Warning - long post. This is a quick summary of structural elements I have found in the Psalter. Some of it is obvious and easily observable on the surface, some not. Check my counting.
The Psalter is comprised of 150 chapters divided into 5 Books. The chapters are variously inscribed,
The Books
So one could (and certainly in retrospect having read them from cover to cover - a task for which there is no substitute) consider the whole 150 chapters as praises.
After the introductory 2 psalms, a collection of psalms inscribed to David begins the Psalter. Before the final Hallel, Psalms 146-150, a collection of psalms inscribed to David ends the Psalter. This is where we are going when we begin Book 1, into the first forest of largely individual first person singular poems that follow the opening pair of psalms.
Psalm 1 introduces the problem space, the wicked and the righteous, and a definition of one who is happy. Psalm 2 introduces the kings and the anointed king. Psalms 3 to 7 are a group of individual psalms recognizing trouble. Trouble and enemies are present throughout. Psalm 8 is a celebration of the governance of יְהוָה and derives in part from the creation story. There is an echo of Psalm 8 in Psalm 144. Psalms 9-10 begin a playful set of acrostics. These acrostic poems occur in the Psalter only in Books 1 (9-10, 25, 34, 37) and 5 (111, 112, 119, 145).
The Psalter shows marks of design indicating that it is more than a random collection of poetry. The first mark shows at the beginning and the end. Robert Cole (An integrated reading of Psalms 1 and 2 JSOT 98 (2002) 75-88) has, through observation of several shared words between Psalms 1, 2, and 149, demonstrated that they form such an outer frame for the Psalter. Cole shows the repetition of a whole series of words from Psalm 2 in the last 5 verses of Psalm 149. This is easily verified by a table such as follows. Observe how 6 words in verses 7 and 8 of Psalm 149 are used in the same order as the corresponding words in Psalm 2.
The words state that it is those to whom God has shown mercy in covenant who will carry out the judgement. One could summarize the whole Psalter as “The formation of those to whom mercy in covenant has been shown.”
You will find that every book closes with such a beatitude.
Psalm 146, the beginning of 5 psalms that close the Psalter likewise signals that it is part of the happiness frame. If these beatitudes are strategically placed, what about the others? They are clustered in the collections.
So Psalms 32-34 in Book 1,
One only in Psalm 65 in Book 2,
A frame for Psalm 84 in Book 3,
One only in Psalm 94 in Book 4,
And at significant structural points in Book 5 - following the triumph of Psalm 110, the acrostic Psalm 112, following the work of Psalm 118, the acrostic of love, Psalm 119, following the songs of ascent, poems of remembrance and intimacy 137, 139.
Books 2 (Psalms 42-72) and 3 (Psalms 73-89) together comprise another cell contained in the outer envelopes. Books 2 and 3 have an outer circle of psalms of the children of Korah, Psalms 42-49, 84,85,87-88, 89 (Ethan). We also note that there is a change of the predominant name for God from יְהוָה in Books 1, 4, and 5, to Elohim as 'God' from Psalms 42 to 83.
Within books 2 and 3 are the psalms of Asaph 50, and 73-83, psalms of the harvest 65-67, a Davidic inner circle and its outlier doubles, 51-65, 68-70 ... 108. Within these are the six psalms inscribed as miktam and four psalms to the tune Do not destroy and their outliers 16, 56-60, 75. Psalm 78, which through its recurring words has earned the name Commanding and Guiding an Imprisoned and Provocative People, is the first of the psalms of the primal history, the exodus and the wilderness. The final of these psalms (136) celebrates with its repeated refrain, the mercy and loving kindness of God.
The final psalms of Book 5 are the series of the 15 psalms of ascent 120-134, and Psalm 135 celebrating the 'arrival' in the courts of יְהוָה. Then we begin the series of closing brackets and the final cadences, for all who fear God: 136 creation and redemption, 137 exile, 138-145 Davidic reminder and last acrostic, and 146-150 the great Hallel. Psalms 137 to 139 can also be read as if in the courts, memory, prayer, and the Holy of Holies. The remembering of David from within the courts is fitting confirmation of the role of the elect in the redemption of the created order. One should then start the Psalter again considering this ultimate viewpoint.
