Adventist Society for Religious Studies

November 20, 2020

The People of God in the Sabbath Psalm:

An Eschatological Study of the Weekly-Cycle Psalms

Melissa Brotton

Scholarship on second-temple liturgy has acknowledged a sequence of seven psalms (24,

48, 82, 94, 81, 93, 92), one for each day of the week (attested by the Septuagint, the Mishnah,

and the Babylonian Talmud), sung by the Levites during the Tamid offering and preserved in

orthodox worship to this day.1 Although the Talmud identifies each psalm with its respective day

of the creation week, researchers have puzzled over these connections, for, excepting the first-

day psalm, which emphasizes God as Creator of the earth, the correspondences seem at best

overgeneralized and at worst, far-fetched. In particular, Psalm 92, identified as the Sabbath

psalm by its superscription in the Septuagint and other manuscripts, is curious for there is no

mention of Sabbath in any part of the psalm. Scholars have therefore turned to other possible

reasons for the selections of these psalms for the daily service such as the experience of

postexilic Israel, the meaning of the Tamid, the Sabbath, and eschatology.

Of the ancient sources, the Babylonian Talmud provides the clearest and most logical

connections between the daily psalms and their respective days of the creation week.2 While the

1
The psalms are sung after the morning prayers in contemporary orthodox services. See Eric
Levy, “Psalm 48: Monday, Monday,” The OU’s Shoshana Grossman Nach Yomi: A Chapter
Every Day, Orthodox Union, accessed October 21, 2020, https://outorah.org/p/3584.
2
Babylonian Talmud: Rosh Hashanah 31a. Sepharia, accessed November 15, 2020,
https://www.sefaria.org/Rosh_Hashanah.2a?lang=bi.
 2

Talmud directs its readers backward to the creation story to explain the selections of the seven

psalms, the Mishnah Tamid’s appendix to the Sabbath psalm points forward to the eschaton: “A

psalm, a song for the time to come, for the day that will be all Shabbat and rest for everlasting

life.”3 Sabbath in the Mishnah Tamid, then, is associated with the eschaton and the concept of

everlasting rest for the people of God.

In 1954, J.A. (Y.A.) Liebreich found an “establishment-of-earth” theme running through

this train of psalms. He also saw the seven psalms in their sequence as seven dramatic acts

depicting God’s deliverance of His people in various situations and ending in a grand finale in

Psalm 92 with the righteous receiving everlasting victory over the wicked.4 Nahum Sarna’s close

study of Psalm 92’s phraseology in the early 60’s yielded two subtle Sabbath-related motifs - the

mythic-cosmogonic theme of Genesis 1 and a social-justice theme reminiscent of Isaiah 58.5

Likewise, Moshe Weinfeld, in 1981, found interconnections between Sabbath, Creation, and

Temple in the liturgy of Sabbath evening.6

The Sabbath motifs that Sarna and Weinfeld identified in Psalm 92 are found not only in

the Sabbath-day psalm but also across the preceding daily psalms and, thus, the study of these

seven psalms as a unit is validated. Yet, ultimately, and as Liebreich noted, these psalms serve a

revelatory function, highlighting the people of God through their struggles with and ultimate

deliverance from human and divine enemies. Additionally, these seven psalms highlight the

identity of Yhwh’s people and His role as their Messianic deliverer while connecting the Sabbath
3
Mishnah Tamid 7, 4. Seder Kodashim. Sefaria: A Living Library of Jewish Texts Online,
accessed March 31, 2020, https://www.sefaria.org/texts/Mishnah/Seder%20Kodashim.
4
Liebreich, Y. A. (J.A). “The Psalms of the Levites for the Days of the Week/ ‫לימי הלויים מזמורי‬
‫השבוע‬,” Eretz-Yisrael 3, (1954): 173.
5
Sarna, Nahum M. “The Psalm for the Sabbath Day (PS 92),” Journal of Biblical Literature,
81.2 (June 1962): 155-168.
6
Weinfeld, Moshe. “Sabbath, Temple, and the Enthronement of the Lord – The Problem of the
Sitz im Leben of Gen. 1:1-2:3,” in Mélanges bibliques et orientaux en l’honneur de M. Henrie
Cazelles, ed. A. Caquot and M. Delcor, 501-512, (Kevelaer: Butzon & Bercker, 1981).
 3

cycle with creation week, the Temple service, and the eschaton.

