The primary thing we have to remember about psalm is that this is word of God. Content of the psalms is the content of the word of God. What is the content of the word of God – the narration of the act of salvation? What God has done for the creatures? What is described in the psalm is the experience of God’s salvation. What is the role of creatures in the word of God- they are the recipient of the salvation.
Can psalms be considered as a prayer?
Prayer is the act what I am doing as a response to God’s salvific work, so we cannot consider psalms & prayer as same. Then we see certain prayers in psalms because of the difference in the purpose of writing the Word of God.
Word of God is written with three purposes:
1. Theological purpose - we narrate every event in personal life or in universal life which relates with God –It is God who is working -
Style – God is speaking or somebody speaks about God e.g. Moses & David
2. Didactic purpose – teach the community to live according to the God experience-
Style – A man speaking to man, here God is not an important character
3. Cultic purpose – celebrating the God experience that I have –
Style – man speaking to God.
What is the function of cult in the word of God?
For this we have to know the content of word of God. The content of word of God is the act of salvation. According to content three things theology, wisdom, cult-in Ps. According to the content the Psalm contain the word of God for the purpose of celebrating which is narrated for the sake of celebrating the act of God’s salvation which God has done for the sake of creatures and experienced by a particular community.
Psalms are holy acts and words narrated for the sake of celebration. The psalms include holy acts and words, which the society has accepted and established for the purpose of celebration.
How can we celebrate an experience? Celebration is representation of act of salvation in the worshipping community by making use of signs symbols and images because a celebration is not a reality but of a reality. Celebration is a reenactment of past event (realized). A past cannot be realized in reality. Because of this human inability we use signs, symbols, and images. These three represent a reality.
Signs – The meaning is definite.
Symbol – it has an indefinite meaning we cannot find out the full meaning.
Image - It is simply production of some thing that image of future.
Every word every action that we use in the celebration is symbols, signs and images.
Psalms are the word of God narrated for the purpose of celebrating the acts of God’s salvation, which God has done for the sake of creatures and experienced by a particular community and expressed in terms of signs, symbols, and images.
If Signs, symbols & images are considered as reality then it is idolatry. For e.g. Ps 51 when we recite it we think that we are sinners. One who is a sinner can never pray. A sinner can never feel the presence of God. So in Ps 51 what we see is not a reality but a sign or symbol or image. Here I is a symbol of something. I represent here every thing other than God i.e. all creatures.
In a worshipping community only two persons: I and You.
I represent the whole universe; we represent a group which has entered in to a covenant. A convent community has surrendered their rights and taken many responsibilities.
Who is God: God also is a symbol. God is a reality everywhere out side the place of worship; there God is a symbol. If God is in me whatever I do will be the works of God. If I see the God in others whatever I do the other will be an act of worship or service to God. This God experiences is celebrated in a worshipping community. It is a reproduction of what we are doing outside the worshipping place. In our praises to God, it is a symbol of his love / praise of others because I see God in him. One who loves the other only can say ‘I love God’.
Worship is a celebration or an expression of salvation experience.
Prayer is the experience of salvation that is real and worship is the expression is the expression of God experience. Prayer takes place always excepting the time and place of worshipping. I am praying for I have God experience.
Is there no presence of God in the place of worship? No. it is only a symbolic presence. Because that place it self is a symbol. Going to church is a pilgrimage it is a proclamation that God is present in me in reality. In the worshipping place the real presence of God become symbolically present in the alter and I become symbol of worshipper. I could worship God only when God is not present in me, receiving the Holy Communion is my proclamation in the worshipping community that Jesus really present in me.
Symbols in the psalms; which represent the act of salvation. Is there a difference in the intensity of God’s presence, is God more present in me than in any one else? As God is present in me God is present in my fellow beings also. If I see presence of God in my fellow being what ever I do to my fellow being is a worship and love to God. Prayer is my activity to do the work of God and to serve the God. Worship is the mere celebration of this God experience.
Cultic acts:
Cultic acts are the symbolic presentation of our experience of salvation, which we experience always. Tehillim doesn’t refer to a particular literary form. The content of Psalms is cultic words represents dramatically how God saved the worshipper from the enemy. The worshipper stands for the whole creatures. But the enemy is not a creature because all the creatures are included in the worshipping community. God is ‘to be’. The enemy means not to be (non-existence) and inactivity. Non existence is death, inactivity is sin. Sin is opposition to the activity of God.
We should not have enemy out side worship. In worship our enemy is sin
1) our task is to have a proper understanding the meaning and symbolic signification of each terminology.
2) To have the knowledge of their reality, diachronically and synchronically. Diachronically- according to as it happened in the life of the one who wrote it (people of Israel). For this we must know the background. Synchronically- how I experience this our life. Then he has to proclaim the salvation in the community by uttering the verse of the Psalms with his mouth (when one utters the Psalms there are to things, a past experience and a present experience) Ps22, 25- what ever I say in the community come from you. Ps34, 1 - I will bless the Lord all the times continually. Ps71,8. Pronounce the word of God with our mouth for salvation i.e. called Tehillim.
Cultic actions:
Expressing to the community the experience of salvation. The acts of the worshipper are mainly singing and using musical instruments, performance of literary forms, act of adoration. (Worship includes all the cultic actions and words. Adoration is only a part of it)
Singing and using musical instruments:
Psalm. Mizmor Heb.= a beautifully composed music, to sing beautifully.
