The purpose of the introductory aids on this page is to share with you basic information needed about the Book of Psalms, so you can better read the Psalms with understanding and grow to appreciate the comfort, truths, promises, and spiritual strength that God offers to you through them.
The Book of Psalms is the Christian believer’s hymnbook and handbook that contains a word for his fevery situation in life. To fail to read the psalms because you cannot understand them is to lose out on a divine storehouse of spiritual treasures. The Psalter, as the Book of Psalms is also called, is a fragrant aroma to breath in and savor for its life-giving and soul-satisfying spiritual truths. May God use this Bible study to help you do just that.
The Name Of The Psalter (or The Book Of Psalms)
The name of the Psalter is Songs of Praise. This is a fitting name because praise and thanksgiving make up its message, in which it proclaims the glory of God . The Hebrew name is Book of Praises. Only Psalm 145 actually bears the title “A Psalm (or Song) Of Praise” however. There is another name that is used for the first two Books of the Psalms, Psalms 1 to 72. That name is “Prayers”. This name appears in Psalm 72:20: “The prayers of David the son of Jesse are ended.”
The Psalms In The Old Testament Canon
The Old Testament canon consisted of three divisions or parts. The three divisions according to the Hrbrew Masoretic Text were: The Pentateuch (also known as The Law, and The Five Books Of Moses), The Prophets, and The Sacred Writings. The psalms were a part of the third division known as the Sacred Writings.
The Names, or Titles, Of The Individual Psalms
Shier:
This Hebrew name means a poem or a song. It is a lyric poem for singing, and was a term used for vocal music that implied nothing about a musical accompaniment. The name shier appears n the title of Psalm 18 where it is translated in our English Bibles as the word “song: “He sang to the Lord the words of this song.” In Psalm 96:1 both the verb form and the noun of shier appear. The English word phrase in which they appear is: “Sing to the Lord a new song.”
Mizmor:
The Hebrew name mizmor means a song, a poem, a psalm. This name is used only in the titles of many psalms, such as Psalms 3, 4, 5, and 6. It is usually translated “A Psalm”. It meant a song sung to the accompaniment of a musical instrument, which to begin with was a stringed instrument.
Mikhtam:
The Hebrew name miktam appears in the titles of Psalms 16 & 56-60. The Hebrew meaning of mikhtam is uncertain. Some English translations have footnoted that it may be a literary, liturgical, or a musical term. The term has been thought to have been derived from the Hebrew word for gold. If so, its meaning might be somethng like a golden or precious poem, or a gem. It has also been thought that miktam in later Hebrew meant an epigram, a literary piece that recorded a memorable thought, a pithy saying, or an eloquent refrain.
Maskil:
This Hebrew name was given to thirteen psalms: Psalms 32, 42, 44, 45, 52-55, 74, 78, 88, 89 & 142. Its verb form means to look at. Maskil has been explained as a meditation, an instruction, a contemplation. It is a didactic poem that teaches doctrinal truths.
Tepillah:
This Hebrew word meant prayer. It is found in the titles of five psalms; Psalm 17 86, 90, 102, 142.
Shiggaion:
This Hebrew name occurs only in the title of Psalm 7. The Hebrew meaning of shiggaion is uncertain. The Septuagint, which was the Greek translation of the Hebrew Old Testament, translated shiggaion as “a psalm,” which then means “a song”. Some have suggested shiggaion means an ecstatic song, or a funeral dirge, or an irregular and wandering song. It is used in Habbakuk 3:1 also, which English translations have rendered “shigionoth,” and noted it was probably a literary or musical term, or a musical instrument, or a psalm.
A Song of Ascents:
The title “Song Of Ascents” was given to Psalms 120-134. This title could also be translated “A song of the going up.” What ascent or going up was referred to by this title is uncertain to us today. Possibly it referred to the ascent of the Jewish pilgrims going up to Jerusalem for worship. These psalms were perhaps sung by the Jews while going up to Jerusalem to celebrate the Passover, Pentecost, and the Feast of Tabernacles, which were the three great annual feasts or religious festivals.
Orphan Psalms
The preceding names, or titles are found in 117 of the 150 psalms. The 33 anonymous psalms not bearing one of those names or titles are called “orphan psalms.” Psalms 1, 2, 10, 33, 111, 146-150 are such Orphan Psalms.
The Meaningfulness of the Titles
The titles of the psalms provide such information as:
The publishers of the Hebrew texts numbered the titles as being the first verses of the psalms in which they appeared. These titles of the psalms are included in the Greek translation of the Old Testament Scriptures known as the Septuagint. The Septuagint was translated in the third century BC. Clearly, then, these titles antedate the third century BC and are of very ancient origin. Indeed, they were already very old titles when the Septuagint was translated in the third century BC, for its translators were not sure of some of the names’ and titles’ meanings and significance even then.
The historical books of the Old Testament provide valuable information about the titles
See 2 Samuel 22:1-51.