Across the 7 psalms are repeated themes and motifs which complement two initial

rhetorical questions in the first-day psalm, “Who shall ascend the hill of the Lord? And who shall

stand in his holy place?”7 These responses culminate at the end of the Sabbath psalm (94) as

God’s people are unveiled in prophetic promise, present in the Temple on the Sabbath day, and

praising God. Thus, the Sabbath psalm’s ending provides a gratifying and chiastic conclusion to

the first-day psalm’s opening questions and reveals who shall stand in God’s holy place. The

garden imagery of being “planted,” “bearing fruit,” and “flourishing” recalls the original creation

week and also points forward to the renewal of the eschaton. Each of the daily psalms responds

to the first-day psalm’s initial rhetorical questions by referring to Torah and the testimonies.

Establishment Themes

Three clear establishment themes can be located across the seven psalms: establishment

of the earth, establishment of God’s throne, and establishment of God’s people. As Liebreich

notes, the establishment-of-earth theme is prominent across several of the daily psalms and is

found at the beginning of the set in Psalm 24.

The earth is the Lord’s and all that is in it,

     the world, and those who live in it;

for he has founded it on the seas,

     and established it on the rivers.8

This theme is repeated in the sixth day psalm: “Surely the world is established so that it cannot

be moved” (Ps. 93:1b) with an interesting contrast in the third-day psalm (82): “all the

“foundations of the earth are unstable” with reference to the wicked, who oppress “the poor and

7
Ps. 24:3 (NRSV)
8
Ps. 24:1-2 (NRSV)
 4

fatherless” (vs. 3) and who “walk about in darkness,” without knowledge or understanding (vs.

5).

Establishment of God’s people is found in the second-day psalm: “In the city of our God;

God will establish it forever” (Ps. 48:8b); in the fourth-day psalm: “Blessed is the man whom

you instruct, O Lord, and teach out of Your law, That you may give him rest from the days of

adversity, until a pit is dug for the wicked” (Ps. 94: 12-13); and in the sixth-day psalm: “Holiness

adorns Your house forever,” and in the Sabbath psalm: “Those who are planted in the house of

the Lord shall flourish in the courts of our God” (Ps. 92:15).

And, finally, establishment of God’s throne is found in the second-day psalm: “The city

of the great King, God is in her palaces” (Ps. 48:3) and also in the sixth-day psalm: “Your throne

is established from of old; You are from everlasting” (Ps. 93:2), creating a chiasmus.

These three themes of establishment running through the seven daily psalms highlight God as

Creator and Ruler and connect the future of God’s people with the everlasting future of God’s

kingdom on the earth.

Psalm for the First Day (24)

Psalm 24, the first-day psalm begins with an affirmation of God as Creator of earth: “The

earth is the Lord’s and the fullness thereof, the world and all that dwell therein.”9 God has

established the earth and the world; therefore, He is Ruler of it all. Verse 3 changes gears quickly

to Temple discourse, asking Psalm 24’s initial questions to which the other six daily psalms

respond. “Who may ascend into the hill of the Lord, Or who may stand in His holy place?”

These two questions are really one question: Who is able to stand in Yhwh’s holy presence?”