The Psalter is comprised of 150 chapters divided into 5 Books. The chapters are variously inscribed,
- 94 with a name,
- 56 with a genre,
- 51 for the Leader,
- 47 with additional notes perhaps referring to an incident recorded elsewhere in the Bible about the named person, some of these with instruments and or perhaps the name of the tune to which they might be sung.
The Books
- Book 1, using the Hebrew numbering scheme, has 41 chapters.
- Book 2 from 42 to 72 is 31 chapters.
- Book 3 from 73 to 89 has 17 chapters.
- Book 4 from 90 to 106, also 17 chapters, and
- Book 5 from 107 to 150 has 44 chapters.
- Three chapters in Book 1 have no name in the inscription. These are 1, 2, and 33. Chapter 10 is clearly a continuation of the poem of chapter 9. All other psalms in Book 1 are of David.
- Four chapters in Book 2 have no name in the inscription. These are 43, 66, 67, 71 but chapters 43 is clearly a continuation of the poem or chapter 42. These are of the children of Korah (42-49), of Asaph (50), and of David (51-65, 68-70) and one of Solomon (72).
- All chapters in Book 3 have a name in the inscription, of Asaph (73-83), of the children of Korah (84, 85, 87), of David (86), of Hayman (88), of Ethan (89).
- In Book 4 only three chapters have a name in the inscription (90 of Moses, 101, 103 of David). 13 are without a name.
- In Book 5, 17 chapters have a name (of David 108-110, 122, 124, 131-133, 138-145 and of Solomon 127). 27 are without a name.
- David is the only one who has at least one chapter inscribed to him in each book.
- 30 are called song (and several of these carry both song and psalm in their inscription),
- 13 are labeled maskil (insight),
- 6 are labeled miktam (written/inscribed),
- 4 prayer,
- one reel, and
- 2 oracle.
וְאַתָּה קָדוֹשׁ
יוֹשֵׁב תְּהִלּוֹת יִשְׂרָאֵל
But you are holy
seated on the praises of Israel
After the introductory 2 psalms, a collection of psalms inscribed to David begins the Psalter. Before the final Hallel, Psalms 146-150, a collection of psalms inscribed to David ends the Psalter. This is where we are going when we begin Book 1, into the first forest of largely individual first person singular poems that follow the opening pair of psalms.
Psalm 1 introduces the problem space, the wicked and the righteous, and a definition of one who is happy. Psalm 2 introduces the kings and the anointed king. Psalms 3 to 7 are a group of individual psalms recognizing trouble. Trouble and enemies are present throughout. Psalm 8 is a celebration of the governance of יְהוָה and derives in part from the creation story. There is an echo of Psalm 8 in Psalm 144. Psalms 9-10 begin a playful set of acrostics. These acrostic poems occur in the Psalter only in Books 1 (9-10, 25, 34, 37) and 5 (111, 112, 119, 145).
The Psalter shows marks of design indicating that it is more than a random collection of poetry. The first mark shows at the beginning and the end. Robert Cole (An integrated reading of Psalms 1 and 2 JSOT 98 (2002) 75-88) has, through observation of several shared words between Psalms 1, 2, and 149, demonstrated that they form such an outer frame for the Psalter. Cole shows the repetition of a whole series of words from Psalm 2 in the last 5 verses of Psalm 149. This is easily verified by a table such as follows. Observe how 6 words in verses 7 and 8 of Psalm 149 are used in the same order as the corresponding words in Psalm 2.
