Simplifying and equalizing volumes

It's better to keep things simple and just write about a sequence in sequence - so here's a division into 7 pieces respecting the existing 5-fold division in the text. Seven roughly equal sized volumes.

1 Psalms 1-23 Book 1 - part 1 - 2599 Hebrew words in this pile.
2 24-41 Book 1 part 2 - 2650 words
3 42-72 Book 2 - 4036 words - less commentary or thinner paper :)
4 73-89 Book 3 - 2777 words
5 90-106 Book 4 - 2433 words
6 107-119 Book 5 - part 1 - 2479 words
7 120-150 Book 5 - part 2 - 2602 words

Each part will have the following sections

There will be a structural introduction to the psalms in the volume in relation to those in other volumes. Then for each psalm:

• the text in English footnoted where necessary :)
• images of how the text is constructed and where the play is
• relationship of the text to other texts - e.g. Genesis, Deuteronomy, Job, Samuel, other psalms
• specific word studies based on the frames and cell contents
• hearing the spaces between the words
• How the psalm relates to the seven themes I noted in the last post: Torah, Anointing, Enemies, Sin, Covenant, Creation, Praise.

Example - it would be instructive to do an example detail section. E.g. Psalm 62 and its relationship to Qohelet's favorite word and Psalm 39. All these are touched on in what I have applied myself to over the past 4 years. But none of this is a slam dunk.

There will be no complete Hebrew text. [two months later, changed my mind] The English is meant to stand alone [yes] but it will also encourage investigation into the Hebrew or Greek text. This will be done by using some Hebrew words and showing how the fine grained grammatical and syntax structure works sometimes. There's quite a bit of tension in this statement. The tetragrammaton will always be in Hebrew letters. The square letters will be used but as if one is writing for one who is learning rather than one who already knows.

What else should I include in such a book series? Anyone want to help?

Dividing the Psalter by ?

I thought I would divide by keyword - but the really frequently used keywords leave some psalms out - like Psalm 1 - so add Torah - teaching to the list. Also the keywords produce considerable overlap - psalms appear in more than one place. I personally am always slightly irritated when a book on the psalms only includes selected psalms. So if I have a successful design of a series, it must include all the psalms once.

Here's the list I scratched out with pen and paper. 

Torah - teaching - structure, frame, word play and correction; 1, 15, 19, 24, 37, 40, 78, 89, 94, 105, 119

Anointing - Rule in the midst of your enemies - election and universality, 2, 18, 20, 28, 84, 89, 105, 110, 132

Enemies - The transformation of self ... there are lots of these + the final psalm 149

Sin - 51, the righteousness of God, remembrance 6, 38, 70, 137

Covenant - the theme of mercy 32, 103, 139

Creation - who makes heaven and earth, 2, 8, 19, 24, 115 ... 146 the redemption of the world. 

Praise - Seated on the praises of Israel; trouble and satisfaction, 120-135 ... 150

This is not a very discrete list - there is lots of overlap. I think though it would be important to write for overlap so that the whole is included in each part.  Yet I think the psalm texts themselves should not be repeated.  Also a few other things - 9 always drags 10 with it, also 42-43, also the repeated psalms (I guess).

Here's the list as calculated - omitting a few common words like David and Leader so as to get away from division by inscription (but why not divide by inscription - I should have omitted Song also).  I am surprised to see 'speak' and not to see Hallelujah. I am delighted to see 'you'. I think 'you' must be 'in' as a point of discussion. It's hard to see the psalms that are not in this list. See below for the same list with keywords collected by psalm.

