Psalms - Coptic MediaCoptic Media

INTRODUCTION TO THE BOOK OF PSALMS The word "Psalm," simply transliterates a Greek word "psalmoi," which in turn translates the Hebrew "mizmor." The word in the singular meant primarily the twanging with the fingers, playing on a stringed instrument, then it was used to mean the sound of the harp and finally a song sung to the harp1. The Hebrew name of this book is "The Book of Praises (Hymns)" (Sepher Tehillim). Whether the mood is elation or sorrow, bewail, ferment or confidence, these songs are intended as anthems to the glory of God. They usher us into the sanctuary where the Lord is enthroned on the praises of His people(Ps. 22: 3). While the Book of Job provides an answer for the following two questions: Why is there suffering in our lives? and How do we handle pain and suffering? the Book of Psalms answers two questions: How can we worship God in a wicked world? and How do we stay pure while being persecuted? In Job, man is taught to know himself, while in the Psalms he is taught to know the Lord12 and to be in close contact with Him. KEY WORDS The key words to the Psalter are: "trust," "praise," "joy" and "mercy." These words occur hundreds of times throughout the book. The Psalms teach us how to rejoice by trusting in God, praising Him with words inspired by His Holy Spirit. THE PSALTER AND THE JOYFUL CHURCH To understand the role of the book of Psalms in the life of the Church we quote the words of Mircea Eliade, [It may be said with truth that the Hebrews were the first to discover the meaning of history as the epiphany of God3]. They discovered that God is the source not only of man's existence but also of His nation's existence. In Egypt, He created a people out of nothing, delivered them from slavery and entered into a covenant relationship with them. Their history had its existence only through a partnership with Him. He accompanied them in the wilderness, entered with them into the promised land and raised up the first pious king as His own anointed one. The people did not keep silent, but they raised hymns of praise, boldly asked questions, and complained when in the depths of distress, for they were chosen to converse with God. The finest examples of such inter action with Him are found in the Psalter4. The Christian Church is a hymn-singing community, born in song. The Christian Gospel brings with it on the scene of history an outburst of hymns and praises to God55. The preaching of the Good News (the Gospel) in the apostolic age was not a theological theorem, presented in a cold, detached and impersonal way, but it was received by 1 J.H. Raven: Old Testament Introduction, 1910, p. 256. 2 Robert T. Boyd: Boyd’s Bible Handbook, 1983, 232. 3 Cosmos and History: The Myth of the Eternal Return. N.Y., 1954, p. 104. 4 B. W. Anderson: Understanding the Old Testament, 1986, p. 541. 5 Ralph P. Martin: Worship in the Early Church, 1976, ch. 4. https://coptic-treasures.com/ heart-moving and rapturously joyous experiences (Acts 2: 1-13, 47; 3: 8; 5: 41, 42; 8: 39; 13: 52). The kingdom of God is joy in the Holy Spirit (Rom. 14: 17)1. In Christ we discover the Church as the icon of heaven and the joyful kingdom of God. God desires His own people to practice joyful living in Him, as a sign of attaining the inner risen life with Christ and as a pledge of participating in heaven itself. The psalms reflect the heavenly side of our existence. According to St. Gregory of Nyssa singing psalms [makes us equal to angels in honor], and St. John Chrysostom says, [it unites us with them]. St. Basil the Great writes, [What can be more joyous to man than to imitate the angels in singing hymns, starting a day by praying, praising, and glorifying the Creator by hymns and songs2]. This joyful life is expressed by the Rabbinical tradition which states that above the couch of David there hung a harp3, so that he ended his day as he had started it by singing in God's praise. William S. Plumer says, [(The psalms) have been read, repeated, chanted, sung, studied, wept over, rejoiced in, expounded, loved and praised by God's people for thousands of years.] Through the centuries Christians and Jews alike, in their agonies and in their victories, have found a source of spiritual strength and language of praise in the words of the Psalms. Many of the psalms were intended to be sung in the congregational worship in the Temple (Ps. 24; 118; 134; 145). In the early church the Old Testament psalms were recited by people with Christian insight who perceived the forthcoming of Christ and prophesied many details. The first prayers of the Church in the book of Acts were based upon the Psalms (Acts 4: 24-30). The Holy Bible records many hymns, canticles or psalms which were sung by the people of God or by individuals, such as the Hymn of Lamech (Gen. 4: 23-24); the Hymn of Miriam or Moses the Prophet (Exod. 15); the Hymn of the Well (Num. 21: 17-18); the Hymn of Deborah (Judges 5); the Hymn of Hannah (1 Sam. 2); the Hymn of Jonah (Jonah 2); the Hymn of Hezekiah (Isa. 38: 10-20); the Hymns of Isaiah (25: 1-12; 26: 1-20), the Hymn of the three young men (Dan.), the "Magnificent" of St. Mary the Virgin (Luke 1: 55), the "Benedictus" of Zacharias (Luke 1: 67-79), the "Glorian Excelsis" of the angels (Luke 2: 13, 14), the "Nune Dimittis" of Simeon (Luke 2: 28-32), the hymns of St. Paul (Eph. 5: 14; 1 Tim. 3: 16; Phil. 2: 6-11; Col. 1: 15-20; Heb.1: 3), the hymns of St Peter (1 Pet. 1: 18-21; 2: 21-25; 3: 18- 21), the hymn of the four living creatures (Rev. 4: 8), the hymn of the forty-four presbyters (Rev. 4: 11), the New Song (Rev. 5: 9, 10) etc... Besides these hymns and others mentioned in the Bible, there are two books devoted to the Hymns: the Psalms and the Song of Songs.  Singing psalms is a medicine for healing the soul4. St. Athanasius  Any one possessed of his five senses should blush with shame if he did not begin the day with a psalm, since even the tiniest of birds open and close the day with sweet songs of holy devotion5. 1 Ibid. 2 Ep. 3 to Gregory 3 R. E.Prothero: The Psalms in Human Life, 1904, p. 1. 4 St. Bisa (the disciple of St. She-noute): An Ascetic Treatise. (British Museum Or. 6007). 5 R. E. Prothero, p. 14. https://coptic-treasures.com/ St. Ambrose  Of other scriptures, most men know nothing. But the Psalms are repeated in private houses, in streets, and market- places, by those who have learned them by heart and feel the soothing power of their divine melodies1. Fr. Theodore of Moposuestia  The psalms are our poetry, our love- songs, our pastorals, our implements of husbandry. Paula and Eustochium to Marcella  One of the saints says, "Let psalmody be continuous, for when God is named, He causes demons to flee2. Fr. Martyrius THEWRITERS Most of the psalms were inspired by the Holy Spirit to David, the shepherd, soldier, king and prophet. He played upon the harp (1 Sam. 16: 18-23; 2 Sam. 6: 5) and is called "the sweet singer of Israel" (2 Sam. 23: 1). He had unusual gifts as a poet (2 Sam. 1: 19-27; 3: 33etc; 22: 1-51; 23: 1-7), and was a lover of the liturgy (2 Sam. 6: 5, 15etc). He arranged the service of song in the sanctuary (1 Chron. 6: 31; 16: 7; 25: 1; Ezra 3: 10; Neh. 12: 24, 36, 45-46; Amos 6: 5). Twenty four psalms are ascribed to Asaph, perhaps a title of various chief musicians or choir director in the time of David and Solomon (1 Chron. 16: 4,5; 2 Chron. 5: 12), and to the sons of Korah (a family of official doorkeepers and musicians or Korah's students), as well as to Heman and Ethan. These psalms are properly classed together since their authors were associated with the service of song which David established. Moses, may have written Ps. 90,100. One or two psalms may have been written by Solomon. The remaining psalms are anonymous and are called the "orphan Psalms." It is thought that David might have written some of them. WHY THE PSALTER IS ATTRIBUTED TO DAVID? Despite the fact that only about 73 (+ Ps. 151 LXX) out of the 150 psalms are attributed explicitly to David, the general trend was to consider that David was the author of the entire Psalter, why? 1. B. Anderson says, [This view undoubtedly reflects the community's conviction, highlighted in I-II Chronicles, that David is the "messiah" (anointed one) - the ideal king with whom the people identified as they came before God in worship, and the prototype of the coming King who would fulfill the hopes of Israel (the Church)3.] 