Psalms Introduction - College Press Bible Study Textbook Series

BIBLE STUDY TEXTBOOK SERIES
STUDIES IN THE PSALMS

Volume One (1-72)
Volume Two (73-150)

JOSEPH BRYANT ROTHERHAM
(Translator of The Emphasised Bible)

Paraphrase by

KENNETH N. TAYLOR
from the Living Psalms And Proverbs

Questions for Discussion by

DON DE WELT

College Press, Joplin, Missouri

TABLES.
TABLE I.

TRANSLITERATION OF HEBREW CHARACTERS INTO ENGLISH.

The above Table may be put to an interesting special use. It will enable the merely English reader to trace the similarity of certain Hebrew letters, as the well-known cause of errors of transcription. For example, he can perceive how minute is the difference in form between daleth and resh, and so how easily silenced might creep in where uplifted should have stood, or vice-versnâ, in 1312 (see note there); and similarly how readily kaph should have usurped the place beth in 1503.

N.B.The vowel â may be pronounced as a in father; and ê as e in there.

TABLE II.

DIVINE NAMES, AS USED IN THE PSALMS, AND GENERALLY REGARDED AS INDICATING THE FORMATION OF SUCCESSIVE COLLECTIONS OF PSALMS.

JEHOVAH8

YAHb

ELOHIMC
(God)

ELOAHd
God)

ELe
(GOD)

ADONAIf
(Sov Lord)

ELYONg
(Most High)

Bk. I.
(1-41)

272

Bk. II.
(42-72)

164

Bk. III.
(73-89)

Bk. IV.
(90-106)

103

Bk. V.
(107-150)

236

Obs. 1.

The choice of one or other of these Divine Names seems generally to have been determined by intrinsic fitness. (See 917, 1917, 8318, 119115).

Obs. 2.

But occasionally shows an overruling adaptation to time, place, or purpose, by author or editor. (Cp. 14 w. 53; 4012-17 w. 70; and note all Book II.)

Obs. 3.

Book I. is prevailingly Jehovistic; Book II., Elohistic; Book III., about equally balanced; Book IV., wholly Jehovistic; and Book V., mainly Jehovistic and Liturgical.

a Prop. Yahweh.

b Abbre. of Yahweh.

c Pl. of excellence, when absolutely used.

d Sing. of Elohim.

e Or Mighty One.

f Conventional pron. for Divine name.

g Once used of Davidic King

TABLE IV.ABBREVIATIONS

Aram.: Aramean.
A.V.: Authorized version.
Br.: Briggs.
CMm.: Chief Musician's mark.
Cod.: Codex=written copy.
cp.: Compare.
Del.: Delitzsch.
Dr.: Driver.
ear. pt. ed.: Early printed edition of the Hebrew Bible.
G. Intro.: Ginsburg's Introduction to his Massoretico-Critical Bible.
Gn.: Ginsburg's notes in his Massoretico-Critical Hebrew Bible.
God = Elohim.
GOD = El.
God = Eloah.

Gt.: Ginsburg thinks (a guarded opinion).

Intro.: Introduction to this work.
J.P.S.V.: Jewish Publication (Society Version).
Kp.: Kirkpatrick.
Lm.: Librarian's mark.
mf.: More freely.
ml.: More literally.
M.T.: Massoretic Hebrew Text. (For Massorites see Intro., Chap. I.)

Nm.: No markwhether Librarian's or Chief Musician'S.
O.G.: Oxford Gesenius (B.D.B.)
O.T.P.: Thirtle's Old Testament Problems.
P.B.V.: Prayer Book version.
Per.: Perowne.
perh.: Perhaps.
P.R.I.: Public Reader's Invitation.
prob.: Probably.
Read: In margin of M.T.
R.V.: Revised version.
Sep.: Septuagint (early Greek version).
shd.: Should.
sp. vr.: Special various reading (sevir) in Gn.
Syr.: Syriac.
T.G.: Tregelles-' Gesenius.
U.: Usually.
Vul.: Vulgate (Latin).
w.: with.
Written: In text of M.T.

: Sign for Selah. See Intro., Chap. III., Selah.

FOREWORD

The Author of these Studies did not live to see his work in print, and this volume is issued by his son.
It was very natural that the Translator of The Emphasised Bible, and the Author of Studies in the Epistle to the Hebrews, should, in a period of unusual leisure at the close of a long life, turn his attention with renewed zest to a study of the Psalter. The immediate incentive to the work came from the Westminster Bible School. In his Reminiscences, written in 1906, the Author says:It is very pleasant to me to avow that the impulse to make an attempt on the Psalms was lately received at Westminster Bible School, so ably conducted by Dr. G. Campbell Morgan.. I could never have anticipated, during the quiet years of bygone labour on the Holy Scriptures, being spared to enjoy the profound satisfaction of hearing lectures so greatly to my mind and so manifestly potent for good as these lectures on the Divine Library by Dr. Morgan. Long may this Bible School flourish, and far may its influence extend.
The Translator of The Emphasised Bible wrote out the whole of the Bibleportions of it several times overwith his own hand. Forty years-' experience only confirmed his conviction, that there should be no such thing as finality in the work of Bible Translation and Revision, and in his pamphlet entitled Our Sacred Books he says:

Consider further that the world moves. Grammars are multiplied; dictionaries quarry in new directions; Palestine is re-explored; Assyrian and Egyptian Tablets are unearthed; more ancient scrolls are deciphered and collated. And all this means constantly accumulating gains making for revision. For what can be done ought to be done if the claims of truth are supreme.
Consider further, many men, many minds; various gifts, a more effective army of occupation. The God of the Bible is not weary of bestowing His bounties, and He delights to make one relay of toilers helpful to another. This means much. For, as no two observers of nature ever see with the same eyes, so in the study of Hebrew and Greek no two students detect precisely the same cogencies and felicities.

Whatever translation of the Bible we prefer, and whether or not we compare therewith other versions, let us never forget that it is our duty and privilege to rise above all mere formalism even in Bible reading, and use all our powers to get at the heart of divine things. God's works and ways and thoughts so far as revealed in His Wordlet these be the objects of our search and the subjects which engage our meditation; let us seek to turn these into realities, by looking at them from every side, and translating them into our own language and into our own thoughts. Let us try to get at the facts through the words, at the sense through the sounds. Let us guard against being rocked to sleep by the lullaby of unpenetrated sentences whose meaning we do not understand. Let us not dream that we can be made holy and safe by mere verbal charms.

The writer of these words was in some respects pre-eminently a man of the Grammar and Lexicon. He delighted in subtle shades of meaning sometimes only discoverable by microscopical research. He was fond of tracking words to their hiding-places. He had the instincts and patience of the hunter in following the trail, and he delighted to bring forth into the light of day his trophies of the chase, His trained memory readily recalled parallel passages and related incidents, and in these Psalm Studies the higher teaching of the New Testament is often brought to bear with good effect.
Many choice phrases, called from the works of modern scholars, and placed in the footnotes following the text, or referred to in the Expositions, bear witness to the Author's keen appreciation of the writings of others; but he was a man of independent mind, accustomed to draw his own conclusions after a careful first-hand investigation of all the available evidence. He occupied a somewhat unique position between scholarly experts on the one hand, and the average Bible student on the other, and in these Studies, the needs of advanced students and the rights of the unlearned, have alike been conserved.
Special thanks are heartily tendered to Dr. J. W. Thirtle (whose own work on the Psalter is referred to by the Author in the following Preface) for kindly help in examining the proof-sheets. But for the exceptional clearness of the Author's handwriting, the printing of a work extending to upwards of eighteen hundred MS. pages, without his personal supervision, would not have been possible, and in accomplishing the task grateful reference should be made to the care bestowed upon it by the printers. It is recognized that both Managers and Staff (including the Author's friend, Mr. R. T. Hesketh), have taken special pains in carrying through an undertaking which makes unusual demands on typographical resources and technical skill.
The present writer is persuaded that the further endeavour after accuracy, by a diligent revision of the text of these Sacred Lyrics, and the Freshness and Vigour of the Expositions, embodying as they do the garnered fruit of prolonged meditations and ripe experience, will be welcomed by Bible students, and will justify this addition to the literature of the Psalter.

J. G. R.

29 Ardoch Road,

Catford, London, S.E.

PREFACE

The aim of this volume is to induce readers of The Psalms to become students. Any apprehension on my part of being deemed presumptuous in preparing it, has been held in abeyance by three considerations: first, that the wants of students are various; second, that the methods of teachers are diverse; and, third, that the Psalms themselves are inexhaustible. This last conclusion outweighs all others. Franz Delitzschhimself one of the ablest of commentators on the Psalmssays: The Psalms are inexhaustible; there always remains an undeciphered remnant; and therefore the business of exposition, although it has a progress, yet has no end. Hence the hope that this further contribution will simply be judged on its merits.
It will be convenient if I at once state precisely what I have here attempted.
In the first place, I have reproduced the text of the Psalms which had already been given in The Emphasised Bibleof course, diligently revised; for it was not possible to refrain from embodying therein a further endeavour after accuracy. At the same time, I have deliberately retained in this rendering of the Psalms nearly as much as before of the Hebrew Emphatic Idiom, being, as I am, profoundly convinced of the possibility of putting into intelligible and forceful English more of the idiomatic felicity of the original than is commonly deemed consistent with the composition of classic English.

Especially where careful interpretation is the immediate end in view, is a correctly emphasised English text a clear gain for securing a true exposition.
Scholars will observe that, in the small reference-notes placed at the foot of the text, not only are they themselves conveniently reminded of critical results with which from ampler sources they are already familiar, but that those very notes, fragmentary as they may appear to the casual reader, do nevertheless furnish enticing stepping-stones for such as would hesitate to plunge into deeper critical waters; by a discrete use of which, therefore, the less thoroughly equipped student may be materially assisted.
Less venturous readersin fact, all who for want of time or self-reliance shrink from being too severely taxedare requested to observe that the Exposition proper which follows the psalm has been as far as possible disencumbered of critical details, so as to render it, if not always quite easy reading, yet at least not so difficult as to impede the progress of sensible and candid lovers of the Psalms. Questions of authorship and subsequent adaptation have, indeed, here been rather freely discussed; but only under the confident persuasion thatbased as they are on the broad grounds of circumstantial evidence such as confront most men in daily lifethey can be made, not merely intelligible, but intensely interesting to average Bible students.
I have not shrunk from the labour and risks of trying to make my Introduction really introductory, by providing the reader with details and references calculated to smooth his path, and to suggest other methods, similar to those here actually pursued, by which he may add to the Studies of another further and still sweeter studies of his own.
It remains only to indicate the extent of my indebtedness to various critics in preparing this volume, and to express my gratitude if I have, by the Divine blessing, been enabled worthily to enter into their labours.
To Dr. Ginsburg my obligations are ever growing, the longer I am spared to use his magnificent Massoretico-Critical Hebrew Bible with its precious footnotes, and to consult his invaluable Introduction to the same.
To Dr. Driver I am exceedingly grateful for his Parallel Psalter, from the text, notes, and first glossary of which I have gleaned many suggestions of the greatest practical value.
To the Introductory volumes of Thrupp I owe several fruitful suggestions; and I am still more sensible of all kinds of assistance derived from the translations and commentaries of Perowne, Delitzsch, Kirkpatrick, and Briggs. To the last named, my obligations are peculiar. As may be gathered from my Introduction, Chapter II., I have often felt compelled to decline his over-rigid metrical principles and his over-daring resort to conjecture; at the same time his drastic methods have in several instances furnished relief from difficulties which no other critic has seemed able to surmount.
Next to Ginsburg, however, Dr. Thirtle would seem to have placed me under the deepest debt of gratitude, for having furnished a fresh view-point from which to study the origin and early history of the Psalms. I could not wait to see how he would weather the storm of disapprobation which his two works on The Titles of the Psalms and on Old Testament Problems were certain to provoke; and therefore laid myself under severe caution to beware of following him too implicitly, especially as the results at which he had arrived were so exceedingly acceptable to my prepossessions. But this I am bound in candour to acknowledge: that, in several instances, where I started the study of a psalm in doubt of Thirtle's view of its origin, I ended in a surprisingly complete agreement. Sooner or later, the weight of internal evidence generally brought me into unison with his conclusions. In a few matters as to which we at present may appear to differ, he will, I think, see that I am right. But when all of this nature is said that can be said, there remains in my mind the persuasion that it is mainly due to Dr. Thirtle that my recent studies in the Psalms became such a delightful discovery to me of traces of autobiographies, weaving themselves into the histories of both David and Hezekiah.
I am profoundly thankful to have been permitted to undertake and complete these Studies In The Psalms.

JOSEPH BRYANT ROTHERHAM.

A BRIEF BIOGRAPHICAL SKETCH OF THE AUTHOR

JOSEPH BRYANT ROTHERHAM

About the author.

