PsalmsClass note

Another word for psalm is Psalter. Our knowledge of psalm is in its infancy. The book of psalm consists of 150 psalms. But there are other psalms discovered from the Qumran community and other ancient collections. The fact is that our book consists of 150 psalms but there are richer collections of psalms. These 150 psalms are divided into five books. We have five books of psalms
1. Psalm 1-41

(first book)

2. Psalm 41-72 (second book) 3. Psalm 73-89 (third book) 4. Psalm 90-106(fourth book) 5. Psalm 107-150 (fifth book)

Each of these book ends with a praise of God.

1. 41;14 is the last word in first book is a praise of God 2. 72:18-19 is the last word in second book is a praise of God 3. 89:32 is the last word in third book is a praise of God 4. 106;46 is the last word in fourth book is a praise of God 5. Finally when the book ends it is totally praise of God. This is the

structure of book. Logic behind the division of book and Time It seems that this division of psalms into five is a recent history. From the 3rd centaury B.C. also the psalms was divided into five books. There was some theological thinking developing in the fifth centaury. The division of Psalter is in parallelism to the Pentateuch. In Pentateuch also there are five books. Psalter

also contains five books. Psalter is the first book of ketubim and among the division torah is the most sacred (The Word of God). Nibim is the interpretation or explanation of torah by the prophets. Torah is the word of God speaking to man. And ketubim is written by man. It is human writings. In this psalm is the first one. Psalm is understood as the response of man to the speaking God. The speaking of God has come down to us in five books. So response also should be in five books. Psalter is in the form of prayer. Composition and authorship of Psalms The traditional idea is that David is the author of the Psalter. So whenever the Jews interpreted psalms they apply it to the life of David. This idea was inherited by earlier Christians. It is because of the psalms David is considered as the king prophet and his prophecy come under the category of ecstatic prophecy. In fact David is not a prophet but we see God speaks to him. But when we look attentively there are other names given as the authors of Psalter. In the book of Exodus (15:1, 20) after the crossing of red sea a beautiful song is given. In the time of Moses such psalms were used particularly in solemn occasions. During the time of judges also they used psalms Judges 5:1f is also a psalm. At least in the time of victory or election of the leader they sung psalms. The origin of psalms goes back to the time of Moses that is the 13th centaury B. C. The time of Moses is the time the Jewish people had a leader and the psalms had handed over. Many psalms have been finding out in Qumran caves. Scholars conclude the last time of psalms was the time of sirach that is in the third centaury. It was almost 1000years taken for the development and re writing of psalms.

Writers of psalms The tradition David as the writer attributed to him 73 psalms which begin with his title. In the first book of psalms 3-41 and in the second book of psalms 51-65 holds the name of David. These two books are two collections. It means these two are circulated as separate books. Two collections of the psalms of David Then we have other names. There are sons of korah. Probably this people may be musicians. Psalms 42-49 are known by the names of sons of korah. Another name is the names of son of Asaph. They are also singers in the temple .psalms 73-83. In psalms 122-134 the name given is song of Ascents. This is the song used during pilgrimage. These are written by leaders of pilgrimage. Ascent is the best word because for Jews Jerusalem is the highest place in the world which is the seat of God. There are so many psalms without the name of any other. There are a few with the name of Solomon. All these show that Psalms were not written or composed by one person. It is a epoch consists of songs written by different leaders in response to the different needs of the people. There are also psalms which are repeated. Psalm 14 of the first book is repeated in psalm 53 of second book. In most of the psalms the name of god is Yahweh but in psalms 43-83 there is a change. These 40 psalms used the name Elohim. It comes from a community among the Jews who used word Elohim for God. Our conclusion is that Psalm is not a contribution of one person. David is not the author of all books. When author says Psalm of David we do not know whether it is used by David or collected by David. Titles of the Psalms We have certain strange tiles for psalms. For example Psalm 5 to the leader, for the flutes. Psalm 8 also. From the title we can distinguish different

