Welcome to the Novena for Peace, eighty-one days of prayer for justice, peace, and racial reconciliation in the United States. We will begin praying on August 20 and. 183 In a more secular sense an imprecation is a curse on one’s enemies. In religious terms an imprecation is a prayer for evil or misfortune to befall another.
Krzysztof Penderecki . D. Doctor honoris causa m. Uniwersytetu Jagiello. Honorowy obywatel. Bydgoszczy. W 1. 95. Strofy, Emanacje oraz Psalmy Dawida zdoby. Taka technika kompozytorska otrzyma. W tym stylu skomponowana jest r. Wprawdzie ogromnie utrudnia. W Polsce specjalne zainteresowanie budzi. Polskie Requiem, jeden z utwor. Najpierw powstaje jedna lub kilka cz. Marek Stachowski, Abel Korzeniowski, Antoni Wit, Joanna Wnuk- Nazarowa czy Krzysztof Meyer; ten ostatni jednak wspomina, . W 1. 97. 2 roku Penderecki, nie nale. Rektorat Pendereckiego trwa. Gottfrieda von Herdera (1. Jeana Sibeliusa (1. Romano Guardiniego (2. Concerto per viola (violoncello/clarinetto) ed orchestra; 1. Concerto per flauto (clarinetto) ed orchestra da camera; 1. Metamorfozy Concerto per violino ed orchestra n. Sinfonietta No. 2 per clarinetto ed archi; 2. Muzyka na flet prosty, marimb. Concerto per corno e orchestra . I Kwartet smyczkowy); 1. Capriccio per Siegfried Palm; 1. Quartetto per archi No. II Kwartet smyczkowy); 1. Capriccio f. 2; 2. Sekstet na skrzypce, alt. Apotheosis (Oratorium) (zobacz: Polscy laureaci Prix Italia w kategorii program. Et misericordia eius.., IV. Magnus Dominus et laudabilis nimis,II. Si oblitus fuero tui, Jerusalem,III. Si oblitus fuero tui, Jerusalem,V. Lauda, Jerusalem, Dominum (Psalm 1. VI. Facta es super me manus Domini (Ezechiel 3. VII. Haec dicit Dominus; (zdj. Lubomir Mackiewicz (red.), Anna . Warszawa: Wydawnictwo . Gazeta. pl, 2. 00. Skotnicka- Karska Marta. M., Nowe w. O Krzysztofie Pendereckim. Informator biograficzny, Warszawa 1. XXIV, nr 1. 72 (7. Krysztof Ufficiale Ordine al Merito della Repubblica Italiana. Gazeta Wyborcza, 8 maja 2. Tomaszewski. Penderecki. Tomaszewski. Penderecki. Psalm 2. 3: A Psalm That Calms the Soul. Introduction. Few people fail to appreciate the simplistic beauty and comfort contained in the Twenty- third Psalm. Many of you know it by heart. I feel somewhat like a tourist guide standing before you in the shadow of a magnificent mountain peak, attempting to describe its beauty—or like a guide in an art museum telling you of the magnificence of a priceless painting which has been universally regarded as a classic work for decades. Perhaps Bernhard Anderson has best expressed the value of the Twenty- third Psalm when he wrote,No single psalm has expressed more powerfully man’s prayer of confidence . Especially in times of distress, such as the death of a loved one, we instinctively turn to the assuring words, “The Lord is my shepherd, I shall not want.”The purpose of this message is to help us more clearly understand the imagery used to convey comfort and calm to the soul of those who are a part of God’s flock by faith in Jesus Christ. Additionally, we will explore new ways in which the truth of this psalm can be applied to our lives. Furthermore, since we are all to be shepherds of God’s flock in the broadest sense, we can learn a great deal not only about our Shepherd, but also about shepherding. David is identified in the superscription as the author of the psalm. We are hardly surprised. After all, David was a shepherd in his youth (1 Sam. David’s shepherding days (like those of his predecessor Moses, cf. God’s flock, the nation Israel: “He also chose David His servant, and took him from the sheepfolds; from the care of the ewes with suckling lambs He brought him, to shepherd Jacob His people, and Israel His inheritance” (Ps. It may appear at first glance that David would have written this psalm as a boy while tending his flock. No doubt David did write psalms as he spent lonely hours with his flocks in the field, but it is difficult to imagine that a psalm of such depth could have been written by a young lad. A young lad knows little of the dangers and disappointments of life or of the opposition which is referred to in verses 4 and 5. If the “house of the Lord” in verse 6 is a reference to the temple, it was only a future hope later in David’s life, not in his youth (cf. There is a fair amount of disagreement about the structural divisions of Psalm 2. Some see only one image—the shepherd’s, which underlies the entire psalm. Others believe there is also the image of the hospitable host or the friend in verses 5 and 6. Some even see the imagery of a guide in verses 3 and 4. I am inclined to see two images in the psalm, that of the shepherd (vv. With this background in mind, let us begin our study of Psalm 2. The Sheep and the Shepherd (2. A Psalm of David. The LORD is my shepherd, I shall not want. He makes me lie down in green pastures; He leads me beside quiet waters. He restores my soul; He guides me in the paths of righteousness For His name's sake. Even though I walk through the valley of the shadow of death, I fear no evil; for Thou art with me; Thy rod and Thy staff, they comfort me. Phillip Keller has written a book on Psalm 2. A Shepherd Looks at Psalm 2. He writes from the background of growing up in East Africa and later making his living as a sheep rancher for about eight years. However as Keller points out,7. I am tempted to entitle these verses, “A Sheep Looks at his Shepherd in Psalm 2. Let us then consider our Great Shepherd from the viewpoint of the sheep. The shepherd theme is introduced in the first verse: “The Lord is my shepherd, I shall not want.”The shepherd image was very common in the ancient Near East. The Israelites, in particular, were known as shepherds (cf. The term “shepherd” came to be used in a much broader way,7. Jacob spoke of God as “The God who has been my shepherd all my life . The title of shepherd was given to kings, especially David (2 Sam. Messiah who was to come, of whom David was a type (Ezek. Thus the Lord Jesus identified himself as the Good Shepherd (John 