Selected recurring words in relative order for Psalms --2,149
| Word and gloss * first usage | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | Vs | Stem |
* גוים the-many nations | ░ | --2.1 | גוי | ||||||||||||||||||
ולאמים and the-many tribes | ░ | --2.1 | לאם | ||||||||||||||||||
* מלכי these kinglets of | ░ | --2.2 | מלך | ||||||||||||||||||
* ארץ earth | ░ | --2.2 | ארץ | ||||||||||||||||||
* מוסרותימו their monopoly | ░ | --2.3 | יסר | ||||||||||||||||||
* באפו in confrontation | ░ | --2.5 | אף | ||||||||||||||||||
* ואני I myself | ░ | --2.6 | אני | ||||||||||||||||||
* מלכי my own king | ░ | --2.6 | מלך | ||||||||||||||||||
ציון Zion | ░ | --2.6 | ציון | ||||||||||||||||||
בני my son | ░ | --2.7 | בן | ||||||||||||||||||
* אני I | ░ | --2.7 | אני | ||||||||||||||||||
* גוים those many nations as | ░ | --2.8 | גוי | ||||||||||||||||||
* ארץ the earth | ░ | --2.8 | ארץ | ||||||||||||||||||
ברזל strength | ░ | --2.9 | ברזל | ||||||||||||||||||
* מלכים kinglets all | ░ | --2.10 | מלך | ||||||||||||||||||
* הוסרו be warned | ░ | --2.10 | יסר | ||||||||||||||||||
שׁפטי you many who make judgments | ░ | --2.10 | שׁפט | ||||||||||||||||||
* ארץ earthly | ░ | --2.10 | ארץ | ||||||||||||||||||
וגילו and rejoice | ░ | --2.11 | גיל | ||||||||||||||||||
* אפו his anger | ░ | --2.12 | אף | ||||||||||||||||||
כל the many who | ░ | --2.12 | כל | ||||||||||||||||||
הללו Hallelu | ░ | 149.1 | הלל | ||||||||||||||||||
יה Yah | ░ | 149.1 | יה | ||||||||||||||||||
שׁירו sing | ░ | 149.1 | שׁיר | ||||||||||||||||||
שׁיר a song | ░ | 149.1 | שׁיר | ||||||||||||||||||
תהלתו praise | ░ | 149.1 | הלל | ||||||||||||||||||
חסידים the many who know mercy | ░ | 149.1 | חסד | ||||||||||||||||||
בעשׂיו in that one who made him | ░ | 149.2 | עשׂה | ||||||||||||||||||
בני the children of | ░ | 149.2 | בן | ||||||||||||||||||
ציון Zion | ░ | 149.2 | ציון | ||||||||||||||||||
יגילו rejoice | ░ | 149.2 | גיל | ||||||||||||||||||
במלכם in their king | ░ | 149.2 | מלך | ||||||||||||||||||
יהללו let them praise | ░ | 149.3 | הלל | ||||||||||||||||||
חסידים the mercied many | ░ | 149.5 | חסד | ||||||||||||||||||
בכבוד in glory | ░ | 149.5 | כבד | ||||||||||||||||||
לעשׂות making | ░ | 149.7 | עשׂה | ||||||||||||||||||
בגוים in the many nations | ░ | 149.7 | גוי | ||||||||||||||||||
בלאמים for the tribes | ░ | 149.7 | לאם | ||||||||||||||||||
מלכיהם kinglets | ░ | 149.8 | מלך | ||||||||||||||||||
ונכבדיהם these glorious ones | ░ | 149.8 | כבד | ||||||||||||||||||
ברזל durable | ░ | 149.8 | ברזל | ||||||||||||||||||
לעשׂות to make | ░ | 149.9 | עשׂה | ||||||||||||||||||
משׁפט judgment | ░ | 149.9 | שׁפט | ||||||||||||||||||
לכל to all | ░ | 149.9 | כל | ||||||||||||||||||
חסידיו under his mercy | ░ | 149.9 | חסד | ||||||||||||||||||
הללו Hallelu | ░ | 149.9 | הלל | ||||||||||||||||||
יה Yah | ░ | 149.9 | יה |
The words state that it is those to whom God has shown mercy in covenant who will carry out the judgement. One could summarize the whole Psalter as “The formation of those to whom mercy in covenant has been shown.”