Sheer (song) – a simple song
Mizmor is exclusively cultic song. But a sheer can be by song song:
Sheer- can be –secular / religious- it may be wisdom / cultic
Psalms are cultic songs. A new song (sheer Hadash) – song is new because it originates as a result of new experience. Musical instruments accompany both mizmor and sheer. Both of the are identified with Tehillim.
Ps 33,1-3 make melody = Mizmor. Song to him a new song sheer.
Ps 33,4ff cultic version- what God has done: 71,22; 149,1-3ff etc. It shows the role of the worshipper in the role of the salvation. Music is the most high and elevated means of expressing own ideas and feeling. When we use it in worship it express the most elevated form of my experience of salvation in which is the most important in my life.
The musical instruments:
They symbolically represents the role of the creatures represented by the worshippers have played in the act of salvation. Those acts shows that the worshipper, while being recipients of salvation have actually co-operated with God through the good use of their God – given talents. The act of saying and uses of the musical instruments in worship symbolize the manifold talents and abilities that God has infused in creatures. But these can vary from individual to individual. Some are greatly talented; some others are less talented. This difference is also brought in to worship through the different manner of singing and variety of musical instruments. The different ways (manners) of singing are expressed in psalms. These ways are indicated by terms like Mizmor, sheer, Tehillim. Also there are songs composed for singing alter5natively in two groups indicated by the verb ‘anah’ (Heb) which means answer singing (E.g. Ps. 15,119,147, etc.). Songs with the purpose of narrative singing indicated by the were Separ (narration) Ps. 98,106, 107. The psalmist says several times ‘I will narrate’…. Eg. Ps 9,14; 22,22;40, 5;71,15;75,1;107,72.
Those who are not narrating anything have to respond with Amen. Every psalm is supposed to end with Amen. Every book is concluded with two amen, exception is there for the book 4-ps 106.
The act of hearing and listening is a talent and virtues. It is properly an act of worship.Ps 150 All the then existing musical instruments were used when singing the psalms. Ps 150 mentions all the then existing musical instruments. The function of musical instruments is just accompanying the act of singing. In worship, music expresses the greatness and importance of salvation. It accompanies the singing by giving beauty. Elegance and easiness.
Although all the members of the worshipping community are not capable of singing or playing instruments, all can enjoy and appreciate it.
Performance of literary form and act of adoration:
The Ps are known also as Tefilloth (parayers). Eg.72, 20. Edd title –Tefilloth de David (Prayers of David. Term Tefillah is used several times in Psalms to refer toe a particular psalm 4, 1. Psalm is presented as prayer Ps 6,9.
In what sense Ps are prayers? For us prayer is an act from creatures especially from humans. In prayer, we are making an attempt to be in the presence of God; an endeavor for union with God, a desire for divine graces. When the human beings express this prayer in their language and life situation. It takes place the form of expressing interpersonal relationship.
There are mainly 2 difficulties in understanding Psalms as prayer: 1, as word of God, the Ps are narrating Gods act of salvation performed for the creatures where as prayer can be understood as act of creatures. If we consider Ps as word of God it cannot be called prayer. In this aspect prayer is an experience of salvation in each one’s life…2, Psalms are presented as cultic verse of praise (Tehillim) containing the mature and wonderful acts of God which the worshipping community has experienced where as considering them as prayers they are merely expressions of various moods and life situations of persons. In the majority of them salvation remains an unrealized or non-realized event.
Many of the Psalms might have originated as prayers attested by some individuals or by the community of Israel.
Question: prayer and word of God, Prayer and worship, Tehilim and Tefilla, praise and prayer.
Tehillim refers to the content, is narrating of the act of God which greet and wonderful. Tefela which means prayer is referring to the expression of moods and life situations of individuals.
How this prayer is connecting to praise? The final composition of Ps were at 200 BC. When the individual prayers (Psalter) were added to the holy book, it became scripture. They became word ? God to the God’s people. Now they are no more word to God (Prayer) but as scripturalisation.
As word of God why it presents as word to God? Psalm as words of God to God’s people they are no longer used as the words to God, i.e., it is not prayer. But in the Bible this section of the word of God it mention the forms of prayer and its scenes the cultic purpose of the word of God, mainly functioning as a symbol for the celebration of the acts of God, or salvation. Therefor prayer form only a symbol. For the celebration of the act of salvation. The Psalms are teffilloth are kneeler concerned with the content i.e. Act of salvation namely nor are they concerned with the music.
The concern o f prayer is rather the performance (symbol) of the literary form and acts of salvation. Eg:Ps used as prayer in standard life.
How the literary forms function as symbol of salvation?
Psalms are called as Itzmn, the thanks giving are called praises, descriptor praises and elecelaaretion (thanks giving). Both are praises. The performance of hymn and thanks giving are done in the same way. The Lamentation and Trust and confidence were in separated ways.
How to relate the practice the interpersonal relationship?
Hymn (happy mood) is expressed in appreciating others.
Lammed (sad) feeling the need of others and also dependency on others.
Thanks giving (Mood) is acknowledging the help form others and being grateful to others.
Trusting and confidence on others.
The content of the Psalms and Bible is the act of salvation. The act of salvation is narrated are the three great events: creation, Exodus, and Exile. in the NT there is only one event, is Christ event (salvation in Jesus Christ).
