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Determining where the Hebrew poetic lines or line segments begin or end (scanning) is sometimes an uncertain matter. Even the Septuagint (the pre-Christian Greek translation of the OT) at times scans the lines (https://srirejekifastboat.com/serial-code/?file=1341) differently from the way the Hebrew texts now available to us do. It is therefore not surprising that modern translations occasionally differ. Arcuz 2 hacked offline bible.

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This classification also involves some overlapping. For example, "prayers of the individual" may include prayers of the king (in his special capacity as king) or even prayers of the community speaking in the collective first person singular. Nevertheless, it is helpful to study a psalm in conjunction with others of the same type. Attempts to fix specific liturgical settings for each type have not been very convincing. For those psalms about which something can be said in this regard see introductions to the individual psalms.

Ps 44 is a prayer fashioned after the design of a ziggurat (a Babylonian stepped pyramid; see note on Ge 11:4). A sense of symmetry is pervasive. There are psalms that devote the same number of lines to each stanza (as Ps 12; 41), or do so with variation only in the introductory or concluding stanza (as Ps 38; 83; 94). Others match the opening and closing stanzas and balance those between (as Ps 33; 86). A particularly interesting device is to place a key thematic line at the very center, sometimes constructing the whole or part of the poem around that center (see note on 6:6). Still other design features are pointed out in the notes. The authors of the psalms crafted their compositions very carefully. They were heirs of an ancient art (in many details showing that they had inherited a poetic tradition that goes back hundreds of years), and they developed it to a state of high sophistication. Their works are best appreciated when carefully studied and pondered.

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Furthermore, any summation faces a still greater problem. The Psalter is a large collection of independent pieces of many kinds, serving different purposes and composed over the course of many centuries. Not only must a brief summary of its "theology" be selective and incomplete; it will also of necessity be somewhat artificial. It will suggest that each psalm reflects or at least presupposes the "theology" outlined, that there is no "theological" tension or progression within the Psalter.

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And they 3 became pregnant, and they bare great giants, whose height was three thousand ells: Who consumed 4 all the acquisitions of men. And when men could no longer sustain them, the giants turned against 5 them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and 6 fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones.

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The Psalter is for the most part a book of prayer and praise. In it faith speaks to God in prayer and of God in praise. But there are also psalms that are explicitly didactic (instructional) in form and purpose (teaching the way of godliness). As noted above (Collection, Arrangement and Date), the manner in which the whole collection has been arranged suggests that one of its main purposes was instruction in the life of faith, a faith formed and nurtured by the Law, the Prophets and the canonical wisdom literature. Accordingly, the Psalter is theologically rich. Its theology is, however, not abstract or systematic but doxological, confessional and practical. So a summation of that "theology" impoverishes it by translating it into an objective mode.

He was to be endowed by God to govern his people with godlike righteousness: to deliver the oppressed, defend the defenseless, suppress the wicked, and thus bless the nation with internal peace and prosperity. He was also an intercessor with God in behalf of the nation, the builder and maintainer of the temple (as God's earthly palace and the nation's house of prayer) and the foremost voice calling the nation to worship the Lord. It is perhaps with a view to these last duties that he is declared to be not only king, but also "priest" (see Ps 110 and notes).

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The stanza structure of Hebrew poetry is also a matter of dispute. Occasionally, recurring refrains mark off stanzas, as in Ps 42-43; 57. In Ps 110 two balanced stanzas are divided by their introductory oracles (see also introduction to Ps 132), while Ps 119 devotes eight lines (address) to each letter of the Hebrew alphabet. For the most part, however, no such obvious indicators are present.

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It should be noted that reference to "penitential" and "imprecatory" psalms as distinct psalm "types" has no basis in the Psalter collection itself. The former ("penitential") refers to an early Christian selection of seven psalms (6; 32; 38; 51; 102; 130; 143) for liturgical expressions of penitence; the latter ("imprecatory") is based on a misconstrual of one of the speech functions found in the prayers. What are actually appeals to the heavenly Judge for judicial redress (function 8 noted above) are taken to be curses ("imprecation" means "curse") pronounced by the psalmists on their adversaries.

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Other evidence points to further compilations. Ps 1-41 (Book I) make frequent use of the divine name Yahweh ("the Lord"), while Ps 42-72 (Book II) make frequent use of Elohim ("God"). The reason for the Elohim collection in distinction from the Yahweh collection remains a matter of speculation. Moreover, Ps 93-100 appear to be a traditional collection (see "The Lord reigns" in 93:1; 96:10; 97:1; 99:1). Other apparent groupings include Ps 111-118 (a series of Hallelujah psalms; see introduction to Ps 113), Ps 138-145 (all of which include "of David" in their titles) and Ps 146-150 (with their frequent "Praise the Lord"; see NIV text note on 111:1). Whether the "Great Hallel" (Ps 120-136) was already a recognized unit is not known.

