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Commenting on Esther 5:1, Rabbi Levi is quoted saying that, as Esther passed through the hall of idols on the way to the throne room to plead with the king, she felt the Shekhinah (divine presence) leaving her, at which point she quoted Psalm 22:1 saying "My God, my God, why have you forsaken me." [5]
Surviving Aramaic Targums do use the verb šbq in their translations of the Psalm 22. [4] The word used in the Gospel of Mark for my god, Ἐλωΐ, corresponds to the Aramaic form אלהי, elāhī. The one used in Matthew, Ἠλί, fits in better with the אלי of the original Hebrew Psalm, but the form is attested abundantly in Aramaic as well.
In contrast to v.1, God is spoken of in the third person. The Zion tradition (see Isaiah 2:1–4; 60:1–22) and royal tradition are here connected. While v.1-2 express the great power of the king, they also emphasize it comes from God" (YHWH). [75] Psalm 110 is viewed as messianic in both Jewish and Christian tradition. [76]
The Ancient Christian Commentary on Scripture (ACCS) is a twenty-nine volume set of commentaries on the Bible published by InterVarsity Press. It is a confessionally collaborative project as individual editors have included scholars from Eastern Orthodoxy , Roman Catholicism , and Protestantism as well as Jewish participation. [ 1 ]
The Anchor Bible Commentary Series, created under the guidance of William Foxwell Albright (1891–1971), comprises a translation and exegesis of the Hebrew Bible, the New Testament and the Intertestamental Books (the Catholic and Eastern Orthodox Deuterocanon/the Protestant Apocrypha; not the books called by Catholics and Orthodox "Apocrypha", which are widely called by Protestants ...
The Apostrophe to Zion, written as a love poem to Zion, is one of two non-Masoretic compositions that are complete in the Great Psalm Scroll. It has the "same style as three biblical apostrophes in Isaiah 54:1-8, 60:1-22, 62:1-8" and another copy of this composition can be found in 4Q88. [9]
It contains three types of commentary: (1) the p'shat, which discusses the literal meaning of the text; this has been adapted from the first five volumes of the JPS Bible Commentary; (2) the d'rash, which draws on Talmudic, Medieval, Chassidic, and Modern Jewish sources to expound on the deeper meaning of the text; and (3) the halacha l'maaseh ...
One unique feature of this psalm is the frequent allusion to other psalms (even almost direct quotation) such as: Verses 1–3 almost matches Psalm 31:1–3; Verses 5–6 alludes to Psalm 22:9–10; Verse 11 (NRSV reverses the clauses) to Psalm 22:1; Verses 12–13 to Psalm 35:22; 38:21; 40:13–14; Verse 24 to Psalm 35:4, 26; 40:14. [5]