Psalmi 1-150
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Individual laments are psalms lamenting the fate of the psalmist. By far the most common type of psalm, they typically open with an invocation of God, followed by the lament itself and pleas for help, and often ending with an expression of confidence.[20]
Most individual psalms involve the praise of God for his power and beneficence, for his creation of the world, and for his past acts of deliverance for Israel. They envision a world in which everyone and everything will praise God, and God in turn will hear their prayers and respond. Sometimes God \"hides his face\" and refuses to respond, questioning (for the psalmist) the relationship between God and prayer which is the underlying assumption of the Book of Psalms.[54]
Though not all these appear in every prayer, they all belong to the conventions of prayer in the Psalter, with petition itself being but one (usually brief) element among the rest. On the whole they reflect the then-current conventions of a court trial, the psalmists presenting their cases before the heavenly King/Judge. When beset by wicked adversaries, the petitioners appeal to God for a hearing, describe their situation, plead their innocence (\"righteousness\"), lodge their accusations against their adversaries, and appeal for deliverance and judicial redress. When suffering at the hands of God (when God is their adversary), they confess their guilt and plead for mercy. Attention to these various speech functions and their role in the psalmists' judicial appeals to the heavenly Judge will significantly aid the reader's understanding of these psalms.
It should be noted that reference to \"penitential\" and \"imprecatory\" psalms as distinct psalm \"types\" has no basis in the Psalter collection itself. The former (\"penitential\") refers to an early Christian selection of seven psalms (6; 32; 38; 51; 102; 130; 143) for liturgical expressions of penitence; the latter (\"imprecatory\") is based on a misconstrual of one of the speech functions found in the prayers. What are actually appeals to the heavenly Judge for judicial redress (function 8 noted above) are taken to be curses (\"imprecation\" means \"curse\") pronounced by the psalmists on their adversaries. See note on 5:10.
God's election of Israel and subsequently of David and Zion, together with the giving of his word, represent the renewed inbreaking of God's righteous kingdom into this world of rebellion and evil. It initiates the great divide between the righteous nation and the wicked nations, and on a deeper level between the righteous and the wicked, a more significant distinction that cuts even through Israel. In the end this divine enterprise will triumph. Human pride will be humbled, and wrongs will be redressed. The humble will be given the whole earth to possess, and the righteous and peaceable kingdom of God will come to full realization. These theological themes, of course, have profound religious and moral implications. Of these, too, the psalmists spoke.
One question that ought yet to be addressed is: Do the Psalms speak of the Christ Yes, in a variety of ways -- but not as the prophets do. The Psalter was never numbered among the \"prophetic\" books. On the other hand, when the Psalter was being given its final form, what the psalms said about the Lord and his ways with his people, about the Lord and his ways with the nations, about the Lord and his ways with the righteous and the wicked, and what the psalmists said about the Lord's anointed, his temple and his holy city -- all this was understood in light of the prophetic literature (both Former and Latter Prophets). Relative to these matters, the Psalter and the Prophets were mutually reinforcing and interpretive.
Din 1955, anul în care G. Castellino publica comentariul său la psalmi pentru coloana La Sacra Bibbia condusă de monseniorul Garofalo, în Italia nu mai apăruse niciun comentariu complet exegetic la această monumentală culegere de rugăciuni, cuvântul lui Dumnezeu şi cuvântul omului. Acum, cu opera lui Ravasi se va putea descoperi în mod nou şi complet din plin această carte mistică şi terestră, divină şi umană,
Individual laments lamenting the fate of the particular individual who utters them. They are by far the most common type of psalm. They typically open with an invocation of God, followed by the lament itself and pleas for help, and often ending with an expression of confidence. A subset is the psalm of confidence, in which the psalmist expresses confidence that God will deliver him from evils and enemies. 59ce067264