HYMNS
ANOTHER FORM OF PRAISE closely related to the song of thanksgiving is the hymn (e.g., Pss 117; 145). Here the congregation is called to praise or declares its intent to praise the Lord. Reasons for that praise are then given either briefly or at length. These usually have to do with the character and power of God demonstrated in the works of creation and in God’s acts of faithfulness and love toward Israel.
ROYAL PSALMS
A NUMBER OF PSALMS center on the king and so have been called royal psalms. Some are prayers and songs of thanksgiving for or by the king (e.g., Ps 18); others may have been composed for occasions such as coronations (e.g., Ps 2) or weddings (e.g., Ps 45). Sporadic references to the king occur in other psalms, and it is possible that sometimes when a voice speaks in the psalms as a representative of the people it is the voice of a king.
OTHER TYPES
OTHER TYPES OF PSALMS occur in smaller numbers, for example, liturgies of thanksgiving (e.g., Ps 118) and liturgies for entrance into the sanctuary (e.g., Pss 15; 24). Some of the other types are developments of particular aspects of the prayer or hymn: the psalms of trust (e.g., Pss 23; 62), the songs exalting Zion (e.g., Pss 48; 87), and those hymns celebrating God’s universal rule (commonly called “enthronement psalms,” e.g., Pss 47; 93; 96–99). Some psalms with prominent didactic and instructional features must have been initially composed with that aim in mind (e.g., Pss 37; 49).
Setting of the Psalms
THE SPECIFIC RELATIONSHIP of all the psalms to corporate and individual acts of worship is much debated. It is likely that a number of them were a part of public worship. Surely some of them were associated with the great annual festivals. The hymns and liturgies, as well as the songs of thanksgiving, had their place in the worship of the congregation. The relation of the individual prayers for help to the sanctuary and the priestly officials is less clear. There are indications that prayers were uttered in the sanctuary, often at night. They sometimes incorporate or allude to oracles of salvation that may have been mediated through a priest. Some interpreters, however, have claimed that the individual prayers were associated more with the family or clan and less with the sanctuary and its priests.
Composition and Authorship
THE DATE OF COMPOSITION varies from psalm to psalm and is in most cases impossible to determine. Some psalms were probably composed fairly early in Israel’s history (e.g., Pss 18; 29; 68). Many may have been composed after the exile. Some psalms show indications of having undergone a process of transmission that, in the course of time, changed them from their original form. That process, which is difficult to reconstruct, has involved adapting individual psalms for communal use, royal motifs for a postmonarchical context, and cultic psalms for noncultic uses (and probably the reverse).
In its present form the Psalter is arranged in five collections, or “books,” an arrangement thought to be on analogy with the five books of the Torah. Although the rationale for the internal processes of organization is much debated, the book divisions are evident by the closing doxological verses in Pss 41.13; 72.18–19; 89.52; 106.48; 150.1–6.
Although many of the psalms are associated in their headings with David, who may have written some of them, the authorship of the individual psalms is unknown. The superscriptions of the psalms are secondary to their composition and identify persons other than David with whom the psalms are associated either because of content (e.g., Pss 72; 127) or because the individuals named had some role in the music and worship of the temple (e.g., Asaph and the Korahites). Musical notations of various sorts appear in these headings, but their meaning is often uncertain. Indications of the type of psalm (e.g., Ps 90) or of its use in worship (e.g., Ps 92) are given on occasion.
The superscriptions also serve to identify collections or groupings of psalms within—or sometimes overlapping—the five “book” divisions. At the end of Book II (72.20), for example, a note indicates “the prayers of David son of Jesse are ended.” Although, in fact, David’s name appears in the headings of several more psalms—especially toward the end of the Psalter (Pss 138–145)—the majority of the psalms in Books I and II have some reference to David in their superscriptions, indicating a sense of these as a collection of Davidic prayers. A few have no name in the title, and there is a small collection of Korahite psalms (Pss 44–49) in their midst. Another collection of Korahite psalms appears in Pss 84–88, and one group of psalms is associated with another musician, Asaph (Pss 73–83; cf. Ps 50). The most obvious collection within the Psalter is the “Songs of Ascents” (Pss 120–134), fifteen psalms that share various features and probably were added as a group (see note on 120.1–7). Contemporary interpretation of Psalms has identified a number of groups of psalms that may be read together as subunits on the basis of formal connections as well as resonances of language and content, without necessarily showing explicit signs of collection such as may be reflected in the superscriptions and the doxologies. Furthermore, important proposals have been put forth for reading the whole Psalter as a book that has not only a beginning and an end, but thematic movement as well.