Key word	Chapter
אמר	speak - say 145 138 129 119 118 107 106 105 94 89 83 78 77 73 71 70 68 54 50 42 41 40 35 31 19 18 12 10 4
ארץ	earth - land 148 147 143 135 119 115 107 106 105 104 102 101 98 97 96 89 85 82 81 78 76 75 74 73 72 68 67 66 65 63 58 57 50 48 47 46 44 37 33 22 18 10 8 2
אתה	you - 142 139 119 109 102 99 90 89 86 76 74 71 69 59 55 44 40 32 31 25 22 18 16 10 5
דבר	word - thing - matter 147 145 144 119 109 107 106 105 103 101 91 85 78 75 73 65 64 63 58 56 55 52 50 45 41 35 33 29 28 18 17 12
חסד	covenant mercy - loving kindness 149 145 143 138 136 132 119 118 109 107 106 103 89 86 85 69 59 57 52 40 36 33 32 31 25 18
ידע	praise - thank 139 119 103 90 89 88 79 78 74 73 69 39 35 31 25 9
יום	day 140 119 110 102 96 95 90 89 88 86 78 74 72 71 68 61 56 55 44 42 39 38 37 27 20 19 18
ירא	fear - 145 135 128 119 118 115 112 111 106 103 91 86 85 76 66 65 64 56 52 49 45 40 34 33 27 25 22
ישׂר	upright - 147 136 135 130 115 114 105 81 78 68 53 38 22 14
נפשׁ	life - soul -self - being 143 142 131 130 124 120 119 116 109 107 105 104 103 94 88 86 71 69 66 63 62 57 56 54 49 42 41 35 34 31 25 22 17 11 7 6
עלם	age - forever 146 145 136 125 119 118 112 111 106 105 104 103 90 89 78 77 73 72 61 55 52 49 48 45 44 41 37 30 24 9 5
עשׂה	make - do 149 146 145 143 139 136 135 126 119 118 115 111 109 107 106 104 103 101 92 90 86 78 66 56 53 52 40 37 34 33 28 15 14 9 8
צדק	righteous - just 143 119 112 106 103 98 97 89 85 72 71 51 45 40 36 35 18 17 9 7 4
שׁיר	song 149 144 137 108 98 96 68 65 33
שׁמע	hear 143 106 102 81 78 66 61 55 38 34 31 28 18 17 6 4

Here's the automated list collected by Psalm to see what is missing.

