Bible
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Mizmor 23 is a psalm of trust. The author is no longer in trouble. Its not a mizmor of
thanks. The first part talks about a sheep and a shepherd, the final about a human
and a host and the middle two are ambiguous, Either the human, the sheep or both.
First three verses refer to god in first person, second two are in second person and
the final is back in third person. There is food and drink for both human and sheep
so it opens and closes. Hebrew has two nominal (relating to nouns) tenses. I.e.
Ganav and Gazlan. Yishovev this form is found when there is a double letter or if the
root is weak. Transitive form of shuv or to cause to go back. Maaglei tzedek are
paths from wagon wheels. Tzedek implies straight paths. This is the positive Lma’an
shemo, not a threat. Tzalmaves means deep darkness. Rashi Bshem Dunash gives an
example. It can be pronounced both ways. Tzadee can be a tet, ayin and tzadee.
Mizmor 24 If this is about aliyah to Har Habayit what are the fist two and the last
four pesukim doing here? Mi Yagur B’Ohalech discusses who can reside in God’s
Ohel. What do the three parts have to do with each other? There is a progression of
inward movement. We can equate tevel and aretz. The first posuk says the land and
its inhabitants belong to god. Yasad means to establish and it may be a rebuke to
Ugaritic creation myths. The root Nasa connects the Mizmor. It means to swear to
receive and to raise. Har Kadshecha is not a frequent phrase. The final posuk is
similar to kadosh kadosh kadosh… Melech Hzakavod is also unusual. Bamidbar 14 is
also similar. For some reason Malei and Kavod are not together here when they
normally appear together. We have a human ascent in the beginning and a divine
entry in the gate part. This doesn’t mention the Aron and the Chazal says it does.
The word Milchama may be a reference to battle and the Aron’s return which only
happened during David’s lifetime. Bar Levav means pure hearted. Some have Nafsho
Ketiv and Nafshi Kree. There are four possibilities of subject.
Tehillim 15 is an ethical guide. Tzedek with Yesha means victory. With Yakov there’s
a change in person and an irrelevant mention. Once can add Zera Yaakov. Ibn ezra
takes away elokei Yaakov. Last section of 24: The frame of reference of the las four
pesukim . There are two manuscripts that have elohei yakov selah in pasuk 6. If that
was the original reading then how would the name disappear? Maybe it just
dropped down as a copyist mistake.
Mizmor 47 there is a lot of cheering in a mob scene. Shofar words are being used for
human sounds. Tokea of akaf can also mean a handshake.
Gaon Yaakov is the people who learn in yeshiva. It can be positive or negative. There
was a time when people changed YHWH with elohim.
29
starts with the Mediterranean and
how do we relate to materials found in other near eastern texts
pesukei shmuel….
Havu lashem is missing part…. What should we “havu” to hashem.
Baran Yachad…vayariu in Iyov. The starts are personified and considered to be
angels. Some say rams for bnei elim.
The mizmor begins with an invocation to bow to god. It’s a holy hadras. Chazal say
Cherdas kodesh. Kvod shimo is also strange. Kol Hashem. We can read the mizmor
as follows: This has a north south orientation but it can resemblemt of an west east
storm writing. Heerim is nimshach. This works with the aural kol. There is no verb
of Koach. The ending was definitely added on to any pre-israel text. We intensify
shover. Enclitic mem in vayarkidem ight have no meaning. Chotzaiv lehavos aish.
Yachil means to make tremble.
48
Pisgah Ibn ezra look at high places. Daas Mikra says that it means to pass through. Al
Mus can meand beyond death over death or eternally. Ata zNisa is atnisaya in
Aquila or deathless.
19
Why is it one Mizmor? We can say its three parts which answers that. It appears as a
cosmos and a torah. Yabiah means to express or the bubble. Ain omer…. Can
mean`````stuff that is said is hear or that nothing at all is heard. Kavam can mean
voice according to alter and he reads it as Kolam potentially. It can mean a plumb
line. Tekufato means its circuit. Braha light or pure
thanks. The first part talks about a sheep and a shepherd, the final about a human
and a host and the middle two are ambiguous, Either the human, the sheep or both.
