OVERVIEW OF THE PSALMS
First, Psalms is the most well-loved book in the Bible. It has given comfort and hope to millions throughout the ages. Besides this, it contains some of the world's greatest poetry.
Psalms is divided into five books, noted by a doxology at the end of each book. A doxology is a formula praising God, such as the doxology at the end of Book 1:"Praise be to the LORD, the God of Israel, from everlasting to everlasting. Amen and Amen."
Within the psalms are genres, such as complaint, trust, wisdom, thanksgiving, nature, history, imprecatory (cursing), royal, enthronement, and (for Christians) Messianic psalms. It's not as simple as this, since rarely is one type by itself. More often two or even three types are blended together, especially complaint, imprecation (cursing), and thanksgiving. So the psalmist would complain about evildoers, curse them, then thank God for delivering the victim.
The first two psalms of Book 1 are considered introductory psalms, probably added after the collection was arranged.
1. The first psalm has a clear Wisdom trait in the first verse: "Blessed is the man who does not walk in the counsel of the wicked," etc. It sounds like a proverb, hence is called "wisdom." Verse 3 has a beautiful image, common in Gospel songs: "He is like a tree planted by streams of water," etc. The whole psalm shows Wisdom influence.
2. This is a royal psalm (in honor of the king); which often means a Messianic psalm too, since Jesus is read into these psalms by Christians, such as in v. 7, "You are my Son; to day I have become your Father.
3. Complaint psalm. The first psalm with a superscript: "A psalm of David. When he fled from Absalom." These superscripts were probably added later in the collection. The reference to "holy hill" (v. 4) suggests this must have come after Solomon built his temple, thus after David, his father.
4. The above and this psalm are often considered morning and evening psalms (v. 5: "I lie down to sleep"). "Hear my prayer" is a common plea in many psalms. V. 4 advises not to sin in anger. That means anger is not always a sing. See Paul's Letter to the Ephesians, 4.26.
5. Refers to answered prayers in the morning. The morning is a symbolic time in the psalms, when God answers prayers, like Scarlett O'Hara says, "Tomorrow is another day!" In the dawn comes our salvation. That means, in the night of our suffering we should wait for the dawn of our hope. V. 10: "Let their plots be their downfall." Evildoers destroy themselves; this is related to the Wisdom tradition, a more psychological version of the law of talion ("eye for an eye"). This is very common in the Wisdom tradition (esp. Proverbs).
6. First of 7 Penitential Church Psalms (also 32, 38, 51 [Miserere], 102, 130 [De Profundis], 143). Obviously these are all Complaint psalms.
7. The superscript refers to a man named Cush, but there is no such man in the Bible. Vv.14-16 show Wisdom model.
8. Job parodies this psalm (v. 4ff.). Quoted in Hebrews 2:5. Also a Messianic psalm, and in some translations "little lower" appears as "little while"; which then refers to Jesus who becomes Man for just a little while. V. 6 quoted in 1 Cor 15 regarding Jesus. "From the mouth of babes" is quoted in Matthew 21:16b. A major Christological psalm; that is, a psalm that sheds light, for Christians, on the nature of Jesus.
9. 10. Christians split these into two psalms. So from now on Christian Bibles number Psalms one behind the Hebrew texts. So Ps. 15 is Ps. 16 in Hebrew Bibles, etc. Texts are related and Ps. 10 has no title, suggesting it belonged to Ps. 9.
11. Trust psalm. A poem about predatory Man, a favorite theme among in the Psalter (book of Psalms).
12. Complaint psalm. Note the symbolic "7" in v. 6. (7=completion; the Devil's number, 666, is three times incomplete.)
13. Complaint.
14. Similar to 53. Paul quotes v. 3 in Romans 3:10.
15 & 24 are Sanctuary (Temple) psalms; moral rules for entry into God's Holy Temple.
16. The phrase "my portion" suggests a Levite wrote this psalm, since Levites were given a special portion from the Temple (instead of regular land).