How the salvation events are presented in Psalms?
There are different stages of occurrence for these., it takes places in three phases: 1, to create, 2, to save (salvation) 3, to protect. It is in correspondence with the 3 circumstances of the creatures. Order, disorder and re-establishment. It also refers to the three fold dimension of the experience of salvation, present past and future. Any creature will be in any of these circumstances. The literary form of a hymn symbolizes creation or order or present time. Hymn presents the nature of God as eternal being. His act of creation as an eternal beings. Hymn can be presented only in present tense.
Salvation takes place in the disorder of the creatures. this is symbolized by the literary form Lamentation. The act of sinning ands the act of salvation simultaneous. Lamentation is presented in present tense. It is the narration of salvation. When we confess God that ‘I am a sinner’. God forgiven everything on the same moment. So we should be always a saved person Lament takes place in the specific moment.
There are three time factor according to the experience of salvation. Hymn is an external act of God’s creation. Thanksgiving re-establishment of the order. It is expressed in past tense. The past salvation is continued in future so future tense is used.
What is the basic situation of the worshipper - is saved situation. So thanksgiving is the expression . lament- represents the lementator’s past situation. Trust and confidence are the future situation, he is expecting in future. It is the continuation of the thanksgiving. The worshipper in hymn is in constant situation. In the worshipping community there are 3 groups:
1, those who experience salvation.
2, those who have already experienced
3, those who are going to experience salvation.
-we are the persons who are experiencing.
Those who are no ,more have already experienced
Those who are yet to be born are going to be experiencing salvation hymn is valid for all groups.
We have to approach the Psalms as Christians; we are connecting these acts of salvation to the three persons of the Holy Trinity. Father is the God the creator. All the hymns are celebrating the creative acts of the Father.
The Sin: Lamentation and hymns are attributed tom him. From the beginning of the first sin till the death on the cross is the time of Lamentation. Till the death of Pentecost – thanksgiving. Sinai Pentecost - protective presence of the Spirit of God - Holy Trinity.
Performance of Literary Form: The symbolism of the literary form should be expressed. Though creation chartreuse acts the performer presents, God creates, saves and re- establishes and continues (protect). Hymns and thanksgiving are praising the God. one is description and the other is the declaration. The acts of Hymns and thanksgiving includes the expression of joy and happiness accompanied by the reciting of the Psalms. With various grades of sounds murmuring (hagah) speaking in low voice (Ranan) and speaking aloud (Rinnah).
Expression of Joy Be glad, rejoice, be exalt, break into joy, leap in joy.
Expression of Lament (Hithpallel) It includes all the acts of persons who makes supplication crying aloud, being dejected, ending up in weeping, sighing, shedding tears (the maximum sound in same way as ‘Rinnah’ but one praise, the other is lament.
Expression of trust and confidence Trust (Batah) take refuge (hasah) to walt for (Yahal) to hope, to expect (Qawah) ( trust and confidence like the behavior of a jhgkjh in to hards of the mother - Ps 23)
The Act of Adoration:
Worship: whole expression of celebration of the =acts of salvation. Adoration is the expression of the acts of the worshipper who has experienced the acts of salvation. The act of -adoration is symbolically presents the life and existence of the worshipper as receptacle of salvation. They can be classified in to four groups:
1, preparation of the palace of worship: the building, the sanctuary and alter and preparing other materials.
2, coming and entering in to the place of worship (pilgremagic).
3, personal p[reparation for the worship - all the personal preparation expect taking food for my food is salvation.
4, adoration proper which includes acts of submission, offerings of feast and procession.
Symbolism of these:
Preparation: It is personal. I am preparing myself as the abode of God. When I prepare the alter it symbolizes that I have prepared myself as the dwelling place of God.
Second Coming and Entry: Pilgrimage is the symbol of life journey. The whole life we are living is a preparation for receiving salvation. Entering into the temple is an expression of the conviction that God is in me.
Adoration Proper: Hishtahwah-to made prostration -complete surrender before God). Together with it comes all the actions of the body, all the movements of the body (Mahol)- except one action: sitting- because sitting position is reserved to God.
Different offerings: They are 8 types - burned offerings, sin offerings, shout offering, incense offering, smoke offering etc..Through these we are submitting ourselves to God, finally the sharing of the offered victim. It symbolizes the reception of salvation. Feasts are the solemn celebration of salvation we have received ( Feast-Hug). It is completed by a procession.
PROCESSION: 3 TYPES: In the place of worship, around the place of worship, and around the Alter.
The whole universe is represented by the place of worship. When we make a procession around the church, we are declaring that we are the part of the universe.
Procession in the worshipping place: those who have experienced salvation, when we move in the place I present myself as somebody saved.
Procession around the alter, the symbol of God. It symbolizes my movement around God. Incensing is an act of adoration in the action of worship.
THE ACTS OF GOD NARRATED IN THE PSALM:
The basic terms used in worship: They are the pronouns: - I/ We/ You; they; he….
e.g., You saved me from Him/He.
you - a symbol of God/fellow beings/or others/ - the universe is worshipping community. We are covenant community. When He is used
it is the counterpart of God = Enemy … who behave in relationship with other i.e., I and therefore I am the enemy’s of God. The enemy of mine all sinfulness and death sinfulness- the non-contact with other fellow beings - except I (the whole creature)
1. The names are referring to You, I, and He
2. Epithet - substitute name for God and worshipper. Names are referring to the position of a person in relation to other person.
