The Orthodox Study Bible: The Psalms, types of Psalms and prophecy
Preface
The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.
The review of this academic bible continues. This short, non-exhaustive article was originally published on Blogger, 20190618. Revised as the primary article, with additions for an entry on academia.edu 20240923.
Related Blogger entries referenced...
The Book of Psalms
Besides the New Testament, this scholarly text and bible within Orthodoxy, provides the Psalms.
(For disclosure, once again, I am Protestant and Reformed)
From page 635
Authors: David and others. This includes the temple musicians such as Asasph and Jeduthun, as well as others such as Ethan and Ezrahite, the sons of Korah. (635)
Date: About 1000-400 B.C. The text explains that the Psalms were written at various times, likely starting from the time of David (c 1000 BC) and several centuries following. (635).
Theme: The songs of God's people, a hymnbook of Israel. The Orthodoxy text reasons that these are now also hymns of the Church. (635). This text explains that each Psalm has its own theme. (635).
Background:
Types of Psalms
-Prophecies of the coming Messiah. (635).
-Prayers for the king. (635).
-Personal lamentations. (635). (Expressing grief and sorrow, my add).
-Songs of praise. (635).
-Hymns for specials feasts. (635).
Psalms as prayer book for Israel and the Christian Church
The Orthodox text opines that as with Israel, the Psalms in the Christian Church became a book of prayer and praise (635). According to Orthodoxy and a New Testament theology, these prayers from the Psalms, 'All reach their fulfillment in Christ, the Son of God.' (635). Orthodoxy reasons that not only do these Psalms predict specific events of Christ's life, but these Psalms demonstrate Jesus Christ, as God the Son, that intercedes for his Church, as God the Son, before God the Father. (635).
Key are prophetic predictions in regard to the coming Messiah in the Psalms, which from a New Testament perspective are verified within its books.
The Psalms are viewed as predicting the events of Christ's life (635).
An example from this Orthodox Bible...
Psalms 22:16-17
NASB: New American Standard Bible
16 For dogs have surrounded me; A band of evildoers has encompassed me; They pierced my hands and my feet. 17 I can count all my bones. They look, they stare at me
New Testament versions rendered do not mention the dogs, but all of the Old Testament revelation is reasoned as scripture within Christianity and the rest of that section parallels the Gospel texts versions and the overall New Testament story in regards to the crucifixion of Jesus Christ.
The Orthodox Bible states:
'Verse 16 describes the piercing of Christ's hands and feet.' (651).
Some critics within Judaism and elsewhere, will disagree that this (16-17) is a prophecy in regard to Jesus Christ. I disagree with their analysis, but for academic balance, do support examining the Old Testament/Hebrew Bible in its original context. In other words, one should not read too much New Testament into the Old Testament/Hebrew Bible. Analysis of the Hebrew Bible, should in my humble opinion, focus on context for the original, pre-Christian reader, then as well consider prophetic fulfillment in the New Testament era.
(This was taught to me at a Canadian Christian seminary, by the way)
In regards to verse 18 which states in the Orthodox Study Bible:
They divide My garments among them, And for My clothing they cast lots. (652)....the notation states:
Verse 18, quoted in the Gospels (Matthew 27;35; John 19: 24), is the prophecy of the casting of lots for Christ's garments. The clarity of this verse continues to this day to baffle both Jews (Those within Judaism, my add) who have rejected Him as Messiah, and modern unbelieving biblical scholars (Critics of prophecy and biblical Christianity, my add). (651).
The Psalms are viewed as predicting the events of Christ's life (635).
An example from this Orthodox Bible...
Psalms 22:16-17
NASB: New American Standard Bible
16 For dogs have surrounded me; A band of evildoers has encompassed me; They pierced my hands and my feet. 17 I can count all my bones. They look, they stare at me
New Testament versions rendered do not mention the dogs, but all of the Old Testament revelation is reasoned as scripture within Christianity and the rest of that section parallels the Gospel texts versions and the overall New Testament story in regards to the crucifixion of Jesus Christ.
The Orthodox Bible states:
'Verse 16 describes the piercing of Christ's hands and feet.' (651).
