Reference: Psalms
Easton
The psalms are the production of various authors. "Only a portion of the Book of Psalms claims David as its author. Other inspired poets in successive generations added now one now another contribution to the sacred collection, and thus in the wisdom of Providence it more completely reflects every phase of human emotion and circumstances than it otherwise could." But it is specially to David and his contemporaries that we owe this precious book. In the "titles" of the psalms, the genuineness of which there is no sufficient reason to doubt, 73 are ascribed to David. Peter and John (Ac 4:25) ascribe to him also the second psalm, which is one of the 48 that are anonymous. About two-thirds of the whole collection have been ascribed to David.
Psalms 39, 62, and 77 are addressed to Jeduthun, to be sung after his manner or in his choir. Psalms 50 and 73-83 are addressed to Asaph, as the master of his choir, to be sung in the worship of God. The "sons of Korah," who formed a leading part of the Kohathite singers (2Ch 20:19), were intrusted with the arranging and singing of PS 42, 44-49, 84, 85, 87, and 88.
In Lu 24:44 the word "psalms" means the Hagiographa, i.e., the holy writings, one of the sections into which the Jews divided the Old Testament. (See Bible.)
None of the psalms can be proved to have been of a later date than the time of Ezra and Nehemiah, hence the whole collection extends over a period of about 1,000 years. There are in the New Testament 116 direct quotations from the Psalter.
The Psalter is divided, after the analogy of the Pentateuch, into five books, each closing with a doxology or benediction:
(1.) The first book comprises the first 41 psalms, all of which are ascribed to David except 1, 2, 10, and 33, which, though anonymous, may also be ascribed to him.
(2.) Book second consists of the next 31 psalms (42-72), 18 of which are ascribed to David and 1 to Solomon (the 72nd). The rest are anonymous.
(3.) The third book contains 17 psalms (73-89), of which the 86th is ascribed to David, the 88th to Heman the Ezrahite, and the 89th to Ethan the Ezrahite.
(4.) The fourth book also contains 17 psalms (90-106), of which the 90th is ascribed to Moses, and the 101st and 103rd to David.
(5.) The fifth book contains the remaining psalms, 44 in number. Of these, 15 are ascribed to David, and the 127th to Solomon.
PS 136 is generally called "the great hallel." But the Talmud includes also PS 120-135. PS 113-118, inclusive, constitute the "hallel" recited at the three great feasts, at the new moon, and on the eight days of the feast of dedication.
It is presumed that these several collections were made at times of high religious life: the first, probably, near the close of David's life; the second in the days of Solomon; the third by the singers of Jehoshaphat (2Ch 20:19); the fourth by the men of Hezekiah (29, 30, 31); and the fifth in the days of Ezra.
The Mosaic ritual makes no provision for the service of song in the worship of God. David first taught the Church to sing the praises of the Lord. He first introduced into the ritual of the tabernacle music and song.
Divers names are given to the psalms. (1.) Some bear the Hebrew designation shir (Gr. ode, a song). Thirteen have this title. It means the flow of speech, as it were, in a straight line or in a regular strain. This title includes secular as well as sacred song.
(2.) Fifty-eight psalms bear the designation (Heb) mitsmor (Gr. psalmos, a psalm), a lyric ode, or a song set to music; a sacred song accompanied with a musical instrument.
(3.) PS 145, and many others, have the designation (Heb) tehillah (Gr. hymnos, a hymn), meaning a song of praise; a song the prominent thought of which is the praise of God.
(4.) Six psalms (16, 56-60) have the title (Heb) michtam (q.v.).
See Verses Found in Dictionary
And the Levites, the children of the Kohathites and the Korahites, got to their feet and gave praise to the Lord, the God of Israel, with a loud voice.
And the Levites, the children of the Kohathites and the Korahites, got to their feet and gave praise to the Lord, the God of Israel, with a loud voice.
And he said to them, These are the words which I said to you when I was still with you, how it was necessary for all the things which are in the writings of Moses and the prophets and in the Psalms about me, to be put into effect.
Who has said, by the Holy Spirit, through the mouth of our father David your servant, Why are the nations so violently moved, and why are the thoughts of the people so foolish?
Fausets
(See DAVID; POETRY.) The Hebrew designation tehillim, "praises" or hymns," occurring only in the title of Psalm 145 and about 30 times in the body of the Psalms, applies only to some not to all the psalms. The glorification of God is the design of them all, even the penitentiary and precatory psalms; but tehilliym applies strictly to praise songs alone, tephillowt to the prayer songs; Psalm 17; Psalm 72 end, closing the second book of Psalms, Psalm 86; 90; 102 title. No one Hebrew title comprehends all.
The Greek Septuagint has given the title "Psalms" (from psalloo "to play an instrument") applied to the whole collection. The Hebrew mizmor designates 65 psalms; in the Syriac version it comprises the whole (from zaamar "to decorate"), psalms of artificial, adorned structure (Hengstenberg). "A rhythmical composition" (Lowth). "Psalms," the designation most applicable to the whole book, means songs accompanied by an instrument, especially the harp (1Ch 16:4-9; 2Ch 5:12-13). Shir, "a joyful thanksgiving song," is prefixed only to some. The various kinds are specified in Eph 5:19; "psalms (accompanied by an instrument), hymns (indirect praise of God), ... spiritual songs (joyous lyric pieces; contrast Am 8:10)."
TITLES. Their genuineness is confirmed by their antiquity (which is proved by their being unintelligible to the Septuagint translators of the Hebrew into Greek), and by their presence in the greatest number of manuscripts, and in fragments of Aquila, Symmachus, and Theodotion. Their obscurity and occasional want of connection with the psalm's contents (as title Psalm 34) are incompatible with their origination from forgers. The orientals, moreover, usually prefix titles to poems (Hab 3:1; Isa 38:9); so David (2Sa 23:1). The enigmatical titles, found only in the psalms of David and of David's singers, accord with Eastern taste. They are too "poetical, spirited, and profound for any later collector" (Hengstenberg). So David's "bow song" (2Sa 1:18), his enigmatical designation for "the song on him expert with the bow" (2Sa 1:22).
