretation involved. This writer presupposes that what manifests itself to the reader as a translation of Holy Scripture is certainly the result of one or both of the above processes. Psalm 100 : 3 is used as an illustration of this reality. The use of text-critical information in three English translations is critically considered. This article concludes with a few remarks on responsible use of such information also in presenting the translation to the reader as Holy Scripture.

AbstractThe beauty and awe that the natural world evokes lead humans intuitively to believe in an all powerful creator as is convincingly exemplified by Psalm 19. The author allows both nature and law to communicate elatedly about this god, who is believed to exist objectively. This ease with which human beings conceptualize counterintuitive beings ('gods'), has lately been confirmed by Evolutionary Psychology as well. The 'Theory of Mind' mental tool especially, plays a primary role in this regard. To 'think up' a god(s), responsible for the world and its functioning, comes naturally and intuitively. Evolutionary Psychology, however, differs from Psalm 19, namely therein that 'god' is a subjective construct. Bringing Darwinian evolution into the conversation, the problem of the 'existence of god' becomes even more critical, as evolution does not need a creator god. But god(s) persists. In reaction to the personal 'god' of theism and the no-god of atheism, seeking the 'godly' (atheism) becomes quite attractive.

AbstractModern insights in philosophy, anthropology, psychology, communication studies, religion studies and art history (to name but a few), exemplify the so-called material turn in the study of religion, of how matter “matters,” even ultimately. Contributions in the recently founded journal, Material Religion: The Journal of Objects, Art and Belief, highlight these insights. Humans animate material “things” (e.g., land, nature, temples, shrines) with meaning, and they in turn become “agents” to mediate the meaningful world they stand for. Humans and matter become co-constitutive in this dynamic. Our senses and sensibilities play a crucial role in this “world making” endeavour, when interacting with the material world around us. Ecological hermeneutics concurs, regarding Earth as a “subject” in her own right. This study found that an ancient poem, Psalm 65, resonates with these modern insights. The psalm expresses a skilful interconnectedness in its composition, but moreover, it interconnects temple(-goers; vv. 2–5), the orderly cosmos (vv. 6–9) and the fertile land (vv. 10–14) in unified and thankful song towards their creator and sustainer. The sensual experience of the “goodness” in the temple in Zion, the awe-inspiring cosmos, and the “goodness” of the fertile land, realises this “world of bliss.”

AbstractThis essay discusses the motif of awe in the Psalms in terms of Buber's outline of mystical awe. In a first section, awe as the beginning of wisdom is analysed, followed by a discussion of the experience of Be-er's (Yahweh's) goodness. In a third section, attention is given to awe as the quiet waiting on Be-er, followed, in a final part, by an analysis of love as the result of awe.

AbstractThe Africa Bible Commentary is a unique publishing event—the first one-volume Bible commentary produced in Africa by African theologians to meet the needs of African pastors, students, and lay leaders. Interpreting and applying the Bible in the light of African culture and realities, it furnishes powerful and relevant insights into the biblical text that transcend Africa in their significance. The Africa Bible Commentary gives a section-by-section interpretation that provides a contextual, readable, affordable, and immensely useful guide to the entire Bible. Readers around the world will benefit from and appreciate the commentary’s fresh insights and direct style that engage both heart and mind. Key features: · Produced by African biblical scholars, in Africa, for Africa—and for the world · Section-by-section interpretive commentary and application · More than 70 special articles dealing with topics of key importance in to ministry in Africa today, but that have global implications · 70 African contributors from both English- and French-speaking countries · Transcends the African context with insights into the biblical text and the Christian faith for readers worldwide

AbstractThis book shows the presence and the participation of Africans in the biblical text, helping demonstrate that Christianity is not a "white man's religion," and that Christianity has deep roots in African soil. It looks at all those in the Bible who can legitimately be considered as African, supporting its findings with both ancient and modern scholarship. Extensive appendices indicate precisely the African people and places mentioned either directly or indirectly in the Christian Scriptures, supporting the premise that Africans are not simply recipients of the Gospel message, but they are an integral part of it. It is time for the Church in Africa to recognize its very rich biblical heritage. --From publisher's description

AbstractOn the face of it, there are no bright spots in Psalm 88 – no hope at all for the bitterly lamenting psalmist, or seemingly for his readers today either. This intensely individual complaint expresses ‘the dark night of the soul … a state of intense spiritual anguish in which the struggling, despairing believer feels he is abandoned by God’ (Boice 1996:715–716). So why has this disorienting ‘psalm of disorientation’ (Brueggemann & Bellinger 2014:7) been included in the Psalter, the penultimate prayer of Book III, and what are we to make of it? One cannot of course provide definitive answers, but several suggestions may be offered based on the opinions of a number of capable Psalms scholars, coupled with some personal observations. After citing the text in Hebrew, along with my own English translation, the poetic structure of the psalm is overviewed and then selected features of its artistry and rhetoric are discussed. This study concludes with an assortment of reflections that speak to the theological importance of this dark psalm and its relevance for all those in particular who wake up in the morning, consider their current situation in life, and wonder: ‘Can it get any worse?’ Intradisciplinary and/or interdisciplinary implications: This study illustrates how a close literary–structural analysis can serve to reveal insights of exegetical and theological significance while at the same time critiquing certain received scholarly positions. In particular, it challenges the prevailing opinion of commentators that Psalm 88 is entirely pessimistic in its outlook on God and life.