The next verses answer the question and identify those that stand with the “generation of

9
Ps. 24:1 (NKJV) Version selection based on socio-cultural familiarity with the text.
 5

Jacob.”10 Phil J. Botha has demonstrated that Psalm 24’s questions, when understood as rhetoric

rather than as entrance exams intended for members-only admission, restore the holistic integrity

of the psalm and underscore the identity of God’s people (“Jacob, the generation of those who

seek God,”) and also the rightful role of God in relation to his people.11

The final portion of Psalm 24 presents a picture of YHWH entering his Temple through

its gates as a mighty warrior king. As Phil J. Botha points out, its military diction is readily

apparent: “The approaching king is YHWH, ‘powerful and mighty,’ ‘mighty in battle,’ and

‘YHWH of armies.’ These titles imply that the approaching king has earned his splendour

through that which he has achieved on the battlefield” (548). Significantly for this study, Botha

also mentions that the title “YHWH of hosts” indicates future deliverance as well as that of the

past.

Psalm for the Second Day (48)

While Psalm 24 presents YHWH returning at the end of a battle in victory, the second-

day psalm (48) contains an actual battle scene. In the first part of this psalm, vv. 1-4, God is in

his fortress, establishing Zion against the attacks of its enemies. An account of a battle and

resulting victory is included in vv. 5-8 (RSV, 4-7) in its mention of enemy kings who assemble

together and come against God’s holy mountain; when they see it, they tremble and flee,

presumably because God is seated there. There is near universal agreement among scholars that
10
The “generation of Jacob” is generally associated with the end-time generation of God’s people
on the earth as is seen on numerous ministry websites. See, for instance, “Preparing the Jacob
Generation for the Time of Jacob’s Trouble.” RiverFlowsDown. 6 September 2009.
https://riverflowsdown.wordpress.com/poem-for-my-wife-dianna/ 15 November 2020. See also
Ellen G. White, “Chapter 18: The Night of Wrestling,” The Story of Patriarchs and Prophets.
195-203. The Ellen White Information Website. 12 November 2020.
11
Botha, Phil J. “Answers Disguised as Questions: Rhetoric and Reasoning in Psalm 24.” Old
Testament Essays 22.3 (2009), 535-553, accessed November 15, 2020,
http://www.scielo.org.za/pdf/ote/v22n3/02.pdf . Botha has effectively argued that all four
questions in Psalm 24 are rhetorical rather than “entrance torah” questions.
 6

“zaphon” (or north) in v. 3 is associated with the Canaanite mountain (geographical and

mythological) and the feasting and worship of Baal-Hadad.12 Eric Levy, opting for a Messianic

context, rejects the linking of “zaphon” to the mountain of Baal worship and instead connects

“zaphon” to the Temple Mount, as Jerusalem is located in the northern part of the Judean

mountains and tribal lands. Erhard S. Gerstenberger, has also linked “zaphon” with OT

references such as the mocking address to the king of Babylon in Isaiah 14:13 and with the dirge

to the king of Tyre in Ezek. 28:14. He, along with John H. Hayes, Brevard S. Childs, and Hans-

Joachim Kraus, read the conflict scenes in vv. 5-8 as more mythological than historic. As

Gerstenberger points out, Kraus reads it as a variant of the chaos battle myth.13

Furthermore, and following the combat theme, the motif of YHWH as defender of His

people against perpetual enemies is repeated throughout this psalm, which ends with an

affirmation of Zion’s safety through the identification of God with Zion and the reclaiming of

God by his people.

Walk about Zion, go all around it,

    count its towers,

consider well its ramparts;

    go through its citadels,

that you may tell the next generation

  that this is God,

our God forever and ever.

    He will be our guide forever.14

12
Levy, “Psalm 48: Monday, Monday.”
13
Erhard S. Gerstenberger, Psalms: Part I with an Introduction to Cultic Poetry. 200. Volume
14: The Forms of the Old Testament Literature. Eds. Rolf Knierim and Gene M. Tucker. (Grand
Rapids: William B. Eerdsmans, 1988), 200.
14
Ps. 48:12-14 (NRSV).
 7

Scholars have long noted the repetition of ‘olam (forever) at the end of verse 9 and again at the

end of 15, marking two divisions of the poem that are connected by this chiastic pattern. Mark S.