The historical hints in some titles give a clue to the dates. If the titles were added by later hands, how is it that they are wanting in those psalms where conjecture could most easily have had place, namely, the non-Davidic psalms of the fourth and fifth books, whereas they appear in the most regular and complete form in David's psalms, next in those of his singers? Now these are just the ones where conjecture is given no room for exercise; for the titles do not apparently illustrate these psalms, but are a memorial of the events which most deeply impressed David's own mind. In the last two books the historical occasions do not occur in the titles, because cycles of psalms mainly compose these books, and among such cycles psalms of an individual reference hardly have place.
DIVISIONS. Davidic basis of the whole. The Psalms form one "book"; so the Lord refers to them (Lu 20:42), so His apostles (Ac 1:20). The fathers, Ambrose (on Psalm 40) and Jerome to Cyprian (2:695), describe the Psalms as five books in one volume. Based on and corresponding to the historical Pentateuch, they form a poetical "Pentateuch" (Epiphanius, de Mens., c. 5), extending from Moses to the times of Malachi "the Hebrew history set to music an oratorio in five parts, with Messiah for its subject" (Wordsworth). The Psalms, like the Pentateuch, being used in divine worship, are the people's answer to God's address to them in the law, i.e. the expression of their pious feelings called forth by the word of God. The close of each of the five books is marked by a doxology. The "blessed be the Lord God of Israel" is taken up by Zacharias, as fulfilled in Christ (Le 1:17; Ps 106:48). Book I includes Psalm 1-41; Book II, Psalm 42-72; Book III, Psalm 73-89; Book IV, Psalm 90-106; Book V, Psalm 107-150.
Book I is according to the titles Davidic; accordingly there is no trace of any author hut David. The objection from the "temple" (Ps 5:7) being mentioned is groundless, for in 1Sa 1:9; 3:3, it is similarly used for the tabernacle long before Solomon's temple was built. The argument for a post-Babylonian date from the phrase "bring back the captivity" (Ps 14:7) is invalid; it is a Hebraism for reversing one's misfortunes (Job 42:10). Nor does the acrosticism in Psalm 25 prove a late date, for acrosticism appears in psalms acknowledged to be David's (Psalm 9). In Books II and III David's singers have borrowed from David (excepting "a song of the beloved" Psalm 45, and Psalm 46, "upon Alamoth") everything peculiar in his superscriptions; see Psalm 42; 43; 44; 84; 86. "Selah" is restricted to David and his singers; but "hallelujah" is never found in his or their psalms.
So also "to the chief musician," (committing the psalm to the music conductor to prepare for musical performance in the public service: 1Ch 15:21 Hebrew and margin, compare 1Ch 15:22,) is limited to David's and their psalms. The writer of 2 Samuel 22 evidently turned into prose David's poetical superscription (Psalm 18); so the writer of 1Sa 19:11; 21:13-14; 23:19, had before him the titles of Psalm 34; 54; 59. Hezekiah's "writing" (miktab) alludes probably to David's miktam (a "secret," or "song of deep import"), Psalm 56; 57 titles, for it was he who restored David's psalms to their liturgical use in the temple (2Ch 29:30). This imitation of David's title, and still more the correspondence of his prayer to David's psalms (Ps 102:24; 27:13; 49:1; 6:5; 30:9), is a presumption for the authenticity of David's and his singers' psalms and their titles.
Habakkuk similarly leans upon David's superscriptions, as also upon his psalms. Hab 3:1, "Shiggaion," compare title Ps 7:1, "Son of David"; Hab 3:19, "to the chief musician on my stringed instruments" is derived from the titles Psalm 4; 6. So the "Selah" (Ps 6:9-10) which occurs only in the psalms of David and his singers. The absence of the authors' names from most of the psalms in the fourth and fifth books implies that none of them have an individual and personal character, as the Davidic psalms have. In all such the psalmist represents the community. The later groups of psalms rest on the Davidic, and echo the poetry of David. Even in the psalms of David's singers, the authors, except Asaph (Psalm 1; 74) who was immediately associated with David, do not give their individual names.
PRINCIPLE OF SELECTION. Not all Israel's lyric poetry but only.
(1) such as is directly religious is included in the psalter, therefore not David's dirge over Saul and Jonathan (2Sa 1:17-27). Also
(2) only the psalms applicable to the whole church and therefore suited to the public services of the sanctuary. The individual psalmist represents the religious community whose mouthpiece he is. 2Sa 23:1; David sings in his typical and representative character; no other psalmist in the book has personal references. Hence Hezekiah's prayer (Isaiah 38) and Jonah's thanksgiving are excluded as too personal.
(3) Only such as were composed trader the Holy Spirit's inspiration. The very musicians who founded the sacred music were inspired (1Ch 25:1, "prophesy with harps"), much more the psalmists themselves. Asaph, the writer of some psalms, was a "seer" (2Ch 29:30).
David spoke "in the Spirit." Christ testifies (Mt 22:41-46), He classes" the Psalms," the chief book of the chetubim or hagiographa, with "the law and the prophets" (Lu 24:44). The Messianic prophetic element in David leans on Nathan's prophecy (2 Samuel 7). Subsequent prophets develop David's Messianic predictions. The Psalms draw out of the typical ceremonial of the law its tuner spirit, adapting it to the various requirements of the individual and the congregation. By their help the Israelite could enter into the living spirit of the law, and realizing his need of the promised Saviour look for Him of whom the Psalms testify. They are a treasury from which we can draw the inner experiences of Old Testament saints and express our corresponding feelings, under like circumstances, in their divinely sanctioned language of praise and prayer.
CLASSIFICATION.
(1) Psalms of joy and gratitude, shir, lethodah "for confession" or as
See Verses Found in Dictionary
And let it be broken open at the wings, but not cut in two; and let it be burned on the altar by the priest on the wood which is on the fire; it is a burned offering; an offering made by fire for a sweet smell to the Lord.
So after they had taken food and wine in the guest room, Hannah got up. Now Eli the priest was seated by the pillars of the doorway of the Temple of the Lord.
