Psalms Introduction
I. Title: “The English title ‘Psalms’ or ‘Psalter’ is derived from the Greek translation of the Old Testament. In the Codex Vaticanus (fourth century A.D.), the title ‘Psalmoi’ and the subtitle ‘Biblos psalmon’ (‘Book of Psalms’) are used….The Greek word psalmos, which translates the Hebrew mizmor, signifies music accompanied by stringed instruments. Under the influence of the Septuagint and of Christianity, the word psalmos came to designate a ‘song of praise’ without an emphasis on accompaniment by stringed instruments…Because mizmor is used in the titles of 57 of the psalms, the Greek translators used the translation of that word for the title of the entire collection. In the Hebrew Bible the title of the book is ‘seper tehillim’, ‘Book of Praises’, referring to their content rather than form” (Bible Knowledge Comm. p. 779).
II. Authorship: The Hebrew Masoretic text ascribes seventy-three psalms to David. The psalms of David are customarily identified in several collections: 3-41; 51-70; 138-145. Hence the collection as a whole tended to be termed simply ‘David’ (Hebrews 4:7; Acts 4:25; 13:36; Romans 4:6). David is also referred to as the sweet psalmist of Israel (2 Samuel 23:1). Note Psalm 72:20 “The prayers of David the son of Jesse are ended”. Many of the Psalms relate to specific times in the life of David: Psalm 3-2 Samuel 15:1-18:33; Psalm 51-2 Samuel 11:1ff; Psalm 52-1 Samuel 22:6ff; Psalm 54-1 Samuel 23:14ff, and so on. Other authors include: Solomon: Psalms 72, 127. The sons of Korah: Psalms 42-49; 84,87. These psalms are ascribed to this Levitical family, descendants of the rebel leader of that name, whose children were spared—to our great gain (Numbers 26:10f). One part of his family became temple doorkeepers and guardians (1 Chronicles 9:17ff), another part the singers and musicians of the temple choir founded under David (1 Chronicles 6:31,33,39,44).
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Asaph: (AY saf). Twelve of the Psalms are ascribed to him, 50, 73-83. Asaph was a Levite and had sounded cymbals before the Ark of the Covenant when it was moved to Jerusalem (1 Chronicles 15:16-19). Asaph’s family became one of the three families given responsibility for music and song in the Temple (1 Chronicles 25:1-9). Following the Captivity, 128 singers from this family returned from Babylon and conducted the singing when the foundations of Zerubbabel’s temple were laid (Ezra 2:41; 3:10). Heman (HEE muhn) the Ezrahite: Psalm 88. Ethan the Ezrahite: Psalm 89. Ethan and Heman were also noted for their wisdom (1 Kings 4:31). Some think that this man and Jeduthun (juh DOO thuhn), are the same man (1 Chronicles 6:44). Psalms 39, 62 and 77 have the name of Jeduthun in their titles. Heman and Ethan, along with Asaph appear to have been choir-leaders, chief musicians or prominent court musicians (2 Chronicles 5:12; 1 Chronicles 15:21). Moses: Psalm 90 As to date, we know that the entire book of Psalms was in existence by c. 280 B.C., when the Old Testament was translated into Greek. And the discovery of the Dead Sea Scrolls (100-200 B.C.) at Qumran, demonstrates that at least 100 years before Christ, all the Psalms had been recorded and put into a collection.
III. Form: “The psalms are poetic in form. They…are best known for their use of ‘Hebrew parallelism’, in which two or three parallel phrases are employed to give variations on the same theme” (Williams p. 20). The second line may repeat the content of the first line with different words. The second line may also contrast sharply with the first line (Psalm 1:6). Or, the second line may take the thought further (Psalm 1:2).
IV. Terms: SELAH (SEE luh): This word occurs 71 times in the Psalms. It is agreed that the term is a musical direction, but there isn’t agreement on what sort of direction is meant. It may mean: 1. An interlude—a pause in the singing while the orchestra continues. 2. The equivalent of today’s “Amen”. 3. An acrostic which means a change of voices or repeat. Indirectly, the term may be regarded as marking a pause for reflection.