Some critics within Judaism and elsewhere, will disagree that this (16-17) is a prophecy in regard to Jesus Christ. I disagree with their analysis, but for academic balance, do support examining the Old Testament/Hebrew Bible in its original context. In other words, one should not read too much New Testament into the Old Testament/Hebrew Bible. Analysis of the Hebrew Bible, should in my humble opinion, focus on context for the original, pre-Christian reader, then as well consider prophetic fulfillment in the New Testament era.
(This was taught to me at a Canadian Christian seminary, by the way)
In regards to verse 18 which states in the Orthodox Study Bible:
They divide My garments among them, And for My clothing they cast lots. (652)....the notation states:
Verse 18, quoted in the Gospels (Matthew 27;35; John 19: 24), is the prophecy of the casting of lots for Christ's garments. The clarity of this verse continues to this day to baffle both Jews (Those within Judaism, my add) who have rejected Him as Messiah, and modern unbelieving biblical scholars (Critics of prophecy and biblical Christianity, my add). (651).
Objections to Christ
Bible Hub: Psalm 22: 17 Hebrew (My add)
Psalms Chapter 22: mechon-mamre.org (My add)
Cited from the second link...
17 For dogs have encompassed me; a company of evil-doers have inclosed me; like a lion, they are at my hands and my feet.
18 I may count all my bones; they look and gloat over me.
19 They part my garments among them, and for my vesture do they cast lots.
Why Jews don't Believe in Jesus: Ohr Somayach International
Psalm 22: 17
The Rabbi states:
In Psalm 22:17 the Hebrew states "hikifuni ca'ari yaday veraglay" which means "they bound me (hikifuni) like a lion (ca-like ari-lion), my hands (yaday) and my feet (ve-and raglay-my feet). The Christians translate this as "they pierced my hands and feet". Nowhere in the entire Torah, Prophets and Writings do the words ca'ari or hikifuny mean anything remotely resembling "pierce".
Psalm 22: 17
The Rabbi states:
In Psalm 22:17 the Hebrew states "hikifuni ca'ari yaday veraglay" which means "they bound me (hikifuni) like a lion (ca-like ari-lion), my hands (yaday) and my feet (ve-and raglay-my feet). The Christians translate this as "they pierced my hands and feet". Nowhere in the entire Torah, Prophets and Writings do the words ca'ari or hikifuny mean anything remotely resembling "pierce".
Ohr Somayach International (2000)
Cited from that source:
'For a lengthier discussion on this subject I suggest the books,
"The Real Messiah," by Aryeh Kaplan
"Faith Strengthened" by Isaac Troki
"You Take Jesus, I'll Take God"
"Their Hollow Inheritance" by Michoel Drazin.
(available at Jewish bookstores everywhere)'
A Christian response:
Brown
Reply to Objection: First, the verses regarding the piercing are not quoted by New Testament writers, Secondly, the translation of pierced is backed up the Septuagint and the Dead Sea Scrolls. So the translation problem here is not only a Christian problem its also a Jewish problem.
Jewish interpreters claim the Christians have misinterpreted Psalm 22:16 [17] because in the Masoretic text the verse reads ka’ari followed by my hand and my feet. The word ka (like) followed by ari (lion) means like a lion. The imagery here presents the picture of “Like a lion” my hands and my feet are mauled. In the older Dead Sea Scrolls version of Psalms 22 the word is ka’aru meaning, “to dig out” or “to bore through”
So the issue of pierced is not so much a question of the King James translators, as much an issue of Jewish manuscripts. Dr. Michael Brown sums up this argument succinctly,
……….According to Rashi, the meaning is “as though they are crushed in a lion’s mouth.” While the commentary of Metsudat David states, “They crush my hands and my feet as the lion which crushes the bones of the prey in its mouth.” Thus, the imagery is clear; These lions are not licking the psalmist’s feet! They are tearing and ripping at them. Given the metaphorical language of the surrounding verses (cf. vv. 12-21 [13-22]), this vivid image of mauling lions graphically conveys the great physical agony of the sufferer…….
…Where did the King James translators come up with this idea of ‘piercing’ the hands and feet? That’s not what the Hebrew says.” …..
…..Actually, the Septuagint, the oldest existing Jewish translation of the Tanakh, was the first to translate the Hebrew as “they pierced my hands and feet” (using the verb oruxan in Greek), followed by the Syriach Peshitta version two or three centuries later (rendering with baz’u) not only so, but the oldest Hebrew copy of the Psalms we possess (from the Dead Sea Scrolls, dating to the century before Yeshua) reads the verb in this verse as ka’aru (not ka’ari, “like a lion”), a reading also found in about a dozen medieval Masoretic manuscripts—recognized as the authoritative texts in traditional Jewish thought—where instead of ka’ari (found in almost all other Masoretic manuscripts) the texts say either ka’aru or karu.