2. During the time of David, Jerusalem became the worshiping center of the new nation, and Solomon contributed further to the centrality of Zion by building a great 1 Ibid, p. 14. 2 Book of Perfection, 59; See St. Nilus, Ep. 1: 239 (PG 79: 169D); and E.Budge, The Wit and Wisdom of the Christian Fathers of Egypt, London 1934, p. 31 (nos. 106, 107). 3 P. 545-546. https://coptic-treasures.com/ temple. So strongly did the people feel the pull to go to Jerusalem to worship the Lord, that they did so not only by offering sacrifices but also by singing psalms to Him as spiritual burnt-offerings. When the exiles returned from Babylon after the destruction of Jerusalem, their first thought was to rebuild the temple, to realize their existence as a worshiping community. Many scholars see that the Psalter received its final shape at the hands of the staff responsible for the second temple, but most of the psalms reflect the official, pre-exilic worship1. L. Sabourin states, [If the psalms were originally connected with sacrificial worship, then psalmody is as old as sacrificial worship itself2.] CHARACTERISTICS OF THE PSALMS 1. This book was originally the hymn book of God's people. Some psalms were composed for liturgical use in the temple, others for private lives, and at the same time they were used for communal worship. Brett S. Chinese says, [Jewish religious life, both corporate and private, has been shaped from the beginning by the biblical psalms. In the prayer book, the midrashim, and the rituals of the synagogue the all- encompassing presence of the Hebrew Psalter is visible3.] Some scholars believe that the Psalter was not intended for use in the temple worship, saying that the deep spirituality of this book refutes this idea, as they believe that spirituality is connected only with individualism in worship. We have already dealt with this topic in our book, "Christ in our Eucharist." We said that in the early church communal worship was not separated from personal worship. The believer, wherever he is, in the church or in his private room, practices one kind of worship. He has personal contact with God even in communal worship, and he prays as a member of the holy Church even in his private room. This attitude is biblical, and people have always the same experience. B. W. Anderson says, [One of the great difficulties that stands in the way of understanding the Psalter is modern individualism which assumes that worship is a private affair between an individual and God, and that God is accessible apart from the established means of public worship. Starting from this premise, the first step would be to divide the psalms into those that reflect public worship and those that reflect personal piety. But this contrast between the individual and the communal is completely alien to Israel's covenant faith, according to which the individual is related to God as a member of a community... According to Israel's faith, Yahweh is present - enthroned on the praises of the people - when the congregation worships together in the sanctuary on the occasion of holy days or festivals. The individual praises God with the worshiping community: "O magnify Yahweh with me, and let us exalt His name together" (Psalm 34: 3).], [When the pronouns "I" and "my" are used, as in the well-known Shepherd's psalm (Ps. 23), we must think of the whole community joining to express its faith4]. Because the psalms express the experience of God's people in all ages, the Book of Psalms is considered the prayer and praise manual of the Christian Church even today. 1 Anderson, p. 546. 2 Leopold Sabourin: The Psalms, their origin and meaning, 1969, v. 1, p. 18 3 B. Chids: Introduction to the Old Testament as Scripture, 1986, p. 508. 4 P. 544, 543. https://coptic-treasures.com/ Bishop Weiser says, [From the very beginning of Christianity (1 Cor 14: 15, 26; Eph. 5: 19) right up to the present day public worship has continually created and cultivated a particularly intimate relationship between the worshiping congregation and the psalms. But this does not exhaust the significance of the Psalter for Christian use. Apart from its use in public worship it also serves as a means of individual edification, as the foundation of family worship, as a book of comfort, as a book of prayers, and as a guide to God in times of joy and affliction1]. 2. The Book of Psalms is the book for all who are in need: the sick and the suffering, the poor and the needy, the prisoner and the exiled, the person in danger and the persecuted. The psalms express the life of prayer as a balance between thanksgiving to God and supplication for God's help. They all voice the inner feelings of the human heart in every age. Every psalm is a direct expression of the soul's consciousness of God, and a mirror in which each man sees the emotions of his soul, and considers it his personal story, mentioning his own perplexing questions and God's answers to them. Dermot Connolly says,[It is noteworthy that prayer is rooted in the life of God's people and their experience: the troubles and joys of life; their history and liturgy; danger and rescue; sickness, infancy and old age; exile and pilgrimage, loneliness and friendship. Note the bodily references: hands, feet, throat, skin, head, eyes - all subject to abuse and suffering, all used in gestures of prayer2.] 3. Great prophetic themes which run throughout this book are quoted in the New Testament. Our Lord Himself says, "all things must be fulfilled which were written in the Law of Moses, and the Prophets and the Psalms concerning Me" (Luke 24: 44). Messianic psalms give a complete and perfect illustration of David's Son, our Lord Jesus Christ. They prophesy Christ's first advent, and embrace His incarnation, suffering, death, burial, resurrection, ascension, setting on the right hand of the Father; His last advent; and His prophetic and priestly offices. Most of the psalms find their complete expression and meaning in Christ's life and on His lips. 4. Such instruments as cymbals, trumpets, flutes, harps, drums, etc... seem to have been used in the Old Testament. However the Alexandrian Church considers man's throat as the sweetest musical instrument. She uses the cymbals just to accompany the choir voices and the congregation for some moments. God wants the musical instruments of the heart and mind, on which His Spirit plays. Fr. Martyrius the Syrian says, [You should understand this from the case of the harp or lyre or cymbals when they produce music (1 Cor. 13: 1): does the sweetness of the melody and song come from the harp or the lyre, or does it belong to the person plucking the instrument and singing? You who are endowed with reason, should realize that the Spirit of God is playing on your tongue, and singing His melodies in your mouth3]. 5. Many scholars state that the psalms were often sung by the professional choir and a very elaborate orchestra, while the people just sang the Amen and made occasional responses. In the early Coptic Church, however (even today in some monasteries) all the 1 Artur Weiser: The Psalms, 1962, p. 19. 2 Book of Praises, p. 19. 3 Book of Perfection, 79. https://coptic-treasures.com/ congregation were divided into two choirs: northern and southern, to participate in singing the strophes of the psalms and hymns respectively. 6. Many obscure words mentioned in the Psalms, like "selah" which appears seventy- three times , indicate either directions to the musicians or to the time to which the psalm was to be sung. Some scholars state that "selah" is probably derived from the Hebrew root "selah" meaning to lift up or to raise, so that the music or the voice rises at the indicated points, or perhaps the congregation rises or lifts up its hands, head or eyes as an act of worship. 