3. attributes is showing the quality or the nature of a person or thing . only God has the attributes. Worshippers are the reflecting the attributes of God.. enemies can be the hindrance to the manifestation of the attributes of God - not reflecting.
4. Acts: - of God, worshipper and enemy.
5. Dwelling Place _ (Abode) God, Worshipper, Enemy
Names = Yahweh 2. Elohim - LORD is for YAHWEH
Lord is for God as status in the Hebrew word ‘Adonai’
Lord- all other persons other than God (Creature) who were not God (adon: Heb)
Shem - Name name of God (your name)
Yahweh Sebaoth - Lord of hosts as for God
Shaddai (Almighty) for God
All these names refer to the every being of God.
Elohim ioriginates from Alah (V) to be strong to be powerful energy.
Energy- Kinetic energy - energy in
potential energy - energy in static
in God , energy is activity. Manifestation of God is an activity. In Ps God is not a person but a symbol of manifested energy or power we observe in the universe.
Elohim experience - through energy.
Yahweh- comes from Hebrew HWH and HYH (Hawsa and Hayah) means He who is.. Yahweh indicates the very being Ex 3,14 i.e. etymology of Yahweh’ God is existence.
The name Yahweh is a symbol: a symbol of being or existence (Whatever we are seeing is existence. Every existence is a manifestation of God - this is what is called Yahweh experience’ I am a medium of manifestation God’s existence this experience is Yahweh experience.
Shem-Yahweh -it is a name came out of dissatisfaction towards other names. Shem is a name that shows the immanence of God in the creatures. The indwelling presence of God is denoted by the name Shem.
God is in us. We have to experience it. God is not living somewhere else but in us.
Name of God resides in the creatures. But Jesus is the name of God (Phil 2 a name above all names) it is in me the name of God resides. So I should be sanctified, because I am the dwelling place of God.
Yahweh- sebaoth- name originated in the political circumstance of Israel. They considered God as their leader. God is presented as the leader of the believing community. The ark of covenant was the symbol of the presence of God among them. The name Yahweh sebaoth was identified with the ark of the covenant. The Hebrew term Seba is name that refers to ‘super terrestrial beings’. They associated Yahweh with the head of the super terrestrial beings.
Shaddai:- is found only two times Ps 68,40; 99,1
Gk translation ‘Pantocrato’ translated it as Almighty a being that holds everything together or Mountain God. Associated with the power of God manifested in the universe.
Names of the Worshipper -the name of the worshipper are based on 2 ideas -on the Hebrew anthropology -the names based on the covenant relationship with God
on the Hebrew anthropology; body, soul, spirit and heart are the elements by which man is made. These terms are used in Ps taken as name of the worshipper.
Body (Baser) - refers to the whole creatures, especially human beings. It refers to the feeble nature of creatures.
Spirit (Ruah)- the divine element infused in creature especially in human beings. Spirit is presented as that element of person which is capable of elevating human life to the level of a divine level
eg 31,5; 32,2; 51,11; 76,12; 78,39; 104,29; 146,6 etc
Soul (nephesh) -in Ps there are about 130 times the soul used. It refers to the life of the Spirit. Nephesh is not merely a soul but a life saved by God. Blood is also used as a synonym for Nephesh. Soul also expresses the different moods of person. it is also translated as the life. As long as a person is in bodily life is not saved. To experience God One must be a spiritual person. (6,3-7; 7,2-5; 22,20; 26,9).
heart (leb/Lebab)( Intellect)-heart is the source of the intellect and will. In cultic literature it refers to the knowledge of the worshipper and actions of the worshipper (we can associate it with the fruits of the Holy Spirit)
The name of the members of the body also used parallel to these elements: both external and internal members. The internal members are supposed to be the members of the soul and the external to be the members to the body (hands, eyes etc.) they are also the names of the worshipper.
The first (anthropological) elements are applied to I (the Whole Universe).
Names related the covenant relationship with God: They are associated with ‘we’ (covenant community).The names of the Tribe: (Jacob, Israel, Abraham, Isaac) these names are refereed to covenant community ‘Jacob’ appears 37 times and ‘Israel’ 60 times. They makes some qualifications with these names: ‘sons of Jacob’ , sons of Israel, daughters of Judah, (the name of Moses is never used; because it is not a tribe)
Name of an anointed person/ King (Mashia). sometimes the name David is used . it refers to the people 28,8; 20,6-9; 21,7; 72,1; 89,38) anointed David (89,3; 122,5; 132,11; 11,17)
Name of Worshipping Community/ (Kahal) Church- ‘Eda’ (Community) 22,22; 26,12; 149,1). Place of worship also used
As name of the worshipping community. Jerusalem and zion, Sons of Jerusalem, Daughters of Zion – 9,15,11;48,11; 69,35, 97, 8
The people (am) : Your people, My people
3,8; 28,9; 44,12.
Even in worshipping community they make certain destination:
Sons of Levi, The small and the great (Those who hold some of fcie in the believing community. The small – ordinary people – having no office)
Names of the Enemy – (Sin and Death)
God (Elohim) cetivity: so sin in the absence of energy. if is inactivity; negation of God’s activity. In Ps 14, 1,5.
