Psalms, The Book of
PSALMS, THE BOOK OF
The Hebrew name for this book is TEHILLIM, praises, though many of the psalms are rather elegiac. Most of the psalms have the superscription mizmor, a poem song. This word is rendered in the Septuagint by psalmos, that is, a song sung to music, a lyric poem. The Greek psalterion means a stringed instrument; hence by a metaphor the book of Psalms is called Psalter. For the poetical characteristics of the Psalms, see POETRY.Classification. -Some writers have classified the psalms according to their poetic character, into odes, elegies, etc. A preferable method is to divide them according to their contents. In this way they have been divided into six classes.1. Hymns in praise of Jehovah; tehillim in the proper sense. These are directed to Jehovah as the God of all nature and the Creator of the universe, Psa 8:1-9 104:1-35; as the protector and patron of Israel, Psa 20:1-9 29:1-11 33:1-22, or of individuals, with thanksgiving for deliverance from evils, Psa 18:1-50 30:1-12 46:1-47:9; or they refer to the more special attributes of Jehovah, Psa 90:1-17 139:1-24. These psalms express thoughts of the highest sublimity in respect to God, providence, redemption, etc.2. Temple hymns; sung at the consecration of the temple, the entrance of the ark, etc., or intended for the temple service, Psa 24:1-10 132:1-18. So also “pilgrim songs,” sung by those who came up to worship in the temple, etc.; as for example, the “songs of degrees,” Psa 120:1-7, etc. See DEGREES, PSALMS OF.3. Religious and moral songs of a general character; containing the poetical expression of emotions and feelings, and therefore subjective: as for example, confidence in God, Psa 23:1-6 62:1-12 125:1-5; devotedness to God, Psa 16:1-11 ; longing for the worship of the temple, Psa 42:1-43 :5; prayers for the forgiveness of sin, etc. To this class belong the seven penitential psalms, as they are termed, Psa 6:1-10 25:1-22 32:1-11 35:1-28 38:1-22 51:1-19 130:1-8. Also didactic song; the poetical expression of some truth, maxim, etc., Psa 1:1-6 15:1-5 32:1-11 34:1-22 50:1-23 128:1-6, etc. This is a numerous class.4. Elegiac psalms, that is, lamentations, psalms of complaint, generally united with prayer for help.5. Messianic psalms, as Psa 3:1-8 22:1-31 45:1-17 69:1-36 72:1-20 110:1-7, etc.6. Historical psalms, in which the ancient history manner, Psa 78:1-72 105:1-45 106:1-48 114:1-8.But it is impossible to form any perfect arrangement, because some psalms belong in part to two or more different classes. Besides the proper Messianic psalms, predictions of the Messiah are widely scattered through this book, and the attention of the devout reader is continually attracted by passages foretelling His character and His works. Not a few of these are alluded to in the New Testament; and it is unquestionable that the language and structure of many others not quoted were intended to bear witness to the Son of God. David himself was an eminent type of the Savior, and many events of his life shadowed forth his son and Lord. The mention of these in the inspired writings is not undesigned; the recorded trials and victories of David find in their reference to the Messiah their highest claim to a place in the sacred writings. Lord Bacon has remarked that many prophetic passages in the Old Testament are “of the nature of their Author, to whom a thousand years are as one day; and therefore they are not fulfilled punctually at once, but have springing and germinant accomplishment through many ages, though the height or fullness of them may refer to some one age.”Inscriptions-With the exception of twenty-five psalms, hence called orphan psalms, all the rest have inscriptions of various kinds. They refer to the author, the occasion, different kinds of song, the melody or