Smith comments, “Like ’elohim, ‘olam is a word applied to both God and Zion in Psalm 48 and

magnifies the relationship between the two. . . . Zion’s eternity is founded on God’s own

eternity. Confidence in the city’s eternity rests on God’s own nature, and conversely, the city’s

presence through the ages points to God’s own eternal care for Israel.”15

The appeal to inspect the fortresses of Zion is addressed exclusively to Israel with its

emphasis on generational transmission, which underscores the perpetuity of the final declarative

claim of Israel on their God. The whole psalm, as a description of the “city of God,” identifies

God closely with his people as their refuge and defender. As well, this psalm is flanked at the

beginning and at the end with imagery of the safety of Zion because of God’s established

residence there. Smith further remarks, “The modification of the images of God as a "refuge" in

v. 4 and "great and greatly praised" in v. 2 intensifies the message that God's very presence

resides within the city and protects it.”16

Several apocalyptic markers appear in verses 8 and 9 with the appellation, “Yhwh

Tsavaoth” and the catastrophic east wind that destroys the ships of Tarshish, a possible allusion

to Gog and Magog, according to Eric Levy.17 Scholars have been divided on whether the

assembly of kings and their destruction in vv. 4-7 refers to a specific historical event, a

conglomerate of events, or a mythologizing, end-time event. But, as Levy reminds us, the

15
Smith, Mark S. “God and Zion: Form and Meaning in Psalm 48,” Studi epigrafici e linguistici 
 6 (1989) 67-77, 71.
16
Ibid.
17
Levy, “Psalm 48: Monday, Monday.” For a list of the “Messianic markers,” see (or rather,
hear) Eric Levy, “Psalm 46: ”Hashem Tsivakos Imanu,” The OU’s Shoshana Grossman Nach
Yomi: A Chapter Every Day. Orthodox Union, accessed October 21, 2020.
https://outorah.org/p/3584.
 8

inspired, prophetical culture of Hebrew texts may refer to past, future, and present all at once.18

Psalm for the Third Day (82)

In the third-day psalm God holds false human judges accountable for the unmet needs of

“the afflicted and the needy” through a stream of imperatives that ends in a pronouncement of

death. While scholars are divided between whether God addresses Israelite judges, earthly judges

or even divine judges in vv. 1, 5, 6, there is general agreement that in verses 2-4, the deity is

addressing human judges in their dealings with “the poor and fatherless.”

“How long will you judge unjustly

    and show partiality to the wicked? Selah

 
Give justice to the weak and the orphan;

    maintain the right of the lowly and the destitute.

Rescue the weak and the needy;

deliver them from the hand of the wicked.”19

Verse 5 contains Messianic markers in its plague of darkness and earthquake scenes and provides

a global perspective: “All the foundations of the earth are shaken.”20Though highly debatable,

some scholars promote a polytheistic rendering of “the mighty” as God’s judgment on divine

beings and the sentencing as directed at divine beings rather than human judges.

They do not know, nor do they understand;

They walk about in darkness;

All the foundations of the earth are [d]unstable.

I said, “You are [e]gods,

And all of you are children of the Most High.

18
Ibid.
19
Ps. 82:2-4. (NRSV)
20
Ps. 82:5 (NRSV)
 9

But you shall die like men,

And fall like one of the princes.” (vs. 1-8)

Julian Morgenstern sees “fall like one of the princes” as a referent to the Helel ben Shahar fall

myth found in Isaiah 14:

Moreover, as we have learned, apocalyptic writings picture Satan either as cast down to

earth or else as either hovering over or imprisoned within the abyss, where he awaits final

judgment. Apparently Isa. 14.12-14 records both these versions of the fate of the

rebellious being, for v. 12 pictures Helel ben Shahar as cast down to earth, while v. 14, on

the other hand, pictures him in the very lowest depths of the abyss. 21

Morgenstern reads the fall of Helel ben Shahar and the fall of Satan as variant forms of the same

ancient combat myth, which was extant in Judaism before the writing of Isaiah 14, which

contains two versions of the myth (Satan cast down from Heaven to earth and Satan thrown into

the abyss). He also connects the myth of Helel ben Shahar to Genesis 1-3, Job 1, Ezekiel 28:11-

28 as well as to NT references Luke 10:18 and Revelation 12.