And the light of God was still burning, while Samuel was sleeping in the Temple of the Lord where the ark of God was,
Then in that night Saul sent men to David's house to keep watch on him so as to put him to death in the morning: and David's wife Michal said to him, If you do not go away to a safe place tonight you will be put to death in the morning.
So changing his behaviour before them, he made it seem as if he was off his head, hammering on the doors of the town, and letting the water from his mouth go down his chin. Then Achish said to his servants, Look! the man is clearly off his head; why have you let him come before me?
Then the Ziphites came up to Gibeah to see Saul, and said, Is not David living secretly among us in the strong places in Horesh, in the hill of Hachilah to the south of the waste land
And David was greatly troubled; for the people were talking of stoning him, because their hearts were bitter, every man sorrowing for his sons and his daughters: but David made himself strong in the Lord his God.
Then David made this song of grief for Saul and Jonathan, his son: (It is recorded in the book of Jashar for teaching to the sons of Judah) and he said:
(It is recorded in the book of Jashar for teaching to the sons of Judah) and he said: The glory, O Israel, is dead on your high places! How have the great ones been made low! read more. Give no news of it in Gath, let it not be said in the streets of Ashkelon; or the daughters of the Philistines will be glad, the daughters of men without circumcision will be uplifted in joy. O mountains of Gilboa, let there be no dew or rain on you, you fields of death: for there the arms of the strong have been shamed, the arms of Saul, as if he had not been marked with the holy oil. From the blood of the dead, from the fat of the strong, the bow of Jonathan was not turned back, the sword of Saul did not come back unused.
From the blood of the dead, from the fat of the strong, the bow of Jonathan was not turned back, the sword of Saul did not come back unused. Saul and Jonathan were loved and pleasing; in their lives and in their death they were not parted; they went more quickly than eagles, they were stronger than lions. read more. O daughters of Israel, have sorrow for Saul, by whom you were delicately clothed in robes of red, with ornaments of gold on your dresses. How have the great ones been made low in the fight! Jonathan is dead on your high places. I am full of grief for you, my brother Jonathan: very dear have you been to me: your love for me was a wonder, greater than the love of women. How have the great ones been made low, and the arms of war broken!
And David got great honour for himself, when he came back, by the destruction of Edom in the valley of Salt, to the number of eighteen thousand men.
Now these are the last words of David. David, the son of Jesse, says, the man who was lifted up on high, the man on whom the God of Jacob put the holy oil, the loved one of Israel's songs, says:
Now these are the last words of David. David, the son of Jesse, says, the man who was lifted up on high, the man on whom the God of Jacob put the holy oil, the loved one of Israel's songs, says:
And Mattithiah and Eliphelehu and Mikneiah and Obed-edom and Jeiel and Azaziah, with corded instruments on the octave, to give the first note of the song. And Chenaniah, chief of the Levites, was master of the music: he gave directions about the song, because he was expert.
And he put some of the Levites before the ark of the Lord as servants, to keep the acts of the Lord in memory, and to give worship and praise to the Lord, the God of Israel: Asaph the chief, and second to him Zechariah, Uzziel and Shemiramoth and Jehiel and Mattithiah and Eliab and Benaiah and Obed-edom and Jeiel, with corded instruments of music; and Asaph, with brass instruments sounding loudly; read more. And Benaiah and Jahaziel the priests, blowing horns all the time before the ark of the agreement of God. Then on that day David first made the giving of praise to the Lord the work of Asaph and his brothers. O give praise to the Lord; give honour to his name, talking of his doings among the peoples. Let your voice be sounded in songs and melody; let all your thoughts be of the wonder of his works.
Further, David and the chiefs of the servants of the holy place made selection of certain of the sons of Asaph and of Heman and of Jeduthun for the work of prophets, to make melody with corded instruments and brass; and the number of the men for the work they had to do was:
And David said to his son Solomon, Be strong and of a good heart and do your work; have no fear and do not be troubled, for the Lord God, my God, is with you; he will not give you up, and his face will not be turned away from you, till all the work necessary for the house of the Lord is complete.
And David the king said to all the people, Solomon my son, the only one who has been marked out by God, is still young and untested, and the work is great, for this great house is not for man, but for the Lord God.
And the Levites, the children of the Kohathites and the Korahites, got to their feet and gave praise to the Lord, the God of Israel, with a loud voice.
On the fourth day they all came together in the Valley of Blessing, and there they gave blessing to the Lord; for which cause that place has been named the Valley of Blessing to this day. Then all the men of Judah and Jerusalem went back, with Jehoshaphat at their head, coming back to Jerusalem with joy; for the Lord had made them glad over their haters. read more. So they came to Jerusalem with corded instruments and wind-instruments into the house of the Lord. And the fear of God came on all the kingdoms of the lands, when they had news of how the Lord made war on those who came against Israel.
Then King Hezekiah and the captains gave orders to the Levites to give praise to God in the words of David and Asaph the seer. And they made songs of praise with joy, and with bent heads gave worship.
Then King Hezekiah and the captains gave orders to the Levites to give praise to God in the words of David and Asaph the seer. And they made songs of praise with joy, and with bent heads gave worship.
After all this, and after Josiah had put the house in order, Neco, king of Egypt, went up to make war at Carchemish by the river Euphrates; and Josiah went out against him. But he sent representatives to him, saying, What have I to do with you, O king of Judah? I have not come against you this day, but against those with whom I am at war; and God has given me orders to go forward quickly: keep out of God's way, for he is with me, or he will send destruction on you. read more. However, Josiah would not go back; but keeping to his purpose of fighting against him, and giving no attention to the words of Neco, which came from God, he went forward to the fight in the valley of Megiddo. And the bowmen sent their arrows at King Josiah, and the king said to his servants, Take me away, for I am badly wounded. So his servants took him out of the line of war-carriages, and put him in his second carriage and took him to Jerusalem, where he came to his end, and they put his body in the resting-place of his fathers. And in all Judah and Jerusalem there was great weeping for Josiah. And Jeremiah made a song of grief for Josiah; and to this day Josiah is named by all the makers of melody, men and women, in their songs of grief; they made it a rule in Israel; and the songs are recorded among the songs of grief.