Joseph Bryant Rotherham was born in New Buckenham, Norfolk, England in 1828. His father was a Wesleyan preacher. Mr. Rotherham followed in his father's footsteps, and in his young manhood was a Methodist preacher.
Because of his eager desire to learn and his transparent sincerity, he soon became dissatisfied with the Methodist form of baptism. In 1853 he was immersed publicly by a Baptist minister. Because of opposition from his former friends, Mr. Rotherham became a preacher of the Particular Baptist Church. It was not long until he discovered that the purpose he saw for baptism as he read the New Testament, was not shared by his fellow Baptist preachers. On June 5, 1854, he wrote a letter to The Ministers and Messengers of the Shropshire Baptist Association, in which he said The fact is, I could not be comfortable to sit still and hear esteemed Christian brethren ill-spoken of, (and I take the liberty to think misrepresented) as I have done at some of our district meetings. I refer to brethren commonly known as Disciples of the Lord Jesus Christ. The same independent and fearless examination of the Word of God, which induced me to regard believers-' immersion as the only scriptural baptism, has also led me to the conclusion that on the design of this ordinance the views of these brethren are far clearer and more scriptural than those commonly entertained by Baptists, whether General or Particular.
From that date forward he labored for a restoration of primitive Christianity. For fourteen years he was engaged in evangelistic work in Wales and Scotland.
J. B. Rotherham was a Greek and Hebrew scholar recognized on both sides of the Atlantic. He contributed many articles to the British MILLENNIAL HARBINGER. His greatest work was THE EMPHASISED BIBLE: this monumental work of a great number of years, contains a new translation of the entire Bible with a unique type of marking to indicate just what emphasis is found in the original language. By following such markings, the reading of the Bible in English will be given the same emphasis as indicated in the Greek or Hebrew.
His work on Psalms was begun when he was past seventy and was given his undivided attention until its completion shortly before his death. R. B. Rotherham passed from this life to the next in 1910.

STUDIES IN PSALMS

INTRODUCTION
CHAPTER ONE
THE PSALMS AS LITERATURE

The Psalms, whether as a section of our Bible or as an independent book (conveniently named the Psalter), are related to all literature by certain leading characteristics; such as authorship, transmission, multiplication, subject and object; and, like all other books, they have a peculiar history of their own.
The Psalter is obviously a book of Devotion, consisting of prayers and praises addressed to Jehovah the God of Israel, interspersed with personal and national reminiscences intended to promote the spirit of worship.
The Psalter is an ancient book, traceable backwards, through Latin, Greek and Syriac translations to the Hebrew in which it was first written.
The evidence of its antiquity is manifold and conclusive. Hebrew Bibles, containing The Psalms, began to be printed towards the close of the fifteenth century. These were printed from manuscripts, technically called codices, some of which were written centuries before the invention of printing and are still preserved in the great libraries of the world. The exemplars from which existing codices were made, or the exemplars of those exemplars, were the standards from which the Ancient Versions were executed, as is known from the practical identity of the Text in those versions with the Text preserved in existing Hebrew copies. The New Testament itself, which had an independent existence and has come down to us through channels of its own, quotes from the Psalter as an already existing book, partly in its Hebrew form and partly in the Greek translation of it and the rest of the Old Testament known as the Septuagint. The Septuagint was executed, in successive installments, during the interval between about B.C. 200 and the Christian Era.

The measure and kind of agreement between the Greek and the Hebrew clearly attest the priority of the latter; seeing that terms and idioms appear in the Greek which could only have been derived from the Hebrew, such as musical terms not understood by the Greek translators, and idioms native in Hebrew but foreign in Greek, which no Greek originators would have employed. We thus know that the Hebrew Bible is older than the Greek; and can affirm with confidence that the Psalms in particular were in existence at least two or three hundred years before Christ. At this point a new and very peculiar species of evidence comes in, carrying the witness to the antiquity of Hebrew Scriptures some centuries further back. The Hebrew Bible was gradually transliterated out of an old script, allied to the Samaritan, into the present square Hebrew letters. This process of transliteration, beginning about the time of Ezra the Scribe, took centuries to bring to completion. Traces of it can be detected by experts in transcription errors which could only arise by confounding with each other letters which were nearly alike in the old script but not in the new. This peculiar form of transcriptional evidence, accordingly, carries us back to a time considerably antedating that in which the Septuagint Version was brought into existence. The Hebrew Bible must have been extant before it could be transliterated into its present square Hebrew characters: which is as far back as we need at present go, inasmuch as we thus obtain a solid foundation on which further observations, specifically relating to the Psalms, can securely rest.

Some of the observations now to follow apply equally to the Hebrew Bible as a whole as to the Psalter. Others have special or sole reference to the Psalms: hence it is left to the reader to widen out the application as he sees fit, and we can concentrate our attention on the book immediately before us.
Observation 1.The antiquity of the Psalter has given rise to an interesting and instructive History of Transmission, We have the Psalms in our possession: how did we get them? by what steps have they come down to us? Let us work out the answer in both directions, backwards and forwards: first beginning with the present, and stepping backwards to the point of origin; and then starting with the origin of the Psalms, and coming down to the present time.

a. The Psalms have been translated into English: no matter now by whom.

b. Most English versions of the Psalter have been made from the printed Hebrew Text.

c. This Text is a transcript of previously existing manuscript copies.

d. The copying of ancient Hebrew manuscripts naturally became, in the course of centuries, a fine art, on which various classes of literary artists were engaged. They included the following,still, for the present, working our way backwards:

α.

Manuscript correctors, named nakdanim.

β.

Manuscript producers, or professional copyists.

γ.

Massorites; or hedgers, custodians, guardians of the sacred text.

δ.

Editors: as Ezra, the sopher or scribe, and his successors, the Sopherim.

ε.

Authors; as David, Hezekiah, and their associates and helpers in authorship, such as Asaph, Jeduthun and others.

Throwing these now into the reverse or historical order, they stand as follows:

AUTHORS, or original psalm-composers.

EDITORS, or authoritative collectors and care-takers.

MASSORITESof whom more anon.

COPYISTS, or professional transcribers and multipliers of copies.

NAKDANIM, or professional inspectors and correctors of copies when made.

As it is important to have as clear notions as possible of these several functions, which to some extent overlap each other, it will not be superfluous to pass them again, and more deliberately, under review.
A. AUTHORS.It should be remembered that the author of a psalm might employ an amanuensis to do the actual writing down of a composition at his master's dictation. Such an amanuensis, when serving a royal author, would naturally be, permanently or for the time, a king's scribe: not an author, but the author's right-hand; not an editor, with an editor's right of control and modification, such as was afterwards conceded to the Sopherim as a class, but the mere scribal executor of the composer's wishes; although it would be too much to say that such king's scribe had no liberty as to small details, since it may very well have been that, as a confidential servant and a competent penman, he may have paid chief regard to his master's habits and known wishes, and may occasionally have saved his master from himselfin matters of inadvertence.

Still thinking primarily of the author of a psalm, it should be further remembered that he himself might, after composing a psalm, subsequently edit, modify and adapt his own composition to later circumstances. Indeed, it may be laid down as an axiom, which any good printing-office can verify: That if an author does not edit his own production, then someone else must do it for him. Doubtless, David thus edited some of his own early psalms, so as, for instance, to fit them for his ascension to the throne, or for his bringing up of the ark to Jerusalem; if not, indeed, also for subsequent use by his son Solomon on the anticipated occasion of the dedication of the Temple, for which we know that he otherwise made thoughtful and ample provision.
It is further worth bearing in mind that the author of some psalms may have suggested the composing of others. David, for example, had about him gifted and trusted men, competent and disposed to share the work of authorship along with their royal master. Such a helper in psalm-production would naturally come under classification as king's seer, and such a coadjutor Asaph and other devout singers may well have been.
Hezekiah clearly occupied a unique position as a Joint-Author of psalms: not only composing new psalms to suit new occasions; but overhauling, curtailing, changing and extending old psalms, to adapt them to altered circumstances. It would be foolish to blame him for this; since, as a practical man, he no doubt judged, of certain old psalms preserved in the Royal Library, that they must either be thus renovated, or else be left still in disuse so far as temple-worship was concerned, Besides, as a divinely taught man, he may have been conscious of no disability to render this important service to his own generation; while yet his reverence for his great ancestor may have moved him to retain David's name over a psalm wherever feasible. It may thus justifiably have come to pass that quite a number of Hezekiah's adaptations are still superscribed as by David.
B. EDITORS.Passing by the editorship of authors who were, and in so far as they were, their own editors, we come to Editors proper, such as Ezra and his successors. As to Ezra himself, perhaps we shall never know how much, under Divine goodness, we owe it to him that we have any preserved Old Testament at all. Moreover, his Divine commission is so generally accepted, that we are not likely to question the wisdom and authority of what he did, even though to him be largely remitted the question of the formation of the Old Testament canon. It is when we come to his successors, the Sopherim, as a class, that we shall probably be conscious of some serious questioning. Partly owing to our own dullness in grasping the necessities of the case, and partly due to our want of appreciation of our Heavenly Father's favour in watching over his own Written Word, we may quite possibly be rather surprisednot to say shockedto learn how broadly and boldly the Sopherim interpreted their commission. However that may be, let us patiently hear what Dr. Ginsburg has to tell us respecting the work of the Sopherim, or line of professional Editors of the Sacred Text:In accepting their transliteration of the text into the present square characters, their division of it into separate words, verses and sections, their orally transmitted pronunciation of the consonants, which determines the sense of the Hebrew Scriptures, and their finally fixing the canon of the Old Testament, we already concede to these spiritual guides of the Jewish Church a divine authority which almost amounts to co-authorship.[1] It is clear, then, that we are not unduly exalting the office of the Sopherim, when we name them, distinctively, EDITORS. They were Editors with large editing functions. They were much more than mere copyists or revisers. They were almost co-authorsbut not quite.

[1] G. Intro. 408.

C. THE MASSORITES.These hedged about the Sacred Text; and, in doing this, occupied a position peculiarly their own, in which they can have no modern successors. They stood between the Sopherim, whose oral decisions they received, and the ordinary professional copyists, on whom it devolved to carry those traditions into effect; as it then further devolved on the Nakdanim or Massoretic annotators to revise the codices which the copyists had made, and to see that the accepted traditions of the Sopherim had been scrupulously observed. It is of importance, as conducive to clearness, to bear in mind that the authoritative instructions of the Sopherim were orally handed down. It was the risks that attended this process that called into existencefirst the Massorites and then the Nakdanim. The difference between these two classes was this: The Massorites had to invent the graphic signs, to fix the pronunciation and the sense of the consonantal text, and formulate the Lists, of correct readings in accordance with the authoritative traditions; but the functions of the Nakdanim were not to create, but strictly to conserve the Massoretic labours: much as modern Press Correctors conserve modern Editorial labours! Theythese Nakdanimrevised the consonantal text produced by professional copyists (nearly resembling modern Compositors) and furnished it with the Massoretic vowel-signs and accents, as well as with the Massorahs, both Parva and Magna, as transmitted to them by the Massorites.[2] By way of Completeness it may here be added: That in the third century of our era, there were two recensions or standards of the Hebrew Text, known respectively as Eastern and Western, differing slightly from each other;[3] and, further, that in the early part of the tenth century, there were two rival Nakdanim or Massoretic Annotators, named Ben-Asher and Ben-Naphtali, whose recensions differed still less, inasmuch as these worthy men were merely rival punctists.[4]If this last circumstance had been heeded, scholars today would not have loosely asserted that our present Massoretic Text goes no further back than the tenth centurya statement which, though technically correct, yet is practically misleading, All the truth there is in it is: That the present pointing of the Massoretic Text goes no further back than the tenth century, The Massoretic Text itself, in its larger and more substantial features, must have been fixed more than a thousand years earlier, before the Septuagint Version was made.

[2] G. Intro. 462.
[3] G. Intro. 197.
[4] G. Intro. 241.

The present section of our Introduction may be usefully condensed and restfully dismissed by the following approximate dates and divisions of labour:
The authorship of the Psalmsexcepting a very few psalms from the days of Ezra and Nehemiah and one or two from the time of the Maccabeescovered a period of about 300 years; namely from B.C. 1000 to B.C. 700: from David to Hezekiah.

The editing of the Psalms reached through a period of about 350 years: namely from B.C. 450 (Ezra) to B.C. 100.[5]

[5] G. Intro. 408.

The labours of the Massorites covered a period of about 800 years; namely, from B.C. 100[6] to A.D. 700.[7]

[6] G. Intro. 421.
[7] G. Intro. 462.

Observation 2.The Psalter is not one Continuous Treatise, but A COLLECTION OF INDIVIDUAL PSALMS. According to the division and enumeration current in the Hebrew, Greek, Latin, English and other Psalters, there are 150 individual psalms. If, however, we accept Dr. Thirtle's suggestion, that it is only by taking the ancient incorporated Hebrew head-lines, such as Psalm by David, and catch-words such as Bless thou, Praise ye Yah, etc., that we obtain any real and ancient marks of division; and if, as a consequence we amalgamate those between which there are no such dividing signs we still get 139 distinct psalms, It is not the precise number that for the moment attracts our attention, but the broad and undeniable fact that the Psalter is a Collection of Individual Psalms; whose individuality is in many cases so clearly marked by changes of both topic and tone, that a mere listener to several psalms, read continuously without formal notice by the reader of the transitions from one to another, could perceive that several complete wholes were being read in his hearing. The deeper student, who has shut himself up to one psalm at a time for continuous meditation, can strongly confirm this individualisation; even though, in the final result, he gains an ability to sit in judgment on formal blendings and partings, so as to wax bold to pronounce on their-' correctness, judging from internal evidence alone. Brushing aside such exceptions as are thus marked off for special criticism, it remains competent to him to say, that between this psalm and that there is sometimes a difference comparable to that between night and noon; and, even as between the various relieving brightnesses, some of them amount to no more than sudden gleams from openings in a railway tunnel, whereas others are like an emergence from among tunnels and rock into a spacious sunlit plain.