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HIGGAION (hih GAY ahn): Psalm 9:16. The word itself means “meditation”, and may mean a low, quiet, soft sound. Consequently, as a musical direction it may perhaps indicate the quieter instruments. SHIGGAION (shih GAY ahn): The plural form is Shigionoth (shih GAY ah NOHTH). Psalm 7. Possibly it referred to an erratic, enthusiastic ode or to a psalm of lamentation. “Alamoth (Psalm 46) may mean ‘for the flutes’ or for soprano voices. Sheminith (Psalm 6; 12) suggests a melodic pattern, perhaps an octave lower than Alamoth, and therefore, tenor or even bass. Mahalath (Psalm 53) was probably a choreographic direction…The majority of the psalm titles contain cue words. They direct the practice of setting new words to an old tune…Shoshannim, a Hebrew word which means ‘lilies’, occurs in the titles of Psalms 45 and 49 and in Psalm 80 as Shoshannim Eduth, ‘Lilies of the testimony’ and in Psalm 60 as Shushan Eduth, ‘Lily of the testimony’. These expressions may have indicated the melody to which these songs were to be sung” 1 MASCHIL (MAHS keel): Used in 13 Psalms. Some suggest this term meant a didactic (teaching) poem, a skillful psalm or a meditation. V. NATURE OF THE PSALMS: “The Psalms are the largest collection of ancient lyrical poetry in existence….Many psalms address God directly with their poetic expressions of petition and praise. They reveal all the religious feelings of the faithful—fears, doubts, and tragedies, as well as triumphs, joys and hopes. The psalmists frequently drew on their own experiences for examples of people’s needs and God’s goodness and mercy. Singing of past deliverances in easily remembered didactic (instructive, teaching) poetry provided support and comfort for believers in their hours of trial, as well as warning them against unbelief and disobedience. In this regard the psalmists rejoiced over the Law of God as their guide for conduct and direction…Because the Psalms formed the ‘hymnal’ of the temple, they often celebrate the ordinances of the sanctuary and exult in the privilege of drawing near to God in His holy mountain” (Bible Knowledge Comm. pp. 779-780). We should note that other cultures have hymns dedicated to their gods, but the Psalms are altogether different. For example, in the hymns to the gods of Greece one will find pretty compliments and well-turned flatteries which are intended to propitiate the gods, and verses which celebrate the birth of gods and demi-gods. But you will not find the writers wrestling in prayer with tearful eyes or the full assurance of faith.
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Nelsons Illustrated Bible Dictionary, p. 734 3
VI. THEMES: The following is by no means an exhaustive list, but some themes that I found that I thought were helpful in getting an overall idea of the treasures that await the person willing to invest time in studying this book.
A.
MESSIANIC PSALMS: 2,8,16,22,45,72,89,110,118,132
B.
HALLELUJAH PSALMS: 146-150
Each begins and ends with ‘Hallelujah’, which means praise the Lord. C. HALLEL PSALMS: 113-118 They were sung, in families, on the night of the Passover: 113 and 114 at the beginning of the meal: 115-118, at the close of the meal. D. DELIGHT IN THE WORD OF GOD: 1,19,119 E. PREVLANCE OF WICKEDNESS: 11-15 F. THE DIGNITY OF MAN: 8 G.
TRUE REPENTANCE: 6,25,32,38,51,102, 130, 143, 103
H. IMPRECATORY PSALMS: 52,58,59,69,109 Which are prayers that God would bring His wrath on the wicked. I.
PRAYERS FOR PROTECTION: 64, 70, 41,56, 83, 7, 10, 17, 64
K. WHY THE WICKED PROSPER: 73 L. FRAILTY AND VANITY OF LIFE: 39,62,77 M.
THIRST FOR GOD AND HIS HOUSE: 42,43, 84, 27
N. VANITY OF RICHES: 49,50 O. BETRAYED BY FRIENDS: 55,41 P.
GOD’S MERCY: 103, 107-108
Q.
THE MAJESTY OF GOD: 90,93-94, 95-98, 47-48. 99-100
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R. A LIFE-LONG SUFFERER: 88 S.
TRUST IN GOD: 91,3-5, 31, 36-37, 20, 23, 28, 57,59, 61-62
T.
GRATITUDE: 9, 33-34, 18, 21
U. TRUE CITIZENS OF ZION: 15 V.
GOD’S GLORIOUS CREATION: 19, 65, 104
W. A PSALM OF OLD AGE: 71 X.
GOD’S PAST DELIVERANCES: 105-106
VII. THEIR VALUE: In this book we will find the full range of human emotions and for that matter, the problems and trials that have always faced man (such as, envying sinners (73), or being surrounded by unbelievers (14). “For no one will discover in himself a single feeling whereof the image is not reflected in this mirror, Nay, all griefs, sorrows, fears, doubts, hopes, cares, anxieties---in short, all those tumultuous agitations wherewith the minds of men are wont to be tossed” 2 This book will help the Christian see: 1. He is walking the same path which former generations of the faithful have walked before him, they served God, he can serve God! 2. The faithful in times past and the great heroes in the Bible, weren’t super-human, rather they were just like us (James 5:17). 3. There are no new temptations, fears, worries, etc…(1 Corinthians 10:13), which means that the Word of God does have the answer for my needs, my time and my situation. 4. This book will help us handle our emotions properly. Here we learn what to do with our concerns, anxieties, fears, and all our other emotions. “But above all, they have ever been precious to the individual. In this Book of Psalms, the tempted and tested gain fortitude from pilgrims of yesterday, whose feet have bled along the same thorny pathway. Here the suffering and sorrowing find a fellowship of sympathy which takes the bitterness out of their tears. Here the persecuted and the forsaken find reassurance in their time of need. Here the weeping penitent finds that which suits the broken and the contrite heart….To all the godly these Psalms are an unmatched treasury of devotion, of comfort, of sympathy, and of gladdening reassurance. They are the sighings and singings of ‘men of like passions’ with ourselves” (Baxter p. 84). “The deeply personal religion of the psalmists and the intensely spiritual and devotional nature of their compositions furnished abiding qualities that enabled the Hebrew Psalter to transcend all barriers of time, culture, and nationality” 3 2 3
Explore The Book, J. Sidlow Baxter, pp. 83-84 Introduction to the Old Testament, Harrison, p. 1003 5