7.The psalms as poetry are full of poetic devices, such as: a. Simile: comparison of unlike things, using the words "as" or "like" (1: 3, 4; 11: 1; 19: 5). b. Metaphor: use of a word denoting one kind of object or idea in place of another to suggest a likeness between them, without using the words "as" or "like" (27: 1; 18: 2). c. Hyperbole: extravagant exaggeration for effect(6: 6). d. Personification: applying human traits to inanimate objects (19: 1; 35: 10). e. Apostrophe: addressing inanimate things (114: 5). f. Synecdoche: figure of speech in which a part stands for the whole or the whole for a part (Ps.91: 5). William Plumer says that the poetry of the Psalms is formed, not like that of modern languages, by the response of answering syllables, but by the response of answering thoughts. LITERARY FORMS The Psalms may be classified according to their subject, message or their style. The main types of psalms in the Psalter are as follows: laments or supplications, thanksgivings and hymns of praises?  I shall show you the different occasions for prayer. There is petition, thanksgiving and praise.In petition one asks mercy for one's sin, in thanksgiving you give thanks to your Father who is in heaven, while in praise you praise Him for His works. At a time when you are in trouble, offer up petition, and when you are well supplied with good things, you should give thanks to the Giver, and when your mind rejoices, offer up praise. Make all these prayers of yours with discernment to God1. Fr. Aphrahat  Supplication is offered by one who needs something ...; Prayer is offered in conjunction with praise of God by one who asks in a more solemn manner for greater things; Intercession is the request to God... made by one who has greater confidence; and Thanksgiving is the prayer with acknowledgment to God for the favors received from God...2. Origen Scholars set other categories. Many of the psalms have features of more than one of the following categories: 1Demonstration 4, On Prayer, 17. See The Syriac Fathers on Prayer and the Spiritual Life, Cistercian Publications Inc, Michigan, 1987, p. 22. 2 On Prayer, chapter 14: 2. https://coptic-treasures.com/ 1. Instructive Psalms a. "Instructive Psalms" refer to the didactic, edifying, and theological psalms. It is hard to separate the last two as both portray heavenly wisdom and theology. In fact, they both under line the life we should attain as children of God, to be in His own image and likeness. All believers, especially leaders, are in need of wisdom. Carroll Stuhlmueller says: concludes, "They came from all peoples to hear the wisdom of Solomon, and from all the kings of the earth, who had heard of his wisdom"). As in other countries, finishing schools for noble youth must have existed in the royal capital and in the postexilic age the synagogues must have served as places both of worship and of instruction. The clearest reference to such schools occurs in (Si. 51: 23), "Draw near to me, you who are untaught, and lodge in my school." ... Wisdom literature seeks the harmonious, stable order of life. It stands against chaos and violence. While the hymns, especially those that derive their motivation (thought) from God's creative action over the universe, portray Yahweh as supreme victor over the angry sea and the roaring storms of the winter season (Ps. 29; 89: 9-13), wisdom finds itself in the presence of the Creator "like a master workman...daily his delight, rejoicing before him always" (Prov. 8: 30). Despite this attitude of being reflective and "rational," nonetheless wisdom always implies ultimate mystery, secretly in God's control. In Prov. 8: 22-31 wisdom rests with the Lord before creation; the same is found to be the case in Sirach chap. 24. The same aspect of mystery will show up sapient aspects of Ps. 139, "Even before a word is on my tongue, lo, O Lord, thou knows it altogether... Such knowledge is too wonderful for me; it is high, I cannot attain it1"]. Origen says, [Since they (the psalms) are prayers truly composed and spoken by the Spirit, they are full of teachings of the wisdom of God, so that one can say of what is taught in them, "who is wise, and he shall understand these things? and prudent, and he shall know these things?" (Osee 14: 9)2]. According to St. Hippolytus of Rome, David gave the Jews a new style of psalmody to praise God, throughout he teaches that many doctrines went beyond the Law of Moses. He also says, [The book of Psalms contains new doctrine after the Law of Moses; and after the writing of Moses, it is the second book of doctrine3]. St Basil declared, while commenting on Ps. 1, [The Book of Psalms contains a complete theology]. b. Wisdom, theology and worship were inseparable; the synagogue was responsible to teach the people not only wisdom but also worship. c. Some of these psalms are called "Torah psalms," meditating upon and delighting in the Torah (Ps. 1; 19; 119). One of the striking things about these psalms is the theme that the study of the Torah makes one wise and blessed. This idea is expressed above all, in Psalm 1, the psalm which now introduces the whole Psalter. d. The Psalter answers frankly many questions that arise in the minds of human beings. e. The principal teachings which are mentioned in the Psalter are: 1 Old Testament Message: Psalms 1, Delaware 1985, P. 40-41. 2 On Prayer 2: 5. 3 St. Hipp.: On the Psalms https://coptic-treasures.com/ * God: The psalmists' interests are centered on God, especially in the thanksgiving psalms. At the center of every psalm is the presence of the Lord (God of the Church)1, among His own holy people and within the heart of the pious believer. The psalmist speaks to God rather than of God. They reveal Him through the unceasing dialogue with Him. They praise God as both Creator and Saviour, and they pray that He will deliver, protect, and sustain His people, and righteous persons who are members of His Church. They glorify the place where God reveals Himself and dwells among His people (Psalms of Zion), and exalt the instruments of God's revelation (Psalms of Torah). Through praying and chanting hymns we acknowledge God as the Lord of the Church, or the holy people, as we call Him: the God of Israel [the Church is the New Israel] (68: 8), the Holy One of Israel (71: 22) and the God of Jacob (75: 9). At the same time He is acknowledged by the believer personally as he calls Him: my Glory, the Lifter of my head (3: 3), my Shield (3: 3; 59: 11), my Rock, my Fortress, my Deliverance, my God, my Strength, the Horn of my salvation, my High Tower (18: 2), my Shepherd (23: 1), my Light, my salvation (27: 10), my Strong Rock (31: 2), my Helper (54: 4), my Refuge (91: 2) and my goodness (144: 2). * Man: The Psalter presents man from two complementary aspects: a. His life here is depicted under various metaphors. It is no more than a span (39: 6), a grass (103: 15, 16), a shadow (144: 4; 109: 23),a locust (109: 23), a dream, and a puff of wind. Human life is full of labor and sorrow (90: 10), and the future on earth is obscure (39: 7). At the same time, in the Psalter, man attains the blessed and joyful life. In the laments, man is viewed as miserable and helpless, but through his utter dependence on God he attains deliverance from evil. In this way, the psalms create an atmosphere of joy and consolation even in time of trouble. b. In the Psalter God appears concerned with men alone (Ps. 8), especially His own people, and every member of them personally. He created man as a master of creation (8: 6), and redeemed him to be holy and to become a god and a son of the Most High (82: 6). God is glorified by man's honor and glory. Acknowledging the reality of our own selves the vanity of our human life and God's gifts to us incites us not to be proud but to be humble. Thus we become close to God (138: 6), and are able to say: "He raises up the needy from the earth; and lifts up the poor out of the dunghill, that He may place him with the princes, even with the princes of His people" (113: 7, 8). " Not to us, O Lord, not to us; but to Your name give glory" (115: 1). The Psalms emphasize the oneness of man. The joy of his spirit sustains his body. * Godly and ungodly men are depicted: (1; 5; 7; 9-12; 14; 15; 17; 24; 25; 32; 34; 36; 37; 50; 52; 53; 58; 73; 75; 84; 91; 92; 94; 112; 121; 125; 127; 128; 133). In the Torah psalms the sharp contrast between the righteous and the wicked, the wise and the foolish, is neat and simple. * God's Law (19; 119): The psalms emphasize the importance of living by the standards of the divine Law and point out the blessed consequences of obedience and the dire results of disobedience2. 1 See The Collegeville Bible Commentary, Liturgical Press, 1989, p. 754. 