1. When David spoke of Yahweh as his shepherd, he thought of Him not only as his provider and protector but also as his king. He thought of God as his shepherd with the breadth of meaning this term conveyed in the ancient Near East (in general) and in the Law (in particular). Because God was David’s shepherd, he lacked (wanted) nothing. A good shepherd is all a sheep needs since a good shepherd, by his very nature will always supply all of the sheep’s needs. In a similar way, a good father will provide for every need of his child. As a young boy I was troubled by the language of this verse and thought the expression, “I shall not want,” meant that David didn’t want the shepherd. Now I understand that David meant that since he had the Lord as his shepherd, he had no other want; he was lacking nothing. The significance of this statement can hardly be overemphasized. All through the ages Satan has attempted to portray God as a begrudging giver who only provides when He must. Satan desires to deceive those who trust in God, and wants them to believe they are lacking and deprived of the good things in life. This is the picture Satan tried to paint in suggesting that God had withheld the fruit of every tree of the garden from Adam and Eve (Gen. God is also portrayed as a begrudging giver in the temptation of our Lord (Matt. Paul concerning the doctrine of demons (1 Tim. The mentality behind David’s words is completely opposed to the Madison Avenue propaganda where we are constantly being told that we have many needs, all of which can be met by buying some new (or old) product. We need “sex appeal” so we must buy a new toothpaste, a new kind of mouthwash and a new brand of soap. We need self- confidence and a better self- image, therefore we must wear stylish clothing determined by the garment industry. Our whole mode of thinking is “want- centered.” David tells us that to have God as our shepherd is indeed to have everything we want. He who is all- knowing, all- powerful, and all- caring, is enough; He is sufficient. With Him we need nothing else (cf. Israel had found God to be a faithful provider of their needs during their years in the wilderness: “For the Lord your God has blessed you in all that you have done; He has known your wanderings through this great wilderness. These forty years the Lord your God has been with you; you have not lacked a thing” (Deut. The Israelites also had God’s assurance that they would lack nothing when they possessed the land of Canaan: For the Lord your God is bringing you into a good land, a land of brooks of water, of fountains and springs, flowing forth in valleys and hills; a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive oil and honey; a land where you shall eat food without scarcity, in which you shall not lack anything; a land whose stones are iron, and out of whose hills you can dig copper (Deut. We must be very careful here, however, that we do not go too far. We should not understand David to mean that with God as his shepherd he had everything one could possibly desire or possess; this would be as wrong as to think that Israel never did without anything while in the wilderness (cf. In Deuteronomy 8 Moses told the Israelites that God “let them be hungry” to test them and to teach them (vv. The clear implication of David’s statement in Psalm 2. God’s sheep he will lack nothing which is necessary for his best interest. Verses 4 and 5 confirm this as well. As David wrote elsewhere: The young lions do lack and suffer hunger; but they who seek the Lord shall not be in want of any good thing (Ps. In verses 2- 4 David describes those things for which he, as God’s sheep, will never lack. It is necessary to give a word of caution as we approach these verses filled with poetic imagery and therefore susceptible to abuse. David is describing God’s relationship to him in terms of a kindly shepherd’s relationship to one of his sheep. It is to be expected that he will speak of God’s care in sheep- like terms. We must be careful, however, not to restrict David’s meaning only to a literal, non- spiritual sense. Conversely, we must not let the imagery be carried too far so that we begin to see too much. There is a very delicate balance required when we attempt to interpret this kind of poetic imagery. I am inclined to think that the emphasis of verses 2- 3a falls upon the rest which the Good Shepherd provides for his sheep. This seems to be the point of the key terms in each line. The expression “lie down” speaks of rest (cf. Leupold. 81 reminds us that sheep do not graze lying down. From Ezekiel 3. 4: 1. I understand that the sheep would lie down to rest after having been fed. The adequate provision of lush pasture land, or “grassy meadows”8. NASB)8. 3 to which the shepherd has led his sheep, causes them to lie down in rest. The first line of verse 3, “He restores my soul,” continues this same thought of the rest which God provides for his sheep. Taken in its most literal and restricted sense, this expression conveys David’s thought that God “renews and sustains my life.”8. As David’s shepherd, God provides him with rest and restoration. He does this by supplying him with the necessary provisions of food and water, which sheep require. Rest is certainly related to the required physical provisions of food and water, but rest is also related to restoration. In order to be refreshed and renewed in spirit, rest is a prerequisite. Psalm 2. 3 cannot be fully appreciated apart from the word of God spoken to Israel through the prophet Ezekiel. Against the backdrop of the false shepherds who had abused and oppressed God’s flock, God promised to return to His people as their shepherd and to give them rest: For thus says the Lord God, “Behold, I Myself will search for My sheep and seek them out. As a shepherd cares for his herd in the day when he is among his scattered sheep, so I will care for My sheep and will deliver them from all the places to which they were scattered on a cloudy and gloomy day.
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