rhythm, the instrumental accompaniment, the choir who shall perform, etc. These are mostly very obscure, because the music and musical instruments of the Hebrews are almost unknown to us. They are of very high antiquity, if not as old as the psalms themselves; and in the Hebrew are not detached from the psalms, as in modern translations. They appear with numerous variations in the ancient Greek and Syriac versions. Many words in these inscriptions remain untranslated, and can only be conjecturally interpreted. See HIGGAION, MASCHIL, etc.Authors and age of the Psalms. -To David are assigned seventythree psalms in the Hebrew, and in the Septuagint eleven more. Psa 90:1-17 is ascribed to Moses. As to the authorship of the other psalms, much diversity of opinion has prevailed among biblical critics.The whole collection of the Psalms appears to have first existed in five books, after the example, perhaps, of the Pentateuch. Each book closes with a doxology.One psalm occurs twice, Psa 14:1-7 ; compare Psa 53:1-6 . Some occur as parts of other psalms; as for example, Psa 70:1-5 forms also a part of Psa 40:1-17 . So also some psalms are repeated from other books of Scripture; thus Psa 18:1-31 2Sa 22:1-51 . The final arrangement of the whole is generally referred to Ezra, 450 B. C.These invaluable sacred songs exhibit the sublimest conceptions of God, as the creator, preserver, and governor of the universe; to say nothing of the prophetical character of many of them, and their relation to the Messiah and the great plan of man’s redemption. They present us with the most perfect models of child-like resignation and devotedness, of unwavering faith and confidence in God. They are an inspired epitome of the Bible, for purposes of devotion; and are peculiarly dear to the people of God, as expressing every phase of religious experience. Luther, in his prefaces to the Psalter, has the following beautiful language; “Where canst thou find nobler words of joy, than in the psalms of praise and thanksgiving? There thou mayest look into the hearts of all good men, as into beautiful and pleasant gardens, yea, as into heaven itself. How do grateful and fine and charming blossoms spring up there from every kind of pleasing and rejoicing thoughts towards God and his goodness! Again, where canst thou find more deep or mournful words of sorrow, than in the psalms of lamentation and woe? There thou mayest look again into the hearts of all good men, as upon death, yea, as if into hell. How dark and gloomy is it there, from anxious and troubled views of the wrath of God! I hold, however, that no better or finer book of models, or legends of saints and martyrs, has existed, or can exist on earth, than the Psalter. For we find here, not alone what one or two saints have done, but what the Head of all saints has done, and what all holy men still do; in what attitude they stand towards God and towards their friends and enemies; and how they conduct themselves in all dangers and sufferings. And besides this, all sorts of divine doctrines and precepts are contained in it. Hence it is that the Psalter is The Book of all good men; and every one, whatever his circumstances may be, finds in it psalms and words suited to his circumstances, and which are to him just as if they had been put there on his very account, and in such a way that; he himself could not have made or found or wished for better.”In Luk 24:44, the word “psalms” denotes one of the three divisions of the Hebrew Bible, the Hagiographa or devotional writings. See BIBLE. With regard to alphabetical psalms and psalms of degrees, see DEGREES, PSALMS OF, and LETTERS.
Fuente: American Tract Society Bible Dictionary
Psalms, The Book of
(See PSALMS.)
Fuente: Fausset’s Bible Dictionary
Psalms, the Book of