My prayer is against their wicked deeds. ‘There’ here means ‘the enemy’s’. my= all creatures. Prayer = enemy action in which God’s intervention is experienced any action done with God.
Wicked deeds: All actions that we do without God experience. (The same action can be prayer and sin. When I act something for God it is prayer. Do the same good thing not for God in sin).
Death: the antithesis of Yahweh; Yahweh is existence death is non-existence. Death is the absence of the life of faith i.e. absence of spiritual life.
EPITHETS
Names of God is relation to other characters.
(Substitute names of God in relation to other creatures or enemy)
God ‘elion’ (Most high). Originates from the position of the worship
Place – usually it is the most elevated place E.g. Jerusalem
7,17; 9,2; 47,2; 57,2; 83,18; 91,1; 92,1.
The Holy One (Qadosh):
We are imperfect and impure. God the most perfect and Holy 22,3; 89,93.
Related to authority: God is ruler (Melek) king. (The great king); shows the superiority of the ruler than the ruled 80,1; 47,2; 48,2.
In the words of Jesus, the enemy is one who is denied of my love. 96,4; 97,9… king enthroned on the Kerub 80,1; 99,1.
Zion as the city of king 9,11.
Regarding family and social relationship: Adon (Addressing word likes Mister, Lord, Master)
Relating to our salvation: God is seen as one who saved us.
The righteous, the judge, savior, redeemer, creator, refuge, help, fortress, rock, shield, etc. (Ps 18,2 refer).
Epithets of the Worshipper:
1) Worshippers as those who share and reflect the attributes of God. In this sense the worshiper presents himself as saint (Hasid) – one who shares in the ‘hesed’ of God – holiness or ‘saintness’ of God (God fearer – Hasid). ‘Holy one’ who shares the holiness of God (kadosh).
One who shares the righteousness – righteous.
One who shares the faithfulness – faithful.
One who shares the uprightness - upright.
One who shares the purity of heart - pure of heart.
2) Attitude of the worshipper before God:
• Take refuge in God.
• Wait for God.
3) Referring to the service/ ministry of the worshipper to God:
The one who fear the Lord.
The servant.
One who loves God.
One who knows the name of God.
One who calls God.
4) Related the enemy:
o The attitude of suffering. (influence of the enemy and the absence of God)
o Poor and needy (ani & ‘ebyon) – (not material poverty; but in a spiritual realm – absence of salvation).
o Broken hearted.
o Wounded.
These all shows the need of God.
Epithets of the Enemy:
The nature of the enemy in the Ps – either non existence or non active. Something negative. There are different categories of epithets used for enemy.
1) Approach & attitude of the enemy towards God & creatures:
To be enemy (o’yeb) – it is taken from the political … 73 times…. antagonism.
The one who hates – hater (sone’) – refers to a 24 times religious hatred or enmity – used to denote idolaters etc. Ps 139, 21-22 – mutual hatred.
Tempting others to abandon one’s faith in God. (sorer or sar). 39 times – one who opposes or stands against or hinders – refer to those. Non Israelites those who were among the people of Israel who were tempting Israels for idolatry or for abandoning Yahweh.
2) Names which show the acts of enmity:
- A group of epithets come under this:
The evil doer.
The wicked (Rasha) – 30 times.
The Persecutors.
Blood thirsting.
False witness.
3) Enemy as an opponent in the act of creation:
The sea.
The deep (ps 130).
Sheol
Pit (shahat).
The desert.
Two monsters : Leviathan & Behemoth.
4) The natural catastrophes or disasters that are faced:
Wild animals
Pests
Plagues.
The illness (ps-6)
Sword.
Dog.
Attributes of God: ( ssZh-¯nsâ KpW-hn-ti-j-W§Ä )
They are the most important things used in the psalms. The attributes can never be negative. They are based on perfection of an entity. God alone has attributes in the bible. No others have attributes. They are divided into 4 categories or four pairs (because they appear in pairs:
1) Showing the completeness of the entity or person (without any blemish. Here appears two attributes in pair: Holy (qadosh) & Glory (Kabod) – Glory is the manifestation of God’s holiness everywhere in the creatures. All are the glory of God when I become holy or perfect I become the glory of God.
2) The second pair is based on the essence of God or divinity. The attributes: Hesed (Love, grace, mercy). It is a positive attitude of a being towards the others. The pair of “Hesed” is ‘emet = truth or faithfulness. Love of God manifest in the covenant community.
3) Based on the act of salvation:
Sedeq (righteousness). It is the free gift of salvation God is rendering to the whole universe.
MIshpat – (justice) (\ymbw). The gifts of salvation that God renders to the covenant community.
4) Based on the efficacy of God’s action:
Koah (power) - Efficacy of God’s action in the entire universe.
‘Oz (strength) – efficacy of God’s action in the covenant community.
Psalm Part B
The different names given to the book of psalms
The book itself contains two mains (ZEPHER TEHILLIM) Tehillim the word means praises it refers to the content of the whole book of psalms, the great and wonderful acts of God. Tehillim is song that contains praises and blessings on account of what God is and what God does for the creatures.( the nature and acts of God) there for the title tehillim is specifically referring to the cultic words. The only acts we do are the cultic acts. Here one presents symbolically what God has done. (All other acts we say as ours are not done by ourselves but they are the acts of God).