Jesus also provided valuable information about the authorship of the psalms as indicated in the titles
See the title of Psalm 110. It indicates the author of the psalm was David. Then look up Matthew 22:43-45; Mark 12:35-37; Luke 20:41-44.
The titles indicate the authorship of 100 psalms
One psalm was written by Moses, Psalm 90.
Some of the anonymous, or orphan, psalms, but not all, were written by David, as indicated by the following:
The Dating of the Psalms
The dating of the psalms is linked to the names of the authors in the titles.
Psalm 90 was written by Moses. This means it was written after 1440 BC, the date of the Exodus, but before Israel entered Canaan 40 years later in 1400 BC.
The majority of the psalms were written during the time of David and Solomon. David wrote 73, Solomon 2, and David’s contemporaries Asaph, Heman, and Ethan wrote 14 between them. This is a total of 89 psalms that were certainly written during the time of David and Solomon between 1011-931 BC. David’s reign is dated as 1011-971 BC. Solomon’s reign as 971-931 BC.
Psalm 137 has been assigned to the time of the Babylonian Captivity. Read Psalm 137. You can see why this psalm was dated at the time of the Babylonian Captivity. The internal evidence of the psalm requires that dating, for it mentions the river of Babylon in v.1 and the Jews remembering Zion. At the river of Babylon the Jews’ captors demanded they sing songs of Zion, see V.3. The Jews could not sing the Lord’s song in a foreign land according to V.4. And v.7 speaks of the razing of the city of Jerusalem. Based on this internal evidence of the psalm, it has been dated during the time of captivity, which began in 587 BC.
Psalm 126 may possibly have been written after the Babylonian Captivity. Read Psalm 126. Here again the internal evidence suggests the dating. It speaks of the Lord having brought his captive ones of Zion back, and sowing and reaping. The captivity ended about 536 BC. If this psalm is about the restoration of the Jews to Zion, then its date would have been after 536 BC. This psalm, however, may possibly refer to a spiritual captivity, in which case, then, this dating would not be required.
Liberal critics of the Bible assign a later dating to the psalms than the dating shown above.
The time between the end of the exile in Babylon and Christ’s birth has been divided into four historic periods:
The Divisions and Compilation of the Book of Psalms
The Psalter was already arranged into five books before the 3rd century BC Greek translation of the Old Testament called the Septuagint. This division emulates the diviion of the Five Books of Moses. Each book of the Psalter concludes with a doxology, which is a hymn of praise. The five books of the psalms are:
The gathering of the psdalms into a collection at the time of David is suggested by the statement in Psalm 72:20 that the prayers of David, the son of Jesse, are ended, and by the frequent directive in the titles “For the choir director.”
2 Chronicles 29:30 reveals that collections of David’s and Asaph’s psalms must have existed at the time of Hezekiah, king of Judah, whose time has been dated as 716-687 BC.
Proverbs 25:1 reveals that men of Hezekiah transcribed and copied portions of the Scriptures and compiled them into a collection, as they did with Solomon’s proverbs. This reveals that by 716-687 BC collections already existed from which they could copy and compile collections.
Our present collection of psalms in their respective five books indicates it was compiled by one man at one time. This is indicated by the fact that the groupings of psalms follow certain principles:
Certain psalms are grouped by one author:
Certain groups of psalms are of the same type:
The entire Book of 150 Psalms is introduced by Psalm 1, which is a most fitting psalm to open the Psalter.
The numbering of the psalms
The Book of Psalms in the Hebrew text contains 150 psalms.
The Septuagint has 150 psalms.
Our English translations follow the numbering system of the original Hebrew text.
The poetic structure of the psalms
The Hebrew psalms are lyric poetry. They are unlike English poetry. English poetry has a structured meter, that is a rhythmic pattern of stressed and unstressed syllables within the line which creates a more or less regular rhythm from line to line. English poetry also strives for rhyme. Hebrew poetry, however, does not have such a rhyme or a rhythm.
The outstanding characteristic of Hebrew poetry is the parallelism of its lines. This poetic art form of the psalms balances a thought or phrase in the first line with a succeeding thought or phrase in the second line. Understanding the different types of poetic parallelisms is needed for a proper understanding of the psalm verses when they are read.
The Hebrew psalms have three types of parallelism:
Synonymous parallelism:
The above types of parallelism do not appear in any regular order. The inspired poets used them as they pleased.
It should be noted that the parallelism of the lines is seldom regular. This means that the thought expressed in the second line seldom corresponds to that in the first line in all details—in the subject, verb, and object with all their respetive modifiers.
In addition to the parallel structures some psalms have an acrostic structure. This acrostic structure begins each line, or couplet, with the next succeeding letter of the Hebrew alphabet. Such psalms are: 9, 10, 25, 34, 37, 111, 112, 119, 145. See Psalm 119.
Musical directives
David may be credited as the originator of liturgical music for worship in the temple services.
"For the choir director”:This directive appears in the titles of 55 psalms. The meaning of the Hebrew term has been debated, but this understanding of it seems best. See Psalms 4 & 5.