17. "Shadow of your wings" suggests the Temple cherubim (angels). "See god" (v. 15) is an odd phrase, since nobody after Moses was expected to see God. "Apple of your eye" (v. 8) is a common phrase, still used. It means "pupil of your eye," therefore something of great value.
18. Also in 2 Samuel 2:22ff. Rock and shield motf in vv.1ff. Death motif in vv.4ff with great synonymity (repetition): "The cords of death entangled me; the torrents of destruction overwhelmed me. The cords of the grave coiled around me; the snares of death confronted me." Note also "cords," "torrents," "snares." That's the way Hebrew poetry works its power: mostly repetition, a piling up of images. Parallelism is another kind of repetition. As with all artistic power (whether Beethoven or jazz, etc.), you either get or you don't!
19. Verse 4 quoted in Romans 10:18. Synonymity of the "law" looks ahead to the great Ps. 119, where every verse repeats the motif of the "law" in different words.
20. "Save the king" became common in English history. Royal psalm.
21. Royal psalm.
22. The Passion Psalm, one of the key Messianc psalms in the Psalter. Quoted often in the New Testament, including by Jesus himself as one of his Seven Last Words (=Sentences). "Saved by the lion's mouth" became proverbial or was already so. See MT 27:41, JN 19:23 for quotes. The line, "They pierce my hands and feet" is disputed by some scholars, but it suits Christian readings, since it suggests the Crucifixion.
23. The most famous text in the whole Bible. Used as Baptism psalm by early church. Beautifully written, with many memorable phrases: green pastures, still waters, my cup runneth over, etc. The Shepherd motif starts with Moses and ends with Jesus.
24. Another Sanctuary psalm; quite beautiful. Also an Enthronement psalm, since God enters the temple by it.
25. Trust psalm. Note synonymity in vv. 4-5: "Show me your ways, teach me your paths, guide me in your truth and teach me." All art is based on such repetition.
26. In v. 26:6 the motif of handwashing to announce innocence, an important moment in the NT when Pilate washes his hands of Jesus' death.
27. Trust psalm. I'm certain Bob Dylan quoted this psalm when receiving a Grammy: "Though my father and mother forsake me, the LORD will receive me." St. Paul quotes v. 1 as "If God is for us, who can be against us?" Muhammad Ali also shouted out this verse when he just won the Heavyweight Championship. (Repeated in another psalm.) "Be strong" is a common biblical phrase (esp. Joshua).
28. Complaint.
29. Powerful Enthronement psalm. As usual, God is in command of the dreadful waters.
30. Great thanksgiving psalm with common theme of reversal from misfortune to happiness (v. 11). V. 4 is famous: "weeping may remain for a night but rejoicing comes in the morning." Note the "morning motif," when salvation comes.
31. V. 5 one of Jesus Last Words. Luke 13:46. In Acts 7:59, with some audacity, Stephen repeats these words, but to Jesus rather than God!
32. Another church Penitential psalm, therefore complaint psalm. Note synonymity in v. 1ff. Ashkenazim (German/Poland) Jews recite this on Mondays.
33. V. 22 became the final words of the Christian hymn known as Te Deum.
34. Superscript is wrong; David pretended madness before Achish, not Abimelech (1 Samuel 21:15ff.). (Students, don't feel bad if you don't do well in this class, since the Jews themselves couldn't get their history right and they were much closer to it than we!) This is a classic Wisdom text. "Angel of the Lord" means God (probably later redacted [changed], as Jews became more reverential towards God). Verses 12-16 quoted in 1 Peter 3:10. Verse 19 quoted in JN 15:25 (Jesus' bones were not broken).
35. Complaint. 3b ("I am your salvation") similar to, "If God is for us," etc.
36. Wisdom. "In your light we see light," similar to the Light motif in John.
37. Wisdom. A masterpiece. See vv. 35-36. The law of talion is again psychologized: evildoers destroy themselves.
38. Another Penitential psalm. Recited by Askenazim (Jews) each week. See Job 38:11.
39. Wisdom, Trust, Complaint! . Vv. 4-6, great lines.
40. Thanksgiving and Trust. V. 6 makes this a Messianic psalm: In the Greek version: "a body you have prepared for me"; that is, Jesus' body. Quoted in Hebrews 10:5.
