His extant commentaries (those on Canticles, on the Prophets, on the book of Psalms and on the Pauline epistles - the last the most valuable) are among the best performances of the fathers of the church.
Even in one of the Psalms (lxxxiii.
(in the Bible only in titles of psalms), which is applicable to any piece designed to be sung to a musical accompaniment.
This is the argument in Psalms xvi.
To the same period belong the book of Micah, the earlier parts of the books of Samuel, of Isaiah and of Proverbs, and perhaps some Psalms. In 722 B.C. Samaria was taken and the Northern kingdom ceased to exist.
With regard to the date of the Psalms, internal evidence, from the nature of the case, leads to few results which are convincing.
There are also Midrashim on the Canticle, Ruth, Ecclesiastes, Esther and the Psalms, belonging to this later period, the Pirge R.
Very important for the study of Midrashic literature are the Yalgut (gleaning) Shim`oni, on the whole Bible, the Yalqut Mekhiri, on the Prophets, Psalms, Proverbs and Job, and the Midrash ha-gadhol, 2 all of which are of uncertain but late date and preserve earlier material.
4, &c.) and the anonymous blessings commonly called Shemoneh 'Esreh (the Eighteen), together with certain Psalms. (Readings from the Law and the Prophets [Haphtarah] also formed part of the service.) To this framework were fitted, from time to time, various prayers, and, for festivals especially, numerous hymns.
It is probable that he was the author of the greater portion of the Compendious Book of Psalms and Spiritual Songs which contains a large number of hymns from the German.
The earliest known edition of the Compendious Book of Psalms and Spiritual Songs (of which an unique copy is extant) dates back to 1567, though the contents were probably published in broad sheets during John Wedderburn's lifetime.
It consists of a calendar and almanac, a catechism, hymns, many of them translations from the German, metrical versions of the Psalms, and a collection of ballads and satirical poems against the Catholic church and clergy.
And lxxii.), in the psalms of Solomon and in the days of Christ.
- The Psalms of Solomon and the synoptic Gospels (70 B.C. - A.D.
Titles of psalms, dates and headings of prophecies) involves a criticism of the historical traditions themselves, and thus the two major classes of material must be constantly examined both separately and in their bearing on one another.
" Prophetic Literature," " Psalms," and his recent studies).
As yet our authorities do not permit us to follow them to Egypt with any certainty, but the Psalms of Solomon express the mind of one who survived to see Pompey the Great brought low.
It cannot be doubted that the three types of David, represented by the books of Samuel, of Chronicles, and the superscriptions of the Psalms, are irreconcilable, and that they represent successive developments of the original traditions.
The Hebrew titles ascribe to him seventy-three psalms; the Septuagint adds some fifteen more; and later opinion, both Jewish p and Christian, claimed for him the authorship of the whole Psalter (so the Talmud, Augustine and others).
For the so-called Gradual Psalms, cxx.-cxxxiv., the "songs of degrees," LXX.
W6n ava (3a9,uwv, see Psalms, Book Of.
6), which was devoted to prayer and study, and into which the inmate brought nothing but the Law and the Prophets, together with the Psalms and other works which tended to the promotion of piety.
They also contributed to sacred literature themselves in the composition of new psalms. Attendance to the ordinary needs of nature was entirely relegated to the hours of darkness.
Nevertheless, he was opposed to Colenso's criticism of the Bible, and replied to it in The Pentateuch and the Elohistic Psalms (1863), written from a conservative standpoint.
These additions are identical in object and closely related in character and diction with the Psalms of Solomon.
At the same time he was accused of "introducing into the church and service at the altar compositions of psalms and hymns not inspected or authorized by any proper judicature."
His first Collection of Psalms and Hymns (Charlestown, 1737) contains five of his incomparable translations from the German, and on his return to England he published another Collection in 1738, with five more translations.
Hippolytus tells us that in his time most Christians said " the Psalms of David," and believed the whole book to be his; but this title and belief are both of Jewish origin, for in 2 Macc. ii.
Jewish tradition does not make David the author of all the psalms; but as he was regarded as the founder and legislator of the Temple psalmody (1 Chron., ut supra; Ezra iii.
With this it agrees that the titles of the psalms name no one later than Solomon, and even he is not recognized as a psalmodist by the most ancient tradition, that of the LXX., which omits him from the title of Ps.
Origen's rule accounts for all the psalms except i.
BOOK OF PSALMS, or Psalter, the first book of the Hagiographa in the Hebrew Bible.
The name is not therefore equally applicable to all psalms, and in the later Jewish ritual the synonym Hallel specially designates two series of psalms, cxiii.
8 seq.), so also he was held to have completed and arranged the whole book, though according to Talmudic tradition a he incorporated psalms by ten other authors, Adam, Melchizedek, Abraham, Moses, Heman, Jeduthun, Asaph, and the three sons of Korah.
Whatever may be the value of the titles to individual psalms, there can be no question that the tradition that the Psalter was collected by David is not historical; 1 Hippol., ed.
The passages are collected in Kimhi's preface to his commentary on the Psalms, ed.
His chief works were a Commentary on the Book of Psalms (2 vols., 1864-1868) and a life of Bishop Thirlwall (1877-1878).
These liturgical notes make extremely probable the supposition that the poem has been taken from some collection like that of our present book of Psalms, probably on the ground of the authorship asserted by the superscription there attached to it.
Which carries no more intrinsic weight than the Davidic titles of the Psalms. The poem begins with a prayer that God will renew the historic manifestation of the exodus, which inaugurated the national history and faith; a thunderstorm moving up from the south is then described, in which God is revealed (3-7); it is asked whether this manifestation, whose course is further described, is against nature only (8-ii); the answer is given that it is for the salvation of Israel against its wicked foes (12-15); the poet describes the effect in terror upon himself (16) and declares his confidence in God, even in utter agricultural adversity (17-19).
In 1771 he published his well-known Commentary on the Psalms, a series of expositions based on the Messianic idea.
Some authorities think that the " God-fearers " of some of the Psalms and of the New Testament were these limited proselytes.
He also edited a monthly magazine, The Sword and Trowel; an elaborate exposition of the Psalms, in seven volumes, called The Treasury of David (1870-1885); and a book of sayings called John Ploughman's Talks; or, Plain Advice for Plain People (1869), a kind of religious Poor Richard.