Musical directions are attached to 29 psalms.
Selah:
This musical direction appears frequently in the psalms. It may mean to pause, or a crescendo, or a musical interlude. It as been thought that a musical interlude might be the best guess or assessment of its meaning.
Special Occasions
Some titles indicate the special occasions that their respective psalms were used for. Some titles indicate the historical setting in which the inspired writer wrote the psalm. See Psalms 34 and 100 for examples of the preceding.
Hallels
Hallels are psalms that praise the Lord.
Psalms 113-118 made up the Hallel of the Great Feasts. The Great Feasts, or festivals, were annual celebrations stipulated by the Lord in the Law of Moses. They included:
Types of psalms
Classifying the psalms into types:
The Messianic Psalms:
These psalms pertain specifically to the Messiah’s person, work, and kingdom.
The three types of Messianic prophecies in the psalms are:
The Imprecatory Psalms:
The Purpose Of The Psalter
The Psalter in its entirety was not intended for use in temple worship. Indeed, a great many of the psalms were sung in the temple worship services. But it is a fact that about two thirds of the psalms do not contain liturgical directions for use in worship. The Psalter, then, was not only a hymnbook; it was also a handbook intended primarily for the devotional and instructional use of the Old Testament individual believer. It was a book of prayer, and praise, and doctrinal teaching for the believer to meditate upon and to learn how to pray and to praise God. It remains such to this day.
What is more, through the psalms the New Testament believer can look into the hearts of Christian saints and see what they are like spiritually and what they go through and experience in this world. On the one hand the believer can see the saints’ joyous thoughts toward God and on the other hand behold their deep feelings of woe during the dark days of their tribulations, fears, and sorrows. Through such Psalms the believer can learn what the Christian life on earth is like and find words and messages to fit his own situations in life as well.
Bibliographical Sources:
Archer, Gleason L., Jr., A Survey of Old Testament Introduction, Moody Press, Chicago, Revised Edition, Tenth Printing, 1975
Gawrisch, Prof. Wilbert L., Introduction To The Psalms, Wisconsin Lutheran Seminary, Seminary Mimeo Co., Mequon, WI, 1973
Keil, C. F. and Delitzsch, F., Commentary on the Old Testament in Ten Volumes, Vol. V., William B. Eerdmans Publishing Co., Grand Rapids, MI, Reprinted May 1973
Perowne, J. J. Stewart, D.D. The Book Of Psalms, Zondervan publishing House, Grand Rapids, MI 1976
Young, Edward J. An Introduction to the Old Testament, William B. Eerdmans Publishing Co., Grand Rapids, MI, 7th Printing, 1975
The Book of Psalms is the Christian believer’s hymnbook and handbook that contains a word for his fevery situation in life. To fail to read the psalms because you cannot understand them is to lose out on a divine storehouse of spiritual treasures. The Psalter, as the Book of Psalms is also called, is a fragrant aroma to breath in and savor for its life-giving and soul-satisfying spiritual truths. May God use this Bible study to help you do just that.
The Name Of The Psalter (or The Book Of Psalms)
The name of the Psalter is Songs of Praise. This is a fitting name because praise and thanksgiving make up its message, in which it proclaims the glory of God . The Hebrew name is Book of Praises. Only Psalm 145 actually bears the title “A Psalm (or Song) Of Praise” however. There is another name that is used for the first two Books of the Psalms, Psalms 1 to 72. That name is “Prayers”. This name appears in Psalm 72:20: “The prayers of David the son of Jesse are ended.”
The Psalms In The Old Testament Canon
The Old Testament canon consisted of three divisions or parts. The three divisions according to the Hrbrew Masoretic Text were: The Pentateuch (also known as The Law, and The Five Books Of Moses), The Prophets, and The Sacred Writings. The psalms were a part of the third division known as the Sacred Writings.
The Names, or Titles, Of The Individual Psalms
Shier:
This Hebrew name means a poem or a song. It is a lyric poem for singing, and was a term used for vocal music that implied nothing about a musical accompaniment. The name shier appears n the title of Psalm 18 where it is translated in our English Bibles as the word “song: “He sang to the Lord the words of this song.” In Psalm 96:1 both the verb form and the noun of shier appear. The English word phrase in which they appear is: “Sing to the Lord a new song.”
Mizmor:
The Hebrew name mizmor means a song, a poem, a psalm. This name is used only in the titles of many psalms, such as Psalms 3, 4, 5, and 6. It is usually translated “A Psalm”. It meant a song sung to the accompaniment of a musical instrument, which to begin with was a stringed instrument.
Mikhtam:
The Hebrew name miktam appears in the titles of Psalms 16 & 56-60. The Hebrew meaning of mikhtam is uncertain. Some English translations have footnoted that it may be a literary, liturgical, or a musical term. The term has been thought to have been derived from the Hebrew word for gold. If so, its meaning might be somethng like a golden or precious poem, or a gem. It has also been thought that miktam in later Hebrew meant an epigram, a literary piece that recorded a memorable thought, a pithy saying, or an eloquent refrain.