The ending of Psalm 82 contains an appeal to God as divine judge of the whole earth and

the claim that all nations are Yhwh’s interitance. The psalm’s emphasis on God as authority of

the whole earth and inheritor of “all the nations” (v. 8) sets up an apocalyptic scenario and moves

the battle scene and God’s heritage from a national level to a universal one (v. 13).

Psalm for the Fourth Day (94)

Picking up on the appeal to God to “rise up and judge the earth” in the final verse of

21
Julian Morgenstern, “The Mythological Background of Psalm 82,” Hebrew Union College
Annual, 14 (1939): 109, https://www.jstor.org/stable/23503153. “On the one hand, tradition has
identified Lucifer with Satan; and on the other hand, in this identification of G and V of Helel
ben Shahar with a light-bearing, i.e., a radiant, divine being or angel, it is impossible not to think
of the words put into the mouth of Jesus in Luke 10:18, ‘I beheld Satan falling as lightning from
heaven.’”
 10

Psalm 82, Psalm 94 (Day 4), a midweek communal hymn, begins with a similar plea to God as

universal ruler (“judge of the earth”), to take vengeance on the wicked. This entreaty is

immediately followed by a catalogue of the actions of the wicked against the righteous that

includes failure to provide for the widow, the stranger, and the orphan. While in Psalm 82, the

sentence is rendered to the wicked judges, in Psalm 94, it is meted out. They are destroyed

through their own devising against God’s people.

By far the most explicit reference to an eschatology theme occurs in the fourth day psalm

(94) with its reference to “the throne of iniquity” (v. 20) and God’s final dissolution of it. In fact,

the whole of Psalm 94 can be read as a saga of the people of God in conflict with their enemies,

who “devise evil by law” as a way to “condemn innocent blood,” from the initial plea to God for

vengeance in verse 1 to the destruction of the wicked in verse 23. Again, the theme of God as his

people’s defender becomes prominent with a dramatic plea for help set up centrally in verse 16:

“Who will rise up for me against the evildoers, and who will stand up for me against the workers

of iniquity?” These questions are followed by a string of memorials testifying of God’s defense

of His people in the past and His comfort during the prevailing crisis.

In verses 21 and 22, the conflict intensifies as the wicked under the power of the “throne

of iniquity” gather together to frame the righteous for breaking a spurious law. But God turns the

tables on the wicked and uses their own iniquities to bring them to an end. The thrust in the

penultimate line (the extermination of the wicked) is repeated: “Yhwh our God shall cut them

off” with another possessive identifier in “our God.”

Psalm for the Fifth Day (81)

Psalm 81 (Day 5) is an oracular arrangement beginning with a call for songs of

celebration to “God our strength” that includes musical instruments such as the blowing of the
 11

shofar for the Rosh Chadesh (New Moon) celebration, a time of seeking for renewal and

revelation. The oracle arrives in vss. 7-16, as if in response to the musical invocation, but instead

of bringing a blessing to the congregation, it contains reproach and admonition concerning

Israel’s worship of foreign gods. In first-person voice, Yhwh, pointing back to the Exodus and

Sinai, reminds his people through Deuteronomic idioms to “walk in his ways,” and to “serve no

foreign gods.” Following this warning, Yhwh identifies with Israel as their god, their deliverer

from bondage, and their provider: “Open your mouth wide, and I will fill it” (vs. 10). At verse