2 Edward p. Blair: The Illustrated Bible Handbook, 1975, p. 150 https://coptic-treasures.com/ Two psalms are more particularly devoted to the praise of the divine Law (19 and 119). They declare the commandments of God not as a burden but as a source of life, sweetness, satisfaction, wealth, illumination and joy. Psalm 119 is like a litany or a hymn of love, suitable for spiritual believers of the New Covenant as well as for those of the Old. * Duties of rulers (82; 101). 2. Devotional Psalms These psalms are expressive of: * Penitence: these breath deep contrition for sin committed. Some of them are "community laments", as expressions of national sorrow and which were called forth by a sense of the nation's sin, others are "personal laments." The Penitential psalms are 6; 32; 38; 51; 102; 130; 143. Psalm 51, composed in the typical pattern of the lament is an exquisite illustration. Possidius, the biographer of St. Augustine says, [The seven Penitential Psalms were, by his orders, written out, and placed where he could see them from his bed. These he looked at and read in his days of sickness, weeping often and sore.] So, with his eyes fixed on the Psalms, St. Augustine passed to his rest1. * Severe trouble (4; 5; 11; 28; 41; 55; 59; 64; 70; 109; 120; 140; 141; 143). * Desire for help (7; 17; 26; 35; 44; 60; 74; 79; 80; 83; 89; 94; 102; 129; 139). 3. Hymns of Praise and Psalms of Thanksgiving (private or communal) (33, 95, 100, 117, 145, 148, 149, 150). Some scholars separate the hymns of praise from the thanksgiving psalms. They see that the hymns of praise are very simple in their structure, a call to worship, often with the addressee named,; for example, "Praise the Lord, all you nations" (Ps. 117: 1); while the thanksgiving psalms are closely allied to laments; in essence they are the shout of or salvation from the hands of the wicked. R. J. Clifford says, [The term "thanks giving" is somewhat misleading, for in the Bible to "give thanks" does not mean to say "thank you" but to speak publicly about the salvation that has occurred. The audience then recognizes the hand of Yahweh and gives praise2. The hymn of praise is a song which extols God's greatness manifest in deeds of creation (Psalms of creation) and history. Psalms of this type generally begin with an imperative call to worship; then comes a section which gives the ground for praise, often introduced by "for" (ki); and sometimes they conclude with a renewed summons to praise, thus echoing the note sounded at the start. The structure of the hymns of praise can be seen plainly in Psalm 117, the shortest psalm of the Psalter3. Not only the one sacred people as a whole has to praise God but also every member of this community: priests, levities, laymen and even babes participate in praising God. The heavenly creatures and also the irrational creation praise Him. All the universe attains joy through praising God. 1 R. E. Prothero, p. 18. 2 The Collegeville Bible Commentary, p. 755. 3 3 See Anderson, p. https://coptic-treasures.com/ Such psalms center on life and joy (100: 2). We attain joy in His name (10: 3),who is the source of sweetness to our hearts and lips (100: 5). The Lord is a living God who offers to His people not only life but a new redeemed life marked by dignity, compassion and appreciation. The psalm is consequently the most natural response to God the Creator and Savior. Through singing hymns of praise, the believer joyfully desires to offer himself as a living sacrifice to his beloved God. St. Paul says, "I beseech you, therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, accept able to God, which is your reasonable sacrifice" (Rom. 12: 1). The psalmist has the same idea as he says, "Therefore I will offer sacrifices of joy in His tabernacle" (27: 6). "I will offer to You the sacrifice of thanksgiving" (116: 17). "Let my prayer be set before You as incense, the lifting up of my hands as the evening sacrifice" (141: 2).  I consider prayers and praise to God are alone the perfect and acceptable sacrifices offered to God, if they are presented by solemn persons1. St. Justine The most important psalms used for private thanksgiving are Ps. 18; 30; 32; 34; 41; 66; 92; 116; 118; 138). 4. Messianic Psalms For the early Christians, it was Christ who was exalted in every psalm. He is portrayed or prophesied in the Messianic psalms. Next to Isaiah, the Psalter is the most expressive of the Messianic prophecies and message in the Old Testament. The meaning of many psalms remained obscure until the life of our Lord Jesus Christ gave the key to them. The light of the covenant, to be fulfilled in the coming Messiah, here shines with an extra brilliance2. R.T. Boyd says, [In the Gospels we find that He went to pray; in the Psalms we have His prayer. The Gospels tell of His crucifixion; the Psalms give us insight to His heart while being crucified. The Gospels tell us that He went back to be with His Father in heaven; the Psalms show us Christ seated in the heavens with the Father3.] Many early Fathers of the Church consider the majority of the psalms as Messianic. David, who wrote many of the psalms is considered a prophet because many of the psalms contain prophesies about the Messiah. Some of the Jews deny David the title of prophet; but in (Acts 2: 30) St. Peter expressly calls him a prophet. The Messianic psalms portray our Lord in four general aspects: a. the suffering Messiah; b. the reigning King; the Son of Man – c. the Son of David; d. and the Son of God - very God4. The following Messianic psalms are so important that we here give some captions: Ps. 2. The King rejected, established, and reigning. Ps. 8: Man as lord of creation through the Messiah, the Son of Man. 1 Dial., 117 (cf. Apology 1: 13). 2 W. S. Deal: Baker's Pictorial Introduction to the Bible, 1967, 147. 3 Boyd's Bible Handbook, p. 230-231. 4 Ibid 231 https://coptic-treasures.com/ Ps. 16: Christ's resurrection from the dead. Ps. 22 and 69: Christ's sufferings and crucifixion. Ps. 23: The Good Shepherd's care for His sheep. Ps. 24: The Chief Shepherd as King of Glory. Ps. 40: The obedient Christ. Ps. 45: Christ's royal bride and eternal throne. Ps. 68: 18 The ascension of Christ. Ps. 72: Glory and eternity of Christ's reign. Ps. 80: The immense hope and longing for the Messiah (80: 1-3; 89: 46, 49). Ps. 89: Confirmation of the endless David dynasty. Ps. 97: The reigning King. Ps. 101: Christ's righteous rule. Ps. 110: Eternal King and Priest - Christ's official titles. Ps. 118: The exaltation of the rejected Stone. Ps. 132: The eternal Inheritor of David's throne. According to St. Augustine Christ, who unites the Church as His own Body, is the heart of the psalms. He says, [Our Lord Jesus Christ speaks sometimes of Himself, in His own person, as our Head, sometimes in the person of His body, that is to say, our selves and His Church, but He speaks as one single person so as to make us understand that head and body form one integral being and cannot be dissociated; like the nuptial union of which it is said: they shall be two in one flesh. If in this we recognize two persons in one flesh, we must similarly recognize Christ and His Church in one single voice1.] Michael Gasnier shows that the early Christians not only saw Christ exalted in the psalms, but also placed the psalms' prayer on His lips addressing His Father, to praise Him, to supplicate Him, to ask pardon for the sins of mankind; consequently we pray with Him and unite our voices to His2. It is He who sanctifies our lips, using them to prolong His acceptable prayer all through His body, i.e, the church. 5. Historical Psalms (78; 105; 106; 136). These psalms relate the history of mankind which is recorded in more detail in the books of the Bible that run from Genesis to Joshua, as the basis for hymns of praise. The history of the people of God is recited as a motive for maintaining or restoring fidelity to God. Remembering our church history and our personal history supplies us with material for praising God. Through history we have a better idea of who we are, what our identity is, and how God deals with us, and what His own identity is. The real significance of history is not to relate an accurate history of events but it is a way of seeing ourselves and a way of seeing God. 6. Liturgical psalms (15; 24; 50; 75; 118; 20; 21; 135). Gunkel used this term to indicate psalms in which different literary types are brought together and expressed in choral style in Temple service. Sabourin says that there are psalms that obviously presuppose, and are made for liturgical worship, and even 1 Enarrat. In Psalm 40. 