Maskil:
This Hebrew name was given to thirteen psalms: Psalms 32, 42, 44, 45, 52-55, 74, 78, 88, 89 & 142. Its verb form means to look at. Maskil has been explained as a meditation, an instruction, a contemplation. It is a didactic poem that teaches doctrinal truths.
Tepillah:
This Hebrew word meant prayer. It is found in the titles of five psalms; Psalm 17 86, 90, 102, 142.
Shiggaion:
This Hebrew name occurs only in the title of Psalm 7. The Hebrew meaning of shiggaion is uncertain. The Septuagint, which was the Greek translation of the Hebrew Old Testament, translated shiggaion as “a psalm,” which then means “a song”. Some have suggested shiggaion means an ecstatic song, or a funeral dirge, or an irregular and wandering song. It is used in Habbakuk 3:1 also, which English translations have rendered “shigionoth,” and noted it was probably a literary or musical term, or a musical instrument, or a psalm.
A Song of Ascents:
The title “Song Of Ascents” was given to Psalms 120-134. This title could also be translated “A song of the going up.” What ascent or going up was referred to by this title is uncertain to us today. Possibly it referred to the ascent of the Jewish pilgrims going up to Jerusalem for worship. These psalms were perhaps sung by the Jews while going up to Jerusalem to celebrate the Passover, Pentecost, and the Feast of Tabernacles, which were the three great annual feasts or religious festivals.
Orphan Psalms
The preceding names, or titles are found in 117 of the 150 psalms. The 33 anonymous psalms not bearing one of those names or titles are called “orphan psalms.” Psalms 1, 2, 10, 33, 111, 146-150 are such Orphan Psalms.
The Meaningfulness of the Titles
The titles of the psalms provide such information as:
- The name of the author in 98 psams
- The historical background of the psalm in 13 psalms
- The content in 3 psalms
- The type of psalm in 44 psalms
- Liturgical and musical instructions in 59 psalms
The publishers of the Hebrew texts numbered the titles as being the first verses of the psalms in which they appeared. These titles of the psalms are included in the Greek translation of the Old Testament Scriptures known as the Septuagint. The Septuagint was translated in the third century BC. Clearly, then, these titles antedate the third century BC and are of very ancient origin. Indeed, they were already very old titles when the Septuagint was translated in the third century BC, for its translators were not sure of some of the names’ and titles’ meanings and significance even then.
The historical books of the Old Testament provide valuable information about the titles
See 2 Samuel 22:1-51.
- This historical chapter of Scripture includes Psalm 18 in its entirety, including its title. Compare Psalm 18:1 to 2 Samuel 22:1. The fact that the title appears with the psalm in this historical narrative clearly indicates the titles were attached to the psalms by their respective inspired writers themselves.
- The end of v.1 and v.2 denote that David was Israel’s singer of songs, the sweet psalmist of Israel by whom the Holy Spirit spoke in the psalms.
Jesus also provided valuable information about the authorship of the psalms as indicated in the titles
See the title of Psalm 110. It indicates the author of the psalm was David. Then look up Matthew 22:43-45; Mark 12:35-37; Luke 20:41-44.
- Compare Psalm 110:1 to the words of Jesus in these gospel verses. You will note that the psalm verse and Jesus’ words are the same. Jesus quoted 110:1.
- Note also whom Jesus said wrote Psalm 110 by the inspiration of the Holy Spirit. He said David wrote it.
- Then compare whom the psalm title indicates authored Psalm 110 to whom Jesus said wrote Psalm 110. You will note that the psalm’s title and Jesus both state David wrote the psalm.
- Jesus’ testimony that David authored Psalm 110 indicates the title of the psalm is correct and valid. Jesus’ testimony authenticates the accuracy and reliability of the title. Jesus’ testimony to David’s authorship of Psalm 110 also substantiates the historical accuracy and authenticity of the psalms’ titles.
- Since Jesus, the Son of God, who knows all things and always speaks the truth, testified to the authorship of David, David certainly had to have written the psalm. But let’s take the liberal position that David did not write the psalm and that the titles were later additions to the psalm texts. Then we would have to say that Jesus was wrong about David’s authorship and the accuracy of the psalm’s title. Since he was wrong, then either he was a liar and a deceiver or he was an ignorant man who just did not know the truth. In either case, since he was wrong, he could not have been the perfect, sinless Son of God who speaks only the truth and who knows all things. And since he could not have been the perfect, sinless Son of God, then he could not have been our Savior who shed divine blood to pay for our sins. And since he did not pay for our sins, then we are still in our sins and under condemnation. Thus we can see that our very salvation depends on Jesus’ testimony to the authorship of David and the accuracy of the psalm’s title. Denying the accuracy of the psalm title and Jesus’ testimony to its truth, logically speaking, undermines and eradicates the entire gospel of our salvation by Jesus’, the Son of God’s, redeeming sacrifice on the cross. The authorship of the psalm and Jesus’ testimony to it are not incidental to the Christian faith. Their truthfulness is essential.
