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The essay is a plea for ending the hunt for the message inscribed into the final shaping of the Psalter. After the psalms had to suffer from exaggerated form-critical categorisation and other approaches, the Psalter is not in need of having its content labelled with inadequate generalising terms. The complexity of the psalms does not favour this approach. Instead, the psalms are waiting to be appreciated as textual individuals and each psalm as part of its special position in a manageable cluster of texts. In view of the Psalter as a whole the predominance of petition and praise, manifest in the title Tehillim, deserves closer theological attention. [ABSTRACT FROM AUTHOR]

The characteristics of the covenant with David in Ps 89 are transferred to the patriarchs and their descendants in Ps 105 and Isa 41.1. Following up on the latter, especially Isa 42,1, one encounters the figure of the “servant” presented in Isa 42 as well as 49, in terms of the Mesopotamian year of liberation, when the servant receives the gift of the spirit. The title of משׁיח is also transferred to Cyrus in Isa 45,1, similarly from the perspective of the Mesopotamian year of liberation. The figure mentioned in Isa 61,1 appears like a disciple of the “servant,” but he too receives an anointing, described with the verb משׁח, related to the gift of the spirit. RÉSUMÉ Les caractéristiques de l’alliance avec David du Ps 89 sont transférées sur les patriarches et leurs descendants dans le Ps 105 ou en Is 41,8. En continuité nous relevons la figure du « serviteur » présentée en Is 42 et 49, dans la mentalité de l’année Mésopotamienne de libération, et il reçoit le don de l’esprit. Mais le titre de משׁיח est transféré sur Cyrus en Is 45,1, également dans la perspective de l’année Mésopotamienne de libération. Le personnage d’Is 61,1 apparaît comme un disciple du « serviteur », mais il reçoit également une onction, verbe משׁח, liée au don de l’esprit.

The article investigates how two thirteenth-century T-O maps in the British Library Map Psalter interact with their textual setting. The maps occupy the two sides of a single folio. On the recto is a pictorial world map with 91 place names; on the verso, a list map indicates 75 provinces and 77 cities within Asia, Africa, and Europe. The maps occupy a unique place within the history of medieval cartography because they are the only mappaemundi extant within a Book of Psalms. The specific relationship between the maps and the texts of the psalms is, however, less studied. I propose that the maps allude to the content of the psalms and complement images in the historiated initials, cultivating exegesis, prayer, and contemplation. [ABSTRACT FROM AUTHOR]

ABSTRACT The characteristics of the alliance with David in Ps 89 are transferred upon the patriarchs and their descendants in Ps 105 or Is 41,8. In continuity in Is 42,1 we have the figure of the “servant” presented in Is 42 and 49, in the mentality of the Mesopotamian year of liberation, and that receive the gift of the spirit. But the title of mšyḥ is transferred upon Cyrus in Is 45,1, also in the perspective of the Mesopotamian year of liberation. The personage of Is 61,1 appears like a disciple of the “servant”, but he receives also an unction, verb mšḥ, with the gift of the spirit. RÉSUMÉ Les caractéristiques de l’alliance avec David du Ps 89 sont transférées sur les patriarches et leurs descendants dans le Ps 105 ou en Is 41,8. En continuité nous relevons la figure du « serviteur » présenté en Is 42 et 49, dans la mentalité de l’année Mésopotamienne de libération, et il reçoit le don de l’esprit. Mais le titre de mšyḥ est transféré sur Cyrus en Is 45,1, également dans la perspective de l’année Mésopotamienne de libération. Le personnage d’Is 61,1 apparaît comme un disciple du « serviteur », mais il reçoit également une onction, verbe mšḥ, liée au don de l’esprit.

The article examines a medieval psalter conserved under number 54 at the municipal multimedia library Médiathèque de Cambrai (Cambrai, France). It is noted that the manuscript contains 103 parchment sheets, which also includes prayers and a calendar containing 43 obituaries, referred to as the necrology of Florennes (Belgium). It is suggested that the psalter belonged to 11th century Bishop Gérard I de Cambrai. The author describes the manuscript and its content, particularly its calendar, and offers additional arguments advancing the psalter's rightful ownership. Gérard's origins, his influence and political engagement, and the political history of localities in France, Belgium, the Netherlands, and Germany during the 10th and 11th centuries are also discussed.

The article discusses the translation and versification into English of psalms by Mary Sidney, Countess of Pembroke, one of the first English women to achieve a major reputation for her literary works, poetry, and poetic translations, with attention also given to works including "The Whole book of Psalms: Collected into English metre," by Thomas Sternhold and John Hopkins. Topics mentioned include the history of psalmody in England, and in a broader sense, church history in the country, the history of protestantism, and of the musical adaptation of religious texts.

The article discusses the history of protestant reformation in Béarn, one of the traditional provinces of France, located in the southwest of the country, with particular focus given to the 1583 versification of the book of Psalms by Arnaud de Salette into Bearnese, the local dialect. Attention is given to the role played by prominent theologians including Jean Calvin, historiographers including Pierre Béarn, and Jean Reymond-Merlin, and topics mentioned include the history of reformation and of protestantism in France, and in a broader sense, church history in the country, and other people mentioned include Clément Marot and Théodore de Bèze.