I’m planning to start reading in ** you do not have permission to see this link ** and begin posting on what has been said.
There are 42 chapters, not all of equal interest, so I doubt I’ll cover them all.
In looking through the chapter titles and the respective authors, I couldn’t help but notice Marc Zvi Brettler’s name so have decided to begin with his “Jewish Theology of the Psalms.”
For now, ** you do not have permission to see this link ** the abstract.
If anyone has favorite psalms, any personal story about any of them or articles or books they’ve read, please share.
Jewish biblical theology as an idea was first raised by ** you do not have permission to see this link **
In Christian biblical theology, a key issue had been in finding the Mitte or center of the Bible. Within contemporary biblical theologies, however, there has been a movement away from that. Within Jewish biblical theology, the center of the Hebrew Bible has never been an issue as it has always been seen as incorporating a variety of viewpoints.
Brettler argues that each biblical book should be approached on its own terms. Although the Torah, for obvious reasons, holds central importance in Jewish theology, the Psalms are not far behind, considering its presence in Jewish prayer, rabbinic literature, and its prominence among the Dead Sea Scrolls.
The Septuagint (LXX) adds superscriptions—some midrashic in nature—that tie psalms to episodes in David’s life.
The earliest Jewish interpretations of individual psalms appear at Qumran, where three ** you do not have permission to see this link ** were discovered. These texts historicize the Psalms by linking them to events in the interpreter’s own time.
Medieval Jewish thinkers offered varied perspectives on the Psalms. Uriel Simon’s 1991 survey highlights the diversity of interpretation:
• ** you do not have permission to see this link ** interpreted the book as a second Torah.
• ** you do not have permission to see this link ** viewed the Psalms as mandatory prophetic prayers.
• ** you do not have permission to see this link ** saw them as non-prophetic prayers and poems.
• ** you do not have permission to see this link ** regarded them as prophetic and sacred poetry.
Since the Psalms were edited in stages and reflect many places and periods, it makes sense that they express varied viewpoints.** you do not have permission to see this link ** the scholar who did the most to develop interest in the editing of the Psalms and its existence as a book noted that “one of the chief characteristics of the Psalms is diversity” and that the Psalter contains “an incredible amount of tension.”
The author likens Jewish interpretation to a fox rather than a hedgehog culture (see ** you do not have permission to see this link **. Multiple, sometimes contradictory, ideas coexist, rather than converging into a single unified vision.
Yep. There should be a cover photo visible. The office where I used to work subscribed to Michigan History magazine that the Historical Society puts together and I’ve always thought this was an apt image for unyielding chaotic waters. Of course it’s more striking with the magazine in hand.
I think the fact the photo is published speaks also somewhat to the comment: The earliest Jewish interpretations . . . texts historicize the Psalms by linking them to events in the interpreter’s own time.
(Okay, I’m trying to cover. But I really like the photo.) Sorry BJH1960, don’t mean to overrun your thread. . . not that I could. .
There will be two posts on the chapter “The Righteous and the Wicked.”
To the author, ** you do not have permission to see this link ** the Psalms, perhaps more than any other book of the Bible, are concerned with what it means to be human. One of the chief concerns is how people relate to God, and the categories of the righteous and the wicked are central to that relationship. Although these terms are often misunderstood today, frequently associated with legalistic expressions of faith, this is partly due to a misreading of the word righteous (ṣaddîq).
In the Psalms, the righteous are those who depend on God for protection (Psalm 34:17) and plead for forgiveness (Psalm 38:18). They are not morally pure, nor do they consider themselves to be. Instead, they call on God, aligning themselves with His righteousness (Psalm 5:8). Importantly, they never refer to themselves as righteous; the term is always applied to them in the third person. The righteous are those who praise God (Psalm 33:1) and pray in times of trouble, while the wicked flatter themselves (Psalm 36:2) and pursue their own self-interests at any cost (Psalm 10:3).
These contrasting behaviors result in fundamentally different lives. The wicked are violent and oppressive, often taking advantage of the righteous, who are frequently powerless and must rely on God’s mercy and justice (Psalm 143). The term ṣaddîq (righteous) is virtually synonymous with words like ʿānî (poor), dal (oppressed), and ’ebyôn (needy). Psalms 9 and 10 offer a clear example, placing these terms side by side in extended descriptions of those suffering under the wicked (Psalm 10:7–18).
Because the righteous rely on God in such circumstances, they are also identified by terms like yāšār (“upright”; Psalm 140:13) and ‘ebed (“servant”; Psalm 90:13, 16). The frequency of these terms in the Psalter is striking: ṣaddîq and its plural form appear 52 times—second only to Proverbs. Yāšār appears 25 times, more than in any other book. Altogether, all the terms mentioned above describing the righteous appear 125 times. Meanwhile, rāšā’ and its plural form, referring to those who persecute the righteous, appear 82 times—again, more than in any other biblical book.
The wicked are violent and oppressive…
As violent as parts of the OT are, there are nevertheless cries against it. In the Enochic view wickedness entered the world not because Adam picked and ate but when Cain killed Abel. This explains that chilling episode in 1 Enoch 22:5-7 I described.
In the Enochic view wickedness entered the world not because Adam picked and ate but when Cain killed Abel.
I love that Stephen has pointed this out. It’s a perspective that adds a new dimension to the genealogy of Luke 3:38 – “the son of Enosh, the son of Seth, the son of Adam, the son of God.” And I’m noting Matthew goes only as far back as Abraham, in his genealogy at Matt 1:1 -“the son of David, the son of Abraham.”
The author believes the Psalms were organized to emphasize the importance of the righteous and the wicked. Psalms 1 and 2 serve as a dual introduction, presenting two paths in life. Although Psalm 2 may not use the terms explicitly, it assumes them by contrasting those who submit to God with those who rebel. The two psalms also share vocabulary, and some scholars argue that Psalm 2 may have been edited to align more closely with Psalm 1.
Looking at the ends of Book I and Book II (e.g., Psalms 41 and 72), we see the king portrayed as someone who protects the righteous and ensures justice. Later, in Books IV and V, the focus shifts from human kings to God as the one who rules and cares for those who trust in Him. Psalms like 107, 145, and 146 reinforce this by showing God helping the poor, the oppressed, and those who live faithfully. Even in psalms of suffering, the speakers are often portrayed as righteous people waiting for God to act.
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