14, Yhwh’s discourse switches to subjunctive mood and expresses his wish that Israel would

walk his ways, so that he could quickly subdue their enemies and provide them “with the finest

of the wheat” and with “honey from the rock.” Scholar T. Booij states, “recalling YHWH’s

commandment was considered the gist of prophetical speaking. . . .”.22 For Israel, the

remembrance of Yhwh’s past deliverance solidifies their identity as his people and provides

assurance that he will deliver them again. Psalm 81, with its “pattern of remembrances” was an

important part of the weekly Levitical cycle, providing concrete assurance in terms of past

deliverances through the voice of Yhwh Himself that he was still their God as in v. 7.

Psalm for Day 6 (93)

The structure and theme of Psalm 93 is similar to that of Psalm 94, as David Howard has

pointed out. In both psalms, just as in 48 and 81, there is an emphasis on Israel’s unique

relationship to elohîm as Israel’s national god as opposed to God of all the earth or of the

universe, a fact that signals the importance of repossessing God in postexilic times. Psalm 93, an

enthronement psalm, begins, as mentioned above, with the establishment of Yhwh’s throne (vv.

1-2) over the earth and the universe. Concerning the symbol of the throne in Hebrew (as well as
22
Th. Booij, “The Background of the Oracle in Psalm 81,” Biblica, 65.4 (1984): 472, accessed
November 15, 2020, https://www.jstor.org/stable/42707273.
 12

in Canaanite) religious literature, J.D. Shenkel remarks, “The throne of the deity was not only the

symbol of his presence on earth, corresponding to his presence in heaven, but also the symbol of

his victory over the forces of cosmic chaos, and in the case of Israel, over historic enemies as

well” (402).23 As Shenkel avers, Yhwh’s earthly throne-room was thought to be the Holy of

Holies in the Temple, whether referring to the wilderness tabernacle or to the Solomonic Temple.

Shenkel writes, “The temple-throne celebrated in these verses as the symbol of the deity’s past

victory and abiding presence served as a hymnic theme for the psalmist’s profession of

confidence in God.”24 While verse 2 emphasizes the perpetuity, past and present, of Yhwh’s

throne: “Thy throne is established of old; Thou art from everlasting,” verses 3 and 4 highlight

Yhwh’s might over the forces of chaos through the symbol of threatening flood waters, yet

another Messianic (end-time) marker.25 Verse 5 follows with an expression of confidence in

Yhwh’s testimony and a reiteration of the infinity of the holiness of God’s house. The concept of

holiness brings us back to Psalm 24’s emphasis on the holiness of God’s people and points

forward to the Sabbath psalm’s final scene of God’s people, having overcome their foes through

Yhwh’s strength. They are those able to stand in the sanctuary, praising God for his uprightness

and celebrating their perpetuity as Yhwh’s people.

Psalm for the Sabbath Day (92)

The Sabbath psalm begins with a call to praise the Lord, morning and evening, then

moves to a celebration of God’s victory over His enemies and a personal praise for God’s

anointing on the psalmist’s life and victory over his enemies. The people of God described in

verses 12-15 have clearly come through conflict with their enemies and now stand praising God
23
James Donald Shenkel, “An Interpretation of Psalm 93, 5,” Biblica. 46.4 (1965): 402.
24
Ibid.
25
See (or rather, hear) the list of Messianic markers in Eric Levy, “Psalm 46: ”Hashem Tsivakos
Imanu.” The OU’s Shoshana Grossman Nach Yomi: A Chapter Every Day. Orthodox Union.
Web. 21 Oct. 2020. https://outorah.org/p/3584.
 13

for His righteous dealings with them. “The righteous flourish like the palm tree, and grow like a

cedar in Lebanon.”26

Conclusion: Yhwh’s People Express Confidence in Him

God’s people in the Tamid psalms go through scenes of great conflict but come out expressing

confidence in Yhwh as their just Judge and mighty Deliverer. In these psalms, the identity of

Yhwh’s people is intimately connected to conflict and to the victory Yhwh has won for them.