According to Septuagint they are giving another name psalmoi(…………) - the meaning of this word is not clearly known. It refers to a beautiful musical composition. Psalmoi is considered to be translation of Hebrew term ‘mizmor’. mizmor comes from a Hebrew word ZMR which means sing beautifully. Tehillim refers to the content and Psalmoi refers to the music
One of the manuscript known as the Alexandrian codex of the 5 th century A.D another title is used psalterion(Greek title) it is supposed to be a translation of Hebrew word ‘nebel’ – it means – name of a musical instrument an accompanying instrument when psalms is sung. Latin usage is psalterion not psalms.
Thirdly there are different title given to group of psalms in consideration of literary from the psalms. There are 57 Psalms which are known by the name mizmor and in Greek it translated as Pslamos e.g. Ps 3.
Another title Tehilla and there is another title Tefilla which means prayer. Another common title is shir, which in Hebrew means song. It appears 30 times in psalms.
Miktam is another title it means Penitential song.
Another title Maskil it’s translation means didactic song (Shiggayon )(lament)Ps 7
Totah means thanksgiving song.( shirhamalock) translated as song of accession ( Ps 120)
Another title for Psalms which is not used in the book of Psalms but out side the Psalms David, the book itself known as David – it refers to another the second title work of David –referring to the book eg. Act 2,25 ; Rom 4,6 ; 11,9 ; Heb 4,7 here the David is presented as the name of the book. In MT 22,43,45 Acts 1,16 ; 4,25 ; here David is presented as the author of the psalms
e.g. Ps 72, 20 at least a part of the psalms is presented as the work of the David no other indications but 57 times the name David appears but non of them refers to the authorship of David.
The extra biblical writings Midrash the book of psalms is referred as the Pentateuch of David. And also in Talmud another reference that David have composed the psalms with the co operation of the ten elders
Another title of Psalms refers to the Torah. Torah used as a title for the book of psalms. In Midrash and Talmud we have evidence “Let no one say that psalms are not Torah- (Midrash) in N.T John mentioned three Psalms as Torah 15,25; 12,34; 10,34
In the Ps 1&2 we see reference about the law here the reference law indicates the book Psalms itself not the O.T. Torah
The book of Psalms is divided in to 5 books. This division in to five is also evidence that the book is considered as law. The numbers 150 psalms is also another indication that this book as law. The Pentateuch is also divided into 150 sections for reading in the synagogue
The division of psalms
[1-41,42-72,73-89,90-106,107-150]
The book contains five different books its division is after 3rd century B.C. It is clearly said in the Bible every books ends with a doxological formula (Ps 41) this psalms ends with a particular doxological formula.
Collections
The whole book contains different collections of Psalms – According to the length we can speak about minor and major collections. The first book Ps.1- 41 – is understood as a collection. It is known a Davidic Psalter excepting 1,2 &33 are known as with particular title of David. Ps. 42 to 49 separate collection known by the name son of koraf (korahites)84, 85, 87, 88 are also belong to this collection’s. 51 to 72 another collection considering the concluding statement made by the editor (72, 20 ) – ‘prayers of David’ so lasting on this commentators say this is a collection known as prayers of David
PS 50 and 73 to 83- belongs together where the collection is known as Azaf (Asaph) Psalter Azaf. Ps 120-134 another collection which is known as shirhammaloth-Psalms of ascent. PS- 93 to 99 –the theme as this group which is same which is the kingship of Yahweh
Why psalms 120 – 134 called psalms of ascent: four reasons
1. literary style – staircase parellelism
2. Use of the Psalms used for pilgrimage when people climbed the hill they sang the Psalms
3. Returns from exile (Ezra 2,7 ;Neh 7, 6)
4. In Septuagint & vulgate they use particular title Psalms of different grades. Jerusalem temple had 15 steps dividing place of gentiles & place of believers
Psalms 93 to 99 has a common theme kingship of Yahweh- because of this commentators consider this is a particular collection of psalms the Hebrew word designating this is Yahweh melek psalms
Finally a group is distinguished on the basis of a doxological formula Hallelujah. There are few psalms begin with Hallelujah, and are, at the end we find a hallelujah. These psalms are known as hallelujah psalms – 104- 106, 111-118; 135-136; 146-150. Psalms 113-118(hallel) intended for singing in the major feasts of Jewish people
According to the modern critical study the whole psalms is divided in to three major collections. The basis for this division is the place or origin and the use of the divine name. The Israelis were formed in to two countries Judah and Israel. The people of Judah used the name Yahweh and Israelites used the term Elohim. Those Psalms using the term Yahweh is considered as a collection originated in Judah and known as Yahwistic tradition. Yahweh is translated in to English LORD – four letters in capital indicates Yahweh. There are two Yahwistic collections 1-41 and 90 – 150 these psalms originated in Judah. Psalms 42- 89- are Elohistic – the divine name used is Elohim
Some Few psalms have few names and some times it appear as a combination of two names as single name Yahweh Elohim . This is an indication that these psalms have later origin of psalms. According to the history after the year 720 B.C. there was only land the land of Israel was eliminated during the time of a king 622, Josiah the king , he made a reformation of the religion of Israel. The result of their reformation was a particular theology and tradition. Thus is known as Deutronomistic theology. The historical books are the results of deutronomistic theology. Deutronomistic theologian initiator of combining both Yahwistic & elohistic the worship was unified in Israel.