AbstractMy investigation relates the topic of 'ideological text production' more specifically to the practice of Bible translation within a particular social and cultural setting, namely, that of south-central Africa. This case study is necessarily quite selective in nature and focused upon the text of Psalm 137 both in the original Hebrew and also, via translation, in the Chichewa language. The ideology of any human language is shaped by the total culture of the people who speak it, while that of a given text is also influenced by the communicative goals of its author in relation to an envisaged readership within a given context of reception and use. Similarly, the ideology of a certain translation is motivated by the explicit or unstated objectives of those who commission and oversee it. This includes the particular translational method that they have adopted to accomplish their aims in relation to their primary target audience and socio-cultural milieu. The purpose of this paper is to call attention to some of these significant ideological factors and to suggest how important a coordinated communal approach is to the achievement of a translation committee's chosen set of goals. Various aspects of this subject and the salient issues involved are illustrated with reference to the communication of Psalm 137 in Chichewa.

AbstractThe purpose of this textbook is to introduce Bible students and translators to the basic compositional structure and literary style of Hebrew poetry, especially the lyric-liturgical poetry found in the Book of Psalms. Wendland follows a “discourse analysis” approach--examining different aspects of the poetic texts as an integrated whole. His primary focus is upon the formal features of the psalms, but elements of content (key terms) and function (psalm types or genres) also receive due consideration. Dr. Wendland teaches at the Lutheran Bible Institute and Seminary in Lusaka, Zambia, and is a United Bible Societies Translation Consultant. He is the author of numerous studies on the Bantu languages of South Central Africa, biblical exegesis, and translation theory.

AbstractThis study illustrates a comprehensive method of analyzing the discourse structure and style of a Hebrew lyric text with special reference to its interacting thematic organization and rhetorical dynamics. An illustrated survey of 10 of the principal stylistic features leads to a discussion of similar rhetorical techniques manifested by modern lyric (written) poetry in Chichewa. The study also seeks to makes a contribution to the theory and practice of meaning-oriented Bible translation.

AbstractAfter a brief lexical-semantic summary of the principal senses of דָּם in the Hebrew Bible (HB), our focus shifts to this word’s 21 occurrences in the Psalms. How widely and diversely was the notion of “blood” employed in the psalmists’ manifold prayers to the Lord? We then consider the practice of translation in two greatly contrasting sociocultural settings – Western versus African. What are some of the main challenges that translators confront when they attempt to convey the distinct “meanings” of דָּם meaningfully – with functionally equivalent content, intent, impact and appeal – in these two disparate contexts? In a Western setting, as expressed in English, the biblical, symbolically sacred understanding of “blood” is virtually non-existent, thus necessitating significant paratextual supplementation, whereas in an African linguistic environment, Chichewa for example, the ancient symbolical sense of “blood” and its contemporary connotations remain so powerful that it requires great care in translation in order to avoid possible misunderstanding or offense in the vernacular text. In the latter case and in certain Psalmic passages, it turns out that instead of some expression relating to “death”, one that rather conveys the notion of “life” may well be more accurate and acceptable, especially when uttered in prayer or praise to the Lord.

Abstract“Disjunctive parallelism”, in contrast to line-adjacent “conjunctive parallelism”, refers to a perceived parallel line (the “B” colon) that occurs within a text at some point removed from its corresponding “A” line. This stylistic device functions to delineate structural units (strophes, stanzas) of different size within a poetic text and frequently also serves to highlight a certain important motif or theme. Four different types of disjunctive parallelism based on verbal recursion are described and illustrated in part one of this study: Enclosure, Juncture, Aperture, and Closure. Various kinds of supporting feature are also listed – poetic elements that help to confirm the internal compositional boundaries that have been posited. This methodology of textual demarcation is applied in a structural analysis of Psalm 132, which, in addition to its normal linear development, is shown to have a double terraced discourse arrangement that focuses upon Yahweh’s promise to David of an ongoing line of royal descendants in his “dwelling place” of “Zion”. In conclusion, the relevance of this study for evaluating the poetic organization of different Bible translations is pointed out.

AbstractThe authors of the psalms implemented body rhetoric, especially the notion of the ‘whole body’ as the ideal body, in the various genres of psalms, with specific purposes in mind. The whole body as ideal body served as a defining paradigm within the ancient Israelite culture. In this article, the relationship between the embodied God-concept, the ideal societal body and the individual body is investigated in order to determine the purpose of the implementation of this ideology of whole-bodiedness in selected psalm genres. In Psalm 2, the political body as cultural construct plays a prominent role in directing the individual to think of the body in a specific manner. In Psalm 6, the ‘broken body’ drives the lamentation of the psalmist towards recovery. Psalm 29 reflects the poet’s ability to sketch, in hymnic-embodied language, God’s relationship with his creation and his people and the poet’s worship for God’s fullness of existence and activity. Psalm 32, as a psalm of thanksgiving, pictures God as the whole body in terms of the saviour, protector and healer of the broken (sinful) body.

AbstractWhat does the Bible say about Africa? More then 80 photos, maps, and charts are included in this insightful exploration of the African presence in Scripture.

AbstractThe bodily suffering in this psalm can be related to a socio-economic situation of poverty. In addition, it is also closely linked to an experience of distance from God and the community of belonging with its terrible emotional consequences. Although the direction of causality is unclear it would seem that the body breaks down when the solitary self feels alienated from God and from corporate belonging. The description of bodily parts in this psalm therefore contains various layers of meaning beyond the physical, including simultaneously the psychological, social, and spiritual.

AbstractIt is well nigh impossible to survey all opinions expressed on this psalm. About sixteen years ago Tournay had already remarked ""il serait fastidieux de rappeler en detail la multitude des opinions et des hypotheses qu'il a suscitees"". Since then a few more ""solutions"" to the problems concerning this psalm have been suggested. This paper will therefore not endeavour to review and criticize all interpretations and opinions concerning this interesting psalm. It will rather attempt to look at Psalm 19 from quite a different angle.