psalms. All the psalms are not sung in the same way. It indicates to the way of variation of song in the process of singing. Some of them referring to the instruments which mean from old times the Jewish people had a very complicated way of singing songs. Today also Jewish liturgy is most beautiful liturgy. These are the indication given to the singers and players of the instrument. There are psalms which can be called mizmer. It means simply psalms (Psalms 5, 6, 8, 9). Then there are some psalms which can be called stiggaion (Psalm 7). It is the song that is sung during the easy walk. In psalms 45 we see another type. It is a love song (sheer Yeriroth). In 52 we see another type that is maskil. Maskil means contemplatives. In 126 and 127 we have another type that is song of ascent (Sheer Hammalath). Probably this song is used during pilgrimage. Then is psalms 60 in we see miktam. It means simply a poem. In psalms 70, 86, 90 and so on we have psalms tiltled with prayer (Thipilah). Title is referring to the type of psalm. Another word used is Selah (psalms 140). It is not title as such. It is an indication to the singers or players of instrument. It refers the pause or can mean the raising of voice. Another type is psalm 56 in we read The Dove on far-off Terebinths. When they sing this song they have to make a dove like sound. Some other titles refer to the author that is one who wrote the psalm or collector. Some other title refers to the historical context. In psalms 51 and 52 we have such title. The psalm numbers or numbers of the Psalm We have Septuagint psalm followed by Vulgate psalms. In these two texts numbers are same. Another type is masorite Pishitta. In Hebrew text psalms 1-8 is same as vulgate 1-8. (POC Bible is following the masorite text). In Hebrew there are two psalms 9 & 10 but in the vulgate and Septuagint these two are compiled into one and the number is nine. Hebrew psalms 11-113 are given in vulgate 10-112. Psalms 114-115 are combined in the vulgate and

given the number 113. Then Psalms 116 of masorite text is divided into two that is 114 and 115 in Septuagint. Psalms 117 -145 in Hebrew are given in the number 116-145 in vulgate. Then the Hebrew psalm 147 is divided into two and numbering is 146 and 147 which means numbers of the both text became same. Psalms 148-150 in Hebrew is given the same number in vulgate. Verse The vesicles are in so difference in two versions. We cannot find certain verses unless otherwise we read the whole psalm. There is also difference in the text. When we speak of difference in the text we have to speak of at least four different texts. In Hebrew text the meaning is not clear in many places. In Pishitta text where it is not clear in Hebrew text is interpreted but we cant say whether it is correct or not. Septuagint is another text. It is very clear but not clears the Hebrew. In vulgate it is clear but disagrees with Septuagint. Types of Psalms We classify psalm according to the content and the literary forms used in the psalms. Herman Gunkel is the first one who came out with this classification. But now many came out with objections. Basically this classification is considered as correct. The different categories are;1. Hymns It means the praise of God. It has got a particular structure There will be an invitation Reason for praying to God Petitions Hymns express the fundamental attitude of Israel to God. They aer people selected to Praise God. Hymns express the basic attitude or approach of

people to their God. The hymn is always directed towards god. It is not praising God for any material benefits. It is not simply thanksgiving rather praising God for what he is in himself. Sometimes there will be reference to the benefits received from God but it is not direct object rather giver is the direct object. God gave benefits because for Jews he is such. Benefits are the expression of what God is in himself. It is secondary. It means also when we speak of salvation history. It is not to be understood as way from God. History is the expression of what God is in time and space. Hymns to the name of God and Hymns to the Glory of God In Hebrew name is understood as persons. Where there is the name we have the person or name in the history of Jewish theology is a technique they found out to express something about god which is not easy to express. God is such a mysterious power and person. Our language is not capable to express. When we are not able to express God as itself we call name for example Dedication of the temple in 1 king 8 especially from 16-20, 27-29. Solomon after finishing the temple wants to dedicate confronting with a mystery. Temple is meant to be the house of God. The encountered question is how a being which cant be contained in heaven can and skies can be included in the house which Solomon built. The answer is the temple houses the name of God. It is a theological expression to solve the problem of how can the great God can dwell in a small house. Because of the need of people to have house of God, He indented to put his name in the temple. So some of the hymns addresses the presence of God in the temple are the hymns of the name of God. Presence of God in the midst of God.