For postexilic Israel, the very expression of confidence in Yhwh’s protection, His judgement,

and His good intentions toward His people, as heard by the Israelites daily in the Temple,

reaffirmed their national claim on Yhwh as their own god. The cycle of daily Levitical songs

itself, leading each week as it did to final victory in the Sabbath psalm, affirmed the infinity of

Israel’s identity within their distinctive form of worship, a worship that highlighted the creation

week and pointed forward to an eternal Sabbath of rest and deliverance that stretches beyond the

borders of Israel -- to all who partake in that worship. 

References

Booij, Th. “The Background of the Oracle in Psalm 81,” Biblica. 65.4 (1984) pp. 465-475.

Botha, Phil J. “Answers Disguised as Questions: Rhetoric and Reasoning in Psalm 24.”

Old Testament Essays 22.3 (2009), 535-553. Accessed November 15, 2020.

http://www.scielo.org.za/pdf/ote/v22n3/02.pdf. JSTOR

Gerstenberger, Erhard S. Psalms: Part I with an Introduction to Cultic Poetry. 200. Volume 14:

The Forms of the Old Testament Literature. Eds. Rolf Knierim and Gene M. Tucker.

Grand Rapids: William B. Eerdsmans, 1988, 200.

Howard, David M., Jr. “Psalm 94 among the Kingship-of-Yhwh Psalms,” The Catholic Bible

Quarterly, 61.4 (October 1999), 667-685, 677. Accessed October 21, 2020.
26
Ps. 92:12 (NRSV).
 14

https://www.jstor.org/stable/43723704. JSTOR.

Levy, Eric. “Psalm 48: Monday, Monday.” The OU’s Shoshana Grossman Nach Yomi: A

Chapter Every Day. Orthodox Union. Accessed October 21, 2020.

https://outorah.org/p/3584.

Levy, Eric. “Psalm 46: ”Hashem Tsivakos Imanu.” The OU’s Shoshana Grossman Nach Yomi:

Chapter Every Day. Orthodox Union. Accessed October 21, 2020.

https://outorah.org/p/3584.

Liebreich, Y. A. (J.A). “The Psalms of the Levites for the Days of the Week/ ‫לימי הלויים מזמורי‬

‫השבוע‬,” Eretz-Yisrael 3, (1954): 173. Accessed November 15, 2020.

http://www.jstor.org/stable/23614035. JSTOR.

“Mishna Tamid.” 7, 4. Seder Kodashim. Sefaria: A Living Library of Jewish Texts Online.

March 31, 2020: https://www.sefaria.org/texts/Mishnah/Seder%20Kodashim.

Morgenstern, Julian. “The Mythological Background of Psalm 82.” Hebrew Union College

Annual. 14 (1939), 29-126. Accessed November 12, 2020.

https://www.jstor.org/stable/23503153. JSTOR.

Sarna, Nahum M. “The Psalm for the Sabbath Day (PS 92),’ Journal of Biblical Literature, 81.

(June 1962): 155-168. Accessed November 15, 2020. https://doi.org/10.2307/3264751

JSTOR.

Shenkel, James Donald. “An Interpretation of Psalm 93, 5.” Biblica. 46.4 (1965), 401-416.

Accessed November 15, 2020. https://www.jstor.org/stable/42640992 JSTOR.

Smith, Mark S. “God and Zion: Form and Meaning in Psalm 48,” Studi epigrafici e linguistici  6

(1989) 67-77, 71.

 15

Weinfeld, Moshe. “Sabbath, Temple, and the Enthronement of the Lord – The Problem of the

Sitz im Leben of Gen. 1:1-2:3, 501-512.” In Mélanges bibliques et orientaux en

l’honneur de M.Henrie Cazelles, edited by A. Caquot and M. Delcor. Kevelaer: Butzon

& Bercker, 1981.