Psalms, the Book of. The “praise” or hymn-book of Jew and Christian for thousands of years. The following description of the book is given in Rice’s Our Sixty-six Sacred Books: The book of Psalms in the Hebrew Bible was the first of the third division called Kthubim, or “Writings.” The Psalms, Proverbs, and Job were regarded as pre-eminently poetical books, and the Massoretes distinguished them by a peculiar accentuation. The Psalms were called “Sepher Thellim,” or “Book of Praises.” The Greeks called it “Psalmos,” from which the English “Psalms” is derived. The Psalms counted one book in the A. V., in the Hebrew Bible are divided into five collections, rather inaptly termed “books” in the Revised English Version. The end of each of the first four “books” is indicated by a doxology. The books are: 1. Psa 1:1-6; Psa 2:1-12; Psa 3:1-8; Psa 4:1-8; Psa 5:1-12; Psa 6:1-10; Psa 7:1-17; Psa 8:1-9; Psa 9:1-20; Psa 10:1-18; Psa 11:1-7; Psa 12:1-8; Psa 13:1-6; Psa 14:1-7; Psa 15:1-5; Psa 16:1-11; Psa 17:1-15; Psa 18:1-50; Psa 19:1-14; Psa 20:1-9; Psa 21:1-13; Psa 22:1-31; Psa 23:1-6; Psa 24:1-10; Psa 25:1-22; Psa 26:1-12; Psa 27:1-14; Psa 28:1-9; Psa 29:1-11; Psa 30:1-12; Psa 31:1-24; Psa 32:1-11; Psa 33:1-22; Psa 34:1-22; Psa 35:1-28; Psa 36:1-12; Psa 37:1-40; Psa 38:1-22; Psa 39:1-13; Psa 40:1-17; Psa 41:1-13; Psa 2:1-12. Psa 42:1-11; Psa 43:1-5; Psa 44:1-26; Psa 45:1-17; Psa 46:1-11; Psa 47:1-9; Psa 48:1-14; Psa 49:1-20; Psa 50:1-23; Psa 51:1-19; Psa 52:1-9; Psa 53:1-6; Psa 54:1-7; Psa 55:1-23; Psa 56:1-13; Psa 57:1-11; Psa 58:1-11; Psa 59:1-17; Psa 60:1-12; Psa 61:1-8; Psa 62:1-12; Psa 63:1-11; Psa 64:1-10; Psa 65:1-13; Psa 66:1-20; Psa 67:1-7; Psa 68:1-35; Psa 69:1-36; Psa 70:1-5; Psa 71:1-24; Psa 72:1-20; Psa 3:1-8. Psa 73:1-28; Psa 74:1-23; Psa 75:1-10; Psa 76:1-12; Psa 77:1-20; Psa 78:1-72; Psa 79:1-13; Psa 80:1-19; Psa 81:1-16; Psa 82:1-8; Psa 83:1-18; Psa 84:1-12; Psa 85:1-13; Psa 86:1-17; Psa 87:1-7; Psa 88:1-18; Psa 89:1-52; Psa 4:1-8. Psa 90:1-17; Psa 91:1-16; Psa 92:1-15; Psa 93:1-5; Psa 94:1-23; Psa 95:1-11; Psa 96:1-13; Psa 97:1-12; Psa 98:1-9; Psa 99:1-9; Psa 100:1-5; Psa 101:1-8; Psa 102:1-28; Psa 103:1-22; Psa 104:1-35; Psa 105:1-45; Psa 106:1-48; Psa 5:1-12. Psa 107:1-43; Psa 108:1-13; Psa 109:1-31; Psa 110:1-7; Psa 111:1-10; Psa 112:1-10; Psa 113:1-9; Psa 114:1-8; Psa 115:1-18; Psa 116:1-19; Psa 117:1-2; Psa 118:1-29; Psa 119:1-176; Psa 120:1-7; Psa 121:1-8; Psa 122:1-9; Psa 123:1-4; Psa 124:1-8; Psa 125:1-5; Psa 126:1-6; Psa 127:1-5; Psa 128:1-6; Psa 129:1-8; Psa 130:1-8; Psa 131:1-3; Psa 132:1-18; Psa 133:1-3; Psa 134:1-3; Psa 135:1-21; Psa 136:1-26; Psa 137:1-9; Psa 138:1-8; Psa 139:1-24; Psa 140:1-13; Psa 141:1-10; Psa 142:1-7; Psa 143:1-12; Psa 144:1-15; Psa 145:1-21; Psa 146:1-10; Psa 147:1-20; Psa 148:1-14; Psa 149:1-9; Psa 150:1-6. The topics of the Psalms have been compared to an oratorio in five parts: 1. Decline of Man 1:2. Revival; 3. Plaintive complaint; 4. Response to the complaint; 5. Final thanksgiving and triumph. This fivefold division of the Psalms is very ancient, but when or by whom it was made is uncertain. Some ascribe it to Nehemiah or his time; it certainly is two or three centuries older than the Christian era. The division appears in the Septuagint. Why it was made is not clear. Some conjecture that it was in accord with the supposed chronological order of the Psalms, or was an arrangement according to authors, topics, or for liturgical use. The collection could not have been completed before the time of Ezra. About fifty Psalms are quoted in the New Testament. The titles or inscriptions of the Psalms are not by the original authors, but belong to an early age. They are attached to 101 Psalms. The 49 not having titles, the Talmud calls “Orphan Psalms.” According to these titles, 73 Psalms are ascribed to David, 12 to Asaph, one