The formation of the Psalter was a long and complex process. Individual songs and prayers were composed, some of which were used repeatedly by the community; these were brought together into smaller collections first and eventually formed into the larger whole that is now the Psalter. Pss 1 and 2 were placed as an introduction to the whole, probably late in the process of formation, and Ps 150 (or possibly Pss 145–150) seems to have been put at the end as a doxological conclusion. Additional psalms appear in some of the ancient versions as well as in the large Psalms manuscript from Qumran. [PATRICK D. MILLER]
BOOK I: PSALMS 1–41
PSALM 1
The Two Ways
1Happy are those
who do not follow the advice of the wicked,
or take the path that sinners tread,
or sit in the seat of scoffers;
2but their delight is in the law of the LORD,
and on his law they meditate day and night.
3They are like trees
planted by streams of water,
which yield their fruit in its season,
and their leaves do not wither.
In all that they do, they prosper.
4The wicked are not so,
but are like chaff that the wind drives away.
5Therefore the wicked will not stand in the judgment,
nor sinners in the congregation of the righteous;
6for the LORD watches over the way of the righteous,
but the way of the wicked will perish.
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1.1–6 A psalm exalting God’s instruction, or law, and the blessings of attending to it (cf. Pss 19; 40.8; 119). This psalm, together with Ps 2, serves as an introduction to the Psalter (see Introduction).
1.1–3 The way of the righteous.
1.1 Happy, i.e., seen and envied by others as blessed. Scoffers, arrogant people, who mock the righteous one’s trust in God.
1.2 The Hebrew term for law is torah, i.e., “instruction” or “teaching.” For a similar joy in God’s law, see 119.77, 92, 97, 113.
1.3 Cf. Jer 17.7–8.
1.4–6 The way of the wicked is ephemeral and unproductive; they will not endure.
PSALM 2
God’s Promise to His Anointed
1Why do the nations conspire,
and the peoples plot in vain?
2The kings of the earth set themselves,
and the rulers take counsel together,
against the LORD and his anointed, saying,
3“Let us burst their bonds asunder,
and cast their cords from us.”
4He who sits in the heavens laughs;
the LORD has them in derision.
5Then he will speak to them in his wrath,
and terrify them in his fury, saying,
6“I have set my king on Zion, my holy hill.”
&nbs
p; 7I will tell of the decree of the LORD:
He said to me, “You are my son;
today I have begotten you.
8Ask of me, and I will make the nations your heritage,
and the ends of the earth your possession.
9You shall break them with a rod of iron,
and dash them in pieces like a potter’s vessel.”
10Now therefore, O kings, be wise;
be warned, O rulers of the earth.
11Serve the LORD with fear,
with trembling 12kiss his feet,a
or he will be angry, and you will perish in the way;
for his wrath is quickly kindled.
Happy are all who take refuge in him.
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a Cn: Meaning of Heb of verses 11b and 12a is uncertain
2.1–12 A royal psalm perhaps used on occasion of the coronation of a king. It now functions with Ps 1 as part of the introduction to the Psalter (see Introduction), indicating that the ways of the king and the nations are matters to be found within the Psalms.
2.1–3 At a time of transition, subject nations may seek to overthrow the ruling nation. Cf. Acts 4.25–26.
2.2 Anointed, or “messiah,” God’s designated king. Applied to Israel’s own kings in the time of the monarchy, the term came to be used in reference to an ideal king who would come in the future and inaugurate God’s righteous rule.
2.4–9 The Lord’s response to the plot against the king is the installation of the new king, who is given power over the nations.
2.7 Decree, the royal protocol legitimating the king at the time of enthronement. You are…begotten you is a formula of adoption of the king, who from that point on is viewed as God’s son (cf. 89.26–27; 2 Sam 7.14). For secondary applications to Jesus, see Acts 13.33; Heb 1.5.
2.9 You shall, perhaps to be read as permissive, “you may.”
2.10–12 A warning to rebellious rulers to submit to the rule of God’s anointed or they will be destroyed. Happy. See note on 1.1. Refuge, a thematic image in the Psalms for confident reliance on God’s deliverance of the righteous.
PSALM 3
Trust in God under Adversity
A Psalm of David, when he fled from his son Absalom.
1O LORD, how many are my foes!
Many are rising against me;
2many are saying to me,
“There is no help for youa in God.”
Selah
3But you, O LORD, are a shield around me,
my glory, and the one who lifts up my head.
4I cry aloud to the LORD,
and he answers me from his holy hill.
Selah
5I lie down and sleep;
I wake again, for the LORD sustains me.
6I am not afraid of ten thousands of people
who have set themselves against me all around.
7Rise up, O LORD!
Deliver me, O my God!
For you strike all my enemies on the cheek;
you break the teeth of the wicked.
8Deliverance belongs to the LORD;
may your blessing be on your people!
Selah
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a Syr: Heb him
3.1–8 A prayer of an individual to God for help. The superscription serves to suggest an occasion in David’s life when such words as these would have been appropriate (2 Sam 15–18).
3.1–2 The psalmist laments the threat of enemies and implicitly complains against God.