Observation 3.The Headlines of the Psalms have recently awakened fresh Interest, and their Due Discrimination is leading to Important Results. Confining ourselves to the more obvious Headlines as (at present) grouped together at the commencement of the psalms that have them, we discover in them one, two, three or even four elements: First, a description of the following composition, as a psalm, a song, a miktham or a maskil; secondly, a personal name (apparently) of the author, as by David, Asaph, and others; thirdly, a statement of the occasion when a psalm was written, as When he fled from Absalom his son; and fourthly, what looks like a musical or liturgical instruction, as, To the, Chief Musician, upon such and such an instrument, or for such and such a choir, as the case may be. These headings had until quite recently been greatly neglected; some leading reproductions of the Psalms actually appearing entirely without them!

Of late, however, a fresh interest has been awakened in these Headings; so that they no longer are regarded as so much literary incumbrance, seldom trustworthy, and of little or no critical or practical value; but are being investigated with the keenest zest, and are already yielding results which bid fair to revolutionise critical psalm exegesis. This renewed interest is principally due to Dr. Thirtle, who has put forth two books of profound importance: the first on The Titles of the Psalms, and the second on Old Testament Problems. They concern us here chiefly by the distinction, which their author has seen his way to draw, between the strictly literary titles of the Psalms and the purely musical instructions. The former, he contends, should stand, where they do at present, as superscribed lines; and the latter should be moved into a new position as subscribed lines, generally, if not always, needing merely to be disentangled from the literary lines and placed in each case, by a very easy removal, to the foot of the immediately foregoing psalm, This may seem a very small matter; but on examination is found to lead to far-reaching results, Leaving those results to be (some of them) investigated a little further on, we can now return to our classification of the contents of the Headlines collectively viewed.

First, a description of the kind of composition which follows; as psalm, song, etc. The primary use of these, Dr. Thirtle submits, was to describe the kind of document thus distinguished from legal and historical manuscripts, ready for placing in the right department of the Royal Library. It was primarily a Librarian's mark, so attached for the purpose of orderly storage, and speedy reproduction when demanded. It does not especially concern us at present, except perhaps to observe that, when both psalm and song are inscribed over the same psalm, it becomes an interesting though nice question whether psalm was genus and song species, or vice-versa.

Secondly, the appearance of what seems to be an author's name. Dr. Thirtle suggests that the insertion of any of these things in a closely written scroll or tablet was not so easy and obvious an achievement as that it should now be lightly regarded as an afterthought and treated as a phenomenon of no value. Thus admonished, the present writer can only express his gratitude for the hint, and testify that, in paying due regard to it, he has been led to the results he little anticipated, the chief of which is that in no case does the name David appear without reasonevery psalm thus distinguished is, he believes, either David's by original composition, or is an adaptation of a psalm, or fragment of a psalm of which David was the author. So confirmed did this impression little by little become as to impel to a narrow and jealous scrutiny in cases where sole Davidic authorship seemed very unlikely; with the result of arriving at the conclusion that David's co-author Hezekiah, moved by fellowship in suffering, has saved from oblivion some fragments from David's remorseful pen which no mere king's scribe would have presumed to drag forth to the light, and thus, in short, was originated the clear and confident impression that David's psalms, read partly in the lines and partly between the lines, contain a species of autobiography which it would have been an unspeakable loss to miss.

Thirdly, as with the author's name, so with the avowed occasion of writing. Admonished by the respect felt to be due to these avowals of occasion, rather to look for the incidental element so rendered probable, than to look askance, the acknowledgement must again be made, that thereby an intenser interest in the compositions so introduced has uniformly been created. And probably the more frequent finding of David when named, has further conduced to a more frequent finding of Hezekiah when not named. The close scrutiny of internal evidence in the former case has probably led to much fuller and more fruitful finding of the anonymous author in the latter case. Of this, evidence must be sought in the Expositions that follow.

Fourthly, the disentangled musical instructions have been the incidental cause of other most attractive investigations; generally confirmatory of Dr. Thirtle's conclusions, but in a few instances stimulating fresh departures towards divergent yet sympathetic results. Chief among the confirmed results are (a) That, naturally, the words, To the Chief Musician should always go to the foot of the psalm to which they rightly belong. (b) That detailed musical directions, specifying any particular choir to which the rendering of a psalm is assigned, or the air in which a psalm should be rendered should follow and not precede the note of delivery to the care of The Chief Musician.-' The observance of this rule has the remarkably happy effect of moving the Chief Musician's directionFor the dove of the distant terebinths to the foot of the psalm (55) containing the wishWould that I had pinions like a dove! (c) Among fresh results, indirectly traceable to Dr. Thirtle's readjusting discovery; is the provision of bass voices to assist in the musical rendering of Psalms 45: respecting which Dr. Thirtle himself had expressed the opinion that maidens-' alone could suitably render it,an opinion which provoked instant dissent, as soon as the requirements of verses 16, 17 of that psalm were considered. Where then, were the needed male voices to come from? The modification of a line in the neighbourhood, whereby a company of authors was converted into a class of singers, ultimately settled this question to entire satisfaction. The sons of korah beingas was found on careful examinationa class of singers and not a company of psalm-writers, required to be transposed from the head of Psalms 46 to the foot of Psalms 45, and when so removed,being, as was further discovered, a class of patriarchs of songwere both by voice (presumably) and especially by seniority and sex, admirably fitted to sustain in song the fatherly admonition contained in the specified versesall the more completely seeing that the proposed moving up of this musical line would bring maidens along with the old men! The steps by which this conclusion was reached may be more suitably indicated in our Chapter III.The Psalms as a Liturgy.

CHAPTER TWO

THE PSALMS AS LYRICS

Inasmuch as Lyrics are a species of poetry, we may perhaps usefully tarry on the genus before we advance to the species. It will be rendering a service to young and inexperienced readers of the Psalms to emphasize the elementary fact that first of all the Psalms are poetry. We can then all the better consider them as lyrical poetry, fitted for song and for instrumental accompaniment.
1. That the Psalms are poetry, will be a familiar thought to all who have observed how much fervour and passion there is in them; and how, as a consequence, they abound in figures of speech. It would be enough to leave this element in their composition to be felt, without being formally recognised, were it not that the untrained reader is apt either to make no allowance for poetical license, or else to give up sober interpretation as hopeless. To save him from such uncertainty and helplessness, it may be serviceable to remind him that a statement may be substantially true even when not literally exact; that figures of speech have a natural meaning of their own, and are current coin in literature; that a poet may be a prophet and teacher with a burden to deliver and solemnly lay on the hearts of those to whom he is sent; and that we cannot with impunity close our ears to his message merely because it is enlivened with metaphors or even clothed in allegory.
At this point we may strike in with a few detailed exemplifications of figurative language to be found in the Psalms: on which, however, we cannot tarrythe young student may safely be left to multiply examples and amplify them for himself.
As to allegory: it is perhaps well that this figure of speech is not much employed in the Psalms, as undoubtedly it may easily be abused by the too luxuriant imagination of the reader. But, if an allegory is a description of one thing under the image of another, then it is obvious that we have an allegory in Psalms 80, in which Israel is represented under the image of a Vine. If climax is a rising like the steps of a ladder or stair, then we discover a very striking example of this in Psalms 40:1-3. If irony is a mode of speech conveying the opposite of what is meant, then instances of this may be seen in 115, 135. I am like a flourishing olive-tree in the house of God (Psalms 52:8) being a formal comparison, they who are planted in the house of Jehovah is an implied comparison, or a metaphor; and metaphors abound, as where the throat is called a sepulchre (Psalms 5:9), the tongue is termed a weaver's loom (Psalms 50:19), or righteousness and peace are said to kiss each other (Psalms 85:10). Metonymy, or a change of name, is very frequent; as where Jehovah is termed a crag, a stronghold, a rock, a shield (Psalms 18:2). The rather similar figure of synecdoche, by which a part is made to comprehend the whole, is every now and then employed; as where tongue stands for the man who wickedly uses it (Psalms 52:4). Of course personification abounds; as where lute and lyre are summoned to awake (Psalms 57:8), or earth is said to be afraid (Psalms 76:8), prayer is described as a worshipper (Psalms 88:13), or the plain is said to exult, the trees of the forest to ring out their joy (Psalms 96:12), and the streams to clap their hands (Psalms 98:8). Of course, also, hyperbole is not infrequent, literally going beyond the truth, exaggeration; as where the joyful psalmist declares that he will awaken the dawn (Psalms 57:8).

Halfway between figures of speech and lyrical measure stands that largely looming method of speech called parallelism which so abounds in the Psalms as to be worthy of special attention. It may perhaps be most simply explained as the saying of the same thing twice over in parallel ways. This definition, however, must be extended by the further statement, that parallelism includes a similarity of manner in saying different things which distinctly carry forward the thought: perhaps the two phrases, parallel statements, and parallel methods of statement, cover the groundat least with sufficient adequacy for the present. A curious thing about Hebrew parallelism is, that, while it is of the greatest service to the expositorand therefore also to the ordinary reader who takes care to observe and comprehend itit is the despair of English metrical-versionists, who with one mouth declare that this it is which baffles them in the endeavour to preserve Hebrew parallelism intact under the restraints of English metre and rhyme. Perhaps, however, in the future they may succeed where in the past they have failed.
While we would beware of mapping out more ground than we can usefully cover, we cannot resist the temptation to endeavour to present the whole scheme of the various forms of Hebrew Parallelism in one view; and though we may not have much further use for some of the details, yet this synopsis, it is believed, will serve to refresh the memories of such readers as may have forgotten the distinction e.g., between synonymous and synthetic parallelismwith which technical terms, and others similar, they may meet in the course of the following Expositions.

It may be said at the outset that the key to parallelism is the resolving of the solid Hebrew text into lines. Let any student, who cares to begin here, first look at the closely massed Hebrew text of (say) Bagster's Polyglot, and then survey the same text (substantially) as set forth in lines in Ginsburg's Hebrew Bible. He will not only be struck with the difference as attractive to the eye, but will be delighted to perceive what a large contribution has thereby been made towards the perception of the sense of the text. He may not, as he advances in critical culture, always remain satisfied with the length of the lines as set before him,he may sometimes desire that a word be taken back from one line and attached to the previous, or vice-versa; or he may occasionally prefer that two lines be run on into one, whereas at other times he may prefer that the opposite method of rearrangement be followed by the breaking up of one line into two: all the same, the predominant feeling will bethat a promising start has been made on a path of progress.

Now it is the interrelation of the lines, as thus explained, which reveals different kinds of parallelism. These are due to the operation of the following simple principles; namelyrepetition, variation, advancement, adornment, return, contrast, and reply. We must not be tempted to do more than refer to an example of each of these. But first let us see how they work out.

Mere repetition

yields

emphatic parallelism

Repetition with variation

synonymous

Mere advance

synthetic

Repetition with advance

stairlike

Repetition with adornment

emblematic

Advance with contrast

antithetic

Advance with return

introverted

Appeal with reply

responsory

EXAMPLES

EmphaticPsalms 118:10-12

EmblematicPsalms 37:1-2, Psalms 63:1

SynonymousPsalms 2:1, Psalms 2:3

AntitheticPsalms 1:6, Psalms 11:5

SyntheticPsalms 2:2

IntrovertedPsalms 80:10-11

StairlikePsalms 77:1; Psalms 77:11; Psalms 77:16

ResponsoryPsalms 115:9-11

2. That the Psalms are lyric poetry will appear as soon as the two features in them are observedfirst, that they best appear in measured lines, and secondly that they are intrinsically fitted for song. Lyric (from the Greek lyra, a lyre) is the name given to a certain species of poetry because it was originally accompanied by the music of that instrument. Lyric poetry concerns itself with the thoughts and emotions of the composer's own mind, and outward things are regarded chiefly as they affect him in any way. Hence it is characterised as subjective, in contradistinction to epic poetry, which is objective. Purely lyrical pieces are, from their nature, shorter than epics. They fall into several divisions, the most typical of which is the song, which is again subdivided into sacred (hymns) and secular (love-songs, war-songs, etc.). It will be seen from this, that, while most of the Psalms are strictly lyrical, some of them (such as 78, 105, 106), both by reason of their length and from the nature of their contents, approach the epic; though even these are sufficiently regular in their measure and devotional in their setting to cause them to differ but little, save in their length, from lyrical pieces; it being easy to conceive of them as chanted if not sung; whereas, on the other hand, the longest of all the psalms, the 119th, by reason of its intensely subjective character, is not at all an epic; rather is it a lyrical dirgelyrical, because well measured off into lines and stanzas, and a dirge by reason of the lingering cadence of its lines and the pervading pensiveness of its strains. Call it what we may, it is a wonderful triumph of poetic art. Its very monotony becomes a devotional lullaby, subduing the troubled soul to rest; while at the same time, its microscopic and never-ending variations more and more please as the spirit of the worshipper becomes whetted to perceive their kaleidoscopic beauties.