Then the people of the land took Jehoahaz, the son of Josiah, and made him king in Jerusalem in place of his father. Jehoahaz was twenty-three years old when he became king; he was ruling in Jerusalem for three months. read more. Then the king of Egypt took the kingdom from him in Jerusalem, and put on the land a tax of a hundred talents of silver and a talent of gold. And the king of Egypt made Eliakim his brother king over Judah and Jerusalem, changing his name to Jehoiakim. And Neco took his brother Jehoahaz away to Egypt.
This Ezra went up from Babylon; and he was a scribe, expert in the law of Moses which the Lord, the God of Israel, had given: and the king, moved by the Lord his God, gave him whatever he made request for.
And Nehemiah, who was the Tirshatha, and Ezra, the priest and scribe, and the Levites who were the teachers of the people, said to all the people, This day is holy to the Lord your God; let there be no sorrow or weeping; for all the people were weeping on hearing the words of the law.
Then in place of grain let thorns come up, and in place of barley evil-smelling plants.
And the Lord made up to Job for all his losses, after he had made prayer for his friends: and all Job had before was increased by the Lord twice as much.
But whose delight is in the law of the Lord, and whose mind is on his law day and night.
Why are the nations so violently moved, and why are the thoughts of the people so foolish?
But as for me, I will come into your house, in the full measure of your mercy; and in your fear I will give worship, turning my eyes to your holy Temple.
For in death there is no memory of you; in the underworld who will give you praise?
The Lord has given ear to my request; the Lord has let my prayer come before him. Let all those who are against me be shamed and deeply troubled; let them be turned back and suddenly put to shame.
O Lord my God, I put my faith in you; take me out of the hands of him who is cruel to me, and make me free;
May the salvation of Israel come out of Zion! when the fate of his people is changed by the Lord, Jacob will have joy and Israel will be glad.
For who is God but the Lord? or who is a Rock but our God?
I had almost given up my hope of seeing the blessing of the Lord in the land of the living.
He will give us our heritage, the glory of Jacob who is dear to him. (Selah.) God has gone up with a glad cry, the Lord with the sound of the horn.
God has gone up with a glad cry, the Lord with the sound of the horn.
God is the ruler over the nations; God is on the high seat of his holy rule. The rulers of the peoples have come together, with the people of the God of Abraham; because the powers of the earth are God's: he is lifted up on high.
The rulers of the peoples have come together, with the people of the God of Abraham; because the powers of the earth are God's: he is lifted up on high.
Give attention to this, all you peoples; let your ears be open, all you who are living in the world.
Praise be to the Lord God, the God of Israel, the only doer of wonders.
They have said in their hearts, Let us put an end to them all together; they have given over to the fire all God's places of worship in the land.
O God, the nations have come into your heritage; they have made your holy Temple unclean; they have made Jerusalem a mass of broken walls.
You have made him old before his time; he is covered with shame. (Selah.)
Praise be to the Lord God of Israel for ever and for ever; and let all the people say, So be it. Give praise to the Lord.
O Lord, take me out of the power of the evil man; keep me safe from the violent man:
The writing of Hezekiah, king of Judah, after he had been ill, and had got better from his disease.
For you will not go out suddenly, and you will not go in flight: for the Lord will go before you, and the God of Israel will come after you to keep you. See, my servant will do well in his undertakings, he will be honoured, and lifted up, and be very high.
See, my servant will do well in his undertakings, he will be honoured, and lifted up, and be very high. As peoples were surprised at him, And his face was not beautiful, so as to be desired: his face was so changed by disease as to be unlike that of a man, and his form was no longer that of the sons of men.
As peoples were surprised at him, And his face was not beautiful, so as to be desired: his face was so changed by disease as to be unlike that of a man, and his form was no longer that of the sons of men. So will nations give him honour; kings will keep quiet because of him: for what had not been made clear to them they will see; and they will give their minds to what had not come to their ears.
So will nations give him honour; kings will keep quiet because of him: for what had not been made clear to them they will see; and they will give their minds to what had not come to their ears.
Who would have had faith in the word which has come to our ears, and to whom had the arm of the Lord been unveiled? For his growth was like that of a delicate plant before him, and like a root out of a dry place: he had no grace of form, to give us pleasure; read more. Men made sport of him, turning away from him; he was a man of sorrows, marked by disease; and like one from whom men's faces are turned away, he was looked down on, and we put no value on him. But it was our pain he took, and our diseases were put on him: while to us he seemed as one diseased, on whom God's punishment had come. But it was for our sins he was wounded, and for our evil doings he was crushed: he took the punishment by which we have peace, and by his wounds we are made well. We all went wandering like sheep; going every one of us after his desire; and the Lord put on him the punishment of us all. Men were cruel to him, but he was gentle and quiet; as a lamb taken to its death, and as a sheep before those who take her wool makes no sound, so he said not a word. They took away from him help and right, and who gave a thought to his fate? for he was cut off from the land of the living: he came to his death for the sin of my people. And they put his body into the earth with sinners, and his last resting-place was with the evil-doers, though he had done no wrong, and no deceit was in his mouth. And the Lord was pleased ... see a seed, long life, ... will do well in his hand. ... ... made clear his righteousness before men ... had taken their sins on himself. For this cause he will have a heritage with the great, and he will have a part in the goods of war with the strong, because he gave up his life, and was numbered with the evil-doers; taking on himself the sins of the people, and making prayer for the wrongdoers.
Let your wrath be let loose on the nations which have no knowledge of you, and on the families who give no worship to your name: for they have made a meal of Jacob, truly they have made a meal of him and put an end to him and made his fields a waste.
And he had the house of the Lord and the king's house and all the houses of Jerusalem, even every great house, burned with fire:
And the brass pillars which were in the house of the Lord, and the wheeled bases and the great brass water-vessel in the house of the Lord, were broken up by the Chaldaeans, who took all the brass away to Babylon.
Your feasts will be turned into sorrow and all your melody into songs of grief; everyone will be clothed with haircloth, and the hair of every head will be cut; I will make the weeping like that for an only son, and the end of it like a bitter day.