Hymns of Glory Glory denotes the absolute authority of God. God is the ruler who controls all the events of the world. Hymns address to God as the mighty lord is the hymns of the glory of god Background of Hymns Most of the hymns are connected with the service in temple that is in connection with sacrifice and some festive. We have to understand the mind of Israelites. For Jews public worship is the climax of their private worship. The hymns are used firstly in the individual houses and gatherings in villages and houses. After that they go to temple and express the private devotion publically that is private expression receives public form. For this both hymns are used. In the classification of psalms there is no 100% agreement among the scholars. The below mentioned list is based on the classification of the majority of scholars. Psalm 8, 19:1-6 (the other part of this psalm belong to another category), ps 33, ps 65, ps100,103,104,105,111,113,114,115,117,134,135,136,145,146,147,148,149&1 50. Whether God is addressed directly or not, makes hymns of glory & hymns of name. Second type of hymns is known as hymns of Zion. It has got a particular orientation. Zion is another name for Jerusalem. Before the name of mountain called Jerusalem it was called Zion. (The rocky part of the mountain was firstly called Zion later it was used for the whole mountain). Zion is the place where God dwells. It is the earthly dwelling place of God. The idea of God is spiritual and man is physical. How there will be communion between these? Only if the spiritual relates himself with physical then only there will be communion. For communion initiative has to come from spiritual and not from physical. The

Jewish religion is based on the belief that the supremely spiritual God relates with Physical in the mountain of Zion. So hymns of Zion are same as the praising of God for his generosity to relate with physical. Psalms of ZionPs 46, 48, 76 & 87. 1. Enthronement Psalms This is the second type of Psalms. These are psalms used in the temple. In these psalms God is depicted as a warrior king. It is coming from the common mythology of Semitic people. In Job 3;8 we see myth. Jewish people joined in the poetic myth. For Semitic people there were two powers God and Leviathan. In genesis we read the world which has no form which was under the sway of leviathan was defeated by God. This myth is behind the Creation account. Psalms, which praise God for His destruction of the evil power and his enthronement as the king of the whole world is reminded. This faith is acted out by the liturgy of the procession of Ark of Covenant. This is done on particular feast days. The high priest takes out the ark of covenant from holy of holies and will have a procession around the temple and again seated on the holy of holies. It reminds God has subdued all the evil powers and He is seated as the king. The songs which were used for such procession is enthronement Psalms. Enthronement PsalmsPs 29, 47, 93, 95 to 99. 2. Psalms of Lamentation These psalms also have a definite structure a. There is an invocation of God
b. Then there will be cry to God for helping him for e.g. O God

hear me

c. An elaborated description of misery. All type of imagery is used to depict the misery as he is so hopeless
d. Proper prayer for deliverance from the misery

These Psalms are also called Psalms of deliverance because there is a change that is in the beginning there will be miseries but at the end the problem will be over. Any misery can be object of Psalms but when we look into deep we get the idea that misery of psalmist is theological not physical. It comes from the feeling that he is alienated by God. The fundamental Jewish understanding is that we live with God and die without God. Occasion of Laments Some sort of misery for the person or nation is the cause of misery. The period after David there was so many widows, poor and orphans who were persecuted by the richer. In the case of women nobody is there to defend. The word of women is not believed. So they could not be witnesses. In their name they cant posses even a piece of land. A widow with children find difficulty to bring up her children. They were marginalized in the society. Poor people are those who lent money from others. This people sometimes may not be able to give money on the contracted day. To get the money the rich will attribute all acquisition on the poor. In such situation he himself forced to sell himself as slave to the rich man even he has to sell his daughters. In that situation they will go to the temple and weep before God. And the custom in the Semitic world they will spend their whole night there. It is believed that during the night God will communicate a solution to the temple prophet or priest and he will communicate it to the poor. Psalm 55;25, this is the message the prophet received and communicated to the lament. This is the background of laments.