I. THE CREATION OF THE PSALMS AS LYRICS

The musical measuring of the Psalms grows upon us as we investigate it: on the one hand throwing us back on the inquiryHow far we are indebted to the experimental sounds of the instrument for suggesting the appropriate words; and, on the other hand, urging us forward to discover, if we canHow far the sounds were fixed, and the words pliable in their adaptation thereto; or the words were fixed, and demanded of the sounds the pliability needful to bring the words well out in song.

A. The Musical Origin of the Psalms.There is more evidence than has received adequate attention, that but for the LYRE we might never have had LYRICS; in other words, that but for the art of sweeping the strings which we call psallein (psalming) we might never have had in our hands the poetic products which we call psalmoi (psalms). It is, at least, significant of some profound connection between melody and inspiration, that, when the prophet Elisha was requested to give guidance to the two Kings of Israel and Judah, he felt his need of the service of a minstrel before he could give the desired reply (2 Kings 3:15); and equally suggestive, that when, in a given instance (Psalms 49), the psalmist was being moved to ponder and pronounce upon one of the profounder mysteries of Providence, he should plainly enough indicate that he had more hope of unfolding his enigma by the help of his lyre than without its genial aid. And it is not without suggestiveness of a like kind that when the psalmist desired in his joy to awaken the dawn he felt impelled first to summon lute and lyre to awaken that they might assist him in bringing to the birth his rousing songs.

B. The Musical Measurement of the Psalms in relation to Criticism.The further question, as to the precise relation, in measurement, of sounds and sense, has a newly awakened interest in Biblical Criticism as concentrated on the Psalms. So little is known as to the ancient Temple music, that we have to proceed very cautiously. But the actual question before us assumes the following interesting and practical form: How far was harp playing in the East elastic, in its readiness to adapt itself to lines and stanzas of varying lengths; or how far were stanza and metrical arrangements so rigid and imperative as to warrant our bringing under suspicionas interpolations and corruptionssuch irregularities as made lines and stanzas longer or shorter than usual? From the best information we have been able to procureincluding the testimony of a friend who has travelled frequently and extensively in harp-playing countries,we conclude that harp-playing shows ready elasticity, in accommodating itself to more or fewer words; and, on the whole, we feel ourselves to be justified in concluding that we are not warranted in freely and forcibly expanding or contracting lines and stanzas merely because rigid uniformity in the measures might appear to demand such modifications. In a word, without independent confirmatory evidence, we are not justified in pronouncing present words to be superfluous or absent words to be demanded If a word or a line is found not only in the Hebrew but also in the ancient versions, we ought to be very sure of the imperious character of adverse internal evidence before we omit them; and vice-versa. Subject to these conditions, however, sober criticism need occasion no slavish fears.

C. The Musical Measurement of the Psalms in relation to Metre.After the setting up of the foregoing land-marks, we need have no hesitation in affirming the existence in the Psalms of the kind of measurement which, notwithstanding any irregularities in it, may best be described by the familiar term Metre. By this is meant, not the rigid metre of English hymns, but the less exact measurement of lines which is based upon the beats of word-groups instead of mere syllables. An example will make the difference clear. The following is taken from Cassell's Bible Educator, Vol. II, p. 341: Let us take the opening of the sublime Song of Moses at the end of the Book of Deuteronomy:

Give-ear, O-ye-heavens, and-I-will-speak;
And-hear, O-earth, the-words-of-my-mouth.

The hyphens are introduced to mark the phrases which represent one Hebrew term. The twofold symmetry of these lines must strike every ear. The second member is an echo of the first, both in thought and sound. And yet it is not a mere repetition of it. In the opposition of the earth to the sky, in the varied form of the prophet's appeal, where each term is different and yet makes a true balance to the corresponding term of the preceding line, we get all the charm of freshness and change. The dullest ear will perceive the rise and fall, the wave-like motion, which is essential to musical rhythm. Each sentence is contained in a line and ends with it. In other languages a fixed recurrence of feet or rhymed syllables would mark the conclusion of the verse. Here voice and sense pause together, and the ear is satisfied with this natural cadence, which is doubtless improved in the original by the equality of the words in the two parts of the verse.
In this example, two things will be observed: First, that the word-group beats are three to a line, rendering this a trimeter couplet; and second, that the equivalence of the sense in the two lines makes this a synonymous coupletas to form, trimeter; as to sense, synonymous. It may be seen in quotations from ancient Church writers in Julian's Dictionary of Hymnology that the ancient trimeters were still famous in sub-apostolic times. It is, in fact, the favorite measure employed in the Psalms; doubtless owing to the prevailing joyousness of the songs of Zion, and the ease with which this simple measure dances along in the expression of sacred gladness. From the trimeters as a starting-point, the reader can easily conceive how more stately tetrameters, and more pensive pentameters would be formed by the simple contrivance of running the word-groups into longer lines. It is, for example, partly by the lingering meditativeness of Psalms 119 that any reader can easily see how the second half of Psalms 19 closely follows it,

II. THE CHARACTERISTICS OF THE PSALMS AS LYRICS

(A) As our subsequent Chapter s will, in various ways, keep these characteristics well before us, we need not attempt more at present than to observe how far they are indicated by the descriptions which are found in superscribed lines. These may be arranged in the ascending order of their frequency.

(1)

Tehillah, praise: title of 145a psalm most worthy of the title, since it is purely and only praise. From this, the whole book is named in Heb., Tehillim, Praises.

(2)

Shiggayon, prob. a discursive psalm (title of Psalms 7), from sh-g-h, to go astray. According to some: a reel, a wild passionate song, with rapid changes of rhythm.O.G.

(3)

Tephillah, prayer, occurs 5 times, notably Psalms 90:1.

(4)

Mikhtam, possibly tablet, 6 times.

(5)

Maskil, instructive psalm, 13 times.

(6)

Shir, song, 41 times.

(7)

Mizmor, psalm, 57 times.

In 8 instances, the double description is prefixeda psalm, a song; and, in 4 examples, the reversea song, a psalm.
To these descriptive names we may add the catch-words bareki, bless thou, which commences 103, 104; and hallelu, praise ye, which begins 18 psalms, namely:105-107; 111-118; 135, 136; and 146-150. These are specified in full, as marking off the so-called hallelujah psalms, which we propose to call simply hallels: selections from which are variously known as the Egyptian Hallel (113-118) and the Great Hallel (136).

It is obvious, therefore, that, for obtaining a general notion of the Psalms through this channel, the two chief names to consider are shir, song, and mizmor, psalm: to which can be added the hallels, not as bearing a distinctive name, but by reason of their number and importance, and the facility with which they can be grouped. It should be remembered that a large number of psalms have no such descriptive headings.

SONG, Heb. shir, shirah, (Sep. asma): with which compare the verb shir (Sep. aido). The acceptable thing about song in this connection is, the clearness with which it connotes gladness; and thereby throws a bright gleam of joy across the entire Book of Psalms. If it were not enough to point to such examples as Psalms 28:7, Psalms 33:3, Psalms 40:3, Psalms 96:1-2, Psalms 137:2-4 to shew that song-singing is at once a natural expression of joy and a signal for its renewed manifestation, we should still have the weighty testimony of the Proverbs (Proverbs 25:20) and the Prophets (Isaiah 30:29, Amos 8:10) to set that simple matter at rest. Hence, because so many of the Psalms are strictly and properly songs, we are warranted to expect a large element of thanksgiving, praise and expectation of blessing in the Psalter. It is observable that while we are frequently invited to sing a new song, we are never called upon to sing a new psalm. Does this indicate that songs were more frequently improvisations than psalms; and, that after a song had been written and set to music it then became a psalm? We must not assume from this that a song, as such, did not admit of musical accompaniment: the contrary is sufficiently shown by Psalms 21:13, Psalms 33:3, Psalms 68:4; Psalms 68:32, Psalms 105:2; Psalms 137:2-3, cp, Isaiah 23:16, Revelation 14:2-3; Revelation 15:2-3.

PSALM, Heb. mizmor, Sep, psalmos:cp. Heb. verb zimmer and Sep, psallo. Psalm, unlike song, does not necessarily carry with it the notion of joy, though it frequently does. It may be almost exclusively historical and hortatory: it may even be deeply penitential, and more or less mournful: yea, it may betray unbroken gloom, like 88, which, though a psalm, is certainly no song; and we are glad by a readjustment of headlines to have been emboldened to remove the anomaly of so designating it. Another difference between psalm and song is, that whereas the latter does not in itself necessarily imply instrumental accompaniment, the former in more exact usage does. Thus Delitzsch says: As Hupfeld has shown, zimmer, as being a direct onomatopoetic word, signifies, like canere, -to make music-' in the widest sense; the more exact usage of the language, however, distinguishes between zimmer and shir as -to play-' and -to sing.-' With beth (preposition) instrumental, zimmer signifies to sing with a musical accompaniment, and zimrah is occasionally, as in Amos 5:23, directly music, melody. Accordingly mizmor (= -psalm) signifies technically, the piece of music, and shir. the words of the song (Com. i 131, 132). Thus also Perowne (on Psalms 47:6-7): Make melody, or -sing and play.-' The word means both to sing and to play. The Sep., rightly, psalate. Kirkpatrick (Cambridge Bible) (same text): The verb from which mizmor (= psalm) is derived. appears originally to have meant to make melody, like the Lat. canere, but came to be applied specially to instrumental music, as distinguished from vocal music. Mizmor then means a piece of music, a song with instrumental accompaniment. The points of agreement which appear in these extracts should be noted. It is agreed that zimmer originally meant to make melody, in the broadest sense; and it is then further agreed, that when zimmer was differentiated from shir, the former meant to play and the latter to sing. Now it is the especial province of synonyms to differentiate; inasmuch as the broader meanings of words are thereby naturally shared with companion words set side by side with them for the purpose of bringing out the general sense.

It is just at this point that a defect becomes observable in the Revised Version of the Psalms. The difference between shir and zimmer is not clearly and consistently maintained. The two words occur concurrently, as synonyms, in the following places:Psalms 21:13, Psalms 27:6, Psalms 57:7, Psalms 68:4, Psalms 68:30, Psalms 101:1, Psalms 104:33, Psalms 105:2, Psalms 108:1, Psalms 144:9. The attempt was made by the Revisers, in nine out of these ten instances, to mark the difference between shir and zimmer by translating the former sing and the latter sing praises; but the attempt must be pronounced feeble in the extreme, inasmuch as singing (alone, for shir) in all cases is nothing else than singing PRAISE. SO that, just where it would appear that some addition or some advance ought to be made, no addition or advance is made; and the yea which the Revisers have thrown in only reveals how feeble the discrimination was felt to be. In one case, the first named above, (Psalms 21:13), the Revisers-' hearts failed them altogether, and as they could not say, So will we sing and sing praise thy power, they dropped the word sing altogether out of their rendering of zimmer, and coined a special rendering, to which they have not adhered in any of the nine passages of the like kind which follow. This text should have been rendered: So will we sing and harp thy power. And, though the urgency for a clearer distinction is not so keenly felt in all the examples given above, it may safely be affirmed, that in all of them the discrimination should have been maintained.

It is interesting to note the effect of this same discrimination when carried forward into the new Testamentas it clearly ought to be on the strength of the Septuagint, which is therein quoted and in which the Hebrew distinction between shir and zimmer faithfully reappears in their representatives aido and psallo. That effect will be, on the one hand, to make us content with the generic force of psallo in Romans 15:9, 1 Corinthians 14:15 and James 5:13: whereas, on the other hand, it will compel the affirmation that, according to the established law governing the use of synonyms, the companion nounspsalms, hymns, and spiritual songsin Ephesians 5:18 should be properly distinguished from each other; as in verse 19, also, the companion participles singing and playing should in like manner each receive its restricted or specific sense.

This brief study of shir and zimmer, song and psalm, will further invest the whole problem of psalm-making and psalm-using with new interest. In particular, the reader will be prepared for the very large part which one Exposition has assigned to the voice just where musical accompaniments were most in evidence (150). As to psalm-creation, it is easily conceivable how the lone lyre may have helped some sorrowing penitent to pour out his lament before God, without thought at the time of the public employment of his penitential lay; and just as easily conceivable how, by himself in brighter days or by a sympathetic successor in the service of song, a fragment spotted with the tears of the originator may have been rescued from oblivion and fitted for Temple worship as a psalm. In such cases, the individual would be permitted to sing on throughout the history of his nation, and the nation for centuries be stirred to its depths by the perception, in its public songs, of those touches of nature which make the whole world kin.

3. Not only from the fitness of these lyrics to be sung to musical accompaniment, but also from the instructions conveyed by inscriptions to the Psalms, it may safely be inferred that the Psalms were ultimately intended to form a liturgy for Temple worship. Respecting this Liturgy a few things are of sufficient permanent interest to be worthy of note here: as
(a) That David was, under Divine guidance, its originator (1 Chronicles 28:11-12; 1 Chronicles 28:19).

(b) That he appointed three leading singers, Asaph, Heman and Ethan (or Jeduthun): all Levites (1 Chronicles 6).

(c) That under these leaders were ranged, in all probability, three choirsa treble choir under Asaph, a mixed choir under Heman, and a bass choir (also called sheminitheighth = octave = bass) under Ethan.