of David’s singers, 12 to the sons of Korah, a priestly family of singers of David’s time, 2 (72d and 127th) to Solomon, 1 (90th) to Moses, and 1 (89th) to Ethan. The other 49 are anonymous. But the Septuagint assigns 85 Psalms to David, the 127th to Jeremiah, the 146th to Haggai, and the 147th to Zechariah. The New Testament also cites Psa 2:1-12; Psa 95:1-11 as if David were the author. It is worthy of note that the great Hallel songs, Psa 115:1-18; Psa 116:1-19; Psa 117:1-2; Psa 118:1-29, and the famous alphabetic hymn, the 119th, are among the anonymous songs. The most ancient classification, aside from the division into five collections, is found in the titles. The meaning of these is obscure. Some are termed Shir, a solo for the voice; Mizmor, song of praise accompanied with an instrument; Maschil, ode or didactic song; Michtam, a catch-word poem (Delitzsch); Shiggaion, an excited ode; Tephillah, a prayer-song; Shir jedidoth, a song of loves; Shir hammaaloth, a song of ascent or pilgrim songs; Kinah, dirge or elegy. Modern groups are based upon the contents, as seven (some say eight) penitential (6th, 25th, 32d [38th], 51st, 102d, 130th, 143d), seven imprecatory psalms (35th, 52d, 58th, 59th, 69th, 109th, 137th), pilgrim songs, psalms of thanksgiving, of adoration, of faith and hope. Messianic psalms, and historic psalms. Some psalms have parallelisms or longer stanzas, each beginning with an initial letter corresponding to the twenty-two letters of the Hebrew alphabet. There are seven of these alphabetic psalms and five other alphabetic poems in the Old Testament. Some psalms are choral, as 24th, 115th, 135th; some gradational, as 121st, 124th. Of the psalms ascribed to David, several have Aramaic forms, but according to the latest linguistic researches these forms may betray an earlier rather than a later author. The psalms have suggested many of the noblest Christian hymns.
Fuente: People’s Dictionary of the Bible
Psalms, The Book of
Psalms, The Book of. The present Hebrew name of the book is Tehill’im, “Praises”; but in the actual superscriptions of the psalms, the word, Tehillah, is applied only to one, Psa 145:1, Which is indeed emphatically a praise-hymn. The Septuagint (LXX) entitled them psalmoi, or “psalms,” that is, lyrical pieces to be sung to a musical instrument. The Christian Church obviously received the Psalter from the Jews, not only as a constituent portion of the sacred volume of Holy Scripture, but also as the liturgical hymn-book, which the Jewish Church had regularly used in the Temple.
Division of the Psalms. — The book contains 150 psalms, and may be divided into five great divisions or books, which must have been originally formed at different periods.
Book I is, by the superscriptions, entirely Davidic nor do we find in it a trace of any but David’s authorship. We may well believe that the compilation of the book was also David’s work.
Book II appears by the date of its latest psalm, Psa 46:1, to have been compiled in the reign of King Hezekiah. It would naturally comprise, first, several or most of the Levitical psalms anterior to that date; and second, the remainder of the psalms of David previously uncompiled. To these latter, the collector, after properly appending the single psalm of Solomon, has affixed the notice that, “the prayers of David, the son of Jesse, are ended.” Psa 72:20.
Book III, the interest of which centers in the times of Hezekiah stretches out, by its last two psalms, to the reign of Manasseh: it was probably compiled in the reign of Josiah. It contains seventeen psalms, from Psalms 73-89, eleven by Asaph, four by the sons of Horah, one, Psalms 86, by David, and one by Ethan.
Book IV contains the remainder of the psalms up to the date of the captivity, There are seventeen, from Psalms 90-106