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Many collections preceded this final compilation of the Psalms. In fact, the formation of psalters probably goes back to the early days of the first (Solomon's) temple (or even to the time of David), when the temple liturgy began to take shape.

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The Lord himself anointed him and adopted him as his royal "son" to rule in his name. Through him God made his people secure in the promised land and subdued all the powers that threatened them. What is more, he covenanted to preserve the Davidic dynasty. Henceforth the kingdom of God on earth, while not dependent on the house of David, was linked to it by God's decision and commitment. In its continuity and strength lay Israel's security and hope as she faced a hostile world. And since the Davidic kings were God's royal representatives in the earth, in concept seated at God's right hand (110:1), the scope of their rule was potentially worldwide (see Ps 2).

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One question that ought yet to be addressed is: Do the Psalms speak of the Christ? Yes, in a variety of ways - but not as the prophets do. The Psalter was never numbered among the "prophetic" books.

Summary of the Book of Psalms

And from thence I went to the east to the ends of the heaven, and saw here the three eastern portals of heaven open and small portals 3 above them. Through each of these small portals pass the stars of heaven and run their course to the west on the path which is shown to them.

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As for the superscriptions regarding occasion of composition, many of these brief notations of events read as if they had been taken from 1,2 Samuel. Moreover, they are sometimes not easily correlated with the content of the psalms they head. The suspicion therefore arises that they are later attempts to fit the psalms into the real-life events of history. But then why the limited number of such notations, and why the apparent mismatches? The arguments cut both ways.

To be a human being in the world is to be dependent on and responsible to him. To proudly deny that fact is the root of all wickedness - the wickedness that now pervades the world.

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And here I saw three portals of heaven open in the heaven: through each of them proceed north winds: when they blow there is cold, hail, frost, 3 snow, dew, and rain. And out of one portal they blow for good: but when they blow through the other two portals, it is with violence and affliction on the earth, and they blow with violence.

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There in his palace (the temple) he sat enthroned among his people. There his people could meet with him to bring their prayers and praise, and to see his power and glory. From there he brought salvation, dispensed blessings and judged the nations. And with him as the city's great Defender, Jerusalem was the secure citadel of the kingdom of God, the hope and joy of God's people.

Michael, one 6 of the holy angels, to wit, he that is set over the best part of mankind and over chaos. Saraqael, 7 one of the holy angels, who is set over the spirits, who sin in the spirit. Gabriel, one of the holy 8 angels, who is over Paradise and the serpents and the Cherubim. Remiel, one of the holy angels, whom God set over those who rise.

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Unquestionably the supreme kingship of Yahweh (in which he displays his transcendent greatness and goodness) is the most basic metaphor and most pervasive theological concept in the Psalter - as in the OT generally. It provides the fundamental perspective in which people are to view themselves, the whole creation, events in "nature" and history, and the future.

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As the Great King by right of creation and enduring absolute sovereignty, he ultimately will not tolerate any worldly power that opposes or denies or ignores him. He will come to rule the nations so that all will be compelled to acknowledge him. This expectation is no doubt the root and broadest scope of the psalmists' long view of the future. Because the Lord is the Great King beyond all challenge, his righteous and peaceable kingdom will come, overwhelming all opposition and purging the creation of all rebellion against his rule - such will be the ultimate outcome of history.

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And beyond these mountains I saw another mountain to the east of the ends of the earth, whereon were aloe-trees, and all the trees were full 3 of stacte, being like almond-trees. And when one burnt it, it smelt sweeter than any fragrant odour.

Though not all these appear in every prayer, they all belong to the conventions of prayer in the Psalter, with petition itself being but one (usually brief) element among the rest. On the whole they reflect the then-current conventions of a court trial, the psalmists presenting their cases before the heavenly King/Judge. When beset by wicked adversaries, the petitioners appeal to God for a hearing, describe their situation, plead their innocence ("righteousness"), lodge their accusations against their adversaries, and appeal for deliverance and judicial redress. When suffering at the hands of God (when God is their adversary), they confess their guilt and plead for mercy. Attention to these various speech functions and their role in the psalmists' judicial appeals to the heavenly Judge will significantly aid the reader's understanding of these psalms.

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And there I saw a holy mountain, 3 and underneath the mountain to the east there was a stream and it flowed towards the south. And I saw towards the east another mountain higher than this, and between them a deep and narrow 4 ravine: in it also ran a stream underneath the mountain. And to the west thereof there was another mountain, lower than the former and of small elevation, and a ravine deep and dry between them: and another deep and dry ravine was at the extremities of the three mountains. And all the ravines were deep rand narrow, (being formed) of hard rock, and trees were not planted upon 6 them. And I marveled at the rocks, and I marveled at the ravine, yea, I marveled very much.

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