(d)

That over these leaders and choirs was placed a chief musician, the first occupier of which important office was Chenaniah, who used to give instructions, because skillful was he (1 Chronicles 15:22; 1 Chronicles 15:27).

(e) That the sons of Korah were certainly singers; probably forming the bass choir of Ethan, or as a senior class constituting an important part of the same, whose services were frequently in especial request, as the psalm-inscriptions abundantly show. The evidence of this arises partly from treating korah as an appellative (= sons of baldness = patriarchs of song) and partly from the fine results obtained by revising and slightly modifying Thirtle's readjustment of the musical subscriptions as distinct from the literary superscriptions attached to the Psalms.

(f) The revised readjustment above spoken of, when resolutely carried out, yields the following acceptable results:it brings bass singers along with maidens to the foot of Psalms 45, where both classes are clearly needed; it rids Psalms 49 of any musical instruction, leaving it all the more probable that this sombre, philosophical psalm was intended rather for private use than for Temple-praise; and it brings responsive dancings to the foot of one of the few processional psalms (87) and the very one in the text of which dancers already appear. To exhibit here all the movements involved in working out these results would be too severe a tax to inflict on general readers; but the results themselves, in their own way, are of no small interest, and may provoke further useful research. (Cp. for sons of korah 42, 44, 45, 46, 47, 48, 49, 84, 85, 87, 88).

(g) The highest and most permanent lesson obtained by resolving these sacred lyrics into a liturgy is seen as soon as we confront the practical question as to the part taken by the people in joining in this form of public worship. Considering the limited number of copies of the psalms to be read, chanted, or sung by the Levites obtainable by worshippers in general, it is natural to conclude that the chief part taken by the people was to say Amen (Psalms 106:48) to the readings and songs of the priests and of the choirs. That they were sometimes called upon to take a more active part is sufficiently evident from their being actually called upon to join (Psalms 115:9-11, Psalms 135:19-20; and this leads up to the conclusion that the pre-eminent response of the people was that which is appended to every verse of Psalms 136, and the meaning of which is expanded in our exposition of Psalms 150. Here we catch a glimpse of the Hebrew Liturgy at the precise angle, of vision which shows to advantage its fitness to exert its most potent spiritual influence over the Hebrew nation. There are here to be consideredthe import of this refrain as singling out the kindness of Jehovah from among all his other perfections; the actual, individual and collective attestation that Jehovah their God was worthy of this pre-eminent praise; and the solemn and memorable circumstances under which they thus proclaimed their undying faith, amid all the solemnities of sacrifice and all the charm and impressiveness of musically accompanied praise. Disobedience and formality might of course invade and counteract even such holy influences, yet the intrinsic fitness of such a liturgy must have been to exert a mighty power over the religious life of the nation by bringing the people into fellowship with a God deemed worthy of such adoration.

CHAPTER THREE

THE PSALMS AS A SUMMARY OF SACRED LEARNING

That the Sacred Learning which is summarized in the Book of Psalms is sublimated into Song, detracts but little from its practical utility; for figures of speech have a recognized meaning of their own, and parallelism conduces to ultimate precision when couplets are quoted rather than clauses. A proof-text from the Psalms is generally as effective as one taken from the Law or the Prophets. The temporal and personal colouring may, indeed, in some measure fade from a psalm when held under the microscope of logical analysis, and yet may leave an abiding outline of permanent teaching. Prayers and praises rise on rapid wing to heaven, but their didactic presuppositions are generally clear enough to lead the listener forwards into the learning of theological and psychological lessons which will be found worthy to abide with him as a scholar, after they have by their spiritual influence moved him to become a worshipper. The only question is, how to collect and fix the rays of light radiated from struggling and adoring souls. The simplest method will be, to place in alphabetical order a few leading words which will occasion references to such psalms and verses of psalms as treat of the word or topic named.
If this course should impart to the present chapter something of the unattractive features of index and concordance, this will need no apology when it is remembered that the primary intention of this Introduction is, not to induce the curious to read the Psalms, but to give practical assistance to such as, having many times read them, are at length eager to devote to them patient study.

AGES.Probably the time has not yet come when, unaided, the English reader can readily perceive and remember the latitude with which the Hebrew word -olam is used throughout the O.T. Primarily derived from a stem which simply means what is concealed, this word, when applied to time, comes to denote concealed and so indefinite duration. By the force of modern usage, however, the English phrase for ever is apt to carry the ordinary mind beyond this, and when hardened by dogmatic theologians may be put to a strain it will not bear. Hence the present translator is not as yet prepared wholly to forego the circumlocutory rendering age-abiding or to times age-abiding. Nevertheless he clearly perceives how heavy and cumbrous this translation is apt to become, especially in some connections. Impressed with the practical success of Dr. Weymouth's phrase, adopted for corresponding use in the N.T., to the ages,this lighter and easier phrase has been cautiously employed in the present translation. The following examples will serve as a specimen of the effect of this idiomatic rendering:Psalms 5:11, Psalms 9:5-7, Psalms 10:16, Psalms 12:7, Psalms 15:5. The word occurs nearly 150 times throughout the Psalter; Psalms 145:13 is the chief instance in which the word is used in the plural, and definitely hardened into ages with all prefixed.

ANOINTED.The Heb. word mashiah (messiah, christ, anointed) occurs 10 times in the Psalms (namely in Psalms 2:2, Psalms 18:50, Psalms 20:6, Psalms 28:8, Psalms 84:9, Psalms 89:38; Psalms 89:51, Psalms 105:15, Psalms 132:10; Psalms 132:17); and about 30 times elsewhere in the O.T. Christos (christ) is its uniform Greek (Septuagint) representative. Broadly it (or its verb) is used of priests (Leviticus 4:3; Leviticus 4:5; Leviticus 4:16), prophets (1 Kings 19:16), and kings (1 Kings 1:34); and therefore it is not surprising that it should be especially employed of David and the heirs with him of the covenant of kingship announced by the prophet Nathan (2 Samuel 7). In several of the above references in the Psalter, the primary allusion is to the holder of the typical messiahship for the time being (as in Psalms 84:9), although in some cases the allusion is couched in such terms as to point onwards to THE Messiah ultimately to come in David's line. Outside the Psalter, one of the most beautiful and pathetic references to a typical Messiah is found in Lamentations 4:20. In one of the above instances (Psalms 105:15) the term messiah in the plural is used of the patriarchs, simply to signify their consecration to the office of speaking for God and to show the inviolability of their persons. The reference to The Messiah himself in Psalms 2:2 is plain from the scope of the psalm. There are many references to the Messiah in the Psalms where this particular official name is not mentioned.

EARTH.The earth (Heb. erez) figures in the Psalms more largely than do the heavens; but does not severely tax the expositor. Still there are some interesting points about it demanding careful consideration: the chief of which is, whether the original word should be rendered earth or land. It all depends on the extent of the outlook; which may generally be gathered from the scope of the context, or from particular terms therein. The importance of the right determination may be seen in 37, in which the alternative earth or land is maintained throughout, and in the Exp. of 100, where conflicting considerations are weighed. The earth is regarded as resting on primeval waters (Psalms 24:1, Psalms 136:6), to which poetic allusions may possibly be found (in Psalms 40:2). Nevertheless it is firmly and abidingly founded (Psalms 104:5); though not beyond the possibility of destruction or change (Psalms 102:25-26). Perhaps with allusion to its primeval emergence from the wild waters of chaos it is said to have been born (Psalms 90:2), and to this event dramatic reference is probably made (Psalms 104:6; Psalms 104:8). Jehovah visits the earth with his bountiful showers (Psalms 65:9); and, indeed, it is full of his goodness (Psalms 33:5, Psalms 104:13; Psalms 104:24). To be wholly of earth is, however, a matter of reproach (Psalms 10:18); and a prevailing tendency to earth may be ground for lamentation (Psalms 44:25; cp. Psalms 119:25). As contrasted with its lower parts (doubtless synonymous with Hades, Psalms 63:9), the earth's surface is styled the land of the living (Psalms 116:9, Psalms 142:5). In a picture of surpassing beauty, Truth is depicted as springing like a vigorous growth out of earth (Psalms 85:11): surely a prophetic word.

The World (Heb. tebhel: perh. as orig. productiveO.G.) forms an excellent synonym for the earth. It is to be found as follows:Psalms 9:8, Psalms 18:15, Psalms 19:4, Psalms 24:1, Psalms 33:8, Psalms 50:12, Psalms 77:18, Psalms 89:11, Psalms 90:2, Psalms 96:10; Psalms 96:13, Psalms 97:4, Psalms 98:7; Psalms 98:9.

HADES.This word occurs 16 times in the following version of the Psalms; namely, Psalms 6:5, Psalms 9:17, Psalms 16:10, Psalms 18:5, Psalms 30:3, Psalms 31:17, Psalms 49:14; Psalms 49:14-15, Psalms 55:5, Psalms 86:13, Psalms 88:3, Psalms 89:48, Psalms 116:3, Psalms 139:8, Psalms 141:7. It always stands for the Heb. sheol, a word which is found 65 times in the O.T., and of which in the Septuagint, hades is the Greek representative. Besides these 65 examples of the word in the O.T., there are 10 more in the N.T. in which hades occurs, in its own right, in the Greek original, still in the same sense as sheol in the Hebrew Bible. The great gain of employing the same word throughout the English Biblewhether as a translation or as a reproduction of an original wordis, that it brings into line, to the English eye and ear, all the direct allusions by name to the subject of Hades; and, in all reason, 75 examples ought to enable every English student to judge for himself what Hades in the Bible meanswhether place or state or both, and whether the same now as it ever has been, or more or less changed by the coming of the Messiah.

Hades is the under-world considered as the realm of the dead. It includes the grave (Psalms 49:14, Psalms 141:7), but is wider, and deeper: wider, inasmuch as it embraces such dead as have received no burial (Genesis 37:33-34, Jonah 2:2); and deeper, in that it is set in contrast with the heavens for height (Job 11:8, Amos 9:2). It is so far synonymous with both death and the grave that it may frequently be employed for either without serious change of meaning (e.g., Psalms 6:5); and yet some things are affirmed of hades which cannot well be spoken of mere death or the graveas, for example, hades has for inhabitants shades or ghosts (Heb. repha-'im) (Job 25:6, Proverbs 2:18; Proverbs 9:18; Proverbs 21:16, Isaiah 14:9; Isaiah 26:14; Isaiah 26:19, Psalms 88:10), and is divisible into lower and higher (Deuteronomy 32:22, Psalms 86:13), the lower hades being in one case pointedly expressed as the well of the pit (Psalms 55:23). It is undeniable that, before the coming of the Messiah, hades was invested with deep gloom, and caused, even in the minds of the godly, strong aversion, leading to earnest prayers to be saved from it and devout thanks for deliverance from the immediate prospect of entering it (Psalms 18:4-6, Psalms 30:3, Psalms 116:1-6). Not always, it is true, was this aversion felt; and, in one remarkable case, Job (Job 14:13) is heard crying out:

Oh that in hades thou wouldst hide me!
That thou wouldst keep me secret, until the turn of thine anger!
That thou wouldst set for me a fixed time and remember me!
Notwithstanding such occasional sighing for hades as a relief,not without some hope of deliverance,the description of hades given by Dr. Driver in his Parallel Psalter (Glossary I., sheol) is scarcely too strong, when he says:The inhabitants of which pass a dim and shadowy existence, unworthy of the name of life, cut off from the memory and protecting help of God (Psalms 88:5), and where the voice of praise is for ever hushed (Psalms 6:5; Psalms 30:9; Psalms 88:10-12; Psalms 115:17, Isaiah 38:18, Isaiah 38:18). At the same time it should be remembered, as against the extreme view that death ends all, that the very existence of such a place or state as hades is one of extreme significance, It seems expressly to wait some future development,

Turning now to the list of passages in the Psalms in which the hades is mentioned, and at once dismissing those in which the word appears as a mere synonym of death and the grave, and so serve more for general impressiveness than for specific teaching,what do we find?

Doubtless we may gather up several incidental lessons; such as the graphic way in which the bones of the hastily buried, or the unburied, are described in the last passage in the list as lying scattered about the mouth of hadeswhich sustains the position that hades includes the grave; and such as the basis furnished, by the existence of a lower hades and the well of the pit (Psalms 55:15; Psalms 55:23), for the teaching of our Lord (in Luke 16), that whatever may be the measure of unconsciousness generally experienced by the selfish and unsaved dead, yet that it is possible they may be aroused to an acute consciousness of pain and to remorseful memories and apprehensions. Rising, however, far above these incidental lessons, is the prospect opened up by at least two of these hadean passages in the Psalms of a Divine Victory over hades. One of these (Psalms 49:15) is indeed general and theocratic rather than messianic; but it is positive in terms and highly inspiring: God will do for me what with all your wealth ye rich men cannot do for yourselves, far less for each other: he will ransom my soulmy entire personality: out of the hand of Hades will he take me, as Enoch was taken according to the startling story in Genesis. On the whole this sudden outburst of promise looks towards transformation without dying rather than to actual resurrection. The other and earlier passage (Psalms 16:10) just as strongly makes for resurrection after dying, inasmuch as the flesh so rests securely, that, although the body of the speaker should enter hades, yet should he not be abandoned to hades. This was either fulfilled in David or in one of David's line for whom prophetically he spake. Jesus of Nazareth, rising from the dead and ascending to the Father's right-hand, has, in beginning and pledge, abolished death and revolutionised hades: of the dwellers in which he has become Lord (Romans 14:9) and of the keys of which he has taken possession (Revelation 1:18).