The titles indicate the authorship of 100 psalms
One psalm was written by Moses, Psalm 90.
- Moses was known as a poet in the historical books of Exodus 15:1-9, and Deuteronomy 31:30-32:43 and 33:1-29.
- David’s fame as a poet was declared in the historical book of 2 Samuel 23:1. His musical ability and interest and desire to beautify the services of God’s house with instrumental and vocal music were evident also in 1 Samuel 16:17-23; 18:10; 2 Samuel 1:17-27; 3:33,34; 6:5; 22:1-51; 23:1-7; 1 Chronicles 6:31-33f; 16:4-37 & 41-42; 23:5; 2 Chronicles 23:18; 29:25-30; Nehemiah 12:36; Amos 6:5.
- Solomon’s fame as a poet and song writer is noted in 1 Kings 4:32. He wrote 3000 proverbs and 1005 songs.
- Asaph, who was a contemporary of David, formed the Asaphite singers, who are listed among the exiles who returned from Babylon, see Nehemiah 7:5-7 & 44. They played cymbals at the laying of the foundation of the second temple, see Ezra 3:10-11. Asaph descended from Levi’s son Gershom, according to 1 Chronicles 6:38-43.
- The Sons of Korah probably descended from the Korah mentioned in Numbers 16:1-35. He rebelled against Moses. He tried to make himself priest instead of Aaron. The Lord caused him to be swallowed up by the earth. His sons did not die with him; see Numbers 26:9-11. The Sons of Korah were porters and gatekeepers of the tabernacle according to 1 Chronicles 9:19 & 26:19. They sang for King Jehoshaphat, the 4th king of Judah in 870-848 BC, see 2 Chronicles 20:18, 19.
- Heman was one of the Sons of Korah, as indicated in 1 Chronicles 6:33-37 & 38. According to v.33 he was a grandson of Samuel and a descendant of Levi’s son Kohath.
- Ethan was a descendant of Merari, according to 1 Chronicles 6:44-47, and a son of Levi. He was the same man known as Jeduthun. Compare 1 Chronicles 15:16 &17 &19 with 16:41, 42 and the titles of Psalms 39, 62, and 77, where his name Jeduthun appears.
Some of the anonymous, or orphan, psalms, but not all, were written by David, as indicated by the following:
- 1 Chronicles 16:7-22 reproduces Psalm 105:1-15 and names David as its author.
- 1 Chronicles 16:23-33 reproduces Psalm 96 and names David as its author.
- 1 Chronicles 16:34-36 reproduces Psalm 106:1,47,48 and names David as its author.
- Acts 4:25,26 names David as the author of Psalm 2.
The Dating of the Psalms
The dating of the psalms is linked to the names of the authors in the titles.
Psalm 90 was written by Moses. This means it was written after 1440 BC, the date of the Exodus, but before Israel entered Canaan 40 years later in 1400 BC.
The majority of the psalms were written during the time of David and Solomon. David wrote 73, Solomon 2, and David’s contemporaries Asaph, Heman, and Ethan wrote 14 between them. This is a total of 89 psalms that were certainly written during the time of David and Solomon between 1011-931 BC. David’s reign is dated as 1011-971 BC. Solomon’s reign as 971-931 BC.
Psalm 137 has been assigned to the time of the Babylonian Captivity. Read Psalm 137. You can see why this psalm was dated at the time of the Babylonian Captivity. The internal evidence of the psalm requires that dating, for it mentions the river of Babylon in v.1 and the Jews remembering Zion. At the river of Babylon the Jews’ captors demanded they sing songs of Zion, see V.3. The Jews could not sing the Lord’s song in a foreign land according to V.4. And v.7 speaks of the razing of the city of Jerusalem. Based on this internal evidence of the psalm, it has been dated during the time of captivity, which began in 587 BC.
Psalm 126 may possibly have been written after the Babylonian Captivity. Read Psalm 126. Here again the internal evidence suggests the dating. It speaks of the Lord having brought his captive ones of Zion back, and sowing and reaping. The captivity ended about 536 BC. If this psalm is about the restoration of the Jews to Zion, then its date would have been after 536 BC. This psalm, however, may possibly refer to a spiritual captivity, in which case, then, this dating would not be required.
Liberal critics of the Bible assign a later dating to the psalms than the dating shown above.