3.2 Help, or deliverance (see vv. 7–8). Selah, possibly a liturgical or musical direction of unknown meaning.
3.3–6 In contrast to the apparent abandonment by God, the psalmist expresses confidence in God’s protecting care and response to the prayer.
3.4 Holy hill, Zion or the Temple Mount.
3.7 The prayer for the deliverance that others (v. 2) assume God will not bring.
3.8 A final expression of confidence that it is in fact God who alone can deliver from threats.
PSALM 4
Confident Plea for Deliverance from Enemies
To the leader: with stringed instruments. A Psalm of David.
1Answer me when I call, O God of my right!
You gave me room when I was in distress.
Be gracious to me, and hear my prayer.
2How long, you people, shall my honor suffer shame?
How long will you love vain words, and seek after lies?
Selah
3But know that the LORD has set apart the faithful for himself;
the LORD hears when I call to him.
4When you are disturbed,a do not sin;
ponder it on your beds, and be silent.
Selah
5Offer right sacrifices,
and put your trust in the LORD.
6There are many who say, “O that we might see some good!
Let the light of your face shine on us, O LORD!”
7You have put gladness in my heart
more than when their grain and wine abound.
8I will both lie down and sleep in peace;
for you alone, O LORD, make me lie down in safety.
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a Or are angry
4.1–8 A prayer for help in trouble. To the leader: with stringed instruments, apparently musical or liturgical directions, perhaps addressed to the director of temple musicians.
4.1 The cry for help. Deliverance is seen in terms of the imagery of having room and not being hemmed in or trapped.
4.2–5 An address to those who have sought to do in the psalmist.
4.2 A claim that some have brought false accusations against or slandered the petitioner. Selah. See note on 3.2.
4.3 The opponents are now challenged to acknowledge the Lord’s protection of the one who prays.
4.4–5 The opponents are cautioned against sinful acts and urged to come into the sanctuary like those who do right and trust in the Lord. Right sacrifices, either those done in the right manner or, more likely, sacrifices acknowledging God’s justice and righteousness manifest in the deliverance of the petitioner.
4.6–8 The fruitless longing for God’s blessing by those who do not trust in God (v. 5) is contrasted with the joyous confidence of the one who trusts and is kept in safety by God.
4.6 Let…shine. See Num 6.25; note on 31.16.
PSALM 5
Trust in God for Deliverance from Enemies
To the leader: for the flutes. A Psalm of David.
1Give ear to my words, O LORD;
give heed to my sighing.
2Listen to the sound of my cry,
my King and my God,
for to you I pray.
3O LORD, in the morning you hear my voice;
in the morning I plead my case to you, and watch.
4For you are not a God who delights in wickedness;
evil will not sojourn with you.
5The boastful will not stand before your eyes;
you hate all evildoers.
6You destroy those who speak lies;
the LORD abhors the bloodthirsty and deceitful.
7But I, through the abundance of your steadfast love,
will enter your house,
I will bow down toward your holy temple
in awe of you.
8Lead me, O LORD, in your righteousness
because of my enemies;
make your way straight before me.
9For there is no truth in their mouths;
their hearts are destruction;
their throats are open graves;
they flatter with their tongues.
10Make them bear their guilt, O God;
let them fall by their own counsels;
because of their many transgressions cast them out,
for they have rebelled against you.
11But let all who take refuge in you rejoice;
let them ever sing for joy.
> Spread your protection over them,
so that those who love your name may exult in you.
12For you bless the righteous, O LORD;
you cover them with favor as with a shield.
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5.1–12 A prayer for help by an individual in trouble. To the leader. See note on 4.1–8. For the flutes, a liturgical notation of uncertain meaning.
5.1–3 The petition for God to pay attention to the prayer. In the morning is often the time when God comes to help (17.15; 90.14; 143.8; 1 Sam 11.9).
5.4–7 The assurance of being heard is grounded in the knowledge that, although God will not let the wicked appear in the divine presence, the righteous petitioner may enter the temple and stand before God (see Pss 15; 24; 73.17).
5.8 The actual petition for God’s saving help, i.e., righteousness, and some clear direction for the future, i.e., your way.
5.9–10 A call for judgment upon the wicked who oppress the psalmist. Throats and tongues suggest that the oppression is some kind of slander or false accusation. The graphic image is used by Paul in Rom 3.13.
5.11–12 A final prayer for protection of the innocent and thus righteous, including the one praying. Refuge. See note on 2.10–12.
PSALM 6
Prayer for Recovery from Grave Illness
To the leader: with stringed instruments; according to The Sheminith. A Psalm of David.
1O LORD, do not rebuke me in your anger,
or discipline me in your wrath.
2Be gracious to me, O LORD, for I am languishing;
O LORD, heal me, for my bones are shaking with terror.
3My soul also is struck with terror,
while you, O LORD—how long?
4Turn, O LORD, save my life;
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