OT Gospel Doctrine Lesson #25 - Psalms

[rameumptom]

OT Gospel Doctrine Lesson #25, Let Every Thing That Hath Breath Praise the Lord

Psalms

https://lh6.googleusercontent.com/st9g51vYecW8-siNsFB8lC0XTz_RU2O0KMMtcg4AjnkBvqeOP-P-MDd4QAK8NSOi5d9n6JD00N63xUBIa_uSCSQ-Kj1ZEip0cfpIQTG-ojmtENsy

http://blog-en.classicalhebrew.com/wp-content/uploads/2008/01/psalms.jpg

The Psalms are composed of temple/tabernacle hymns by David and some of the priests. I will not be discussing the contents established in the lesson plan for Sunday School, as it is available here in the teacher’s manual: http://lds.org/ldsorg/v/index.jsp?hideNav=1&locale=0&sourceId=b1a4c106dac20110VgnVCM100000176f620a____&vgnextoid=5158f4b13819d110VgnVCM1000003a94610aRCRD

The Psalms covers so many concepts that not all can be easily done in one lesson. Sadly, when we try to cover the entire Old Testament in a single year, we miss out on some of the best poetry and teachings in the scriptures. And that is what we find in Psalms.

In Hebrew, Psalms is: Th'hilliym or Tehillim‎, תְהִלִּים. It simply means, “Praises.” When reading Psalms, it is important to focus on the location where these were anciently sung: in front of the Tabernacle and in holy settings. There are 150 songs or hymns in Psalms. Some are long, and often may be combined chants. The Psalms were meant to be sung or chanted, and some even have instrumentation and note the tune to be played. However, since none come with musical annotation, we do not know what the original music was like.

Muslims believe David received the Psalms in the same way that Moses received the Torah, or Mohammad received the Quran.

Poetry in Psalms

Ancient Hebrew poetry is very different than what we consider poetry today. They did not rhyme lines, nor did they begin with someone from Nantucket....

There are different ancient forms of poetry used in Psalms. One form is to use the holy language within itself. For example, in Psalms 145, we find an alphabetic acrostic. Every line begins with a letter of the Hebrew alphabet, the first starting with “aleph” (the first letter of the Hebrew alphabet) and so on.

Parallelism is another form of poetry in Psalms: “Your word is a lamp to my feet and a light for my path” (Ps 119:105). In this line, we find parallel concepts: “lamp to my feet” and “light for my path.” It emphasizes the concept the Psalmist wishes to impress upon us. Given in a song for worshipers to hear, it impresses the concept twice upon their minds and hearts.

In Psalms 15, we read:

1 Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill?

2 He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.

3 He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour.

Here we find parallels between those dwelling in the tabernacle and holy hill (Zion); walking uprightly, doing righteousness and speaking truth; and then the evil acts of backbiting with his tongue, doeth evil to his neighbour, taketh a reproach against his neighbor. Sung to a congregation, it would be hard for them to miss the concepts being impressed upon their minds through repetition.

Chiasmus also is a form of poetry found in Psalms. In this form of parallelism, we find nested levels of sameness or opposites. Some can be very intricate, while others more basic.

The form for a basic chiasmus structure is:

aa

bb

cc

cc

bb

aa

The aa lines match, bb lines match themselves, etc.

Here we find a chiasmus in Psalms 29 to consider. I have placed in parentheses marks to show which lines line up:

Psalm 29

(aa)1 Give unto the Lord, O ye mighty, give unto the Lord glory and strength. 2 Give unto the Lord the glory due unto his name; worship the Lord in the beauty of holiness.

(bb)3 The voice of the Lord is upon the waters: the God of glory thundereth: the Lord is upon many waters.

(cc) 4 The voice of the Lord is powerful; the voice of the Lord is full of majesty.

(dd)5 The voice of the Lord breaketh the cedars; yea, the Lord breaketh the cedars of Lebanon. 6 He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn.

(ee)7 The voice of the Lord divideth the flames of fire.

(dd)8 The voice of the Lord shaketh the wilderness; the Lord shaketh the wilderness of Kadesh. 9 The voice of the Lord maketh the hinds to calve, and discovereth the forests:

(cc)and in his temple doth every one speak of his glory.

(bb)10 The Lord sitteth upon the flood; yea, the Lord sitteth King for ever.

(aa) 11 The Lord will give strength unto his people; the Lord will bless his people with peace.

Here we see parallels in the lines, working from both ends into the center. There are about 30 chiasmus in the various chapters of Psalms that I’m aware of.

The Psalms Scroll (11QPs)

https://lh4.googleusercontent.com/-1wpYe0D5bILXT4en5k-dReba2KJXswJshMLjp6Z-6yijM2fx1owjNJrFKCbsLf6Dv4dyiTnZu2M5bWUtRxgql_xYmPNVW37gkOAQeKqeBwPOakF

Psalms Scroll from the Dead Sea Scrolls

http://thebeattitude.files.wordpress.com/2009/03/psalms-scroll.jpg

Among the findings at Qumran in Israel are the Dead Sea Scrolls. These were initially discovered in 1947 and have exploded onto the scene of Hebrew scholarship since then. The Psalms Scroll was discovered in Cave 11 (so we get the scientific label: 11QPs - Cave 11, Qumran, Psalms).