In conclusion, the Dead Sea scrolls agree with the picture of the pierced Messiah in the 22nd Psalm, verse 16.
The Rabbi also raises concerns with the Christian interpretation of Isaiah 14:7.
In Isaiah 7:14 the Hebrew states "hinei ha'almah harah veyoledet ben" "behold (hineih) the young woman (ha - the almah- young woman) is pregnant (harah) and shall give birth (ve-and yoledet-shall give birth) to a son (ben)". The Christians translate this as "behold a virgin shall give birth." They have made two mistakes (probably deliberate) in the one verse. They mistranslate "ha" as "a" instead of "the". They mistranslate "almah" as "virgin", when in fact the Hebrew word for virgin is "betulah".
John M. Frame suggests that there is a controversy surrounding the Septuagint and Matthew’s use of Isaiah 7: 14. Frame reasons that the virgin birth event influenced Mathew’s understanding of Isaiah 7:14, rather than the other way around. Frame reasons the prophecy may have been culminated in ways that Isaiah did not expect. Frame (1996: 1145).
A Christian response:
Brown
Reply to Objection: First, the verses regarding the piercing are not quoted by New Testament writers, Secondly, the translation of pierced is backed up the Septuagint and the Dead Sea Scrolls. So the translation problem here is not only a Christian problem its also a Jewish problem.
Jewish interpreters claim the Christians have misinterpreted Psalm 22:16 [17] because in the Masoretic text the verse reads ka’ari followed by my hand and my feet. The word ka (like) followed by ari (lion) means like a lion. The imagery here presents the picture of “Like a lion” my hands and my feet are mauled. In the older Dead Sea Scrolls version of Psalms 22 the word is ka’aru meaning, “to dig out” or “to bore through”
So the issue of pierced is not so much a question of the King James translators, as much an issue of Jewish manuscripts. Dr. Michael Brown sums up this argument succinctly,
……….According to Rashi, the meaning is “as though they are crushed in a lion’s mouth.” While the commentary of Metsudat David states, “They crush my hands and my feet as the lion which crushes the bones of the prey in its mouth.” Thus, the imagery is clear; These lions are not licking the psalmist’s feet! They are tearing and ripping at them. Given the metaphorical language of the surrounding verses (cf. vv. 12-21 [13-22]), this vivid image of mauling lions graphically conveys the great physical agony of the sufferer…….
…Where did the King James translators come up with this idea of ‘piercing’ the hands and feet? That’s not what the Hebrew says.” …..
…..Actually, the Septuagint, the oldest existing Jewish translation of the Tanakh, was the first to translate the Hebrew as “they pierced my hands and feet” (using the verb oruxan in Greek), followed by the Syriach Peshitta version two or three centuries later (rendering with baz’u) not only so, but the oldest Hebrew copy of the Psalms we possess (from the Dead Sea Scrolls, dating to the century before Yeshua) reads the verb in this verse as ka’aru (not ka’ari, “like a lion”), a reading also found in about a dozen medieval Masoretic manuscripts—recognized as the authoritative texts in traditional Jewish thought—where instead of ka’ari (found in almost all other Masoretic manuscripts) the texts say either ka’aru or karu.
In conclusion, the Dead Sea scrolls agree with the picture of the pierced Messiah in the 22nd Psalm, verse 16.
The Rabbi also raises concerns with the Christian interpretation of Isaiah 14:7.
In Isaiah 7:14 the Hebrew states "hinei ha'almah harah veyoledet ben" "behold (hineih) the young woman (ha - the almah- young woman) is pregnant (harah) and shall give birth (ve-and yoledet-shall give birth) to a son (ben)". The Christians translate this as "behold a virgin shall give birth." They have made two mistakes (probably deliberate) in the one verse. They mistranslate "ha" as "a" instead of "the". They mistranslate "almah" as "virgin", when in fact the Hebrew word for virgin is "betulah".
