This article offers a translation of the hymn De Crucifixione 4 by Ephrem, the Syrian theologian, which forms part of his cycle of hymns for the celebration of Easter. The symbolic interpretation of particularly the tearing of the temple veil in this hymn – together with the cosmic signs which occurred at the death of Jesus – is investigated. An attempt is made to correlate Ephrem’s fierce anti-Jewish polemics with the intentions of the authors of the Synoptic Gospels and with (...) Ephrem’s circumstances at the probable time of composition of the hymn. (shrink)

Since the time of Mowinckel, the verb בקר in Psalm 27:4 was often interpreted as referring to a priest’s function of examining an offering. The parallel part of the verse and other intratextual and intertextual considerations render this interpretation of the verb improbable. The context of the psalm and the cluster of Psalms 25–34, as well as parallels Psalm 27 has with Psalm 23, suggest that the verb בקר refers to reflection on the privilege of being in YHWH’s presence. The (...) enjoyment of such communion with YHWH, which includes the study of his Torah, is portrayed as the culmination of the journey of life in Psalms 25–34. The author argues that this is also hinted at in Psalm 27.Contribution: The contribution of this article towards the focus of HTS as “Historical Thought and Source Interpretation” centered around its use of the literary context of a psalm to question the notion of a reconstructed cultic setting as the only possible hermeneutical key to interpret Psalm 27. (shrink)

This 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. (shrink)

Psalm 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 (...) 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. (shrink)