Types of laments There are two types of laments:- Individual lament and community lament Individual lament in which an individual alone make lament. Examples for individual laments. Ps 3-7, 13, 17,22,25, 26, 28, 31, 35, 38, 39, 42, 43, 51, 54, 55, 56, 57, 59, 61, 63, 64, 69, 70, 71, 86, 88, 102, 109, 120, 130, 140, 141, 142, 143. Community laments are laments made when community is in distress For e.g. war, epidemic diseases, pestilent, in case of farming when there will be no rain etc.. Examples for community laments:- Ps 12, 44, 58, 60, 74, 79, 80, 83, 90, 106, 123, 126 & 137. 4. Songs of Confidence These are to be grouped under psalms of lament. For e.g. if a person in a community is affected by a disease and it is continuing even though he made all the possible things to cure it either he can curse God (Job 2; 9) or the misery itself can make him confident that is he can forget the misery and simply put into hands of God (As Jesus Christ has done your will be done... Instead of healing give oneself to God and depended on him. The prayers sang during this situation are called songs of confidence. These songs are known as half way house between the songs of laments and thanksgiving song. Here also we have individual songs of confidence and community songs of confidence. Individual songs of confidence: - Ps 11, 16, 23, 62, 131. Community songs of confidence: - Ps 125, 129. 5. Thanksgiving Psalms Infact these are the extension of songs of laments. Some of the elements of laments are there because the person will be remembering the

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misery he has undergone during the prayer. These psalms also have got a definite structure mainly having four elements. They are:

Introduction in which God will be blessed for his saving acts. The psalmist will be remembering the days of misery and also remembers the prayers which he prayed during misery. So this part has all the features of laments. In midst there will be exaggerated expression if the misery For e. g. I am going into the depth of the sea etc... There may be a question why such language is used. It is not only in Israel but it is used in other Semitic languages also. Exaggerated language is the feature of Semitic culture. So psalmist is not inventing but borrowing the terminologies from the language. It is really poetry. Flowery language is used to describe mystery

All the credit or responsibility of deliverance or healing is put on God. Psalmist will be saying I am delivered from misery not because of me but the kindness of God.

There will be a conclusion where psalmist is praising God. 5.1 Context of Thanksgiving Psalms When a person is in a misery he will make a vow for e.g. two bulls or dove etc Once he is delivered from the misery he will fulfil the vow. Just before making the sacrifice in the temple he sings this song. Most of them are sung in the presence of priest. This is the context. Here also we can make distinction of individual psalms of thanksgiving and community psalms of thanksgiving. Individual psalms of thanksgiving: - Ps 30, 31, 34, 41, 66, 92, 116, 138. Community psalms of thanksgiving: - Ps 65, 69, 124.

6. The Royal Psalms

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These Psalms are also called Messianic Psalms. Importance of Royal Psalms: - They are used in connection with the important events in the life of kings. To understand this basic knowledge of the importance of king in the Israelite religion is needed. The basic fact of Israelite life is that they are the community elected by God. Even the sin of an individual has a community effect. God will be punishing community for the individuals sins certain sins especially sins against chastity and sins of innocent blood shed. These sins contaminate the purity of land. Since punishment is for the whole community. For e.g. if a person divorces his wife and she enters into life with another man and he dies the first husband has no right to receive her back. If he receives her the whole land will be defiled. This communitarian concept of sin is basic to the Jewish understanding. King is the one who represent the community. So the position of king is very decisive in the religion and community. Therefore the events connected with the life of king are events which are important for the whole community. The temple was constructed by the king (Solomon). There were so many priests but the dedication ceremony was done by the King and not the priest. And then the temple and palace were close to each other. The king had one door in which the king can go directly to the temple and go out of the temple. The temple was considered as the chapel of King or Palace. According to the covenant between God and David there will be one King. The king who is reigning is the adopted son of God (2 Sam 7:14). There are two purposes for anointing King. They are; He has to maintain the covenant relationship. He should defend people against their enemies From all these considerations king has a unique place in the social and religious life of people. Important events of king are religious for e. g.

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Coronation of King, Psalms after a victory over a king, thanksgiving after the victory, Royal marriage. In all these events the royal psalms are used.

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