41. V. 9 quoted in JN 13:18. First doxology (praise of God). End of BOOK ONE.
42. The next two books (2-3) are called the Elohim Psalter, because the use of "God" is more common than "LORD." (El=God)
Famous line: "deep calls to deep." Example of sublime.
43. Obviously related to 42 ("Why are you downcast O my soul?"). Lament psalm.
44. Communal lament. Sheep motif. V. 22: "We are considered as sheep to the slaughter" appears commonly in Bible texts.
45. Royal psalm, similar to Song of Songs. Also Messianic (vv.3-4).
46. Martin Luther hymn. Note sea motif in v. 2. Verse 10: "Be still my soul" inspired a famous hymn to music by Sibelius ("Finlandia").
47. "Clap Your Hands" became common in pop music for secular (non-religious) purpose.
48. Song of Zion.
49. Wisdom. "Selah" by the way may mean "pause," though scholars are not sure. It appears throughout Psalms. This psalm has strong suggestions of immortality (v. 15, etc.). Note the motif of "redemption" in v. 7ff. V. 14b repeats the morning motif (salvation comes in the morning).
50. Great psalm comparing sacrifice to obedience to God's moral law. V. 21b says, "You thought I was like you," showing that people have always claimed that their conduct is God's will (slave owners, etc.). In the psalm, God rejects this idea. In other words, "God" cannot be reduced to social customs of the time.
51. The most famous Penitential psalm. The superscript claims this was written after Nathan accused King David. Set to music by Gregorio Allegri, prized by the Vatican in Rome, which refused anyone to enter with a writing instrument, to prevent the music from being copied. Mozart didn't need a writing instrument and copied the whole piece from memory after hearing it just once. He made several corrections after hearing it a second time. V. 16 is typical of the classical prophets such as Micah, putting justice above sacrifice. Vv. 18-19 must be a later addition, since the walls of Jerusalem are down. Thus final redaction must be just before the period of the Second Temple (515 BCE). But all psalms must have circulated for centuries before their final redaction, so dating is very difficult.
52. Wisdom. Olive trees are long-lasting.
53. Same as 14. But notice that "God" replaces "LORD" in several verses of 14. Thus this is called the Elohim Psalter, using God instead of LORD (with exceptions).
54. Lament. Note in v. 5 the psychological version of the Law of Talion ("eye for an eye"). Here the sinner destroys himself.
55. V. 17: "Evening, morning, noon I cry in distress." Jews use this triple ritual to represent Abraham, Isaac, and Jacob. Christians use Jesus' burial, Resurrection, and Ascension (transport into Heaven 40 days after the Resurrection).
56. Lament. Israel=dove. V. 4 has the familiar, "If God is for us, who can be against us?" also seen in a previous psalm and quoted by St. Paul.
57. Lament. Dawn and "shadow of your wings" motif.
58. Communal lament. Also angry imprecatory psalm with Wisdom traces. The 7 curses in vv. 6ff.=perfection.
59. V. 6 dog image. Verse 16: morning salvation motif.
60. Communal lament.
61. Lament. "Shelter of your wings."
62. Trust and Wisdom psalm. Creation theme.
63. Lament. Early church morning prayer. Some churches use at Eucharist (Holy Communion).
64. Lament with Wisdom traces. Law of talion in psychological form.
65. Communal thanksgiving.
66. Called Resurrection Psalm (vv. 10-12).
67. Priestly blessing (v. 1) (cf. Numbers 6:24). Theme of universalism ("all nations") that becomes the central theme in the later prophets.
68. Vv. 1-4 set in Reggae song. Only Psalm in KJV to use "Jah" (v. 18) instead of "Yahweh" (preferred use by Rastas). Vv. 4-6 shows Canaanite influence (God riding on clouds).
69. Lament. Key passion psalm, quoted in NT. Imprecatory verses (22-28). V. 4 (JN 15:25). Deep waters. V. 9: JN 2:17: zeal motif, which killed Jesus (note relation between "zealous" and "jealous"). Also quoted in Romans 15:3, Heb. 11:26, Matt. 27:34 (v. 21), Rev. 16:3 (v. 24).