First three verses refer to god in first person, second two are in second person and
the final is back in third person. There is food and drink for both human and sheep
so it opens and closes. Hebrew has two nominal (relating to nouns) tenses. I.e.
Ganav and Gazlan. Yishovev this form is found when there is a double letter or if the
root is weak. Transitive form of shuv or to cause to go back. Maaglei tzedek are
paths from wagon wheels. Tzedek implies straight paths. This is the positive Lma’an
shemo, not a threat. Tzalmaves means deep darkness. Rashi Bshem Dunash gives an
example. It can be pronounced both ways. Tzadee can be a tet, ayin and tzadee.
Mizmor 24 If this is about aliyah to Har Habayit what are the fist two and the last
four pesukim doing here? Mi Yagur B’Ohalech discusses who can reside in God’s
Ohel. What do the three parts have to do with each other? There is a progression of
inward movement. We can equate tevel and aretz. The first posuk says the land and
its inhabitants belong to god. Yasad means to establish and it may be a rebuke to
Ugaritic creation myths. The root Nasa connects the Mizmor. It means to swear to
receive and to raise. Har Kadshecha is not a frequent phrase. The final posuk is
similar to kadosh kadosh kadosh… Melech Hzakavod is also unusual. Bamidbar 14 is
also similar. For some reason Malei and Kavod are not together here when they
normally appear together. We have a human ascent in the beginning and a divine
entry in the gate part. This doesn’t mention the Aron and the Chazal says it does.
The word Milchama may be a reference to battle and the Aron’s return which only
happened during David’s lifetime. Bar Levav means pure hearted. Some have Nafsho
Ketiv and Nafshi Kree. There are four possibilities of subject.
Tehillim 15 is an ethical guide. Tzedek with Yesha means victory. With Yakov there’s
a change in person and an irrelevant mention. Once can add Zera Yaakov. Ibn ezra
takes away elokei Yaakov. Last section of 24: The frame of reference of the las four
pesukim . There are two manuscripts that have elohei yakov selah in pasuk 6. If that
was the original reading then how would the name disappear? Maybe it just
dropped down as a copyist mistake.
Mizmor 47 there is a lot of cheering in a mob scene. Shofar words are being used for
human sounds. Tokea of akaf can also mean a handshake.
Gaon Yaakov is the people who learn in yeshiva. It can be positive or negative. There
was a time when people changed YHWH with elohim.
29
starts with the Mediterranean and
how do we relate to materials found in other near eastern texts
pesukei shmuel….
Havu lashem is missing part…. What should we “havu” to hashem.
Baran Yachad…vayariu in Iyov. The starts are personified and considered to be
angels. Some say rams for bnei elim.
The mizmor begins with an invocation to bow to god. It’s a holy hadras. Chazal say
Cherdas kodesh. Kvod shimo is also strange. Kol Hashem. We can read the mizmor
as follows: This has a north south orientation but it can resemblemt of an west east
storm writing. Heerim is nimshach. This works with the aural kol. There is no verb
of Koach. The ending was definitely added on to any pre-israel text. We intensify
shover. Enclitic mem in vayarkidem ight have no meaning. Chotzaiv lehavos aish.
Yachil means to make tremble.
48
Pisgah Ibn ezra look at high places. Daas Mikra says that it means to pass through. Al
Mus can meand beyond death over death or eternally. Ata zNisa is atnisaya in
Aquila or deathless.
19
Why is it one Mizmor? We can say its three parts which answers that. It appears as a
cosmos and a torah. Yabiah means to express or the bubble. Ain omer…. Can
mean`````stuff that is said is hear or that nothing at all is heard. Kavam can mean
voice according to alter and he reads it as Kolam potentially. It can mean a plumb
line. Tekufato means its circuit. Braha light or pure