Opening and closing the Psalter
[Psalms 1-2 ... Psalm 149]
Within the envelope of the beginning and end are two groups of psalms attributed to or dedicated to or in the style of David. This is the Davidic outer circle, Psalms 3-41 and 138-145.Outer circle of psalms with the inscription to/of David
[Book 1................................................................end of Book 5]
[Book 1................................................................end of Book 5]
[Psalms 1-2 [David, Psalms 3-41 ... Psalms 138-145] Psalm 149]
Book 1 is itself framed (Psalms 1-2, 40-41) by pairs of blessings given as statements of what will make a human happy. The first two psalms are themselves enfolded by their own pair of beatitudes.| אַשְׁרֵי הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב | --1.1 | Happy the person who does not walk in the advice of the wicked and in the way of sinners does not stand and in the seat of the scornful does not sit | |
| נַשְּׁקוּ-בַר פֶּן-יֶאֱנַף וְתֹאבְדוּ דֶרֶךְ כִּי-יִבְעַר כִּמְעַט אַפּוֹ אַשְׁרֵי כָּל-חוֹסֵי בוֹ | --2.12 | Kiss, aflame yourself pure lest he face you and you perish in your way kindled with a hint of his anger Happy! the many who find this protection | |
| אַשְׁרֵי הַגֶּבֶר אֲשֶׁר שָׂם יְהוָה מִבְטַחוֹ וְלֹא פָנָה אֶל רְהָבִים וְשָׂטֵי כָזָב | -40.5 | happy the valiant who sets up יְהוָה as his trust and does not save face with the defiant falling away to a lie | |
| אַשְׁרֵי מַשְׂכִּיל אֶל דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ יְהוָה | -41.2 | Happy the one giving insight to the weak in the day of evil יְהוָה will let him escape | |
| יְהוָה יִשְׁמְרֵהוּ וִיחַיֵּהוּ וְאֻשַּׁר בָּאָרֶץ וְאַל תִּתְּנֵהוּ בְּנֶפֶשׁ אֹיְבָיו | -41.3 | יְהוָה will guard him and keep him alive and he will be considered happy in the earth and you will not give him into the throat of his enemies |
| יְהִי שְׁמוֹ לְעוֹלָם לִפְנֵי שֶׁמֶשׁ יִנּוֹן שְׁמוֹ וְיִתְבָּרְכוּ בוֹ כָּל גּוֹיִם יְאַשְּׁרוּהוּ | -72.17 | his name will be forever his name will propagate in the presence of the sun and they will bless themselves in him - all nations will call him happy | end of Book 2 |
| אַשְׁרֵי הָעָם יֹדְעֵי תְרוּעָה יְהוָה בְּאוֹר פָּנֶיךָ יְהַלֵּכוּן | -89.16 | Happy the people knowing the jubilation of יְהוָה In the light of your face they will walk | Book 3 |
| אַשְׁרֵי שֹׁמְרֵי מִשְׁפָּט עֹשֵׂה צְדָקָה בְכָל עֵת | 106.3 | happy those keeping judgment doing righteousness at all times | Book 4 |
| אַשְׁרֵי הָעָם שֶׁכָּכָה לּוֹ אַשְׁרֵי הָעָם שֱׁיְהוָה אֱלֹהָיו | 144.15 | happy the people who are like this to him happy the people who have יְהוָה as their God | Book 5 |
| אַשְׁרֵי שֶׁאֵל יַעֲקֹב בְּעֶזְרוֹ שִׂבְרוֹ עַל יְהוָה אֱלֹהָיו | 146.5 | Happy the one who has the God of Jacob for its help Its reliance is on יְהוָה its God |
Psalm 146, the beginning of 5 psalms that close the Psalter likewise signals that it is part of the happiness frame. If these beatitudes are strategically placed, what about the others? They are clustered in the collections.