70. First verse recited by monks on reading of Psalms.
71. Old age lament.
72. One of two Solomon psalms. "All nations will be blessed through thee" (17b). Royal psalm. Therefore Messianic psalm (all nations are blessed through Jesus). Doxology (vv. 18-19) ends Book 2 of the Psalter (first book of the Elohim Psalter). This also ends the Davidic psalms; but this is not true, since later psalms are also credited to David! By now students might be completely confused. That's when you've got to open the book of psalms and read for consolation.
73. Begins Part 3 of the book of Psalms. Complaint psalm. Washing motif (v. 13).
74. Communal lament. Israel=Dove.
75. Wisdom. Horn motif.
76. Second of Solomon's psalms. May be old, since Jerusalem is called Salem (v. 2). V. 1 names both Israel and Judah, suggesting a United Monarchy (David or Solomon).
77. Communal lament. Probably exilic, since God is silent ("how long?"). "What god like our God" suggests a culture with other gods in power (Babylon). Older poem starts at v. 16, with classic reference to the dangerous sea "Your path led through the sea"). "Though your footprints were not seen" suggests the modern parable of God carrying the faithful, so his footsteps are invisible. Hip hop singer uses this parable in one of his songs.
78. Wisdom. Explains destruction of early sanctuary at Shiloh (c. 1050). V. 2 Matt. 13:35, v. 3, 1 JN 1-4; v. 24 in JN 6:31. V. 67: "He regretted the tents of Joseph" shows Judah's influence over the north.
79. Recited Friday eves at Western Wall in Jerusalem. Destruction of Jerusalem. The motif of "7"=perfection.
80. Shepherd motif. Priestly blessing (v. 7). 8f. Vine image (later used by Jesus). Revival motif (8b).
81. Inventory of Hebrew instruments. Joseph tribes.
82. Majestic psalm. "You will die like men." "Gods" =judges here (who represent God).
83. Communal lament. "Make them like tumbleweed."
84. Brahms set this in his German Requiem. Vale of Baca translated as "Valley of tears," a common phrase, also in the church hymn, Salve Regina. "I would rather be a doorkeeper in the house of God" (10b).
85. Plea for return.
86. Lament. Universalism, v. 9.
87. "City of God" (v. 3b). Universalism. Rastas use this to include Ethiopia (Cush) among the chosen. Psalm can refer to outside nations or perhaps to apostate Jews.
88. Lament. "Darkness is my only friend" used by Paul Simon in "Sounds of Silence."
89. Davidic Covenant. V. 52 ends book with doxology.
90. Moses' psalm begins Book IV. Wisdom psalm. Communal lament. Peter quotes the phrase about a day being a thousand years in order to assure the faithful.
91. Trust psalm. Used for exorcisms. Woman is strangled while reciting this psalm in Hitchcock's Frenzy. V. 11 perhaps influenced Temptation scene in Gospels. Also influenced idea of guardian angels.
92. Thanksgiving, Trust (10-15), and Wisdom. Recited on Sabbath (seventh day) because God is repeated seven times.
93. Recited on Sabbath eve for renewal of week. God conquers the Sea, and this represents Law. See esp. v. 3. Against the sea, "your statutes stand firm." Nature and moral images blend.
94. Communal lament against injustice.
95. Thanksgiving and praise. "The sea is his." V. 11: "They shall never enter my rest," quoted in Hebrews, where Jesus is the final rest.
96. "New song." Family of nations. "New song" a common motif in some psalms; may reflect post-Exile (return to Jerusalem).
97. 98. 99: Theme of Righteousness and justice. 97:2b: "Righteousness and justice are the foundation of his throne."
100. 91-99 are known as Sabbath psalms, with 100 treated as a doxology.
101. "Love and justice."
102. Penitential psalm.
103. Sung on Day of Atonement and by Greek churches in mornings.
104. Similar to Egyptian hymn. Vv. 3-4: colorful images. V. 30 allows use on Pentecost. Wine gladdens the heart, the heavenly bodies are under God's control (not gods in themselves).