In the Psalms Scroll there is actually an additional Psalm (151). This is also found in the Greek Septuagint, but was thought to be a later addition until it was also found at Qumran in Hebrew.

1. I was the smallest among my brothers,

and the youngest in my father’s household.

I used to take care of my father’s sheep.

2 My hands constructed a musical instrument;

my fingers tuned a harp.

3 Who will announce this to my Lord?

The Lord himself—he is listening.

4 He himself sent his messenger

and took me from my father’s sheep,

and anointed me with his anointing oil.

5 My brothers were handsome and big,

but the Lord did not approve of them.

6 I went out to meet the foreigner (Goliath);

he called down curses on me by his idols.

7 But I pulled out his own sword;

I beheaded him and thereby removed reproach from the Israelites.

Such a hymn may seem gruesome to sing in the Tabernacle, but the Psalms often denoted victory over one’s enemies. So important was this event in Israelite history that Goliath’s sword and armor were placed in the Tabernacle as part of the national treasures. The adult David would retrieve the sword later to use as he was being chased by Saul.

Modern Use

Modern Jews integrate Psalms into many of their feasts and festivals. Portions of Psalms are recited at virtually every Sabbath service. Many Jews will make it a point to read the entire Psalms weekly or monthly. Orthodox Jews will often plan on reading all of Psalms on the Sabbath prior to services each week. When a Jewish person dies, it is traditional for someone to continuously read Psalms over the body until burial occurs.

Early Christians used Psalms. Over 60 Psalms are referenced in the New Testament. Some Churches, such as the Reformed and Westminster Presbyterian Churches only sing the Psalms in their services.

Imagine introducing such poetry and imagery into our children’s lives, and making it a frequent event. Perhaps a section can be read as a family each Sunday, helping them to see the blessings of God, the proper form of Praise that is demonstrated within the Psalms, and the beauty of song in that praise. Chant them, don’t just read them. See how a sing-song form can bring out the poetry and power in each of these hymns.

A Few Beautiful Psalms

Let me finish by sharing a few touching praises from David’s Psalms:

Psalm 8

3 When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained;

4 What is man, that thou art mindful of him? and the son of man, that thou visitest him?

5 For thou hast made him a little lower than the gods, and hast crowned him with glory and honour.

6 Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:

Psalm 23

1 The Lord is my shepherd; I shall not want.

2 He maketh me to lie down in green pastures: he leadeth me beside the still waters.

3 He restoreth my soul: he leadeth me in the paths of righteousness for his name’s sake.

4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.

5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.

6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the Lord for ever.

Bibliography

Psalms in Wikipedia: Psalms - Wikipedia, the free encyclopedia

Psalms 151: NET Bible : The Biblical Studies Foundation

Examples of Poetic Parallelism: Hebrew Parallelism

List of Chiasmus in Psalms and the Bible: Chiasmus: Recommended Reading

Psalms Scroll from Dead Sea Scrolls: INTRODUCTION: SCROLLS: Scrolls from the Dead Sea (Library of Congress Exhibition)

Psalms quoted in New Testament: New Testament Quotations from the Psalms

[volgadon]

The Hebrew Bible has three parts: the Law (Torah), the Prophets (Nevi’im) and the Writings (Kethuvim). The Book of Psalms is part of the Writings. In the Law and the Prophets, God reaches out to man. The initiative is his. The message is his. He communicates, we receive. Our God-given free will allows us to be receptive, to be accepting, or to turn a deaf ear, to reject. In the Psalms, human beings reach out to God. The initiative is human. The language is human. We make an effort to communicate. He receives. He chooses to respond or not, according to his inscrutable wisdom. He gives his assent or withholds it.

In the Psalms, the human soul extends itself beyond its confining, sheltering, impermanent house of clay. It strives for contact with the ultimate source of all life. It gropes for an experience of the divine presence. The biblical psalms are essentially a record of the human quest for God; hence, the variety of forms in which the ancient psalmists expressed themselves, reflective of the diverse and changing moods that possessed them. In short, the psalms constitute a revealing portrayal of the human condition. No wonder they infuse and inform the basic patterns of both Jewish and Christian worship, give character and essence to their liturgies and govern the life of prayer and spiritual activity of the individual and the congregation...

Sadly, our 20th century secularized society—to its own impoverishment—no longer relates to these vast spiritual, moral and intellectual treasures of the Psalter that our ancestors so reverently and fondly cherished. We hardly know how to pray anymore.

A Yemen Jew once told me how he celebrated his bar mitzvah. The family was desperately poor; there were no parties, no gifts, no excitement, no speeches. The boy simply went to the synagogue on the designated Sabbath morning and read the appropriate portion of the Torah with the traditional blessings before and after. But what left an indelible impression on him—the experience that continues to move him deeply even 40 years later—was staying up all the previous night with his grandfather, and their reciting together the entire Book of Psalms.