2 The Psalms, School of Spirituality, Challoner Publishing, London. 1962, p. 119. https://coptic-treasures.com/ others which were made for private occasions yet they were used by the congregation. The most striking examples of the liturgical psalms are the so-called entrance or gate liturgies (called "Torah liturgy" by Gunkel): 15; 24 (cf. Isa. 33: 14-16). Some of the liturgical ones are made for a festal procession, such as Ps. 24; 68; 118; 132. They can only be understood in connection with a vision of the procession itself and its different acts and scenes. In other psalms there are allusions to what can only be under stood as acts of worship: Intention to worship (5: 7), To fulfill vows (7: 18; 22: 26; 50: 14; 56: 13; 61: 6-9; 65: 2; 66;13f; 76: 12; 116: 14, 18). To offer sacrifices (27: 6; 54: 8; 66: 15; 96: 8;116: 17), To sing praises in a vast assembly (22: 23etc; 35: 18; 40: 11; 68: 27; 89: 6; 111: 1; 150: 1), To walk around the altar (26: 5; 43: 4), To join in a procession (42: 5; 68: 25f; 118: 19-27), To offer prayers as evening sacrifice (141: 2), To undergo purification ceremonies (51: 9), To receive or pronounce blessings (in most psalms). The frequent allusions to Jerusalem, to the temple, to the sanctuary, to God's mountain, to His abode, to His footstool and to the holy feasts indicate that, in one way or another, a great number of the psalms originated in relationship with the liturgy. 7. Enthronement psalms (29; 47; 93; 95-99). These psalms are connected with the so- called Zion psalms, which are based on the conviction that Zion, the city which enshrines the temple, is the place of Jehovah's presence in the midst of the people. At the new year festival the procession bearing the ark approaches the temple, and the people pour out their praise of God's sovereignty, being the King. These psalms show that the heart of the Old Testament hymn is the "self-revelation" of God on His Throne. His majesty is manifested above the sacred Ark as His own throne (the cherubim). He is also enthroned on the praises of His people. God whose glory fills the Holy of Hollies in the temple is also to recall Isaiah's vision - enthroned on "high and lifted up" as cosmic King and Creator. God is the supreme Warrior-King who will overcome all who oppose His universal rule. 8. Royal Psalms: This classification is based on content, not on literary characteristics. Actually they can be laments or thanksgivings, but all are royal in that they commemorate some event that has its setting in the king's experience: a coronation, a royal wedding, a victory for the king's army, or the like. They anticipate Christ as King who reigns over the hearts of believers, accepts them as His own heavenly bride who participates in His glory and grants them victory over wickedness (e.g. 2; 18; 20; 21; 45; 72; 89; 101; 110; 132; 144). God promises an eternal reign for the dynasty of David and the King in these psalms rules for ever, His empire is world-wide, peace and justice mark His reign, etc... https://coptic-treasures.com/ The Davidic king is the chosen agent of the Lord, whose palace is a bulwark against threatening foes (Ps. 8: 2). He has promised to maintain the Davidic throne in the face of all foes arrayed against the Anointed One (Ps. 24-6). Who is the king that the psalms refer to? a. God the Father, who is the King of all the universe as He is the Creator of it (93: 1, 2), and He reigns by love over His own people. His royal palace is heaven itself, His House is in Jerusalem, and in the heart of a believer. His kingdom is universal (47; 67; 100; 117 and 87). b. The Messiah: The Warrior King who grants His believers victory (2; 18; 20; 21; 45; 72; 89; 101; 110; 132 and 144). He reigns through the cross, destroying the kingdom of darkness (Col. 2: 14), attracting men to heaven. As a King, He grants His believers the grace of His Royal Spirit? (Rev. 1: 6), bestowing upon them His own righteousness, holiness, characteristics and joy. c. David the king and his ancestors, who represent the holy community, God Himself and the Messiah. d. Believers: As members of the body of Jesus Christ, the King of kings, they receive authority in their inner life to rule over sin and the evil spirits, and thus they live as kings. To be acquainted with the royal psalms, read our interpretation of psalm 2. 9. Psalms of Ascents or Degrees The little collection of psalms comprising Psalms 120-134, each of which is titled "a song of ascent," appears to have been a handbook used by pilgrims who went up to Jerusalem for the great festivals. To be familiar with these psalms refer to our interpretation of ps.120. 10. The Hallel Psalms The Hallel Psalms (113-118) were sung at the Passover, the Feast of Tabernacles, Pentecost, Dedication and the new moons. 11. Occasion psalms In the Hebrew version, only Ps. 92 is assigned to a special day (Sabbath). In the Septuagint, however, other psalms are as signed to one of the days of the week: Ps. 24 (1st. day, i.e., Sunday) Ps. 48 (2nd. day,i.e., Monday). Ps.94 (3rd. day i.e., Tuesday) Ps. 93 (6th., day i.e., Friday). The Vulgate assigns Ps. 81 to the fifth day and the Mishna assigns Ps. 82 to the third day. Psalm 30 was intended for the dedication of the Temple; Psalm 100 for offering thanks. 12. Supplication or Lament Psalms This form of psalms is the most popular. The psalmists cry to God in their own need, or they intercede for another's need (e.g. 86), because of personal or communal suffering and distress. Although "theoretical atheism" was unknown in the Old Testament period, the people were afflicted from time to time with the feeling that the Lord had abandoned them and this is a form of practical atheism. * The psalms of private supplication were motived by personal distress, such as: https://coptic-treasures.com/ I. Premature death: The Jews regarded it as a punishment for sin (Ps. 54: 24). Shoal, the abode of the dead is located beneath the earth (Ps. 21: 29; 68: 15f), and sometimes referred to as the "pit." It is considered a place of silence (Ps.114: 17), of darkness and forgetfulness (Ps.87: 12). There is no praise of God (Ps.6: 6; 87: 10-13); the dead are cut off from fellowship with God (Ps. 87: 5). II. Sickness (Ps. 37: 3,4; 40: 5; 68;27; 101: 11). Friends and relatives regard illness as the chastisement of a hidden fault (Ps. 37: 12). III.False accusations: They are often indicated by metaphors, such as hunters (Ps. 7: 16; 34: 7; 56: 7; 63: 6; 139: 6); robbers (16: 9-12; 55: 7); lions (7: 3; 16: 12; 56: 5); dogs (58: 15); and snakes (57: 5,6.). *Collective Supplication or community lament: A good example is Psalm 44. These psalms are the prayers of the whole congregation on the occasion of national calamities, like war, a defeat in battle, a draught, a bad harvest, a pestilence, or an invasion of locusts. On the appointed day the people would assemble in the temple to do penance in sackcloth and ashes. Joel describes a ceremony of this kind (Joel 1: 13f.; 2: 15-17). The two classes of lament psalms - personal and communal - have different structures: The structure of the personal lament is: Invocation to the Lord, asking for help; description of the need; petition for deliverance; explaining why it will surely be granted; confession of trust in the Lord, and vow of thanksgiving). The structure of the collective lament is: recollection of the past mercies of the Lord; confession of trust in the Lord (de spite the crisis, the psalmist maintains a hope that the Lord will act); description of the need; plea of innocence (or a confession of guilt); emphases of confidence or trust in God (it was considered the priest's part, not the petitioner's1.) Each lament is a drama enacted by the psalmist, the Lord and the evil one. 13. Alphabetic (acrostic) Psalms According to structure the most interesting class of Psalms is the Alphabetic or acrostic group. These psalms employ some arrangement based on the Hebrew alphabet (9; 10; 25; 34; 37; 111; 112; 119; 145). 14. Hallelujah Psalms These psalms employ the term "Hallelujah" meaning "Praise Jah [Jehovah]", probably in order to indicate their use in public worship (e.g. 105; 106; 111-113; 115; 117; 135; 146-150.). 