So Psalms 32-34 in Book 1,
| לְדָוִד מַשְׂכִּיל אַשְׁרֵי נְשׂוּי פֶּשַׁע כְּסוּי חֲטָאָה | -32.1 | Of David an insight happy lifted up transgression covered sin | |
| אַשְׁרֵי אָדָם לֹא יַחְשֹׁב יְהוָה לוֹ עָוֹן וְאֵין בְּרוּחוֹ רְמִיָּה | -32.2 | happy the human to whom יְהוָה will not reckon iniquity and without deceit in his spirit | |
| אַשְׁרֵי הַגּוֹי אֲשֶׁר יְהוָה אֱלֹהָיו הָעָם בָּחַר לְנַחֲלָה לוֹ | -33.12 | happy the nation where יְהוָה is its God the people chosen as his inheritance | |
| טַעֲמוּ וּרְאוּ כִּי טוֹב יְהוָה אַשְׁרֵי הַגֶּבֶר יֶחֱסֶה בּוֹ | -34.9 | taste and see for יְהוָה is good happy the valiant that takes refuge in him |
| אַשְׁרֵי תִּבְחַר וּתְקָרֵב יִשְׁכֹּן חֲצֵרֶיךָ נִשְׂבְּעָה בְּטוּב בֵּיתֶךָ קְדֹשׁ הֵיכָלֶךָ | -65.5 | Happy the one chosen and made near who will dwell in your courts We will be satisfied in the good of your house your holy temple |
| אַשְׁרֵי יוֹשְׁבֵי בֵיתֶךָ עוֹד יְהַלְלוּךָ סֶּלָה | -84.5 | Happy those sitting in your house ever they will praise you Selah | |
| אַשְׁרֵי אָדָם עוֹז לוֹ בָךְ מְסִלּוֹת בִּלְבָבָם | -84.6 | Happy the human whose strength is in you with a highway in their heart | |
| יְהוָה צְבָאוֹת אַשְׁרֵי אָדָם בֹּטֵחַ בָּךְ | -84.13 | יְהוָה of hosts happy the human who trusts in you |
| אַשְׁרֵי הַגֶּבֶר אֲשֶׁר תְּיַסְּרֶנּוּ יָּהּ וּמִתּוֹרָתְךָ תְלַמְּדֶנּוּ | -94.12 | Happy the valiant whom you chasten Yah and from your instruction you teach them |
| הַלְלוּ יָהּ אַשְׁרֵי אִישׁ יָרֵא אֶת יְהוָה בְּמִצְוֹתָיו חָפֵץ מְאֹד | 112.1 | Hallelu Yah A happy person fears יְהוָה By his commandments he has much delight | |
| אַשְׁרֵי תְמִימֵי דָרֶךְ הַהֹלְכִים בְּתוֹרַת יְהוָה | 119.1 | All joy for those who are the complete of the way who walk in the instruction of יְהוָה | |
| אַשְׁרֵי נֹצְרֵי עֵדֹתָיו בְּכָל לֵב יִדְרְשׁוּהוּ | 119.2 | All joy for those observing his testimonies with a whole heart they search him out | |
| אַשְׁרֵי הַגֶּבֶר אֲשֶׁר מִלֵּא אֶת אַשְׁפָּתוֹ מֵהֶם לֹא יֵבֹשׁוּ כִּי יְדַבְּרוּ אֶת אוֹיְבִים בַּשָּׁעַר | 127.5 | happy the valiant who filled his quiver with them he will not be ashamed when he speaks with enemies at the gate | |
| שִׁיר הַמַּעֲלוֹת אַשְׁרֵי כָּל יְרֵא יְהוָה הַהֹלֵךְ בִּדְרָכָיו | 128.1 | A song of the ascents Happy all fearing יְהוָה those walking in his ways | |
| יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ | 128.2 | for you will eat the labour of your palms your happiness and good for you | |
| בַּת בָּבֶל הַשְּׁדוּדָה אַשְׁרֵי שֶׁיְשַׁלֶּם לָךְ אֶת גְּמוּלֵךְ שֶׁגָּמַלְתְּ לָנוּ | 137.8 | Devastating daughter of Babel happy the one who makes peace with you even weans you as you weaned us | |
| אַשְׁרֵי שֶׁיֹּאחֵז וְנִפֵּץ אֶת עֹלָלַיִךְ אֶל הַסָּלַע | 137.9 | happy the one who holds and dashes your unweaned against the cliff |
Books 2 (Psalms 42-72) and 3 (Psalms 73-89) together comprise another cell contained in the outer envelopes. Books 2 and 3 have an outer circle of psalms of the children of Korah, Psalms 42-49, 84,85,87-88, 89 (Ethan). We also note that there is a change of the predominant name for God from יְהוָה in Books 1, 4, and 5, to Elohim as 'God' from Psalms 42 to 83.