The time between the end of the exile in Babylon and Christ’s birth has been divided into four historic periods:
- The Persian Period, 550-330 BC
- The Greek Period, 330-187 BC
- The Maccabean Period, 187-63 BC
- The Roman Period, 63 BC to Christ’s birth
The Divisions and Compilation of the Book of Psalms
The Psalter was already arranged into five books before the 3rd century BC Greek translation of the Old Testament called the Septuagint. This division emulates the diviion of the Five Books of Moses. Each book of the Psalter concludes with a doxology, which is a hymn of praise. The five books of the psalms are:
- Book I: Psalms 1-41; the doxology is Psalm 41:13
- Book II: Psalms 42-72; the doxology is Psalm 72:18,19
- Book III: Psalms 73-89; the doxology is Psalm 89:52
- Book IV: Psalms 90-106; the doxology is Psalm 106:48
- Book V: Psalms 107-150; the doxology is Psalm 150 in its entirety
The gathering of the psdalms into a collection at the time of David is suggested by the statement in Psalm 72:20 that the prayers of David, the son of Jesse, are ended, and by the frequent directive in the titles “For the choir director.”
2 Chronicles 29:30 reveals that collections of David’s and Asaph’s psalms must have existed at the time of Hezekiah, king of Judah, whose time has been dated as 716-687 BC.
Proverbs 25:1 reveals that men of Hezekiah transcribed and copied portions of the Scriptures and compiled them into a collection, as they did with Solomon’s proverbs. This reveals that by 716-687 BC collections already existed from which they could copy and compile collections.
Our present collection of psalms in their respective five books indicates it was compiled by one man at one time. This is indicated by the fact that the groupings of psalms follow certain principles:
Certain psalms are grouped by one author:
- See Psalms 3-9, 11-32, 34-41. These psalms plus the four orphan psalms 1, 2, 10 & 33 comprise the entire First Book of Psalms. The grouping of these four orphan psalms among all the psalms written by the same author suggest they were written by the same author. The author of all these psalms in the First Book of Psalms, then, was David.
- See Psalms 42 & 44-49. This group of psalms was authored by the Sons of Korah.
- See Psalms 73-83. All the psalms in this group were written by Asaph.
Certain groups of psalms are of the same type:
- See the titles of Psalms 52-55. All of these psalms comprise a group of Maskil psalms.
- See the titles of Psalms 56-60. All of these psalms comprise a group of Mikhtam psalms.
- See the titles of Psalms 120-134. All of these psalms comprise a group of psalms called Songs of Ascent.
- Some groups of psalms are similar in content:
- See the first verses of Psalms 95, 96, 97, 98, 100, and the first three verses of 99. What is similar about these psalms is that they are all psalms of worship and exalting the Lord in song.
- See the opening verses of Psalms 145-150. What is similar about these psalms is that they are all psalms extolling and praising the Lord.
- Jerome believed Ezra was the final editor of the entire Psalter, and since then Ezra has been accepted as such.
The entire Book of 150 Psalms is introduced by Psalm 1, which is a most fitting psalm to open the Psalter.
The numbering of the psalms
The Book of Psalms in the Hebrew text contains 150 psalms.
The Septuagint has 150 psalms.
- It combined Psalms 9 & 10 into one psalm. It also combined Psalms 114 & 115 into one psalm. But it divided Psalms 116 & 147 into two separate psalms, keeping a total of 150 psalms. Thus the Greek Septuagint’s numbering system differs from the Hebrew text’s numbering system
- The Vulgate is the Latin translation of the Bible. It is the basis of the Catholic Bible.
Our English translations follow the numbering system of the original Hebrew text.
- Our English Bibles are translated directly from the Hebrew Old Testament and Greek New Testament. They are, therefore, different from the Catholic Bible that is based on the Latin Vulgate.
The poetic structure of the psalms
The Hebrew psalms are lyric poetry. They are unlike English poetry. English poetry has a structured meter, that is a rhythmic pattern of stressed and unstressed syllables within the line which creates a more or less regular rhythm from line to line. English poetry also strives for rhyme. Hebrew poetry, however, does not have such a rhyme or a rhythm.
The outstanding characteristic of Hebrew poetry is the parallelism of its lines. This poetic art form of the psalms balances a thought or phrase in the first line with a succeeding thought or phrase in the second line. Understanding the different types of poetic parallelisms is needed for a proper understanding of the psalm verses when they are read.
The Hebrew psalms have three types of parallelism:
Synonymous parallelism:
- See Psalms 1:5; 32:1; 33:8; 51:2, 3, 4; 54:2.
- From these examples you can see that in a synonymous parallelism the thought of the first line is repeated in different words in the following second line. The thoughts expressed in the two lines are nearly identical or very similar.
- See Psalms 1:6; 20:7, 8; 32:10; 37:16.
- These examples show that in an antithetic parallelism the thought of the second line expresses the opposite of the thought in the first line.
- See Psalms 37:18; 51:13; 53:2; 115:2, 4; 119:9, 92, 93.
- These examples show us that in a synthetic parallelism the thought of the second line advances, or makes a progression of, the thought of the first line. You might think of this synthetic parallelism as a step. The second line progresses the thought of the first line to the second step or level.
The above types of parallelism do not appear in any regular order. The inspired poets used them as they pleased.
It should be noted that the parallelism of the lines is seldom regular. This means that the thought expressed in the second line seldom corresponds to that in the first line in all details—in the subject, verb, and object with all their respetive modifiers.