HEART.All scholars know that the Hebrew word commonly rendered -heart-' is used very largely to denote not so much the seat of the emotions as the seat of thought. So proclaims the Preface to the Standard American Revision; but there is still need of insistence in making more widely known among Bible readers this far-reaching fact, inasmuch as misapplications of Scripture are extensively prevalent, based on the erroneous assumption that, as in popular speech, so in the Bible, a strong contrast may be assumed to exist between the heart and the head. The mischief done by this single error is enormous, seeing that the disparagement thereby cast upon the understanding in matters of religion is often pushed to such an extreme as to exaggerate the emotional element not only to an unscriptural but to a practically dangerous degree. Nevertheless, let the emotions receive their due; and let the article Reins, below, be well considered.
HEAVENS.The heavens (Heb. shammayim) hold a conspicuous place in the Psalms. Always plural in the Hebrew, probably owing to the primary conception of height, and so height above height, and generally the heights, the word has in it enough of amplitude to include varying degrees of elevation; such as that in which winds blow (Psalms 78:26) and birds fly (Psalms 8:8, Psalms 79:2) and that in which moon, stars (Psalms 8:3) and sun (Psalms 19:4) appear; until it includes the dwelling-place of Jehovah himself (Psalms 115:3; cp. 1 Kings 8:30 ff.). The elevation of the heavens above the earth is sometimes expressed (Psalms 103:11) and often implied (Psalms 14:2 = Psalms 53:2, Psalms 102:19). The heavens were made by Jehovah (Psalms 33:6, Psalms 96:5, Psalms 115:15, Psalms 121:2, Psalms 124:8, Psalms 134:3, Psalms 136:5, Psalms 146:6); and accordingly he is above them (Psalms 57:5; Psalms 57:11 = Psalms 118:5 and Psalms 113:6) and so, in fact or in prayer, is his glory (Psalms 113:4, Psalms 148:13). In some sense, Jehovah has reserved the heavens to himself, in contrast to the earth as the assigned portion of the sons of men (Psalms 115:16); in some sense also, as would seem, man's dominion over the earth is to be used as a means of uplifting Jehovah's glory above the heavens (Psalms 8:1 Exp.). Notwithstanding Jehovah's omniscience (Psalms 139:7-10) and his peculiar rule in Zion (Psalms 99:1-2), his throne is emphatically in the heavens (Psalms 2:4, Psalms 11:4, Psalms 103:19, Psalms 123:1): there his attendants wait upon him, and from thence his messengers go forth (Psalms 103:20-21). The heavens were made with understanding (Psalms 136:5), are ancient (Psalms 68:33though Del. thinks this text refers to primeval heavens, in their origin reaching further back than the terrestrial heavens of the second and fourth days of creation), are holy (Psalms 20:6; cp. Matthew 6:10), and are enduring (Psalms 89:29), although they may ultimately perish (Psalms 102:26in view of which cp. Isaiah 65:17). This brief survey invests with deepened interest the gathering of all things in heaven and earth under one head (Ephesians 1:10), and their reconciliation (Colossians 1:20), as also the prospect of a practical descent of heaven to earth (Revelation 21:3-4).

The Skies (or fleecy cloudsHeb. shahakim) are an interesting synonym of the heavens, chiefly because used to exalt man's conceptions of the Divine Government: seePsalms 18:11, Psalms 35:5, Psalms 57:10, Psalms 68:34, Psalms 77:17, Psalms 78:23, Psalms 89:6; Psalms 89:37, Psalms 108:4.

HOW HAPPY.It is worthy of note that the first word in the Psalter is a word expressive of emotion, being an exclamation: O the blessedness of so and soDel. A less solemn expression than Blessed, without any explicit reference to God. To Heb. word is often rendered Happy in the A.V. (as Psalms 127:5; Psalms 144:15; Psalms 144:15; Psalms 146:1, Deuteronomy 33:29, Job 5:17, Proverbs 3:13; Proverbs 14:21; Proverbs 16:20; Proverbs 28:14); and it ought for distinctness to be so rendered alwaysDr. It occurs in the Psalter 26 times:Psalms 1:1, Psalms 2:12, Psalms 32:1-2, Psalms 33:12, Psalms 34:8, Psalms 40:4, Psalms 41:1, Psalms 65:4, Psalms 84:4-5; Psalms 84:12, Psalms 89:15, Psalms 94:12, Psalms 106:3, Psalms 112:1, Psalms 119:1-2, Psalms 127:5, Psalms 128:1-2, Psalms 137:8-9, Psalms 144:15; Psalms 144:15, Psalms 146:5.

HUMBLE (D).A man may be outwardly humbled without becoming inwardly humble: which suggests how great a difference in moral value may exist between two words nearly identical in form. Just about as great a difference in meaning is found between the two Hebrew words -anaw and -ani, the former, according to Dr. Driver, is used of one who humbles or submits himself voluntarily, esp. under the hand of God, and the latter signifies one humbled involuntarily by external circumstances. Instead of going so far afield as to call the latter poor, with Driver and others, the venture is made in the following translation to trust to the addition of the letter d, which is quite significant to careful readers, and closely imitates the slender difference between the two Hebrew forms, at the same time it is well adapted to keep in mind the additional circumstance, well set forth by Driver when he further says: nevertheless they do not differ greatly in application, especially in the Psalms, both being designations of the pious servants of Jehovah, the one term describing them from the point of view of their external condition, the other from that of their mental character or disposition. Incidentally, a lesson in various readings and in the inevitable risks of transmission, may be gleaned from the following initial examples of one of these words, which must show the dullest scholar how the inevitable happens in a case depending on the length of a down stroke, no miracle intervening to prevent it: namely, Psalms 9:12; Psalms 9:18, Psalms 10:12; Psalms 10:17. Moreover the decided difference in sense even where there is no diversity of application, will instruct learners to be careful how they read.

JEHOVAH.The employment of this English form of the Memorial name (Exodus 3:18) in the present version of the Psalter does not arise from any misgiving as to the more correct pronunciation, as being Yahweh; but solely from practical evidence personally selected of the desirability of keeping in touch with the public ear and eye in a matter of this kind, in which the principal thing is the easy recognition of the Divine name intended; as to the meaning of which every reader can continue to judge according to the evidence before him. If the persistent use of the form Yahweh, only had the effect of keeping the English reader in mind of the almost certain significance of this gracious name as equivalent to The Becoming One, then the price of novelty and difficulty of recognition would not be too great to pay. But as the chief evidence of the significance of the name consists not nearly so much in its pronunciation as in the completeness with which it meets all requirementsespecially as explaining how the Memorial name was fitted to become such, and to be the pre-eminent covenant name that it confessedly is, it has been thought desirable to fall back on the form of the name more familiar (while perfectly acceptable) to the general Bible-reading public. For a more complete statement of the derivation and meaning of this name, reference may be made to the present writer's Emphasised Bible, Introduction, Chapter IV. See further General Reflections at the close of Psalms 92-99 and Exposition of 102.

KINDNESS.It will appear incredible to such as have chiefly regarded Jehovah as revealed in the terrors of Sinai or through his judgments on his enemies, that the noun for kindness occurs 127 times in the Psalms alone, generally as attributed to himself as one of his own attributes. Yet this is strictly correct. If loving kindness is in form simplified to kindness in order to bring it into line with the adjective kind, and if we are content to conclude that mercy, when needed (as it so often is), is involved in kindness, and so consistently render the one Hebrew word hesedh by the one English word kindness thereby securing uniformity,then all the impressiveness and significance of the constant recurrence of the word kindness throughout these Songs of Zion will be realised. No student worthy of the name will deem it superfluous that all the occurrences of this consoling and inspiring word are here set forth for convenient reference at any moment:Psalms 5:7, Psalms 6:4, Psalms 13:5, Psalms 17:7, Psalms 18:50, Psalms 21:7, Psalms 23:6, Psalms 25:6-7; Psalms 25:10, Psalms 26:3, Psalms 31:6; Psalms 31:16; Psalms 31:21, Psalms 32:10, Psalms 33:5; Psalms 33:18; Psalms 33:22, Psalms 36:5; Psalms 36:7; Psalms 36:10, Psalms 40:10-11, Psalms 42:8, Psalms 44:26, Psalms 48:9, Psalms 51:1, Psalms 52:7-8, Psalms 57:3; Psalms 57:10, Psalms 59:10; Psalms 59:16-17, Psalms 61:7, Psalms 62:12, Psalms 63:3, Psalms 66:20, Psalms 69:13; Psalms 69:16, Psalms 77:8, Psalms 85:7; Psalms 85:10, Psalms 86:5; Psalms 86:13; Psalms 86:15, Psalms 88:11, Psalms 89:1-2; Psalms 89:14; Psalms 89:24; Psalms 89:28; Psalms 89:33; Psalms 89:49, Psalms 90:14, Psalms 92:2, Psalms 94:18, Psalms 98:3, Psalms 100:5, Psalms 101:1, Psalms 103:4; Psalms 103:8; Psalms 103:11; Psalms 103:17, Psalms 106:1; Psalms 106:7; Psalms 106:45, Psalms 107:1; Psalms 107:8; Psalms 107:15; Psalms 107:21; Psalms 107:31; Psalms 107:43, Psalms 108:4, Psalms 109:12; Psalms 109:16; Psalms 109:21; Psalms 109:26, Psalms 115:1, Psalms 117:2, Psalms 118:1-4; Psalms 118:29, Psalms 119:41; Psalms 119:64; Psalms 119:76; Psalms 119:88; Psalms 119:124; Psalms 119:149; Psalms 119:159, Psalms 130:7, Psalms 136:1-26, Psalms 138:2-3, Psalms 141:5, Psalms 143:8; Psalms 143:12, Psalms 144:2, Psalms 145:8, Psalms 147:11. To observe the companion words with which this term is frequently and significantly paired, will add an additional interest to the study hereby furnished.

Men of kindness may be regarded by some as an awkward circumlocution for representing the companion word hasidh, closely related to the abstract noun hesedh, kindness; but in a version so literal as the present, and under pressure of the great desirability of revealing the relation between the two Hebrew words, some awkwardness may be forgiven. Among the various translations which have been put forward to represent hasidh, none could be more acceptable than the familiar term godly provided that term could be relied upon to suggest likeness to God in respect of his attribute of kindness. In any case, it seems extremely desirable to keep this suggestion well in evidence by the most effective means within our reach. Even then the precise phase of relationship between the men of kindness and the God of kindness would remain undetermined: whether as descriptive of such as are the especial objects of Jehovah's kindness, or of those who are honoured to be the representatives and reflectors of that kindness among men. Judging from the fact that some critics regard the word as of passive and others as of active formation, and that the evidence of usage leans about equally in either direction,the probability is, that hasidh is a middle term which has absorbed into itself both of these delightful conceptions, and so signifies those who at one and the same time receive and reflect the kindness of God. It is all the more desirable that a happy term should be found, already possessed of this amount of flexibility or by consent invested therewith, because of the evidence, which though slight seems sufficient, to show that the Levites, as a tribe, were the abiding official representatives of the kindness of Jehovah; and that from this appropriation the term was further used to denote the entire class of Ideal Israelites. The primary grounds for thinking of the Levites in this connection are discovered in the significant application of the term to Levi himself in Deuteronomy 33:8, in the facility with which in Psalms 132:9; Psalms 132:16 the term would specify an especial class to accompany priests (which would naturally be Levites), and in the original calling of the tribe of Levi to be the representatives of all their brethren of the remaining tribes. With these elementary probabilities floating in the careful reader's mind, it is believed that he will be glad for a second series of references to be appended in which the hasidhim or men of kindness are mentioned in the Psalms:Psalms 4:3, Psalms 12:1, Psalms 16:10, Psalms 18:25, Psalms 30:4, Psalms 31:23, Psalms 32:6, Psalms 37:28, Psalms 43:1, Psalms 50:5, Psalms 52:9, Psalms 79:2, Psalms 85:8, Psalms 86:2, Psalms 89:19, Psalms 97:10, Psalms 116:15, Psalms 132:9; Psalms 132:16, Psalms 145:10; Psalms 145:17, Psalms 148:14, Psalms 149:1; Psalms 149:5; Psalms 149:9.