Numbering of the psalms
There are 150 psalms. One original text is mazorite text (Hebrew) – Septuagint is a version of this, Vulgate (Latin)and Peshita(Syriac) are parallel
The numbering of psalms are different in all the texts and versions. Ps 9 is numbered in original Hebrew text the Septuagint and Vulgate consider this as 9 and 10. Psalms 114 & 115 in Hebrew is 113 for all other versions. Ps116 in Hebrew is 114&115 for other versions. Peshitta follows Hebrew text up to 113 then follows Septuagint
Reasons for this differences are the translators must have used different manuscripts. The Hebrew texts, itself show some of these psalms are combinations of difference psalms.e.g.Ps 9,19,40,116 these Psalms are combinations of different Psalms
Title
Almost all the psalms have a title. Excepting 34 psalms all other psalms have title. In the Hebrew system the first two or three words are the title
Many of the Psalms have a combination of title. But it is separate phrase of the text. In the Hebrew text the title is the first verse where as the translations separately given the title.
Titles are divided in to six categories.
1. Some of the titles are referring to literary form. The literary title appear without a title mizmor, shir etc.
2. Referring to technical musical term with the preposition PS 4 ,PS 5
3. Referring to melody. PS 8 , PS 9, PS23
4. Referring to the liturgical celebration Ps38 memorial offering to the leader (lamnasseach) the word lamnasseah comes from the meaning for the merciful disposition.
5. Referring to he collection- it is indicated with the preposition (….)’lu’ name of a person presented with ’lu’ . Ps 38 here the title refers to the collection not to the author David is the name of the choir
6. Referring to historical event –especially related to the life of David but it does not have anything to do with the content of Psalm. Ps 3
Poetry of the psalms (poetics specialty of psalms)
Hebrew poetry has certain specialties in composition of the poetry it is almost similar to the sayings in Hebrew language. A line is the basic unit. A line divided in to two members which is known as distics and in some cases tristics three members. A member has two or three words at least one of them is accented. A group of lines from a stanza, which is often marked by a refrain but sometimes indicated by a technical term ‘selah’- the meaning is not known. Or even by an acrostic (begging the line or stanza according to the order of Hebrew Alphabet)
Parallelism of members also seen Hebrew poetry as seen also in saying. The parallelism can be seen as a relationship between two persons which can be identical, antithetical parallelism (if the second person differs from the first) and synthetical or complimentary (if the second completes the first)
Climatic parallelism it is also known as stair case parallelism (a particular word is repeated in the second line it may go also to the next line). The Ps 120, 134-known as Psalms of ascent because of the presence of climatic parallelism. Ps 129,1-2 is a climattic parallelism
Emblematic parallelism it is the way of using a metaphor or simile in the second person Ps 124, 6-7
Style of poetry that is used
In the Bible we observe two category of poetry, namely secular poetry & religious poetry. The religious poetry is further divided in to two. One is called wisdom poems and second is known as culic poems. In the psalms we observe thess two category. Ps 45 belong to secular poem. The wisdom Psalms (those psalms with didactic purpose) they are also known as cult free psalms. There are wisdom Psalms which deal with Law & wisdom Ps 1, 14, 19, 32,34, 36, 37, 39 , 49, 53. and still few Psalms give direction about the performance and worship of feasts Ps 15, 24, 26, 50, 81, 134, 118. Three Psalms are deal with history of Israel known as Historical Psalms 105,106,78. There are some Psalms in which a prophet instructing a community Ps 52, 75, 82 these are cult free psalms .
The cultic psalms
They are also known as prayer form psalms . They are intended for celebration. Prayer form as a literature is secular – prayer from comes in an encounter with persons (inter personal relationship}. Inter personal relationship based on moods and life situation of person . According to psychologists there are four moods and 3 life situations . The four moods are 1. Joy 2. Sad 3. Rest and 4 expression. And there are three life situations 1. orientation 2. disorientation 3. reorientation. Some other calls instead of orientation issued equilibrium orientation is a state in which a goal is there. Reorientation is the coming back in the state When we are connecting each other (moods & int. relationship). The joy of life depends on the orientation. Sad orientation is related to disorientation rest mood is related to disorientation. Rest mood is called to reorientation . Expectation is not something related with future but only the mood of reorientation is continued.
The expression of life stimulation in literature bring out of form
Literary from of interpersonal relationship if it is the joy then it is Hymn. If it is sad then it is Lament if it is Rest then it is thanks. If it is expecting then it is Hope &trust. Prayer is actually the expression of this interpersonal relationship.
PSALMS
Psalms are using the literary form of interpersonal relationship. Ps. Use expression of a particular relationship between God and theworshipper.
Psalms are also make use of literary from of ‘prayer form. The prayer forms are Hymn, Lament, Thanks, Hope & trust.
