141
plagiarized hymns from another.
Many of the common Psalm forms
were also used in Babylonian and
Egyptian liturgies.
Clues to the earlier collections
from which the Jewish Book of
Psalms was drawn can be found
in the superscriptions at the top
of some of the Psalms. There are
the Psalms of Asaph, for example,
which possibly emerged from a
tradition associated with Asaph,
son of Berechiah, appointed as a
temple singer under King David.
Another group are the Songs
of Ascent, which may have been
used by pilgrims to Jerusalem as
they climbed the Temple Mount.
Although King David is known
to have composed songs, the
collection labeled Psalms of David
was almost certainly inspired by
him and events in his life rather
than actually written by him.
It is hard to confirm any exact
dates for the Psalms, but scholars
emphasize their link with early
Temple worship before and after
the exile, and traditional Jewish
festivals—especially those in theSee also: David and Goliath 116–17 ■ The Nature of God 144–45 ■ Proverbs 148–51 ■ Song of Songs 152–53 ■
Parables of Jesus 214–15WISDOM AND PROPHETS
fall before the harvest. It is likely
that at least some of these songs
and hymns were composed
specifically for festival use and
would have played a crucial part
in the ritual life of early Jews.Thematic groupings
The 150 Psalms are divided into
five books—possibly to reflect
the structure of the Pentateuch—
and each book concludes with a
doxology, a short formula of praise,
usually starting: “Praise be to the
Lord ...” They contain a variety of
styles and themes. Many are about
royal events related to the reign of
King David—73 in total bear his
name—while others are more
prophetic in nature, or impart
an obvious moral lesson. Side by
side with grand hymns of glory
and devotion sit the more somber
Psalms, often of individual or
communal lamentation. In fact,
laments constitute a major portion
of the Psalms—around 40 of the
total 150. They almost always
conclude in trust and praise,
but in their initial forthrightnessHebrew poetry
Almost a third of the Hebrew
Bible is poetry. The narrative
books are interspersed with
poetic passages; large parts
of the prophetic books are
in verse; and most or all of
Proverbs, Lamentations, Job,
and the Psalms are poetry.
Meter, as it is known in the
Western tradition, does not
exist in Hebrew poetry, nor does
rhyme. Instead, its key building
blocks are short lines in pairs,
as, for example, in the opening
of Psalm 24: “The earth is theLord’s, and everything in it,
the world, and all who live in
it.” The second line often
repeats the meaning of the first,
to create a sense of balance or
symmetry. The effect is also
cumulative, with the second
line amplifying the scope and
resonance of the first. Another
device in Hebrew poetry—one
that inevitably gets lost in the
translation—is the acrostic, in
which each line or group of lines
begins with a successive letter
of the Hebrew alphabet. Nine
psalms are organized in this
way, notably Psalm 119.they say much about the heartfelt
directness and honesty of Israel’s
liturgical life.Crying out to God
The causes of lament vary from
betrayal to imprisonment and
sickness. They are often on behalf
of a specific figure, who typically
plunges straight into his complaint.
“How long, Lord?” is Psalm 13’s
exasperated opening. “Will you ❯❯I love you, O Lord,
my strength. The Lord
is my rock, my fortress
and my deliverer;
my God is my rock,
in whom I take refuge.
Psalm 18:1–2Why are you downcast,
O my soul?
Why so disturbed within me?
Put your hope in God,
for I will yet praise him,
my Savior and my God.
Psalm 42:5US_138-143_Psalms_of_David.indd 141 21/09/17 11:30 am