KINGDOM.The Psalms are peculiarly rich in instruction as to the Coming Kingdom of God upon earth. The reader who will study in succession Psalms 2, 45, 72, 92-99,, 110,first independently of the author's expositions, for the purpose of maturing a judgment of his own,and then entering into a comparison with the views set forth by the writer of these Studies,will probably not feel any need of an extended summary in this chapter. The chief things to bear in mind as preliminaries to a profitable investigation are: First, a clear apprehension of the vast difference between the physical and moral spheres of the Divine Government, in that, within the former realm, God speaks and it is done without fail, disobedience being an impossibility; whereas, within the latterthe moralrealm, the promulgation of Jehovah's will is always in fact, even if not in form, an appeal to created wills, calling for but not compelling obedience; and, second, that in point of fact Jehovah is always and unchangeably the absolutely rightful ruler of all the universe. There is always an abiding reign of Godwhether of right in the moral world or of effectuating force in the natural worldwhich never begins, never lapses, never ends. Jehovah never abdicates the throne of his own essential supremacy. In regard of this, his reign never waits, never comes, never goes. The more clearly this is seen and the more firmly it is held, the more constant will be the perception that where undeniably such movements and changes are predicated, there some especial phase or form or manifestation of the Divine Kingdom must be intended. Thus David's throne, David's reign, David's Kingdom must be some conditioned form of Jehovah's own reign. So with the Messiah's Kingdomwhether considered as a continuation of David's or as its antitypeit must always be Jehovah's absolute reign only as conditioned and modified by the intervention of the Messiah, The only other caution which needs to be borne in mind, is formally treated of in the following exposition of Psalms 2, where it is pointed out that, according to the evidence undeniably present in the sacred text, Messiah's reign will combine the two principles of suasion and force. It only remains to add, that a careful discrimination between the Church and the Kingdom which has been scrupulously maintained throughout the following Expositions (cp. 45, 87, 102, 105), appears strongly to make for the awakening conclusion, that a goodly number of the Psalms are emphatically Songs of Messiah's Coming Kingdom which await the fulfillment of the necessary conditions to render them in deed and in truth fitted in all their length and breadth to be sung throughout the whole ransomed earth (cp. e.g. 66 & 92-99 and General Reflections). To see that only then can they be sung with conscious fitness of self-appropriation, is to discover exactly how they can even now be sung by faith.

REINS,The Heb. kelayoth, as seat of emotion and affection (O.G.), has by no means received the attention from Bible readers which it deserves. The reins were regarded by the Hebrews as the springs of feeling: hence, when it is said of God that He trieth (or seeth) the -hearts and reins-' it implies that he is cognisant of man's emotions and affections, not less than of his thoughtsDr. The word for reins is found in the following places in the Psalms: Psalms 7:9; Psalms 16:7; Psalms 26:2; Psalms 73:21; Psalms 139:13, with which Job 19:27, Proverbs 23:16, Jeremiah 11:20; Jeremiah 12:2; Jeremiah 17:10; Jeremiah 22:12 may be usefully compared. See also Heart.

RIGHTEOUSNESS.Righteousness is not only the love and practice of what is rightwhich may be distinguished as ethical; and the rightful righting of such as have been in the wrongwhich may be named evangelical; but also the righting of the wronged by the punishment of those who have injured themand this for convenience we term vindicatory righteousness, a species of righteousness whichas towards those in whose behalf it is wroughtis synonymous with kindness and salvation; and which figures largely in the prophets, especially Isaiah and in the Psalms. From Isaiah may be selected, as good examples, Isaiah 48:18 and Isaiah 62:1; and, in the Psalms, the following places may be consulted:Psalms 22:31, Psalms 24:5, Psalms 31:1, Psalms 33:5, Psalms 35:28, Psalms 36:6; Psalms 36:10, Psalms 40:9-10, Psalms 48:10, Psalms 65:5, Psalms 71:15, Psalms 85:10-11, Psalms 94:14-15, Psalms 98:2-3, Psalms 103:6; Psalms 103:17, Psalms 111:7-8, Psalms 119:40; Psalms 119:137-138; Psalms 119:142, Psalms 132:9; Psalms 132:16 (cp. 2 Chronicles 6:41), Psalms 143:1; Psalms 143:11, Psalms 145:7; Psalms 145:17.

In such connections as the above the word judgment itself assumes the meaning of vindication: Psalms 1:5, Psalms 35:23, Psalms 72:4, Psalms 103:6, Psalms 140:12, cp. Isaiah 40:27; Isaiah 49:4.

SELAH.The precise significance of this word must be said to be still uncertain. That it generally implies a pause may safely be asserted; though the object of the pause remains obscure. That it practically serves as a musical Nota bene, and by an interlude of musical instruments makes impressive the fact or sentiment just uttered, is with some eminent scholars a favourite theory. The most ingenious and probable conclusion, drawn from actual usage, is that suggested by Dr. Bullinger in Things to Come; namely, that it virtually says: Such being the case then note what follows; and, to suggest as much without dogmatically affirming it, the symbolic device has here been adopted of a double fist with fingers pointing both ways, which may at least hold the place until more conclusive evidence has been secured. That the word is chiefly confined to old psalms suggests the doubt whether it was not originally a mere copyist's acknowledgement of some peculiarity in his exemplar now wholly and hopelessly lost in obscurity.

SOUL.If the convenience of translators were the chief thing to be considered, it could be wished they might rely on the English word soul as the uniform rendering of the Hebrew word nephesh, and leave it to the English reader to discriminate between the divergent shades of meaning involved in the various usages. Whether soul stand for principle of life (as in Psalms 7:3) or as principle or organ of feeling (as in Psalms 6:3) the observant reader could soon judge; and he might not be long before waking up to the fact that, as Dr. Driver beautifully expresses it, soul is frequently used as a pathetic circumlocution for the personal pronoun, esp. where it is desired to represent a person as vividly conscious of some emotion or experience whether pleasurable or painful, Psalms 3:1 (-that say of my soul-'-that say of me,-' but of -me-' represented as keenly sensible of what is said), Psalms 11:1, Psalms 25:13 (-his soul-'= he himself, but depicting him as keenly sensible of the enjoyment described). But when nephesh is freely used to convey the motion of desire, appetite or greed, then it seems desirable for a translation to say so plainly; since Aha, our soul! (Psalms 35:25), Give me not over to the soul of my enemies (Psalms 27:12), are scarcely intelligible to the untrained English reader. It may be doubted whether Driver has given quite enough prominence to the simple idea of personality as filling the word soul, though undoubtedly he recognises it. See our Exposition of Psalms 16:10; and cp. Ezekiel 18:4. Apart from any nice shades of meaning in the word soul, the broad psychological fact remains that by means of it a man is solicited to exercise his marvellous capacity of projecting himself from himself, to view himself from without himself, and to address himself in the language of expostulation and exhortation; of which Psalms 42:5; Psalms 42:11, Psalms 43:5 and Psalms 103:1-2; Psalms 103:22 (see Expositions) are memorable examples.

CHAPTER FOUR

THE PSALMS AS A STIMULUS TO HOLY LIVING

Holy Living is here regarded as something more than righteous conduct; just as being is more than doing, and holiness goes beyond righteousness. Correct conduct in all its forms is necessarily included, but holy living has in it the vitality and the bloom which spring from communion with a holy God. To such living, the Psalms are, by experience, found to supply a mighty stimulus.
That they should do so, lies in the very nature of things. Not only do they emphasise character in a remarkably varied and persistently recurring way, but they set the sympathetic soul in pursuit of character by moving the deepest springs of desire and endeavour. They bring the soul into contact with God, in the highest and most spiritual acts of adoration, praise and prayer. To use the Psalms devoutly, is to come into the presence-chamber of the All-Holy. One has only to consider the proportion of direct address to Deity which the Psalms contain, to perceive the extent to which the man who sincerely uses them commits himself to sentiments of penitence, confidence, adoration, love, desire; so as to place himself under moral compulsion either to mean what he says, or to desist from saying it,unless he would recklessly embark on the repugnant course of daring hypocrisy.
It is not meant that a man cannot respectfully listen to prayers and praises in which he is not for the present prepared to commit himself by voluntary personal undertaking. Yet still, setting callous formalism aside as downright iniquity and mockery, the compelling power of devout compositions,especially when voiced by worshippers believed to be sincere,must ever be either sympathetically to join, or candidly to dissent and refrain. Supposing, however, the beginnings of faith and desire to be present in ever so feeble a degree, and the inclination be indulged to join in the devout utterance of the Psalmsthen, what is the nature of the influence under which a man's mind consents to come? It must beto become holy.
Is God himself holy? And is he, in psalms like these, directly addressed? To the first of these two vital questions an affirmative answer is here assumedwithout argument. To the second, some fresh emphasis is sought to be given. At this point the appeal of necessity lies to experience. Thousandsmyriadsnow livingcan attest that, to the best of their judgment when turned towards the witness of their own consciousness, there is such a thing as speaking directly to the Omniscient, in perfect confidence of being heard of Him. There is such a thing as communion with God. There is such a thing as doing that which these holy psalms are evermore doing. And it is a part of this consciousness that thereby is let in upon the worshipper's soul the mightiest stimulus to becomewhat the God addressed isholy.
Nothing further claims admission into this Chapter, save to strengthen what has already, in brief, been expressed.
It is conceivable that the importance which the Psalter attaches to human character, should be obscured by the incidental nature of its enforcement and especially by the surpassing energy with which the influences fitted to bear on character are concentrated on the worshipper's mind. In other words, the grand mission of the psalmists seems to be, rather to display and illustrate the character which Jehovah already bears, than to enforce the character which his adorers are called upon to work out. Their songs of set purpose glorify God: incidentally, they educate man.
But their educative influence, when concentrated, is very strong. The first psalmintroductory to the whole collectionis devoted to character. The fifteenth, dramatically extols character: so does the twenty-fourth, with still more brilliant scenic energy. The fifty-first, with bitter tears for failure, exactingly enforces characterthorough, pure, influential, The seventy-second, in a quite unexpected way, extols character as exemplified in the person of its ideal King; and, out of many to name but one more, the extremely dramatic one-hundred-and eighteenth in a remarkable manner sets character on the highest conceivable pedestal by opening the gate of Jehovah only to the righteous. If behind these direct and indirect encomiums on good character there be massed the strongly disapproving reflections with which the Psalter abounds on men of the stamp of Cush and Doeg and Ahithophelto name no more of the throng of the cunning, the double-tongued, the ungrateful, the impiousit will in candour be confessed that the mighty moral influence of the Psalms is in favour of the noble, the trusty, the devout, the merciful, the God-like. And even if the execration of the Psalter on the perfidious and vile are sometimes carried to what in ourselves would be a culpable and un-Christ-like excess which we whole-heartedly deplore, nevertheless they reveal a passion for righteousness which, when refined, is of incalculable moral value.

We have alluded to the larger freedom of the Psalter in displaying the character of God than in prescribing the attributes needful to constitute godly men. And this, indeed, is one of the crowning glories of the Psalms. They extol God with a will. They are never tired of praising Him. They delight to effloresce on this ever-welcome theme. For example, they pile up epithets of delight and satisfaction in Jehovah (as witness Psalms 18:1-3; Psalms 144:1-2); they echo and re-echo his most gracious Divine Name, (Psalms 146:5-10); by the aid of a simple pronoun of reference, they unfurl clause after clause in his praise (Psalms 103:3-5); they begrudge not to exhaust the whole alphabet to initial his sole doings and perfections (Psalms 111, 145).

Not as a feeble, doubtful God, do the psalmists extol Jehovah. His character, in their esteem, is weighted with wisdom: it is nerved with moral energy. Their God is a good hater: he detests cruel men, and he abhors hypocrites. His pity does not blind his judgment. He searches men through and through, and sees them as they are. Those who have loved and served him, and walked in his ways, and then, alas! have sinned against him, are not here seen easily commending themselves to be received back into Divine favour. No! their repentance has to go down to the springs of their life; and their restoration has to be a re-creation. Not otherwise can they have given back to them the joys of Jehovah's salvation.
When restored, or as already serving God with loyalty, they not only adore him, but they think of his presence with a holy passion of desire to be admitted thereinto. The very- blaze of holiness warms their craving to be with him. It was, then, not without amplest warrant that we said at the beginning of this\ chapter that the stimplating power of the Psalms to move to holy living is grounded in the very nature of things. Educatively, that is what the Psalms mean: Be ye holy, for I am holy.

It would not be frankit would not be honestin a Christianto say that the Psalms perfectly meet every want. In truth, they create a demand for more than they supply. To express this abstract assertion in concrete form suggested by the Psalms themselves, how remarkable a thing it is that, whereas it is foretold of David (Psalms 89:26) that he should do the very thing which Christians are always doing, namely call God Father!, yet he never once does it. He well-nigh says this in hundreds of instances: adoration, admiration, affection, fond comparisonthese are ever springing to his lips, ever drawing forth from his lyre the sweetest of sounds; and yet his inspired lips never well-over with the one decisive child's word in recognition of his Father. There is no Abba Father in the Psalms! Where direct address is so conspicuously dominant, where terms of direct address are so various and abundant, from Shield to Sun, from Shepherd to King,the omission is symptomatic. The Spirit of Sonship had not been bestowed: the Son himself had not arrived: the relationship itself, though founded and figured, had not been personally perfected; and so the adequate channel of utterance was not in existence:hence the lack. But the Sonof David and of Godhas come at length, personally realised the endearing relationship, received first for himself and then for us the Spirit of Sonship, and sonowwe cannot desist from the outcry for the utterance of which our inmost heart years, as, to David's Shield, Sun, Shepherd, King, even to Jehovah, we cry, Abba! oh Father! Henceforth the holiness of the Psalms acquires in our esteem a refinement of moral beauty it never before possessed, because now we view it as illumined by a Messianic light; and we are moved to its pursuit by a charm and a power which we gratefully acknowledge as reaching us through the mediation through the death, resurrection and ascension into heavenly glory, of David's Son and Lord.