A prayer of Habakkuk the prophet, put to Shigionoth.
A prayer of Habakkuk the prophet, put to Shigionoth.
The Lord God is my strength, and he makes my feet like roes' feet, guiding me on my high places. For the chief music-maker on corded instruments.
Happy are the poor in spirit: for the kingdom of heaven is theirs.
Now while the Pharisees were together, Jesus put a question to them, saying, What is your opinion of the Christ? whose son is he? They say to him, The Son of David. read more. He says to them, How then does David in the Spirit give him the name of Lord, saying, The Lord said to my Lord, Be seated at my right hand, till I put under your feet all those who are against you? If David then gives him the name of Lord, how is he his son? And no one was able to give him an answer, and so great was their fear of him, that from that day no one put any more questions to him.
For David himself says in the book of Psalms, The Lord said to my Lord, Take your seat at my right hand,
And he said, O foolish men! how slow you are to give belief to what the prophets have said.
And he made clear to them all the things in the Writings, from Moses and from all the prophets, which had to do with himself.
And he said to them, These are the words which I said to you when I was still with you, how it was necessary for all the things which are in the writings of Moses and the prophets and in the Psalms about me, to be put into effect. Then he made the holy Writings clear to their minds. read more. And he said to them, So it is in the Writings that the Christ would undergo death, and come back to life again on the third day;
For in the book of Psalms it says, Let his house be waste, and let no man be living in it: and, Let his position be taken by another.
For David said of him, I saw the Lord before my face at all times, for he is at my right hand, so that I may not be moved: And for this cause my heart was glad and my tongue full of joy, and my flesh will be resting in hope: read more. For you will not let my soul be in hell and you will not give up your Holy One to destruction.
Now when these words came to their ears their hearts were troubled, and they said to Peter and the other Apostles, Brothers, what are we to do?
Joining with one another in holy songs of praise and of the Spirit, using your voice in songs and making melody in your heart to the Lord;
For the prophets who gave the news of the grace which would come to you, made search with all care for knowledge of this salvation; Attempting to see what sort of time the Spirit of Christ which was in them was pointing to, when it gave witness to the pains which Christ would undergo and the glories which would come after them. read more. And it was made clear to those prophets that they were God's servants not for themselves but for you, to give you word of the things which have now come to your ears from the preachers of the good news through the Holy Spirit sent down from heaven; things which even angels have a desire to see.
Hastings
PSALMS
1. Title and place in Canon.
See Verses Found in Dictionary
Gods of silver and gods of gold you are not to make for yourselves.
And he will take some of it in his hand, burning it on the altar as a sign, and then he will give the woman the bitter water.
And Hannah, in prayer before the Lord, said, My heart is glad in the Lord, my horn is lifted up in the Lord: my mouth is open wide over my haters; because my joy is in your salvation. No other is holy as the Lord, for there is no other God but you: there is no Rock like our God. read more. Say no more words of pride; let not uncontrolled sayings come out of your mouths: for the Lord is a God of knowledge, by him acts are judged. The bows of the men of war are broken, and the feeble are clothed with strength. Those who were full are offering themselves as servants for bread; those who were in need are at rest; truly, she who had no children has become the mother of seven; and she who had a family is wasted with sorrow. The Lord is the giver of death and life: sending men down to the underworld and lifting them up. The Lord gives wealth and takes a man's goods from him: crushing men down and again lifting them up; Lifting the poor out of the dust, and him who is in need out of the lowest place, to give them their place among rulers, and for their heritage the seat of glory: for the pillars of the earth are the Lord's and he has made them the base of the world. He will keep the feet of his holy ones, but the evil-doers will come to their end in the dark night, for by strength no man will overcome. Those who make war against the Lord will be broken; against them he will send his thunder from heaven: the Lord will be judge of the ends of the earth, he will give strength to his king, lifting up the horn of him on whom the holy oil has been put.
So those who made melody, Heman, Asaph, and Ethan, were put in position, with brass instruments, sounding loudly; And Zechariah and Aziel and Shemiramoth and Jehiel, Unni and Eliab and Maaseiah and Benaiah, with corded instruments put to Alamoth. read more. And Mattithiah and Eliphelehu and Mikneiah and Obed-edom and Jeiel and Azaziah, with corded instruments on the octave, to give the first note of the song.
And the Levites, the children of the Kohathites and the Korahites, got to their feet and gave praise to the Lord, the God of Israel, with a loud voice.
The children of Bebai, six hundred and twenty-three.
For, starting his journey from Babylon on the first day of the first month, he came to Jerusalem on the first day of the fifth month, by the good help of his God.
Lord, how greatly are they increased who make attacks on me! in great numbers they come against me.
The Lord has given knowledge of himself through his judging: the evil-doer is taken in the net which his hands had made. (Higgaion. Selah.)
The Lord has given knowledge of himself through his judging: the evil-doer is taken in the net which his hands had made. (Higgaion. Selah.)
The heavens are sounding the glory of God; the arch of the sky makes clear the work of his hands. Day after day it sends out its word, and night after night it gives knowledge. read more. There are no words or language; their voice makes no sound. Their line has gone out through all the earth, and their words to the end of the world. In them has he put a tent for the sun, Who is like a newly married man coming from his bride-tent, and is glad like a strong runner starting on his way. His going out is from the end of the heaven, and his circle to the ends of it; there is nothing which is not open to his heat. The law of the Lord is good, giving new life to the soul: the witness of the Lord is certain, giving wisdom to the foolish. The orders of the Lord are right, making glad the heart: the rule of the Lord is holy, giving light to the eyes. The fear of the Lord is clean, and has no end; the decisions of the Lord are true and full of righteousness. More to be desired are they than gold, even than much shining gold; sweeter than the dropping honey. By them is your servant made conscious of danger, and in keeping them there is great reward. Who has full knowledge of his errors? make me clean from secret evil. Keep your servant back from sins of pride; let them not have rule over me: then will I be upright and free from great sin. Let the words of my mouth and the thoughts of my heart be pleasing in your eyes, O Lord, my strength and my salvation.
Let the words of my mouth and the thoughts of my heart be pleasing in your eyes, O Lord, my strength and my salvation.