John M. Frame suggests that there is a controversy surrounding the Septuagint and Matthew’s use of Isaiah 7: 14. Frame reasons that the virgin birth event influenced Mathew’s understanding of Isaiah 7:14, rather than the other way around. Frame reasons the prophecy may have been culminated in ways that Isaiah did not expect. Frame (1996: 1145).
Brown cited sources
Jews for Jesus: http://www.iclnet.org/pub/resources/text/m.sion/ps2mesin.htm
Judaica Press Tanach, with Rashi Notes, The Judaica Press, Inc.123 Ditmas AvenueNew York, NY 11218
Jewish Study Bible, Jewish Publication Society, Tanakh Translation, Oxford University Press, 2004, Psalm 2 pgs. 1285-1286
Answering Jewish Objections to Jesus Volume 3, Dr. Michael Brown, Pgs. 113-114, Baker Books 2003 Jewish Study Bible, Jewish Publication Society, Tanakh Translation, Oxford University Press, 2004, Psalm 22 pgs. 1305
Answering Jewish Objections to Jesus, Dr. Michael Brown. Pgs. 121-122, quoting from the standard translation of Wiliam G. Braude, Pesikta Rabbati: Homiletical Discourses for Festal Days and Special Sabbaths, 2 Volumes (New Haven; Yale, 1968) 680-81, 685-86, 686-87
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Rev. Dr. Eugen J. Pentiuc: Holy Cross Greek Orthodox School of Theology, suggests:
Pent (This website is no longer available)
Rev. Dr. Eugen J. Pentiuc: Holy Cross Greek Orthodox School of Theology, suggests:
Pent (This website is no longer available)
Rev. Dr. Eugen J. Pentiuc: www.goarch.org/-/the-word-almah-in-isaiah-7-14 I found another version.
'The Septuagint, in Isaiah 7: 14 as in other instances, proves to be rather an interpretation of the Hebrew text, although the reading proposed by the Greek version, he parthenos "the virgin," does not conflict with the Hebrew text, for the meaning "virgin" is implied in the Hebrew term ha-‘almah "the concealed one" (betrothed)… In summary, while the Hebrew word betulah "virgin" (Greek parthenos) emphasizes the idea of chastity,[16] the term ‘almah [17] hints at the fact that the young woman so labeled was independent,[18] living alone or with her parents, yet separated from her fiancé or future husband, in a state of seclusion, with little or no public appearances.'
The Rabbi suggests in regard to the Trinity: In Jewish law, worship of a three-part god is considered idolatry; one of the three cardinal sins for which a person should rather give up his life than transgress. The idea of the trinity is absolutely incompatible with Judaism.
In the New Testament, The Father, Son and Holy Spirit are of three distinctions in one nature and essence. Erickson states that each member of the Trinity is qualitatively the same, and they are divine in the same way. Erickson (1994: 337). The essence of the each member of the Trinity is the same, even if one distinction submits to the other at times. Erickson (1994: 338). From Erickson’s point, the triune God is one God in nature and essence, represented in three distinctions and therefore is not a three-part God.
Jesus Christ is human, with a human spirit, and is resurrected as such.
Jesus Christ is fully God and God in spirit.
The natures do not mix.
God's infinite, eternal nature has never been altered, and cannot be altered.
The Rabbi states:
"You will not be able to see My face, for no human can see my face and live" (Exodus 33:18-20)
Persons viewed the incarnated Christ.
God was not viewed in his entirety.
It would be impossible for a finite being to fully experience the infinite. It is both philosophically impossible and would result in death to the finite person.
The Rabbi raised some textual issues which Jewish and Christian scholars debate. The Christian positions appear to be supported by some within Jewish scholarship. The theological objections to Christ such as to the Trinity and God being seen face-to-face can be overcome.
'The Septuagint, in Isaiah 7: 14 as in other instances, proves to be rather an interpretation of the Hebrew text, although the reading proposed by the Greek version, he parthenos "the virgin," does not conflict with the Hebrew text, for the meaning "virgin" is implied in the Hebrew term ha-‘almah "the concealed one" (betrothed)… In summary, while the Hebrew word betulah "virgin" (Greek parthenos) emphasizes the idea of chastity,[16] the term ‘almah [17] hints at the fact that the young woman so labeled was independent,[18] living alone or with her parents, yet separated from her fiancé or future husband, in a state of seclusion, with little or no public appearances.'