What is the nature of the literary forms in Psalms
1. Hymn- hymn is a descriptive praise. A song that celebrates the exclusive glory of Yahweh revealed in nature and history especially in the history of Israel. In a hymn we are desiring two things what is god , and what does he do. In a hymn only present tense that is valid for all times used. Therefore we call it Divine present- God is presented with many attributes. The structure of hymn it starts with an invitation to praise God and ends with another invitation to praise God. In between this the activity is presented. Three types of hymns are there are majority of hymns are praising God for His transcendence and His act of Slavific interventions in the history so it is also known as creation hymns Ps 8, 18, 29, 36 etc. there are few psalms which narrates the beauty of god’s dwelling place beauty & Excellency of Sion. These psalms are known as Sion psalms 46, 48, 65, 74etc. Third group of hymns which speaks about Yahweh’s kingship, eternal kingdom ,His universal reign His conquest of enemies – these Psalms are known as Yahweh- melek, or Yahweh king Psalms 47, 93-99. There another group of psalms which are not properly hymns but cannot be grouped into another categories. These psalms are deals with a particular person known as Messiah – he is neither God nor a human being. He is a king but not a earthly king . These Psalms are known as Messianic Psalms. Now we consider these Psalms also as hymns. Three types of Messianic Psalms – 1 in the form of an oracle to the king 2,72,110 (2) In the from of the prayer for the Messiah or king 20,21,45,89,132.(3) In the from of the prayer of the Messiah Ps 101,144, 18:35-52 In the hyms God is the only character.
The second group – Lament – Almost 72 Psalms are lamentation psalms. Lament can be defined as supplicatory psalms addressed directly to God in the midst misfortune .The misfortunes are presented in three forms (1) accusation and complains to God (2) Narration of the distress of the supplicant (3)The description of the acts of the enemy. In the structure- starting with an invocation and a prayer for salvation, And in the conclusion most commonly a Lament conclude with a thanksgiving or sometimes conclude with a hymn. There are three characters the Lament Three pronouns are used namely you ,I and He. Some times instead of I the plural we and instead of He the plural they is used. The worshipper is presented as I and the enemy is presented as he .Here I or we is the central character . The narration is always concentrated on I – what is the relationship of you and He to I . God is presented as who is away from the I – God is absent. The enemy is powerful therefore he want help. On the basis of main character of I or we – the psalms are divided into two groups. Those psalms in which I comes – these psalms are known as Laments of the individual - a particular person is presented. If the we is presented there we call it Laments of the people. Majority of psalms are Laments of individuals.
The I stands for as a representative or symbol of the creatures- every thing other there god. We represent the covenant people. Laments always make use of present tense- the preset situation is narrated. There is a difference between the present tense of hymns and lamentation. The present tense of lamentation is temporary where as in the hymns it is unchangeable. Lamentation present tense can be changed into past tense of thanks giving. Lamentation is a presentation of what he was. So it is changed to past tense. The change from present tense to past tense is common. Even without saying that god has saved the lament to the thanks giving. The worshipper is always in the mood of thanks giving. Thanks giving in the present situation.
Why should a Lament is presented the answer is there is no other way to celebrate the process of act of salvation. Lament is only a literary symbol. Lament is presenting in a dramatic manner.
Third group is Thanking - A thanks giving is different from the lament only in the form, the grammatical usage and the change of tense .The content is same. In thanks giving it is a past reality. Thanks giving are presented, as a declarative statement that acknowledges and confers the salvific act of God done is favor of devotee in the midst of misfortune. And thus expresses his dependence to God and willingness to praise and thank him. In hymns – what god is and what god does is the content – so descriptive phrase.
In Hebrew there is a word todah which means acknowledges or confers. Toda translated to thanksgiving. But this word does notgive the sense of gratitude. It is only a declaration that what god has done.
Content – context, characters are same as of lamentation. Thanks giving is a common fact properly seen in many Lamentation – psalms 9,1-12 and words 13 onwards it turns into Lamentation . It is something abnormal. Psalms 18,28,30,40,41,46 – Thanks giving of the individual. Psalms 65,68,107,118,124,126,129 – Thanks giving of the community (we). Thanks giving concludes with thanks giving – It begins like a hymn and ends like a lament. Concerning the worshipping community thanks giving is the basic mood and life situation.
Sabbath is the day of worship, the day of rest is the day for worship. A restful mood of worship the mood of our liturgy is also thanks giving. The Greek word Eucharist means thanks giving . Thanks giving is always in past tense .
The fourth literary form – trust and confidence – It is the continuation of the state of salvation . God give directly two things Jesus and holy spirit . Psalms that declare the devotees faith and surety in the continuation of the saving activities of god - a definition of trust and confidence . It includes two things destruction of enemies and deliverance from evil power. The narration of the nature and acts of God in the Psalms of trust and confidence is same as that of hymns. The narration of the situation of the devotee is also same as in lament. Three characters God I or we then the enemies. It is divided into trust and confidence of indivual,3,4,11,16,23,27,62,121,131. – and that of community-115,125,129
The poet & the Date of Composition
1. The authors of the Psalms are priests temple musicians . 1cori. 16,15-19,2ch 29,25-30, Ezra 14-3,10 ,Neh 12,24 36,46,1212,24.28.29(there will be only three or four which is written during the time of David)
2. There can be psalms coming form out side the temple precincts, probably from the local sanctuary 29,68,102.
3. The names of persons appeared on the titles of the psalms are not referring to the authors but they indicate collection known by these names. The names are of temple guilds of singers.
4. One Psalms as collection are intended for temple liturgy especially the liturgy of the second temple . There are internal evidence in the psalms it self. Mishna attests it.
Date
The majority of the psalms are written in an exilic background .Exile happened after 500 years of the death of David 587 was year of exile it lasted till 538.
The terminological specialties the archaic language of the Psalms, are the indication to the history of Israel especially in relation to exile and the theological development that is observed in the Psalms give evidence to the date of composition of psalms.
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