Anatoly Sharansky spent nearly nine years of deprivation and suffering as a “prisoner of Zion” in Soviet prisons and labor camps. His crime consisted of wanting to leave the hell of the “workers’ paradise,” to immigrate to the land of Israel. By his own testimony, during all his years of enforced isolation, oppressive loneliness, appalling misery, agonized suffering and unutterable anguish, it was a copy of the Hebrew Psalter that he kept with him that sustained his spirit, gave him the strength to endure his bitter fate and imparted the courage to persevere.

While he was incarcerated, his wife, Avital, accepted on his behalf an honorary doctorate of humane letters from Yeshiva University in New York. On that occasion, she told the audience, “Anatoly has been educated to his Jewishness in a lonely cell in Chistopol prison where, locked alone with the Psalms of David, he found expression for his innermost feelings in the outpourings of the king of Israel thousands of years ago.” When he finally arrived in Jerusalem still clasping in his hands his beloved Book of Psalms, he was carried to the Western Wall on the shoulders of his friends and admirers...

The psalms provide a direct, personal approach to God. There are no intermediaries, human or celestial, no being or beings who facilitate the ascension of prayer to the divine realm. Nor is there any notion of angelic intercession or influence.

The psalms reflect the unqualified conviction that prayer is heard, that the deity is approachable and responsive to the pleas of humankind, although not necessarily immediately or always favorably.

The psalmists were also acutely aware of the dangers of hypocrisy and the perils it holds for true religiosity. They warn the would-be worshiper that God probes the mind and the conscience that he discerns the contrast between profession and deed, promise and performance.

The psalms take for granted that history has meaning because the processes of history are under the sovereign control of God. It is regarded as axiomatic that his governance of the world is based upon foundations of justice and righteousness, that there is a divinely ordained moral law of universal application operative in the concatenation of events and that there are positive ethical imperatives for the violation of which human beings are held accountable. Given such a system of beliefs, the psalmists inevitably possess unshakable faith that evildoing must in the end be punished and the wicked overthrown. They inveigh against the flagrant abuses rife in the land. Their special concern is the corruption of Judicial processes. They cry out against the exploitation of the disadvantaged and vulnerable of society: the stranger, the poor and the needy, the orphan and the widow.

Despite the frequent expression in the psalms of basic human concerns, there is a complete absence of personal pleas for power or wealth. If there ever were any, they have not survived. The vagaries and dilemmas of the human condition, on the other hand, find expression in abundance. The vexing problems of life, the fearful insecurities of existence, the troubles and travails that afflict every human being—all are reflected in the psalmist’s work. Always, the psalmist, and thus the worshiper, find solace and comfort in adversity, and are sustained and strengthened by faith, thereby mustering the courage to go on with life.

Moreover, the entire community shared the joys and sorrows of the individual, for in ancient times the psalms were recited in the Temple in the presence of a congregation. Sorrows were thereby ameliorated and joys enhanced. Man was recognized as an essentially social being even if, at times, an island unto himself.

For thousands of years, the biblical psalms have nourished, sustained and elevated the spiritual and moral lives of believers of many faiths. In this age of spiritual and moral chaos they still have something to teach us.

Sarna, Nahum M. “Songs of the Heart.” Bible Review, Aug 1993, 32-37, 40.

[johnmartialking]

Thank you for the great post.

A recent book titled "Psalms Code" changed the way I think about how one should interpret the true and secret message of the Psalms. It's mind-boggling! Once you browse through the book, you will agree that Psalms is out of this world!

Almost all major events bound to happen between the years 1901 A.D and 2050 A.D. are hinted in the related Psalm on a year by year basis! In other words, Psalms is a time machine! No wonder it was the most copied book of the Bible by the Dead Sea community!

The book can be viewed or downloaded in full at the following address [for free]:

Psalms Code

Paperback edition of the book is available at Amazon, Barnes & Noble etc.

Psalms, I repeat, is out of this world! It's not just a book of praise! It's, as the author proves, an almanac of mankind "for events past, present, and yet to happen"!

Enjoy.

[volgadon]

Then why is the Qumranian psalter different in content and organization to the Masoretic Text, Savasan Bey?

Edited June 26, 2010 by volgadon

[rameumptom]

I have to agree with Volgadon. The problem with things like "Psalms Code" or the Bible Code, etc, is there is so much that goes on in the world that it is easy to find such randomness to fit it.

Why would it begin in 1901, and not in 1801 or 1902? Personally, I think the 2nd Coming will occur way before 2050. And even if it doesn't, what do we do with Psalm 151, or the differences between the Masoretic and Septuagint versions? For example, they use different numbering systems for the Psalms.

[rameumptom]

Jim gives some great info on Psalms at the following:

Sunday School Lesson 25: Psalms | Times & Seasons