But it is doubtful whether the psalm, as distinguished from the Hebrew Psalter, can be said to have any independent existence.
We hear the echoes in Jeremiah and Ezekiel and lastly in Haggai in ever feebler tones, and they were destined to reawaken in the Psalter (Pss.
The earliest remains near the site go ' For a discussion of this question see Kathleen Schlesinger, The Instruments of the Orchestra, part ii., and especially chapters on the cithara in transition during the middle ages, and the question of the origin of the Utrecht Psalter, in which the evolution of the cithara is traced at some length.
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).
In an appendix to the Bosworth Psalter, edited by Mr Edmund Bishop and Abbot Gasquet (1908), Mr Leslie A.
His historical research was exemplified in his De antiquitate ecclesiae, and his editions of Asser, Matthew Paris, Walsingham, and the compiler known as Matthew of Westminster; his liturgical skill was shown in his version of the psalter and in the occasional prayers and thanksgivings which he was called upon to compose; and he left a priceless collection of manuscripts to his college at Cambridge.
BOOK OF PSALMS, or Psalter, the first book of the Hagiographa in the Hebrew Bible.
13 Ta Tou Aavtt means the Psalter, and the title of the apocryphal " Psalter of Solomon " implies that the previously existing Psalter was ascribed to David.
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.
When we thus understand its origin, the tradition becomes really instructive, and may be translated into a statement which throws light on a number of points connected with the book, namely, that the Psalter was (finally, at least) collected with a liturgical purpose.
The question now arises: Was the collection a single act or is the Psalter made up of several older collections ?
And here we have first to observe that in the Hebrew text the Psalter is divided into five books, each of which closes with a doxology.
The division into five books was known to Hippolytus, but a closer examination of the doxologies shows that it does not represent the original scheme of the Psalter; for, while the doxologies to the first three books are no part of the psalms to which they are attached, but really mark the end of a book in a pious fashion not uncommon in Eastern literature, that to book IV., with its rubric addressed to the people, plainly belongs to the psalm, or rather to its liturgical execution, and does not therefore really mark the close of a collection once separate.
5-12) in the Elohistic form, though the last two books of the Psalter are generally ' This must be understood of the whole collection as completed, not of all its component parts.
And finally the anonymous psalms i., ii., which as anonymous were hardly an original part of book I., may have been prefixed after the whole Psalter was completed.
But this translation was not written all at once, and its history is obscure; we only know from the prologue to Ecclesiasticus that the Hagiographa, and doubtless therefore the Psalter, were read in Greek in Egypt about 130 B.C. or somewhat later.'
And the Greek Psalter, though it contains one apocryphal psalm at the close, is essentially the same as the Hebrew; there is nothing to suggest that the Greek was first translated from a less complete Psalter and afterwards extended to agree with the extant Hebrew.
It is therefore reasonable to hold that the Hebrew Psalter was completed and recognized as an authoritative collection long enough before 130 B.C. to allow of its passing to the Greek-speaking Jews in Alexandria.
S.) But there is absolutely no necessity for supposing that when the grandson of Ben Sira reached Egypt the Psalter had been translated into Greek.
A friend has written to the author that for we ought perhaps to read already existed in their place in our Psalter, or that Ps.
But against this explanation of the heading ry;p' 2 there is an almost insuperable objection; for, since both the first and second books contain psalms with this heading, it is clear that the " Chief Musician's - or Director's - Psalter " must have been in existence before either of these books; in which case, apart from the difficulty of the antiquity which we should be compelled to assign to this earliest Psalter, it is impossible to understand on what principle the first book of Psalms was formed.
If the compiler of the first book aimed simply at making a collection of Davidic psalms from a major Psalter compiled by the " Director," why should he have deliberately rejected a number of Davidic psalm* (Ps.
It is surely as difficult to suppose that the Davidic psalms of the first book are a selection made from a greater collection of such psalms contained in the " Director's Psalter " as it is to imagine that St Mark's Gospel is an abridgment of St, Matthew's.
21 - the my will be that part of the orchestra which played the melody to be sung, virtually corresponding, mutatis mutandis, to what we now call the choir organ, and we need not complicate the compilation of the Psalter by postulating an altogether unnecessary " Director's Psalter."
Since, then, the existence of separate books of psalms anterior to the present divisions of the Psalter is very doubtful, we must look for other evidences of date.
And III., so that the collection of the last part of the Psalter must, if our argument up to this point is sound, fall within the second half of the 2nd century B.C. And here it is to be noted that though no part of the Psalter shows clearer marks of a liturgical purpose, we find that in books IV.
The course of the subsequent history makes it very intelligible that the Psalter was finally closed, as we have seen from the date of the Greek version that it must have been, within a few years at most after this great event.'
From the time of Hyrcanus downwards the ideal of the princely high priests became more and more divergent from the ideal of the pious in Israel, and in the Psalter of Solomon we see religious poetry turned against the lords of the Temple and its worship.
For the later stages of the history of the Psalter we have, as we have seen, a fair amount of evidence pointing to conclusions of a pretty definite kind.
And it is not too much to say that that view - which to some extent appears in the historical psalms of the Ehohistic Psalter - implies absolute incapacity to understand the difference between old Israel and later Judaism, and makes almost anything possible in the way of the ascription of comparatively modern pieces to ancient authors.
The second collection of " Davidic " psalms, as well as the Korahite and Asaphic psalms, have been subjected to an Elohistic redaction, for which we must find a reason if the history of the Psalter is to be written.
The Roman Psalter is glossed in the following MSS.: (I) Cotton Vesp. A.
In 1701 at Frankfort-on-Main there appeared a quarto edition of the Ethiopic Psalter, whose editor, H.
From the time of Jeremiah downwards the perennial interest of Old-Testament thought lies in the working out of the problems of personal religion and of the idea of a spiritual fellowship of faith transcending all national limitation; and these are the motives not only of the lyrics of the Psalter but of the greater theodiceas of Isa.
The Psalter, it is clear from many indications, is not the work of a single compiler, but was formed gradually.
5-12); in the Hebrew canon the Psalter is composed of five books (i.
Thus, though it is going too far to say that there are no pre-exilic psalms, the Psalter, as a whole, is the expression of the deeper spiritual feeling which marked the later stages of Israel's history.
His original intention was to revise the Old Latin, and his two revisions of the Psalter, the Roman and the Gallican, the latter modelled on the Hexapla, still survive.
And 126th, whereby it is manifest that the psalter was compiled and put into the form it now hath, after the return of the Jews from Babylon."
With " extreme self-suppression " and " willingness to concede to tradition all that could with any plausibility be conceded " (Cheyne, Origin of the Psalter, p. 15); more especially is his influence observable after 1890, when he published his Bampton Lectures, the Origin of the Psalter, a work of vast learning and keen penetration, without restraint on the freedom of his judgment - always stimulating to students and fellow-workers, though by no means always carrying large numbers with him.
The change in the former period with regard to a single point, which is however typical of many, is briefly summed up by Dr Cheyne: " In 1880 it was still a heresy to accept with all its consequences the plurality of authorship of the Book of Isaiah; in 1890 to a growing school of churchstudents this has become an indubitable fact " (Origin of the Psalter, xv.).
To being possibly the books of Samuel and Kings and some of the Prophets, a part of the Psalter, and documents such as those excerpted in the book of Ezra, respecting edicts issued by Persian kings in favour of the Temple.