The earth is the Lord's, with all its wealth; the world and all the people living in it.
The Lord is my light and my salvation; who is then a cause of fear to me? the Lord is the strength of my life; who is a danger to me? When evil-doers, even my haters, came on me to put an end to me, they were broken and put to shame. read more. Even if an army came against me with its tents, my heart would have no fear: if war was made on me, my faith would not be moved. One prayer have I made to the Lord, and this is my heart's desire; that I may have a place in the house of the Lord all the days of my life, looking on his glory, and getting wisdom in his Temple. For in the time of trouble he will keep me safe in his tent: in the secret place of his tent he will keep me from men's eyes; high on a rock he will put me. And now my head will be lifted up higher than my haters who are round me: because of this I will make offerings of joy in his tent; I will make a song, truly I will make a song of praise to the Lord. O Lord, let the voice of my cry come to your ears: have mercy on me, and give me an answer. When you said, Make search for my face, my heart said to you, For your face will I make my search. Let not your face be covered from me; do not put away your servant in wrath; you have been my help: do not give me up or take your support from me, O God of my salvation. When my father and my mother are turned away from me, then the Lord will be my support. Make your way clear to me, O Lord, guiding me by the right way, because of my haters. Do not give me into their hands, because false witnesses have come out against me, and men breathing destruction. I had almost given up my hope of seeing the blessing of the Lord in the land of the living. Let your hope be in the Lord: take heart and be strong; yes, let your hope be in the Lord.
The sin of the evil-doer says in his heart, There is no fear of the Lord before his eyes. For he takes comfort in the thought that his sin will not be uncovered and hated. read more. In the words of his mouth are evil and deceit; he has given up being wise and doing good. He gives thought to evil on his bed; he takes a way which is not good; he is not a hater of evil. Your mercy, O Lord, is in the heavens, and your strong purpose is as high as the clouds. Your righteousness is like the mountains of God; your judging is like the great deep; O Lord, you give life to man and beast. How good is your loving mercy, O God! the children of men take cover under the shade of your wings. The delights of your house will be showered on them; you will give them drink from the river of your pleasures. For with you is the fountain of life: in your light we will see light. O let there be no end to your loving mercy to those who have knowledge of you, or of your righteousness to the upright in heart. Let not the foot of pride come against me, or the hand of the evil-doers put me out of my place. There the workers of evil have come down: they have been made low, and will not be lifted up.
Be pleased, O Lord, to take me out of danger; O Lord, come quickly and give me help. Let those who go after my soul for its destruction have shame and trouble together; let them be turned back and made foolish who take pleasure in my trouble. read more. Let those who say to me, Aha, aha! be surprised because of their shame. Let all those who are looking for you be glad and have joy in you; let the lovers of your salvation ever say, May the Lord be great. Though I am poor and in need, the Lord has me in mind; you are my help and my saviour; let there be no waiting, O my God.
May the Lord God of Israel be praised, through eternal days and for ever. So be it. So be it.
Why are you crushed down, O my soul? and why are you troubled in me? put your hope in God; for I will again give him praise who is my help and my God.
Why are you crushed down, O my soul? and why are you troubled in me? put your hope in God; for I will again give him praise who is my help and my God.
Why are you crushed down, O my soul? and why are you troubled in me? put your hope in God, for I will again give him praise who is my help and my God.
Do good to Zion in your good pleasure, building up the walls of Jerusalem.
My heart is fixed, O God, my heart is fixed; I will make songs, and give praise.
My heart is fixed, O God, my heart is fixed; I will make songs, and give praise. You are my glory; let the instruments of music be awake; I myself will be awake with the dawn.
You are my glory; let the instruments of music be awake; I myself will be awake with the dawn. I will give you praise, O Lord, among the peoples; I will make songs to you among the nations.
I will give you praise, O Lord, among the peoples; I will make songs to you among the nations. For your mercy is great, stretching up to the heavens, and your righteousness goes up to the clouds.
For your mercy is great, stretching up to the heavens, and your righteousness goes up to the clouds. Be lifted up, O God, higher than the heavens, let your glory be over all the earth.
Be lifted up, O God, higher than the heavens, let your glory be over all the earth.
God has said in his holy place, I will be glad: I will make a division of Shechem, and the valley of Succoth will be measured out.
God has said in his holy place, I will be glad: I will make a division of Shechem, and the valley of Succoth will be measured out. Gilead is mine, and Manasseh is mine; and Ephraim is the strength of my head; Judah is my law-giver;
Gilead is mine, and Manasseh is mine; and Ephraim is the strength of my head; Judah is my law-giver; Moab is my washpot; over Edom will I put out my shoe; over Philistia will a glad cry be sounded.
Moab is my washpot; over Edom will I put out my shoe; over Philistia will a glad cry be sounded. Who will take me into the strong town? who will be my guide into Edom?
Who will take me into the strong town? who will be my guide into Edom? Have not you put us away, O God? and you have not gone out with our armies.
Have not you put us away, O God? and you have not gone out with our armies. Give us help in our trouble; for there is no help in man.
Give us help in our trouble; for there is no help in man. Through God we will do great things, for through him our haters will be crushed under our feet.
Through God we will do great things, for through him our haters will be crushed under our feet.
Praise be to the Lord God, the God of Israel, the only doer of wonders. Praise to the glory of his noble name for ever; let all the earth be full of his glory. So be it, So be it.
You have put an end to his glory: the seat of his kingdom has been levelled to the earth. You have made him old before his time; he is covered with shame. (Selah.) read more. How long, O Lord, will you Keep yourself for ever from our eyes? how long will your wrath be burning like fire? See how short my time is; why have you made all men for no purpose? What man now living will not see death? will he be able to keep back his soul from the underworld? (Selah.) Lord, where are your earlier mercies? where is the oath which you made to David in unchanging faith? Keep in mind, O Lord, the shame of your servants, and how the bitter words of all the people have come into my heart; The bitter words of your haters, O Lord, shaming the footsteps of your king. Let the Lord be praised for ever. So be it, So be it.
Let the Lord be praised for ever. So be it, So be it.