The Rabbi suggests in regard to the Trinity: In Jewish law, worship of a three-part god is considered idolatry; one of the three cardinal sins for which a person should rather give up his life than transgress. The idea of the trinity is absolutely incompatible with Judaism.
In the New Testament, The Father, Son and Holy Spirit are of three distinctions in one nature and essence. Erickson states that each member of the Trinity is qualitatively the same, and they are divine in the same way. Erickson (1994: 337). The essence of the each member of the Trinity is the same, even if one distinction submits to the other at times. Erickson (1994: 338). From Erickson’s point, the triune God is one God in nature and essence, represented in three distinctions and therefore is not a three-part God.
Jesus Christ is human, with a human spirit, and is resurrected as such.
Jesus Christ is fully God and God in spirit.
The natures do not mix.
God's infinite, eternal nature has never been altered, and cannot be altered.
The Rabbi states:
"You will not be able to see My face, for no human can see my face and live" (Exodus 33:18-20)
Persons viewed the incarnated Christ.
God was not viewed in his entirety.
It would be impossible for a finite being to fully experience the infinite. It is both philosophically impossible and would result in death to the finite person.
The Rabbi raised some textual issues which Jewish and Christian scholars debate. The Christian positions appear to be supported by some within Jewish scholarship. The theological objections to Christ such as to the Trinity and God being seen face-to-face can be overcome.
Psalms usage within the Orthodox Church
This text explains that the Psalms are used 'In the daily cycle of prayers.' (635), The tradition within appoints certain Psalms as fixed for use in daily services. (635). These include Psalms for morning prayers, evening prayers, and prayers of the hours. (635).
In Orthodoxy, Psalms are included in morning (Matins) and evening (Vespers) services. (635). All 150 Psalms are presented within Orthodox monasteries. (635). They are chanted throughout the week, beginning with Saturday Vespers and ending with Matins the next Saturday. (635).
Orthodox, liturgical tradition presents certain Psalms for various special feasts, seasons as prophetic statements in regards to the work of Jesus Christ for the Church. (636).
Psalms purpose within the Orthodox Church
Function include:
Foretelling future events (636).
Recalling history (636).
To frame laws for life (636).
Suggestions on what must be done to obey the Scripture (636).
To show the treasury of good doctrine (636).
To help overcome the passions of life which work against the soul, through poetic expression and gradual transformation of thoughts (sanctification, my add) (636).
The Two texts of the Psalms
This text explains that the preferred version of the Psalms within Orthodoxy is the Septuagint (LXX). (636). This is a Greek translation of the Hebrew Bible (Old Testament) completed by the second century BC. (636). Septuagint means 'seventy'. (636) (The seventy scholars, my add). Christ and his followers mainly quoted from the Septuagint. (636).
The text of Psalms is the Masoretic Text (MT) (636). This came about after the fall of Jerusalem in AD 70, and it was decided by the Jewish (religious, my add) leadership that a distinctly Hebrew version of the Hebrew Bible needed to be compiled. (636). These scholars were known as the masoretes, and this version was edited and put together from the sixth to tenth centuries. (636).
The Latin Vulgate eventually was dominant in the West (Roman Catholic Church) (636), and those in the Reformation tended to prefer the original language of Hebrew and so favoured the Masoretic Text (MT) within, for example, the version of Psalms within the NKJV (636).
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BOWMAN, ROBERT M. (1990) Why You Should Believe in the Trinity, Grand Rapids, Baker Book House.
ERICKSON, MILLARD (1994) Christian Theology, Grand Rapids, Baker Book House.
FRAME, JOHN M. (1996) ‘Virgin Birth of Jesus’, in Walter A. Elwell (ed.), Evangelical Dictionary of Theology, Grand Rapids, Baker Books.
FRANKE, JOHN R. (2005) The Character of Theology, Baker Academic, Grand Rapids.
HUGHES, PHILIP, EDGCUMBE (1990) A Commentary On The Epistle To The Hebrews, Grand Rapids, William B. Eerdmans Publishing Company.
SCHRECK, ALAN (1984) Catholic and Christian, Ann Arbor, Michigan, Servant Books.
The Orthodox Study Bible, New Testament and Psalms, (1993) Saint Athanasius Orthodox Academy,Thomas Nelson Publishers, Nashville, Tennessee.
THIESSEN, HENRY C. (1956) Introductory Lectures in Systematic Theology, Grand Rapids, Wm. B. Eerdmans Publishing Company.
