A Study on Luther’s Hermeneutical Methods of the Psalter : Comparison between the pre–1517 Interpretation and post–1517 Interpretation of Psalm 110

2018 ◽  
Vol 107 ◽  
pp. 29-60
Author(s):  
Jinkyu Kim
Keyword(s):  
Psalm 110

The Use Of Psalm 110:1 In Acts 2:34-35

2008 ◽  
Author(s):  
Nathan C. THAREL
Keyword(s):  
Psalm 110 ◽  
Acts 2

Die messiaanse interpretasie van die psalms in enkele Antiocheense en Oos- Siriese psalmkommentare

2011 ◽  
Vol 45 (2/3) ◽  
Author(s):  
H.F. Van Rooy
Keyword(s):  
New Testament ◽  
Primary Source ◽  
Supplementary Data ◽  
Theodore Of Mopsuestia ◽  
The New Testament ◽  
Psalm 110 ◽  
History Of ◽  
Psalm 22 ◽  
Allegorical Interpretation

The messianic interpretation of the psalms in a number of Antiochene and East Syriac psalm commentariesThe Antiochene exegetes interpreted the psalms against the backdrop of the history of Israel. They reconstructed a historical setting for each psalm. They reacted against the allegorical interpretation of the Alexandrian School that frequently interpreted the psalms from the context of the New Testament. This article investigates the messianic interpretation of Psalms 2 and 110, as well as the interpretation of Psalm 22, frequently regarded as messianic in non-Antiochene circles. The interpretation of these psalms in the commentaries of Diodore of Tarsus, Theodore of Mopsuestia and Išô`dâdh of Merv will be discussed, as well as the commentary of Denha-Gregorius, an abbreviated Syriac version of the commentary of Theodore. The commentaries of Diodore and Theodore on Psalm 110 are not available. The interpretation of this psalm in the Syriac commentary discussed by Vandenhoff and the commentary of Išô`dâdh of Merv, both following Antiochene exegesis, will be used for this psalm. The historical setting of the psalms is used as hermeneutical key for the interpretation of all these psalms. All the detail in a psalm is interpreted against this background, whether messianic or not. Theodore followed Diodore and expanded on him. Denha-Gregorius is an abbreviated version of Theodore, supplemented with data from the Syriac. Išô`dâdh of Merv used Theodore as his primary source, but with the same kind of supplementary data from the Syriac.

The Interpretation of Psalm 110

1954 ◽  
Vol 21 (2) ◽  
pp. 103-114 ◽  
Author(s):  
Edward J. Kissane
Keyword(s):  
Psalm 110

scholarly journals ’n Kontekstuele uitleg van Psalm 110 binne sy historiese raamwerk

2006 ◽  
Vol 40 (3) ◽  
Author(s):  
J. J. De Bruyn ◽  
D. J. Human
Keyword(s):  
New Testament ◽  
Jesus Christ ◽  
The New Testament ◽  
Psalm 110 ◽  
Frame Work

A contextual exegesis of Psalm 110 in its historical frame- work Psalm 110 is the psalm that is most revered to in the New Testament. The question can be asked whether the New Testament is the only key to the understanding of Psalm 110. Naturally, the exegetic model that one uses will have an influence on our understanding of the Psalm. The question that will be observed in this article is whether there can be another figure, in addition to Jesus Christ, that can be a priest from the order of Melchizedek. If so, that can shed an alternative light on Psalm 110 from that of the New Testament.

scholarly journals Jesus the interceding High Priest: A fresh look at Hebrews 7:25

2015 ◽  
Vol 71 (1) ◽  
Author(s):  
Abiola Mbamalu
Keyword(s):  
New Testament ◽  
Strict Sense ◽  
High Priest ◽  
Right Hand ◽  
The People ◽  
The New Testament ◽  
Psalm 110 ◽  
Book Of Hebrews ◽  
Subordinate Role

According to the book of Hebrews, the locus of Jesus’ intercession is found in his role as a high priest. Yet neither the Levitical high priest nor Melchizedek, the prototype after which Jesus’ priestly function is modelled, interceded in a strict sense of the word. In a context where prayer is seen as an activity that pertains to the purview of the weak or needy, how then does one conceive of Jesus’ intercession as portrayed in Hebrews 7:25? In addition, does it not seem rather incongruous that Jesus at the height (right hand) of power should still be found to be interceding? It raises some theological questions as to the subordinate role of the exalted Christ. This stands in sharp relief to other passages in the New Testament that have used the same background text, Psalm 110, to advance the motif of a triumphant Jesus. The contention of this article is that in addition to Psalm 110 that is explicitly cited and alluded to in the letter to the Hebrews, the servant’s song in Isaiah 52:13–53:12 stands behind the high priest motif in Hebrews. The explication of the twin role of Jesus as an intercessor and as an ‘atoner’ for the sins of the people coheres in the servant’s song. The article submits that Jesus’ intercession is indeed a continuation of his vicarious interposition whereby he takes the weakness of the people upon himself and stands in their stead.

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