Be our saviour, O Lord our God, and let us come back together from among the nations, so that we may give honour to your holy name, and have glory in your praise. Praise be to the Lord God of Israel for ever and for ever; and let all the people say, So be it. Give praise to the Lord.
Making them come together out of all the lands, from the east and from the west, from the north and from the south.
When the Lord made a change in Zion's fate, we were like men in a dream.
By the rivers of Babylon we were seated, weeping at the memory of Zion,
The Lord is building up Jerusalem; he makes all the outlaws of Israel come together.
The writing of Hezekiah, king of Judah, after he had been ill, and had got better from his disease.
The writing of Hezekiah, king of Judah, after he had been ill, and had got better from his disease. I said, In the quiet of my days I am going down into the underworld: the rest of my years are being taken away from me. read more. I said, I will not see the Lord, even the Lord in the land of the living: I will not see man again or those living in the world. My resting-place is pulled up and taken away from me like a herdsman's tent: my life is rolled up like a linen-worker's thread; I am cut off from the cloth on the frame: from day even to night you give me up to pain. I am crying out with pain till the morning; it is as if a lion was crushing all my bones. I make cries like a bird; I give out sounds of grief like a dove: my eyes are looking up with desire; O Lord, I am crushed, take up my cause. What am I to say? seeing that it is he who has done it: all my time of sleeping I am turning from side to side without rest. O Lord, for this cause I am waiting for you, give rest to my spirit: make me well again, and let me come back to life. See, in place of peace my soul had bitter sorrow. but you have kept back my soul from the underworld; for you have put all my sins out of your memory. For the underworld is not able to give you praise, death gives you no honour: for those who go down into the underworld there is no hope in your mercy. The living, the living man, he will give you praise, as I do this day: the father will give the story of your mercy to his children. O Lord, quickly be my saviour; so we will make my songs to corded instruments all the days of our lives in the house of the Lord.
This is the word of the Lord: As the new wine is seen in the grapes, and they say, Do not send destruction on it, for a blessing is in it: so will I do for my servants, in order that I may not put an end to them all.
A prayer of Habakkuk the prophet, put to Shigionoth.
The Lord God is my strength, and he makes my feet like roes' feet, guiding me on my high places. For the chief music-maker on corded instruments.
And Mary said: My soul gives glory to God; My spirit is glad in God my Saviour. read more. For he has had pity on his servant, though she is poor and lowly placed: and from this hour will all generations give witness to the blessing which has come to me. For he who is strong has done great things for me; and holy is his name. His mercy is for all generations in whom is the fear of him. With his arm he has done acts of power; he has put to flight those who have pride in their hearts. He has put down kings from their seats, lifting up on high the men of low degree. Those who had no food he made full of good things; the men of wealth he sent away with nothing in their hands; His help he has given to Israel, his servant, so that he might keep in mind his mercy to Abraham and his seed for ever, As he gave his word to our fathers.
Praise be to the Lord, the God of Israel, for he has come to his people and made them free, Lifting up a horn of salvation for us in the house of his servant David, read more. (As he said, by the mouth of his holy prophets, from the earliest times,) Salvation from those who are against us, and from the hands of those who have hate for us; To do acts of mercy to our fathers and to keep in mind his holy word, The oath which he made to Abraham, our father, That we, being made free from the fear of those who are against us, might give him worship, In righteousness and holy living before him all our days. And you, child, will be named the prophet of the Most High: you will go before the face of the Lord, to make ready his ways; To give knowledge of salvation to his people, through the forgiveness of sins, Because of the loving mercies of our God, by which the dawn from heaven has come to us, To give light to those in dark places, and in the shade of death, so that our feet may be guided into the way of peace.
For David himself says in the book of Psalms, The Lord said to my Lord, Take your seat at my right hand,
And he said to them, These are the words which I said to you when I was still with you, how it was necessary for all the things which are in the writings of Moses and the prophets and in the Psalms about me, to be put into effect.
Then came the feast of the opening of the Temple in Jerusalem: it was winter;
For in the book of Psalms it says, Let his house be waste, and let no man be living in it: and, Let his position be taken by another.
Morish
This word occurs in the O.T. only in connection with the Psalms of David and those in the Book of Psalms. David is called "the sweet psalmist of Israel." 2Sa 23:1. There can be no doubt that in connection with the 'singers,' and the praising God with instruments, the Psalms were used. We read "sing psalms unto him," "Make a joyful noise unto him with psalms," etc. In N.T. days, for a time at least, the Psalms of David may have been sung by believers, but there were also hymns and spiritual songs, and it is to be remarked that in the singing at the institution of the Lord's supper a hymn (?????) is spoken of, not a psalm (??????). See PASSOVER. The latter Greek word (besides the occurrences which refer to the Book of Psalms) is found in 1Co 14:26; Eph 5:19; Col 3:16.
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Now these are the last words of David. David, the son of Jesse, says, the man who was lifted up on high, the man on whom the God of Jacob put the holy oil, the loved one of Israel's songs, says:
What is it then, my brothers? when you come together everyone has a holy song, or a revelation, or a tongue, or is giving the sense of it. Let everything be done for the common good.
Joining with one another in holy songs of praise and of the Spirit, using your voice in songs and making melody in your heart to the Lord;
Let the word of Christ be in you in all wealth of wisdom; teaching and helping one another with songs of praise and holy words, making melody to God with grace in your hearts.
