The Psalmist knows that the Babylonians have razed Jerusalem to the ground, massacred Jewish children, and carried the Israelites off into exile (2 Kings 8:12; Nah. 3:10). These are facts of which, as an exile, he is well aware. And, brutal as the closing verse is, the Psalmist is speaking in a manner consistent with the biblical metanarrative concerning the ultimate fate of all those who defy God (Isa. 13:16; Hosea 13:16). For sure, the psalm is a cry of shocking, horrifying agony, but it is connected to the known facts of the case interpreted through the covenantal metanarrative. The lament does not assume anything that the Psalmist does not certainly know to be true.
Our pain, however real it is, however unjust its cause, however evil its effect, does not give us license to express ourselves in any way we choose. I have written numerous times on the church's pressing need to learn to lament; but Christian lamentation must never be divorced from the facts interpreted through the metanarrative of God’s dealings with his people. As the Psalmist himself declares, “Be angry, and do not sin”—a verse picked up in the Pauline epistles (Eph. 4:26). And slander and the spreading of false or inaccurate stories, even in a “hot affective reflection,” are still sins (Exod. 20:16; Exod. 23:1; Prov. 14:25; Matt. 19:18).
16 May 2021
14 May 2021
Last month a new Dutch versification of the Psalms was published: De Nieuwe Psalmberijming. As far as I know, there have been four major Dutch metrical psalters over the centuries: (1) that of Pieter Datheen of 1566; (2) the Statenberijming of 1773; (3) the Niewe Berijming of the Interkerkelijke Stichting voor de Psalmberijming [Interchurch Foundation for Psalm Versification] of 1968; and now (4) De Nieuwe Psalmberijming of 2021, produced by the Stichting Dicht bij de Bijbel [Close to the Bible Foundation].
Naturally languages change over time, and idioms once understood by earlier generations fall out of use and are replaced by others. Hence the translation of the Bible and other liturgical texts is a constant need for each generation. At times languages change quickly, as English did from the time of Chaucer in the 14th century to the 16th century when the first "modern" translations of the Bible were produced. At other times languages change incrementally, and liturgical texts may play a role in stabilizing them for many centuries, as did the King James Bible and the Book of Common Prayer.
13 May 2021
12 May 2021
Here is a performance of Psalm 47 from the 16th-century Polish David's Psalter, by Jan Kochanowski and Mikołaj Gomółka. Sung by the "Tibi Domine" Choir at St. John's Church in Gdańsk in 2017.
After 5 June I will be posting an English version of this which I recorded a few days ago. As far as I know, this is the first time that anyone has come up with an English-language rendition of this beautiful metrical psalm. Stay tuned.
7 May 2021
I am grateful to my dear friend and colleague, Al Wolters, for the guidance he has given me in my journey of exploration in a field which is admittedly not my own. I am sure there is considerably more to say on the subject, but for the moment I will leave it aside, unless something else of significance comes to my attention.
6 May 2021
It is interesting that while the Greek translators did not avoid these [anthropomorphic] metaphors in a systematic fashion, they were consistently reluctant to refer to God as a rock. Mostly in the Psalms, but also in Deuteronomy, Isaiah, and Habakkuk, the Hebrew text sometimes speaks of God as a rock or stone, a figure that likens God to a fortress, a secure place of refuge. For instance, consider Psalm 18:13, 46:
4 May 2021
After the Babylonian exile, Jews ceased to pronounce the divine name, יהוה, often rendered YHWH in the roman alphabet. When they came to this name in the biblical text while reading, they would orally substitute אֲדֹנָי, (Adonai) or LORD. Accordingly, the LXX translated the divine name with the Greek word Κύριος (Kyrios).
3 May 2021
Boersma holds the Saint Benedict Servants of Christ Chair in Ascetical Theology at Nasthotah House, near Milwaukee, Wisconsin. He appears once to have been affiliated with the Gereformeerde Kerken (Vrijgemaakt) in the Netherlands and the Canadian Reformed Churches but may now be an Anglican. Read about him here.
1 May 2021
Praying the Psalms: Embracing the liturgical heritage of the global church. Here is an excerpt:
As a young man living and studying in Minnesota, I accidentally stumbled upon a form of prayer extending back to the early church and into biblical times. I was browsing in the bookstore of Luther Theological Seminary in St. Paul and found a red paper-bound volume titled The Daily Office, with a lengthy subtitle: “Matins and Vespers, Based on Traditional Liturgical Patterns, with Scripture Readings, Hymns, Canticles, Litanies, Collects and the Psalter, Designed for Private Devotion or Group Worship.” A compact book, it nevertheless had nearly 700 pages, packed with scripture, psalms, hymns and prayers organized around the church year. I purchased the book and began to pray according to the patterns laid out in its pages. It ended up changing my life and my relationship with God.
Psalm 62: 2: "He is my strength and my salvation . . ."
Psalm 62:6: "He truly is my strength and my salvation . . ."
Psalm 95:1: ". . . let us heartily rejoice in the strength of our salvation."
Psalm 144:1: "Blessed be the LORD my strength . . ."
Psalm 144:2: "My hope and my fortress . . ."
Why the revisers left these texts alone I cannot say, but I suspect that, in the case of Psalm 95 (Venite), the text is so familiar to worshippers that they decided to let it stand in the form they had come to love. The New Coverdale Psalter is available as a separate volume here.