In addition to the parallel structures some psalms have an acrostic structure. This acrostic structure begins each line, or couplet, with the next succeeding letter of the Hebrew alphabet. Such psalms are: 9, 10, 25, 34, 37, 111, 112, 119, 145. See Psalm 119.
Musical directives
David may be credited as the originator of liturgical music for worship in the temple services.
"For the choir director”:This directive appears in the titles of 55 psalms. The meaning of the Hebrew term has been debated, but this understanding of it seems best. See Psalms 4 & 5.
Musical directions are attached to 29 psalms.
- Some directions specify a certain tune or song known at the time of the psalm’s writing. Psalms 57-59 give the direction that the psalm should be “to Al-tashheth,” which is a Hebrew verb form that means “Do Not Destroy” and apparently referred to a tune known at the time the psalm was written.
- Some directions appear to specify a musical instrument. Psalms 8, 81, 84 tell the choir director the psalm is to be “on or according to the Gittith.” This is an uncertain term thought to be an instrument, probably a harp. Psalms 4, 6, 54, 55 specify stringed instruments. Psalm 5 specifies a flute. Psalm 150 names a variety of instruments to be used in the worship of God.Some directions specify Jeduthun’s music. Jeduthun was David’s famous choir master, who is mentioned in 1 Chronicles 16:41. See Psalm 77:1.
Selah:
This musical direction appears frequently in the psalms. It may mean to pause, or a crescendo, or a musical interlude. It as been thought that a musical interlude might be the best guess or assessment of its meaning.
Special Occasions
Some titles indicate the special occasions that their respective psalms were used for. Some titles indicate the historical setting in which the inspired writer wrote the psalm. See Psalms 34 and 100 for examples of the preceding.
Hallels
Hallels are psalms that praise the Lord.
- The word Hallel is from the Hebrew “Hallelujah!” which means “Praise the Lord!”
- Hallelujah occurs twenty-four times in the Book of Psalms.
- The Christian church has taken over the Hebrew term “Hallelujah” from the Jews for an expression of praise to the Lord.
Psalms 113-118 made up the Hallel of the Great Feasts. The Great Feasts, or festivals, were annual celebrations stipulated by the Lord in the Law of Moses. They included:
- The Passover together with the Feast of Unleavened Bread: See Exodus 12:1-20; Leviticus 23:5-8. The Passover was the fourteenth day of the first month of the Jewish calendar. The Feast of Unleavened Bread began on the fifteenth day of the first month and lasted seven days.
- The Feast of Weeks: This festival was also known as the Feast of Harvest and the Day of First Fruits. In later times, because this festival was celebrated on the fiftieth day after the Passover, it was called Pentecost. See Exodus 23:14-17; 34:22,23; Leviticus 23:9-21; Numbers 28:26-31.
- The Feast of Tabernacles or Booths: This festival was also known as the Feast of Ingathering, which began on the fifteenth day of the seventh month. See Exodus 23:16,17; Leviticus 23:33-44.
- Each year all males were required to attend these three great feasts or holy assemblies for the worship of the Lord. See Exodus 23:17; 34:23.
Types of psalms
Classifying the psalms into types:
- Attempts to classifythe psalms have been made since ancient times. The task of clasifying all the individual psalms is difficult because the contnent varies within the psalms.
- The seven psalms known as the Penitential Psalms have been classified as a group since the days of Origen, whose life dates around 254 AD. Those seven psalms are: 6, 32, 38, 51, 102, 130, 143. These psalms were grouped together because the penitent confesses his sin and turns to God’s merciful forgiveness and salvation.
- Messianic Psalms: See the following section for more information.
- Didactic Psalms, which are instructional and doctrinal in nature
- Comfort Psalms
- Supplicatory Psalms
- Thanksgiving Psalms
The Messianic Psalms:
These psalms pertain specifically to the Messiah’s person, work, and kingdom.
- The Messianic Psalms are: 2, 8, 16, 22, 23, 24, 40, 41,45, 47, 68, 69,72, 87,89, 110, 118.
- These Messianic Psalms held special significance for the Israelites of the Old Testament era. They held out faith and hope to the Israelites just as they do for Christians today.
- Jesus acknowledged this in Luke 24:44 & John 5:39.
- The prophecies in some Messianic Psalms make assertions about Christ that do not apply to a Hebrew king such as David or Solomon. Psalm 2:1, 2 in light of Acts 4:24-30 clearly pertain to Jesus Christ, the Lord’s Anointed. Psalm 22 depicts the Good Fridaycrucifixion that Jesus alone suffered.
- The prophetic psalmists foretold Christ’s suffering and his glory to follow. Those psalmists, like the rest of the Old Testament prophets, did not know when and how their prophecies would come to be be fulfilled. First Peter 1:10-12 states they searched their own prophecies knowing that the Holy Spirit was revealing through them promises and details of the coming Savior. Their prophecies of the coming grace and salvation in Christ were given to them to serve us.