15. Elohistic Psalms Some psalms employ the name "Elohim" for God (e.g. 42-83). Others use the name Jehovah. Some psalms use more than one name for God, as in psalm 19. It was believed that a person's self was concentrated in his or her name (cf. Exod. 3: 13f.; Judges 13: 17). The name would give meaning and bestow full existence to its bearer (cf. Gen. 2: 19, 23). To know some body's name was to gain power from him, "O God, by Your name save me, and by Your might defend my cause" (Ps. 54: 3). The divine 1 J. Mckenzie: Dictonary of the bible, p. 705; Collegeville Bible Commentary, p. 755. https://coptic-treasures.com/ name possesses a special miraculous power. The phrase "name of the Lord" occurs about 100 times in 67 different psalms. Irving L. Benson in his book "The Psalms" says1, [In studying the different psalms it is always interesting to observe how God is identified, whether by name, attribute or action ascribed to Him. Four names of God are prominent in the Psalms: El (Elohim), Adonai, Jehovah and Shaddai. The frequency of each name in the five divisions of the Psalms is tabulated in the accompanying chart. ________________________________________________ HEBREW Division Divis. Divis. Divis. Divis. NAME 1 2 3 4 5 ________________________________________________ El 67 207 85 32 41 ________________________________________________ Adonai 13 19 15 2 12 ________________________________________________ Jehovah 277 31 43 101 226 ________________________________________________ Shaddai 1 1 1 ________________________________________________ The Old Testament contains a number of names and compound names for God which reveal Him in some aspect of His character and dealings with mankind. * "El" or "Elohim" means "mighty, strong, prominent. For instant, in Numbers 23: 22 God is spoken of as the "El" who brought His people out of Egypt. (See also Gen. 17: 1; 35: 11). Nathan J. Stone says, [The name Elohim, however, contains the idea of creative and governing power, of omnipotence and sovereignty. This is clearly indicated by the fact that from (Genesis 1: 1) to (2: 4) the word "Elohim" alone is used, and that thirty-five times2.] * "Jehovah": This word is derived from the Hebrew verb "havah," which means "to be," or "being." This word is almost exactly like the Hebrew verb "chavah," "to live," or "life." We must think of Jehovah as the Being who is absolutely self-existent, the One who in Himself possesses essential life, permanent existence, One who always exists, is eternal and unchangeable (Ps. 102: 27). Stone says, [The Hebrew may say "the" Elohim, the true God, in opposition to all false gods, but he never says "the" Jehovah, for Jehovah is the name of the true God only..., for there is no other Jehovah. He speaks of the living God, but never of the living Jehovah, for he cannot conceive of Jehovah as other than living... As Jehovah, He is specially the God of revelation to creatures who can apprehend and appreciate the Infinite - the becoming One... The name Jehovah has still further significance for us in that it reveals God as a God of moral and spiritual attributes... Whereas the term Elohim assumes a love toward all creation and creatures as the work of His hands, the name Jehovah reveals this love as conditioned upon moral and spiritual at tributes. In this 1 1987, p. 48. 2 Names of God, Moody Press, 1944, p. 9. https://coptic-treasures.com/ connection it is significant that the name Jehovah, as we have already noted, does not appear till Genesis 2: 4]. God is the Lord (Jehovah) of His people because of His great redemption of them. He reveals Himself to them as His own saints, as the God of righteousness and holiness. In other words, if Elohim means "might" with a focus on God's concern for all His creation, then Jehovah means the presence of God among His people thereby saving and sanctifying them as His holy people since He alone is Holy. * "El-Shaddai": This name appears first in connection with Abraham in Genesis 17: 1,2. It is derived from two words; "El" means might, power, omnipotence, transcendence, the name connected with Creation; and "Shaddai" is connected with the word "breast," and signifies one who nourishes, supplies, satisfies. Therefore the title means "One mighty to nourish, satisfy, supply." Or it means that the Almighty is self-sufficient and all bountiful, the source of all blessings, fullness and fruitfulness. * "Adonai": It means "owner," claiming God's mastership or lordship. In other words we can say that "Elohim" relates to God the Mighty, "Jehovah" God of righteousness, holiness, love and redemption, "Elshaddai" the Almighty One who is beneficent and a bountiful Bestower of powers, gifts, blessings and fruitfulness; "Adonai" the Lord over all peoples, whether they will it or not. 16. The Imprecatory Psalms More than twenty psalms (35; 58; 59; 69; 70; 109; 137; 139; 140) call down curses upon the ungodly, why? I. J. H. Raven says that the expressions are not individual but communal and official. The psalmist desires the punishment of those who wasted the people of God, the visible kingdom of God and hence are God's enemies (Ps. 139: 21-22). David is not vindictive toward his personal enemies but exhibits a remarkably for giving spirit as that evident in his attitude towards Saul and his house (1 Sam. 24; 26: 5-12; 2 Sam. 1: 17; 2: 5; 9). In these psalms, however, he prays God to punish His enemies rather than doing so himself. II. They call for divine justice, rather than human vengeance on the unjust and insolent who reject divine love. III. God hates sin but loves sinners. There is no sharp distinction in the Hebrew mind between a sinner and his sin (Babylonia = pride; Pharaoh = injustice; Edom = bloodshed, etc...) IV. The psalmist - as a prophet - feels that his enemies are not against him personally but they are God's enemy. Prophetically he foretells that they do not deserve to live. 17. Psalms of Zion (THE CHURCH) Entering Canaan - in the psalms - is a sign of God's providence towards His people, for He fulfilled His promise to them. David made Jerusalem his capital then he transported the ark to it. After wards Solomon built the temple there. Many psalms are devoted to Zion as the city of God and the spiritual capital of mankind, the Temple is God's House, and the Ark His representative. During the great feasts many people used to visit the holy city. They had to recite special psalms as a part of a sacred ceremony. https://coptic-treasures.com/ The events that touched the city, the temple and the Ark such as the deliverance of Jerusalem from Sennacherib had special meaning in the life of the people. 18. Psalms of Creation There are some psalms that are songs of praise to God, Creator of the universe. These hymns extol the greatness of the Lord, His goodness, and His majesty. The psalmists wonder at the awesome power of God. They give thanks for man's place in the divine order. (e.g. 8; 19; 33; 1041). NUMBERING OF THE PSALMS Some psalms contain two or more songs, while others are broken up into two or more songs. This is the cause of the difference between the Hebrew text and the Septuagint one. In the Septuagint, psalms 9 and 10 as well as psalms 114 and 115 are merged in one psalm, whereas psalms 116 and 147 are split up into two separate psalms. HEBREW SEPTUAGINT 1-8 1-8 9-10 9 11-113 10-112 114-115 113 116 114-115 117-146 116-145 147 146-147 148-150 148-150 - 151 THE PSALTER AND THE HOLY SCRIPTURES2 St Athanasius calls the Psalter "an epitome of the whole Scriptures;" and St. Jerome calls it "The Bible within the Bible." St. Augustine says, "What is there that may not be learned in the Psalms?!" St Basil the Great states that the Psalter is "the common treasure of all good precepts...the voice of the church... a compendium of all theology." St. Ambrose, "The law instructs, history informs, prophecy predicts, correction censures, and morals exhort. In the book of Psalms you find the fruit of all these, as well as a remedy for the salvation of the soul. The Psalter deserves to be called, the praise of God, the glory of man, the voice of the church, and the most beneficial confession of faith." Therefore, some call it "The little Bible," while others call it "a microcosm of the whole Old Testament." It is a fact that the great themes of the Old Testament are recapitulated in the psalms under the form of prayer. This is also true of the main events of the history of 1 Reader' Digest: Mysteries of the Bible, p. 20). 