DESCRIPTIVE TITLES OF THE INDIVIDUAL PSALMS

PSALM

The Righteous Man and the Lawless contrasted.

The Messiah's Reign in Zion Assured,

Conspiracy, Confidence, Courage and Victory. Chief Conspirator left unnamed!

The Ideal Levite's Evening Prayer.

A Morning Prayer for Deliverance from Conspirators.

A Prayer for Deliverance from Sickness and Death,

One Wrongfully Accused commits his Vindication to the Righteous Judge of all the Earth.

Jehovah's Majesty Exalted by means of Man's Dominion.

9. 10.

The Kingship of Jehovah in Zion finally triumphant over a League between the Nations and the Lawless One.

11.

Faith's Brave Answer to the Counsels of Fear.

12.

General Corruption, evidenced by Sins of the Tongue, impels to Prayer, and calls forth a Divine Answer.

13.

A sorely-tried Believer in Jehovah Expostulates, Entreats, and ultimately Exults.

14.

A vile Person's Testimony to Prevalent Wickedness, when Confirmed by Jehovah, occasions Warning and Prayer.

15.

The Approved Citizen-Guest of Jehovah.

16.

An Ideal Israelite's Triumph over Death.

17.

One who is Righteous Prays, in Great Trouble, for Divine Deliverance and Manifestation.

18.

David's Song of Deliverance.

19.

Greater than the Glory of God in the Heavens, is the Grace of Jehovah in the Law.

20.

To Prayer for a King in Distress, a Favourable Answer is Confidently Awaited.

21.

Thanks for the King's Victory, and Confidence of Further Triumphs.

22.

The Voice of a Forsaken SuffererLoudly Lamenting his Lot, Minutely Describing his Pain and Shame, without Reproaching God or Accusing Himselfis Suddenly Silenced (in Death); and then as suddenly is heard in a Strain of Triumph, in which Other Voices join, All celebrating the Praises of Jehovah as Sovereign Lord.

23.

The All-Sufficiency of Jehovah.

24.

The Admission of Worshippers into the Presence of the Previously Admitted King.

25.

An Alphabetical Psalm of Supplication.

26.

An Ideal Levite's Prayer for Vindication by the Prolongation of his Life.

27.

Trust and Prayer in the Hour of Danger.

28.

Prayer turned into Praise.

29.

Glory in the Temple and in the Tempest: Jehovah's Kingship of Judgment in the Past, and of Blessing in the Future.

30.

A Song of Joy on Recovery from Sickness.

31.

Fellowship in Suffering and Salvation.

32. 33.

Felicitations to the Forgiven, and Examples of the Songs that they Sing.

34.

An Alphabetical Psalm of Praise and Instruction.

35.

Prayers against Open and Concealed Enemies, followed by Promises of Praise.

36.

Oracles False and True, Prompting Prayer and Praise.

37.

An Alphabetical Exhortation to Patience in Well-doing.

38.

Prayer for Deliverance from Disease and from Enemies.

39.

The Lament and Prayer of a Divinely-Stricken-One.

40.

Three Stirring Reminiscences of King David's History.

41.

Regretting that Enemies and Friends should Meanly Rejoice in his Sickness, the Psalmist nevertheless Perseveres in Prayer for Pardon and Recovery.

42. 43

A Debarred Worshipper Mastering his Sorrow.

44.

Israel Suffers for God.

45.

A Royal Marriage.

46.

Trust in God, Joyfully Maintained in Face of Peril, Speedily Rewarded.

47.

Israel Invites the Nations to Rejoice in the Universal Kingship of her God.

48.

Jehovah Worthy to be Praised in his Holy City, whose History Rebounds to the Honour of her Shepherd-King, who will yet Lead Israel against Death.

49.

Death and Redemption: Oppressed Saints Comforted, and Oppressors Rebuked.

50.

Judgment on Israel Pronounced amid the solemnities of an Audible and Visible Divine Manifestation.

51.

The Prayer of a Penitent.

52.

Doeg the Edomite Denounced.

53.

A Vile Person's Witness to Prevalent Wickedness, when Confirmed by Jehovah, occasions Warning and Prayer.

54.

A Prayer prompted by the Hostile Action of the Ziphites.

55.

A Bitter Complaint of the Treachery of an Intimate Friend.

56.

A Song composed by David in Captivity.

57.

A Reminiscence of David's Early Troubles when Pursued by Saul, subsequently adapted to Brighter Times.

58.

A Significant Warning to Corrupt Judges.

59.

The Beleagured Psalmist Prays for Rescue and Avenging.

60.

An Outcry of Anguish, Expostulation, and Entreaty, under a Severe Reverse.

61.

The Psalmist, in Banishment, Prays for Restoration.

62.

Restful Resolution, Exposing the Treacherous and Encouraging the Timorous, traces both Power and Kindness to God the Judge of All.

63.

A Banished Soul, Athirst for God, Anticipates Satisfaction and Vindication.

64.

A Prayer against the Evil Tongues of Conspirators, who are Destroyed by their Own Weapon.

65.

Israel's Temple-Song of Praise, on behalf of Herself and All Nations, chiefly in Grateful Acknowledgement of Seedtime and Harvest.

66.

An Invitation to All the Earth to join in Israel's Song of Praise.

67.

Prayer for Blessing on Israel as a Means of Blessing to all Nations.

68.

Glimpses of Jehovah's Visible Reign over Israel and the Nations.

69.

Pictures of Distress and Outcries for Deliverance, followed by Imprecations on Cruel Enemies, and by promises of Praise.

70. 71.

Prayer not to be forsaken in Old Age.

72.

A People's Prayer for a Perfect King.

73.

Temptation, arising from the Prosperity of the Lawless, Triumphantly Overcome.

74.

Ruthless Injuries to the Sanctuary and Oppression in the Land by an Enemy, call forth Expostulation with God for his Quiescence.

75.

A Song, enshrining an Oracular Assurance of Equitable Judgment by the Judge of the Earth.

76.

A Song of Triumph over a Divinely Smitten Foe.

77.

Comfort in Distress obtained by the Study of a Song.

78.

A Didactic Poem, Counselling the Reunion of the Tribes.

79.

Invasion, Desecration, Demolition, Massacre and Derision call forth Lamentation, Expostulation, Petition and Pleading; and the Hope of Deliverance evokes a Promise of Perpetual Praise.

80.

Prayer for the Flock and Vine of Israel.

81.

A Mission-Song to be Sung to the Northern Tribes.

82.

The Judgment of Unjust Judges.

83.

An Appeal to God for Deliverance from an Impending Invasion.

84.

The Longing of a Levite for the Habitations of Jehovah in Zion, with Inspiring Memories of a Past Pilgrimage and Exultant Joy in Renewed Service.

85.

Praise, Prayer, and Prophecy lead up to the Reconciliation of Earth and Heaven.

86.

Prayer of a Tried and Faithful Servant of Jehovah.

87.

The Glorious Destiny of Zion as the Metropolis of the Nations.

88.

The Anguished Cry of One Smitten and Forsaken.

89.

The Covenant with David Contrasted with the Present Dishonour of David's Heir.

90.

A Prayer against the Dominion of Death.

91.

A Personal Application of the Foregoing Psalm.

92--97.

A Service of Song for a Sabbath-Day.

92.

Personal SongProbably by a King.

93.

Jehovah Proclaimed King.

94.

Prayer for Vengeance on the Lawless.

95.

InvitationO Come! Come In! WarningHarden not your Hearts!

96.

The Land called upon to Sing to Jehovah, and to Proclaim his Kingship to the Nations.

97.

Third ProclamationDecisive Results, by way of Joy, Fear, Conviction, Shame, Homage, Thanks, Exhortation and Triumph.

98. 99.

A shorter Service of Song (for a Sabbath Day).

100.

Invitation to all the Earth to come In before Jehovah and Worship.

101.

A King's Resolve to have a Pure House and Court and Royal City.

102.

The Prayer of a Humbled One brings a Three-fold Answer of Peace.

103.

Bless Jehovah, for he is Worthy.

104.

A Creation Hymn.

105.

A Hymn of Praise to Jehovah for giving Israel a Covenant-Land in which to observe his Law.

106.

Humbled Israel Confessing her Sins as a Nation.

107.

Examples of Men's Straits, leading to Prayer; and of Jehovah's Deliverances, calling for Praise.

108.

Two Fragments of Earlier Psalms.

109.

David, Rehearsing how his Enemies Cursed him, refers his Cause to Jehovah.

110.

A Revelationthrough Davidto his Lord the Messiah.

111.

Alphabetical Psalm in Praise of Jehovah.

112.

Alphabetical Psalm in Praise of the Man who Revereth Jehovah.

113.

A Song of Sublime Simplicity: reaching its Climax by Rejoicing with a Glad Mother.

114.

A Passover Song.

115.

Not for her own Glory, but for his, Israel moves herself to trust in Jehovah to show his superiority to Idols.

116.

Individual Thanks for Deliverance from Peril of Death.

117.

All Nations invited to Join in Israel's Tribute of Praise.

118.

The Passover Hosanna Song.

119.

Jehovah's Will in relation to Human Character and Conduct, as celebrated in Twenty-Two Alphabetical Stanzas, and by the aid of Eight Comprehensive Synonyms.

120.

Peace versus War: First Step-Song.

121.

Jehovah the true Helper and Keeper of Israel: Second Step-Song.

122.

The Tribes Welcomed to the Passover: Third Step-Song.

123.

The King's Response to the Injunction to Lift up his Eyes as High as Heaven: Fourth Step-Song.

124.

Sudden and Complete Deliverance acknowledged as Jehovah's own Work: Fifth Step-Song.

125.

Trust in Jehovah encouraged in presence of the Invader: Sixth Step-Song.

126.

The Invader GoneThe First Sowing Begun: Seventh Step-Song.

127.

In Relief of Domestic and Civic Anxiety: Eighth Step-Song.

128.

A Happy Home and a Prosperous Commonwealth: Ninth Step-Song.

129.

Israel's Thanks for Past Deliverances, and Prayer for Continued Vindication: Tenth Step-Song.

130.

Ransomed out of the Depths: Eleventh Step-Song.

131.

The Sinking of Self in Seeking Israel's Welfare: Twelfth Step-Song.

132.

The Davidic Dynasty Humbled and Exalted: Thirteenth Step-Song.

133.

Brethren in Fellowshipa Charming Spectacle: Fourteenth Step-Song.

134.

The Night-Service in the Temple: Fifteenth Step-Song.

135.

A Call to Temple Worship.

136.

A Second Call to Temple Worship, with Responses inserted.

137.

A Returned Levite's Memories of Babylon, Apostrophe to Jerusalem, and Imprecations on Edom and Babylon.

138.

A King's Public Thanks for Advancement in Royal Dignity.

139.

An Individual submits himself to Jehovah's All-Searching Eye.

140.

Deliverance from Slanderous and Violent Enemies, Implored and Expected.

141.

A Temptation to Conspiracy Shunned.

142.

Loud Outcries in a Cave Succeed Guarded Petitions at Court.

143.

Continued Concealment in a Caveits Griefs and its Gains.

144.

From David's Psalms are selected Strains by one of his sonsemboldening him to plead for Deliverance from Foreigners.

An Appendix anticipates Happy Times.

145.

An Alphabetical Psalm in Praise of Jehovah's Greatness, Goodness, and Righteousness.

146.

Twelve Reasons for Trusting in Jehovah.

147.

Praise for the Restoration of Jerusalem, and for Israel's pre-eminence: with Grateful Recognition of Rain and of Spring.

148.

Praise Invoked from all Creation.

149.

A New Song for Israel, which others may NOT Sing.

150.

An Expansion and Enforcement of the Public Reader's Invitation to the People to join in the Responses in the Temple Worship.

TABLES

TABLE IV.ABBREVIATIONS

Aram.: Aramean.
A.V.: Authorized version.
Br.: Briggs.
CMm.: Chief Musician's mark.
Cod.: Codex = written copy.
cp.: Compare.
Del.: Delitzsch.
Dr.: Driver.
ear. pt. ed.: Early printed edition of the Hebrew Bible.
G. Intro.: Ginsburg's Introduction to his Massoretico-Critical Bible.
Gn.: Ginsburg's notes in his Massoretico-Critical Hebrew Bible.
God = Elohim.
GOD = El.

God = EIoah.

Gt.: Ginsburg thinks (a guarded opinion).

Nm.: No markwhether Librarian's or Chief Musician'S.
O.G.: Oxford Gesenius (B.D.B.)

O.T.P.: Thirtle's Old Testament Problems.
P.B.V.: Prayer Book version.
Per.: Perowne.
perh.: Perhaps.
P.R.I.: Public Reader's Invitation.
prob.: Probably.
Read.: In margin of M.T.
R.V.: Revised version.
Sep.: Septuagint (early Greek version).
shd.: Should.
sp. vr.: Special various reading (sevir) in Gn.
Syr.: Syriac.
T.G.: Tregelles-' Gesenius.
U.: Usually.
Vul.: Vulgate (Latin).
w.: with.
Written: In text of M.T.

: Sign for Selah. See Intro., Chap. III., Selah.

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