The three types of Messianic prophecies in the psalms are:
- Direct messianic prophecies: These find their fulfillment in no one but Christ, the Messiah. See Psalms 2, 22, 40, 45, 72.
- Typical messianic prophecies: These refer to the Messiah by way of some type. David was a type of Christ. See Ez.34:23,24. What happened to David when he was betrayed by his friend Ahithophel is a typical prophecy of Judas’ betrayal of Jesus. See 2 Samuel 15:12; 16:20-23; 17:1-4; Psalm 41:9; John 13:18. And the nation of Israel was a type of Christ. See Hosea 11:1; Matthew 2:15. At the same time Israel was also representative of God’s people in the New Testament era. Israel’s experiences, such as its deliverance from slavery and its entrance into the Promised Land, are typical of the travail and triumph of Christ’s church. See Galatians 3:7; Romans 11:26; Hebrews 12:22,23; Psalm 2:6 and Psalm 48.
- Intermediate prophecies: Some messianic prophecies, which had their full and final fulfillment in Christ, had in addition an earlier, intermediate fulfillment. In 2 Samuel 7:1-16 the Lord told David that he would set up his descendant after him, meaning Solomon, who would build his house for the Lord’s name. The Lord also promised that he would establish his kingdom forever. See Psalm 89:3, 4, 27-29, 36-37. What is more, 1 Kings 5:5 & 8:20; 1 Chronicles 22:9,10; and 2 Chronicles 6:8-10 reveal this promise was fulfilled in part when Solomon built a temple for the Lord. Solomon’s temple of wood and stone was a type and symbol of the spiritual temple, meaning the Christian church, which is built by Christ as God’s eternal dwelling place. See Numbers 12:7; Matthew 16:18; 1 Corinthians 3:16,17 & 6:19; 2 Corinthians 6:16; Ephesians 2:19-22; 1 Timothy 3:15; Hebrews 3:6; 1 Peter 2:5; Revelation 21:2,3.
The Imprecatory Psalms:
- These psalms contain a curse. They include Psalms 35, 40:14 & 15, 55, 56, 58, 59, 69, 79, 83, 109, 137:7-9, 139:19-22.
- While critics have denounced these imprecatory psalms, they are a part of God’s Word. And since the Psalter contains prayers that God has given us to pray, we ought to pray the imprecatory prayers as well as the others.
- Contrary to the critics’ charges, the imprecatory psalms are not in conflict with Jesus and his teaching. Jesus did not excuse sin. He preached the law in its severity. Nor did he cater to the enemies of God and his Word. He denounced them severely, as is evident in Matthew 22:18, Matthew 23, John 2:13-16, John 8:39-47. And so in the war that Satan wages to overthrow God and his kingdom of grace and to destroy us Christians eternaly, we can take the side of God and pray for the overthrow of God’s enemies as the imprecatory psalms do and ask that God’s will be done. We can onfess by faith with David that we hate those who hate God and rise up against him (ref. Psalm 139:21,22). And we can agree with Paul that if anyone preaches a false, deceiving gospel that leads people astray from the true gospel of salvation by grace through faith alione he should fall under the curse of God (Galatians 1:8,9). We can pray these things while still desiring and praying that all may repent and come to a knowledge of the truth to be saved, including the enemies of God and the false teachers (ref. 1 Timothy 2:1-4).
The Purpose Of The Psalter
The Psalter in its entirety was not intended for use in temple worship. Indeed, a great many of the psalms were sung in the temple worship services. But it is a fact that about two thirds of the psalms do not contain liturgical directions for use in worship. The Psalter, then, was not only a hymnbook; it was also a handbook intended primarily for the devotional and instructional use of the Old Testament individual believer. It was a book of prayer, and praise, and doctrinal teaching for the believer to meditate upon and to learn how to pray and to praise God. It remains such to this day.
What is more, through the psalms the New Testament believer can look into the hearts of Christian saints and see what they are like spiritually and what they go through and experience in this world. On the one hand the believer can see the saints’ joyous thoughts toward God and on the other hand behold their deep feelings of woe during the dark days of their tribulations, fears, and sorrows. Through such Psalms the believer can learn what the Christian life on earth is like and find words and messages to fit his own situations in life as well.
Bibliographical Sources:
Archer, Gleason L., Jr., A Survey of Old Testament Introduction, Moody Press, Chicago, Revised Edition, Tenth Printing, 1975
Gawrisch, Prof. Wilbert L., Introduction To The Psalms, Wisconsin Lutheran Seminary, Seminary Mimeo Co., Mequon, WI, 1973
Keil, C. F. and Delitzsch, F., Commentary on the Old Testament in Ten Volumes, Vol. V., William B. Eerdmans Publishing Co., Grand Rapids, MI, Reprinted May 1973
Perowne, J. J. Stewart, D.D. The Book Of Psalms, Zondervan publishing House, Grand Rapids, MI 1976
Young, Edward J. An Introduction to the Old Testament, William B. Eerdmans Publishing Co., Grand Rapids, MI, 7th Printing, 1975