2 2 William S. Plumer: psalms, A critical and Expositary Commentary with Doctrinal and PracticalRemarks, 1978, p. 7; L. Sabourin: The Psalms, v. 1, p. 2. https://coptic-treasures.com/ salvation, from the creation to the exodus, from the conquest to the restoration, when the messianic hope matured for the definitive establishment of God's kingdom. The best commentary on the psalms is the Bible itself, not excluding the New Testament, in which so much that is obscure is seen in a new light. THE PSALTER AND THE PENTATEUCH William Plumer says, [The very first remark of Hilary in his Prologue to the Psalms is that "the Book of Psalms is one and not five." He here refers to the fact that some of the Jews divided the Psalms into five books, corresponding to the five books of Moses... Such a division is a mere human invention, deriving no authority from God, and not even founded on the nature of the contents of these wondrous songs. In Luke 20: 42 and in Acts 1: 20, we read of "The Book of Psalms,' but nowhere do we read of "The Books of Psalms."] According to many scholars, the Psalter itself, in the Hebrew text, gives evidence of a fivefold division starting respectively with Ps. 1; 42; 73; 90; 107 probably in imitation of the Pentateuch (Five books of Moses), each of which ends with a doxology (41: 14; 72: 19; 89: 52; 106: 48 and 150: 6.) The first section - similar to Genesis - reveals God's relationship with man personally. The second - similar to Exodus- declares God's eagerness to redeem the believers as His own people. The third - similar to Leviticus - shows the dwelling of the Holy One among His own People to sanctify them as His own Sanctuary. The fourth - similar to Numbers - declares God's providence towards His Church in the wilderness of this world to lead them to the New Promised Land through suffering. The fifth - similar to Deuteronomy - reveals the Law or the Word of God as the source of our spiritual healing, holiness, satisfaction, and glorification. DIVISION 1 2 3 4 5 SIMILAR Gen Exod. Lev. Num. Deut. SUBJECT Man and salvation Man and Church New New Temple New Earth Word of God RELAT WITH GOD . Personal Communal dwells blesses Self-giving David David and Korah Asaph Mainly ous Anonym Asaph Mainly STAGE By COLLECTI ON David During reign of Hezekiah & Joshia Ezra and Nehemiah Many scholars find the close relation ship between the five books of Moses and the Psalter through their studies of the ancient Jewish order of worship. For example, A. Guilding says, [The name "triennial cycle" is given to the early Palestinian system of reading through the whole of the Pentateuch once on the consecutive sabbaths of three lunar years. The Pentateuch was divided for this purpose into more than 150 sections, known as "sedarim." In course of time there grew up the habit of adding a second lesson https://coptic-treasures.com/ from the Prophets, known as a "haphtarah" or "concluding passage." It seems possible also that the Psalms were recited over a three- year period: the number of Psalms corresponds to the number of sabbaths in three lunar years, and the arrangement of the Psalter seems to have been influenced by liturgical consideration1]. DIVISION 1: MAN AND SALVATION 1. Man's blessedness (1). 2. Man's fall (2-8). 3. Man's enmity culminating in the Antichrist (9-15). 4. Man's restoration through the Messiah (16- 41). DIVISION 2: THE CHURCH AND SALVATION 1. Israel's ruin (42-49). 2. Israel's Redeemer (50-60). 3. Israel's redemption (61-72). DIVISION 3: THE NEW TEMPLE The Sanctuary is referred to in nearly every chapter, and is viewed from its ruin to its establishment in fullness and blessing. 1. The Sanctuary in Relation to Man (73-83). 2. The Sanctuary in Relation to the Lord (84-89). DIVISION 4: THE NEW EARTH 1. The Gentiles - lost and called (90). 2. The Gentiles called to the new lan (91-104). 3. The Gentiles anticipate the new land (100-105). 4. The Gentiles celebrate the new land (100- 105). Conclusion: the new land and rest. DIVISION 5: THE WORD OF GOD 1. Experiencing the power of the word (107- 118). 2. Preaching the word (119). 3. Expectations concerning the effect of the word (120-150)2. TERMS INDICATING THE NATURE OF THE PSALMS "Shir" or "sir" (30 times, i.e., "song") is generally accompanied by music. Some consider that this term indicates a song that depends on the voice more than on the music itself. "mizmor" (57 times)ie. "psalm," probably means a song accompanied with stringed instruments. "maskil" (13 times): perhaps meaning "a didactic poem" (Ps. 32; 47; 78), but it is also found with those that are not didactic. Another possible is to denote "an artistic poem," i.e., one executed with art (Ps 47: 8 ,1chro30: 21). "mikhtam," (6 times) occurring in Ps. (16 and 56-60), may allude to a hidden (Katam) or hidden meaning. It is also translated as a "golden (ketem) poem," or "a golden jewel." Efforts have been made to interpret it as a penitential psalm3 to express remorse. "siggayon" (in Ps. 7: 1): the name seems akin to Assyrian "shegu," a complaint or a penitential psalm. 1 The Fourth Gospel and Jewish Worship, Oxford, 1960, p. 6. 2 Boyd's Bible Handbook, p. 231-232. 3 The Jerome Biblical Commentary, 1970, p. 570. https://coptic-treasures.com/ "tehillah," a song of praise, occurs only once (Ps. 145). But the same word in the masculine plural is used to describe the whole collection of psalms. LITURGICAL RUBRICS The rubric " for remembrance" (Ps. 38, 70; cf. Si. 50: 16) would refer to the azkarah or portion of the meal-offering which was anointed with oil and burned (cf. Lev. 2: 2etc). The note "for thanksgiving" in Ps 100 probably refers to the sacrifice of thanksgiving (Lev. 7: 12; 22: 29)1. MUSICAL ANNOTATIONS Their interpretation is not easy, because we know very little about ancient Israelite music. Broadly speaking these headings belong to two groups. A first category of headings refers to the instruments which are to accompany the voices: "with stringed instruments" (Ps. 4; 6; 54; 55; 61; 67; 76) and "with wind instruments" (flute? Ps. 5). "Upon the Gittith" (8; 81; 84) can indicate a kind of harp (from Gath?) or a tune ("the woman of Gath"). "al hassminit" (6; 12; upon the eighth" and "al alamot" (46; "according to Virgins") might mean "with soprano voices" and "with bass voices," respectively (1 Chron. 15: 20); but the former more probably means "with the eight stringed-harp". A second category of rubrics probably allude to popular songs to which the psalms were to be sung: "Do not destroy" (57; 58; 59; 75; cf. Is. 65: 8), "The hind of the dawn" (22), "According to Muth Labben" (9), "the death of the son," perhaps an Egyptian harp), "According to Mahalath" (53, 8: "for the illness"?). "According to Lilies" (45; 69), "The law is a lily" (60),"The law is lilies" (80) could refer to a popular song extolling the Law. An obscure term "selah" is often inserted in the body of a psalm at the end of a verse: occurs 71 times in 39 psalms, all of which are in the first three books (Ps. 3- 89), except for two (Ps. 140 and 143). It occurs in the singing, while the people prostrate in prayer. Other authors, however, hold that it indicates a "raising" of the voices or a musical interlude2. NOTES 1. If we want to understand a psalm we must try to discover what condition or event lies behind it. 2. It is worthy to note that the psalms are expressions of holy feelings, which can be understood only by those who practice a saintly life. The best qualification for studying any portion of God's word is the influence of the Holy Spirit abiding in us, warming our cold hearts, giving us humbleness of mind, and right affections3.  Form your spirit by the affection of the psalm... If the psalm breathes the spirit of prayer, then you pray; if it is filled with groaning, groan also yourself; if it is gladsome, then rejoice also; if it encourages hope, hope in God; if it calls to godly fear, then tremble yourself before the divine majesty for all things herein contained are mirrors to reflect our own real characters... Let the heart do what 1Sabourin, p. 11. 2 L. Sabourin p. 12. 