Watsons
PSALMS. The book of Psalms is a collection of hymns, or sacred songs, in praise of God, and consists of poems of various kinds. They are the productions of different persons, but are generally called the Psalms of David, because a great part of them was composed by him, and David himself is distinguished by the name of the Psalmist. We cannot now ascertain all the Psalms written by David, but their number probably exceeds seventy; and much less are we able to discover the authors of the other Psalms, or the occasions upon which they were composed. A few of them were written after the return from the Babylonian captivity. The titles prefixed to them are of very questionable authority; and in many cases they are not intended to denote the writer but refer only to the person who was appointed to set them to music. David first introduced the practice of singing sacred hymns in the public service of God; and it was restored by Ezra. The authority of the Psalms is established not only by their rank among the sacred writings, and by the unvaried testimony of ages, but likewise by many intrinsic proofs of inspiration. Not only do they breathe through every part a divine spirit of eloquence, but they contain numberless illustrious prophecies that were remarkably accomplished, and are frequently appealed to by the evangelical writers. The sacred character of the whole book is established by the testimony of our Saviour and his Apostles, who, in various parts of the New Testament, appropriate the predictions of the Psalms as obviously apposite to the circumstances of their lives, and as intentionally composed to describe them. The veneration for the Psalms has in all ages of the church been considerable. The fathers assure us, that in the earlier times the whole book of Psalms was generally learned by heart; and that the ministers of every gradation were expected to be able to repeat them from memory. These invaluable Scriptures are daily repeated without weariness, though their beauties are often overlooked in familiar and habitual perusal. As hymns immediately addressed to the Deity, they reduce righteousness to practice; and while we acquire the sentiments, we perform the offices of piety; while we supplicate for blessings, we celebrate the memorial of former mercies; and while in the exercise of devotion, faith is enlivened by the display of prophecy. Josephus asserts, and most of the ancient writers maintain, that the Psalms were composed in metre. They have undoubtedly a peculiar conformation of sentences, and a measured distribution of parts. Many of them are elegiac, and most of David's are of the lyric kind. There is no sufficient reason however to believe, as some writers have imagined, that they were written in rhyme, or in any of the Grecian measures. Some of them are acrostic; and though the regulations of the Hebrew measure are now lost, there can be no doubt, from their harmonious modulation, that they were written with some kind of metrical order; and they must have been composed in accommodation to the measure to which they were set. (See Poetry of the Hebrews.) The Hebrew copies and the Septuagint version of this book contain the same number of Psalms; only the Septuagint translators have, for some reason which does not appear, thrown the ninth and tenth into one, as also the one hundred and fourteenth and one hundred and fifteenth, and have divided the one hundred and sixteenth and one hundred and forty-seventh each into two.
It is very justly observed by Dr. Allix, that, "although the sense of near fifty Psalms be fixed and settled by divine authors, yet Christ and his Apostles did not undertake to quote all the Psalms they could, but only to give a key to their hearers, by which they might apply to the same subjects the Psalms of the same composure and expression." With regard to the Jews, Bishop Chandler very pertinently remarks, that "they must have understood David, their prince, to have been a figure of Messiah. They would not otherwise have made his Psalms part of their daily worship; nor would David have delivered them to the church to be so employed, were it not to instruct and support them in the knowledge and belief of this fundamental article. Were the Messiah not concerned in the Psalms, it would have been absurd to celebrate twice a day, in their public devotions, the events of one man's life, who was deceased so long ago, as to have no relation now to the Jews and the circumstances of their affairs; or to transcribe whole passages from them into their prayers for the coming of the Messiah." Upon the same principle it is easily seen that the objections, which may seem to lie against the use of Jewish services in Christian congregations, may cease at once. Thus it may be said, Are we concerned with the affairs of David and of Israel? Have we any thing to do with the ark and the temple? They are no more. Are we to go up to Jerusalem, and to worship on Sion? They are desolated, and trodden under foot by the Turks. Are we to sacrifice young bullocks according to the law? The law is abolished, never to be observed again. Do we pray for victory over Moab, Edom, and Philistia; or for deliverance from Babylon? There are no such nations, no such places in the world. What then do we mean, when, taking such expressions into our mouths, we utter them in our own persons, as parts of our devotions, before God? Assuredly we must mean a spiritual Jerusalem and Sion; a spiritual ark and temple; a spiritual law; spiritual sacrifices; and spiritual victories over spiritual enemies; all described under the old names, which are still retained, though "old things are passed away, and all things are become new," 2Co 5:17. By substituting Messiah for David, the Gospel for the law, the church Christian for that of Israel, and the enemies of the one for those of the other, the Psalms are made our own. Nay, they are with more fulness and propriety applied now to the substance, than they were of old to the "shadow of good things then to come," Heb 10:1. For let it not pass unobserved, that when, upon the first publication of the Gospel, the Apostles had occasion to utter their transports of joy, on their being counted worthy to suffer for the name of their Lord and Master, which was then opposed by Jew and Gentile, they brake forth into an application of the second Psalm to the transactions then before their eyes, Ac 4:25. The Psalms, thus applied, have advantages which no fresh compositions, however finely executed, can possibly have; since, beside their incomparable fitness to express our sentiments, they are at the same time memorials of, and appeals to, former mercies and deliverances; they are acknowledgments of prophecies accomplished; they point out the connection between the old and new dispensations, thereby teaching us to admire and adore the wisdom of God displayed in both, and furnishing while we read or sing them, an inexhaustible variety of the noblest matter that can engage the contemplations of man.
Very few of the Psalms, comparatively, appear to be simply prophetical, and to belong only to Messiah, without the intervention of any other person. Most of them, it is apprehended, have a double sense, which stands upon this ground and foundation, that the ancient patriarchs, prophets, priests, and kings, were typical characters, in their several offices, and in the more remarkable passages of their lives, their extraordinary depressions and miraculous exaltations foreshowing him who was to arise as the head of the holy family, the great prophet, the true priest, the everlasting king. The Israelitish polity, and the law of Moses, were purposely framed after the example and shadow of things spiritual and heavenly; and the events which happened to the ancient people of God were designed to shadow out parallel occurrences, which should afterward take place in the accomplishment of man's redemption, and the rise and progress of the Christian church, (See Prophecy.) For this reason, the Psalms composed for the use of Israel, and by them accordingly used at the time, do admit of an application to us, who are now "the Israel of God," Ga 6:16, and to our Redeemer
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Who has said, by the Holy Spirit, through the mouth of our father David your servant, Why are the nations so violently moved, and why are the thoughts of the people so foolish?
So if any man is in Christ, he is in a new world: the old things have come to an end; they have truly become new.
And on all who are guided by this rule be peace and mercy, and on the Israel of God.
For the law, being only a poor copy of the future good things, and not the true image of those things, is never able to make the people who come to the altar every year with the same offerings completely clean.