105. V. 15: "Do not touch my anointed ones" influenced "Benefit of Clergy" in the church: that is, clergy could only be tried by church not by state.
106. Communal lament. Theodicy. V. 3: "Blessed are they that keep justice." "They exchanged their glory for a bull that eats grass" (v. 20).
107. Begins Book V. Mostly post-Exile. Key psalms: Egyptian Hallel (Praise)=113-18. Psalms of Ascent=120-34). Great Hallel=136. Famous line: "They that go down into the sea in ships."
108. Combines 57 and 60.
109. V. 6: Satan. Imprecatory psalm.
110. Key Messianic psalm. Jesus uses this to reject David as Lord (Matt. 22:41). Resurrection psalm, since Jesus has his kingdom only after his death, seated, as in the psalm, at the right hand of God in Judgment.
111. Fear of the Lord is the beginning of wisdom. Wisdom psalm.
112. Wisdom. Proverbial.
113. Influenced, along with Hannah's prayer in Samuel, Mary's Magnificat (Luke). Theme of reversal (7-9). First of Egyptian Hallel.
114. Where Egyptian Hallel got its name, since it mentions Egypt. The way Hebrew poetry works: vv. 3-6, 8.
115. Attack on idols, common in prophets.
116. Thanksgiving.
117. Mozart wrote at least 2 settings in his Vespers.
118. Messianic psalm. V. 6 has appeared twice before in the psalms and later in Paul (Rom. 8:31). In Matt. 21 Jesus refers to v. 22. The entry into Jerusalem inspired by v. 25. V. 26, Messianic. V. 27 prob. influenced the "light" motif in John's Gospel. Jesus probably recited this psalm before his death and after the Passover meal.
119. Longest psalm, uses variations on the word Law in every verse but one.
120. Begins Songs of Ascent, usually taken to mean ascent up the hill to Jerusalem. Hence, pilgrimage psalms to and from Jerusalem. This is an imprecatory psalm. Refers to Diaspora (captivity, dispersal of Jews).
121. Trust.
122. Zion.
123. Lament.
124. Communal thanksgiving.
125. Trust
126. Trust. Sorrow vs. joy.
127. Wisdom. Children as protection. Attrib. to Solomon.
128. Wisdom.
129. Lament and imprecation (curses).
130. De Profundis. Oscar Wilde named his prison book after this psalm. Penitential psalm. Repetition of, "More than watchmen wait for the morning."
131. Trust. More repetition: "I have quieted my soul like a weaned child."
132. V. 11 refers to Davidic covenant.
133. Wisdom. Harmony is like anointment.
134. Final song of ascent.
135. Attack on idols (v. 15). Sometimes linked with 136 as part of Great Hallel (Praise).
136. Great Hallel. Prob. because of its antiphonal power (two contrasting choirs; or its repeated praise of God.
137. Great communal lament of the Babylon Exile. Imprecatory verses at end often omitted in modern churches.
138. "Before the gods I will praise you" probably refers to Exile, when Jews worshipped Yahweh among other gods.
139. Wisdom. Predestination theme in. v. 16.
140. Lament and imprecation (cursing).
141. Vesper psalm (v.2: "evening sacrifice"). Lament; imprecation.
142. Lament, 4b: "I have no refuge; no-one cares for my life."
143. Lament; morning motif. Last penitential psalm. Recited daily in Greek churches. Paul quotes v. 2 (Galatians 2:16).
144. V. 3: "What is man?"
145. Recited 3 times daily in synagogues. Praise and trust. In fact, the only psalm titled as a Praise psalm.
146. Last five psalms are considered an extended doxology (praise). See vv. 3-4. Vv. 5ff. Wisdom theme.
147. V. 15 praises God's word.
148. Praise. Global and universal. Basis of St. Francis' Canticle of the Sun.
149. Song and dance as parts of worship.
150. There are numbered ten or thirteen praises here, which are traced back to the Ten Commandments, the 13 words of God at Creation, or the 13 attributes of God (Exodus 34:6-7).
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