3 William S. Plumer: Psalms, Pennsylvania, 1987, p. 5, 6. https://coptic-treasures.com/ the words of the psalms signify1. St. Augustine  In order to enjoy this treasure, it is necessary that we recite the psalms with the same spirit in which they were composed, and accommodate them unto ourselves in the same manner as if every one of us had composed them, or as if the psalmist had directed them purposely for our use; not satisfying ourselves that they had their whole completion in or by the prophet, but discerning every one of us our own parts still to be performed and acted over in the psalmist's words, by exciting in ourselves the same affections which we discern to have been in David, or in others at that time, loving when he loves, fearing when he fears, hoping when he hopes, praising God when he praises, weeping for our own or others'sins when he weeps..., delighting and rejoicing in the beauty of the Messiah, and of the Church His spouse... Finally, where he as a master teaches, exhorts, reprehends, and directs the just man, each of us must suppose the psalmist speaking to him and must answer him in such due manner as the instruction of such a master exacts542. St. John Cassian The titles of the psalms are as old as the psalms themselves, which help us in understanding them. St. Jerome says, [The titles of the psalms are the keys, opening the door to a right under standing of them.] 2. Sometimes in a single psalm the psalmist addresses a stanza to God, while another to the community or to his companions. Some times stanzas are addressed to the heavenly creatures, to irrational creation, wicked persons, the devil or to the psalmist's own soul. Some of the psalms involve a dialogue between the singer and the community and these involve teachings, testimonies, or invitations to the community to join the psalmist in praising or thanking God. 3. The psalmist is honest and open. If he is happy he says so; if angry or fearful he says so. If he is angry with God he says that too (Ps. 44, 74). He does not pretend to be better than he is. 4. Some scholars state that there is a foreign influence on the Psalter, especially from ancient Egypt and Mesopotamia, because of some mutual expressions used in the Psalter and the respective ancient religious literature. R. E. Murphy says, [As in all questions of comparative literature, one should not be misled by mere similarities. The (use of the) same words does not always mean the same things, because they are colored by the particular culture or religious milieu in which they are used. The distinctive differences between Israelite, Egyptian , and Mesopotamian religions should not be glossed over because of a common fund of vocabulary and thought patterns. There are bound to be basic similarities in man's encounter with divinity3]. 1 Ibid. 6. 2 Ibid. 3 The Jerome biblical comm.. p. 571. https://coptic-treasures.com/ Concerning Egypt, Sabourin says, [True Egyptians knew one God, almighty, provident, and judge. In Egypt also, the scribes exhorted their disciples to be "upright of heart" (Ps. 7: 11) for the sake of God, hidden and near. They seem to have had a certain knowledge of values related to interior life: the presence of the divine spirit in the heart of the just, the craving for God, submission to this will, the meaning of silence. Widely spread henotheism did, however, coexist with the polytheist cult, while in Israel opposition to idolatry never failed... In Oriental paganism sin was viewed primarily as a physical stain, to be eliminated by magic rites. Evil spirits were expelled with incantations, and omens were believed to reveal the future. Complicated myths accounted for the origin and order or disorder of the physical world and a system of nature rites was believed to assure national prosperity. In contrast, the Psalms picture sin as a violation of the moral order. Only repentance can erase it; idolatry and paganism are condemned, magic is not even mentioned]1. Concerning Babylon, the words of A. Falken stein and W. von Soden are worth quoting: [The Psalms are much freer in form and more varied in structure. There are decisive differences which stem from the excessive ties the Babylonians had with tradition, and from Israel's unconditioned faith in one God... In summary we can perhaps say that even the most beautiful Babylonian prayers, despite many related ideas, do not come up to the Psalms in any way, because it was not given to their poets to dedicate themselves completely and without any reservation to the God whose will they believed they knew; they could therefore often proclaim important truths, but not the truth2]. 1 P. 50-51.1 2 Summerische und akkadische Hymnen und Gebete, Zurich, 1953, p. 56; Jerome Bin. Comm. P. 571-2. * قام بترجمة المقدمة الألأب الراھب برنابا. https://coptic-treasures.com/ THE PSALMS AND THE COPTIC LITURGIES 1. The Canonical Hours (Agbia): St. Paul says, "When you come together, every one of you has a psalm..." 1 Cor. 14: 26. In the early church, Christians used to pray (or rather to sing) psalms not only in the church or while they were worshiping God in their private rooms, but even as they walked in the street, went about their work and while they bathed. They acknowledged that the psalms, inspired by the Holy Spirit, have the power to lift up the heart and to keep the mind involved joyfully in heaven. An American scholar says, "Praying a psalm a day keeps worry away." Practicing the Canonical Hour prayers (Hymns), or at least some of them every day helps us to attain our fellowship with our Christ: The Prime [the morning prayer] = The resurrection of Christ. The Terce [9 a.m] = The descent of the Holy Spirit1. The Sext [12 noon] = The crucifixion. The None [3 p.m.] = The death of Christ. The Vespers [the evening prayer] = the burial of Christ. The Compline [before sleeping] = the end of our life2. Midnight (Vigilae) = Waiting the last advent of Christ. 2. The Readings of the Eucharistic Liturgies Studying the psalms which are recited or sung before the gospels of every vespar, matin and through the Liturgy of the Word reveals the church plan of every liturgy and the line of thought all over the year. We will mention an example but will postpone a full study to be made in another article: 1. The readings of the Feast of Elnayrouz (the feast of the new Coptic year) start with the following verse from the psalms: "Praise the Lord with a new song." It is the church's advice and graduation in the new year. She asks her children to be absorbed all the year in praising the Lord for all His wonders, participating in angelic work. Singing new songs does not mean just composing new hymns but also practicing unceasing renewal in our inner life, so that we may enjoy a newness even in singing and praising the Lord. PSALMS AND THE CONSECRATION OF THE ALTAR Reciting psalms by the bishop himself is prominent in the rite of consecrating the altar. On this joyous occasion, the order of these psalms reveals our concept of Church life that flows through the divine altar, i.e., through the self-sacrifice of our Lord Jesus Christ. 1. Ps. 23 (22) {The sacramental Psalm}: The bishop starts the rite by reciting this psalm loudly to declare that the altar is the sacramental pasture, through which we meet 1 St. Basil the Great: The Long Rules, Q.37 2 . Ibid https://coptic-treasures.com/ our Good Shepherd, in whom we abide by participating in His sacrificial body and blood. This psalm speaks about baptism, charism and Eucharist as the Shepherd's divine gifts to His rational sheep. 2. Ps. 24 (23): All mankind are invited to be sanctified through the church of Christ, who opens the gates of heaven to all to participate in her Groom's glory through the New Testament altar. 3. Ps. 26 (25): Sanctity is the beauty of the altar of righteousness. 4. Ps. 27 (26): The altar is the source of spiritual power. 5. Ps. 84 (83): The altar is the source of gladness. 6. Ps. 93 (92): The altar is the throne of God and the beauty of His glory. The psalm that precedes the gospel declares the sacrifice of righteousness as a burnt- offering expressing our love to God (Ps. 51 [50]). After anointing the altar by charism, the bishop sings three psalms to declare that the dwelling-place of God is beloved; his soul longs for the Living God who is our Refuge. After the procession around the altar, the bishop, as the representative of all believers, sings: "O Lord, I love Your house and the dwelling- place of Your glory, to hear the voice of praise and to tell Your wonders."