The Korah circle and the inner Elohist Psalms
[[ the name יְהוָה [ Book 2 and 3 Elohim / Korah 42-49 ... 84-85, 86, 87-88, 89] the name יְהוָה ]]
It is in Book 2 that we first hear of the Exile and, forewarned by the longing of the individual in Psalms 42-43, experience the corporate lament of Psalm 44. The last reference to this disaster is in Psalm 137, By the waters of Babylon. The history of the nation is thus 'contained' by the Davidic corpus and does not mute the final praise. While Book 2 ends with a conclusion that the prayers of David the son of Jesse are at an end, they clearly are not at an end as far as the rest of the Psalter is concerned. I have not found a significant verbal frame for Book 2 by itself.Within books 2 and 3 are the psalms of Asaph 50, and 73-83, psalms of the harvest 65-67, a Davidic inner circle and its outlier doubles, 51-65, 68-70 ... 108. Within these are the six psalms inscribed as miktam and four psalms to the tune Do not destroy and their outliers 16, 56-60, 75. Psalm 78, which through its recurring words has earned the name Commanding and Guiding an Imprisoned and Provocative People, is the first of the psalms of the primal history, the exodus and the wilderness. The final of these psalms (136) celebrates with its repeated refrain, the mercy and loving kindness of God.
Inner structure of Books 2 and 3
[...[[Korah [Asaph [David [harvest] David] Asaph] Korah (Ethan)]]...]
Touch נגע may form a structurally significant word in the Psalter. It forms a wrap around the happiness of the centre of Book 1 (Psalms 32-39) and then touches only psalms at or near the borders of Books 3, 4, and 5 (73, 88, 89, 91, 105, 107, 144). This word has additional weight when considered with the other factors giving coherence to the individual books. Book 4 begins with Moses (90), includes the rebellion (95) and a series on יְהוָה as king 96-99. Book 4 ends as it began with a reference to Moses in Psalm 106.Sequence of cells between the outer David psalms
[Opening [David [Books 2 and 3] [Moses Book 4] [Book 5] David] Closing]
Book 5 begins with Psalm 107, the human condition and the divine response. The crying out of Psalm 107 is echoed with a slightly different spelling in Psalm 144, appeal. Thanks and loving kindness are both in the frame of 107 and 149. Book 5 can be divided by the acrostics: Psalms 111 and 112 both celebrate the work of Psalm 110, prepared by 108 and 109, and Psalm 119 could be seen as celebrating the work of Psalm 118, again prepared by the sequence from 113 to 117. Of the substantial and perfect acrostic, Psalm 119, Pascal (cited in Les Psaumes, Desclée de Brouwer ) writes:Cette supplication déroule lentement ses 176 versets en un long récitatif et n'est en son fond que la même protestation d'amour indéfiniment répétée sous diverses formes.This supplication unrolls slowly its 176 verses in a long recitative and is at its base but the same protestation of love repeated without limitation in diverse forms.
The final psalms of Book 5 are the series of the 15 psalms of ascent 120-134, and Psalm 135 celebrating the 'arrival' in the courts of יְהוָה. Then we begin the series of closing brackets and the final cadences, for all who fear God: 136 creation and redemption, 137 exile, 138-145 Davidic reminder and last acrostic, and 146-150 the great Hallel. Psalms 137 to 139 can also be read as if in the courts, memory, prayer, and the Holy of Holies. The remembering of David from within the courts is fitting confirmation of the role of the elect in the redemption of the created order. One should then start the Psalter again considering this ultimate viewpoint.
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