Key word	Chapter
ארץ	2
אמר שׁמע צדק	4
עלם אתה	5
שׁמע נפשׁ	6
נפשׁ צדק	7
עשׂה ארץ	8
ידע עשׂה צדק עלם	9
אתה אמר ארץ	10
נפשׁ	11
אמר דבר	12
עשׂה ישׂר	14
עשׂה	15
אתה	16
שׁמע צדק נפשׁ דבר	17
אתה צדק אמר חסד דבר שׁמע יום ארץ	18
אמר יום	19
יום	20
ישׂר ירא אתה נפשׁ ארץ	22
עלם	24
ידע ירא חסד נפשׁ אתה	25
ירא יום	27
שׁמע עשׂה דבר	28
דבר	29
עלם	30
ידע שׁמע אתה נפשׁ חסד אמר	31
חסד אתה	32
ירא ארץ עשׂה חסד שׁיר דבר	33
עשׂה שׁמע ירא נפשׁ	34
נפשׁ צדק ידע אמר דבר	35
חסד צדק	36
יום ארץ עשׂה עלם	37
יום שׁמע ישׂר	38
ידע יום	39
צדק עשׂה ירא אמר אתה חסד	40
נפשׁ דבר עלם אמר	41
יום נפשׁ אמר	42
אתה יום עלם ארץ	44
צדק עלם דבר ירא	45
ארץ	46
ארץ	47
ארץ עלם	48
ירא נפשׁ עלם	49
ארץ דבר אמר	50
צדק	51
ירא עשׂה דבר חסד עלם	52
עשׂה ישׂר	53
נפשׁ אמר	54
עלם יום דבר אתה שׁמע	55
ירא דבר עשׂה יום נפשׁ	56
נפשׁ חסד ארץ	57
ארץ דבר	58
חסד אתה	59
יום שׁמע עלם	61
נפשׁ	62
נפשׁ דבר ארץ	63
ירא דבר	64
ירא שׁיר ארץ דבר	65
נפשׁ ירא שׁמע עשׂה ארץ	66
ארץ	67
שׁיר ישׂר יום אמר ארץ	68
חסד אתה נפשׁ ידע	69
אמר	70
יום אתה נפשׁ צדק אמר	71
צדק יום ארץ עלם	72
דבר עלם אמר ידע ארץ	73
ידע אתה ארץ יום	74
ארץ דבר	75
אתה ארץ ירא	76
עלם אמר	77
אמר עלם ארץ שׁמע יום דבר ישׂר עשׂה ידע	78
ידע	79
שׁמע ישׂר ארץ	81
ארץ	82
אמר	83
דבר חסד ארץ צדק ירא	85
יום חסד נפשׁ אתה עשׂה ירא	86
יום ידע נפשׁ	88
אמר יום ארץ עלם חסד אתה ידע צדק	89
אתה ידע עלם עשׂה יום	90
דבר ירא	91
עשׂה	92
נפשׁ אמר	94
יום	95
שׁיר ארץ יום	96
ארץ צדק	97
ארץ שׁיר צדק	98
אתה	99
עשׂה דבר ארץ	101
ארץ אתה יום שׁמע	102
דבר נפשׁ עלם חסד עשׂה ירא ידע צדק	103
עשׂה ארץ עלם נפשׁ	104
עלם דבר אמר ארץ ישׂר נפשׁ	105
ירא אמר שׁמע חסד עלם דבר עשׂה ארץ צדק	106
ארץ אמר חסד דבר עשׂה נפשׁ	107
שׁיר	108
חסד אתה דבר עשׂה נפשׁ	109
יום	110
עשׂה עלם ירא	111
ירא עלם צדק	112
ישׂר	114
ירא עשׂה ישׂר ארץ	115
נפשׁ	116
עלם חסד אמר עשׂה ירא	118
ידע אתה ירא יום חסד עשׂה צדק דבר אמר עלם נפשׁ ארץ	119
נפשׁ	120
נפשׁ	124
עלם	125
עשׂה	126
ירא	128
אמר	129
ישׂר נפשׁ	130
נפשׁ	131
חסד	132
ארץ ישׂר עשׂה ירא	135
עלם ישׂר חסד עשׂה	136
שׁיר	137
אמר חסד	138
אתה ידע עשׂה	139
יום	140
אתה נפשׁ	142
שׁמע ארץ נפשׁ צדק חסד עשׂה	143
דבר שׁיר	144
ירא חסד עלם עשׂה דבר אמר	145
עלם עשׂה	146
דבר ארץ ישׂר	147
ארץ	148
עשׂה חסד שׁיר	149

Exploring the outer circle

There are psalms of David at the beginning and at the end of the Psalter. I sense that there are more than accidental relationships between these psalms so I have decided to explore a thing or two among them. This first post is on the word גמר, a word glossed in the KJV as cease, fail, come to an end, perfect, and perform, Considering that this word occurs only 5 times in the Bible and all of them are in the Psalter, this is quite a feat - five different glosses for the same word.  Apart from the use of this word in related languages, this is all the evidence we have of its use in Biblical Hebrew.

What if we showed in this and subsequent posts that the juxtaposition of these psalms was deliberate and that certain connections between them need to be seen. Perhaps not but let's see. (You can quickly see some connections among these psalms in this post like the false tongue and the net.) For fun I wanted to see if all these uses could be glossed concordantly.  So here they are in their parallel contexts:
Psalm 7

קוּמָה יְהוָה בְּאַפֶּךָ הִנָּשֵׂא בְּעַבְרוֹת צוֹרְרָי וְעוּרָה אֵלַי מִשְׁפָּט צִוִּיתָ	7	qvumah yy b)àpeka hinasé) b`àbrvot cvorray v`vurah )élày mishpa+ civuyta	Arise יְהוָה in your anger, be lifted up in the outbursts of my foe and awake my God judgment you command
וַעֲדַת לְאֻמִּים תְּסוֹבְבֶךָּ וְעָלֶיהָ לַמָּרוֹם שׁוּבָה	8	và`adàt l)umym tsvobbeka v`aleyah làmarvom shvubah	So a congregation of people encircle you and for her to the heights return
יְהוָה יָדִין עַמִּים שָׁפְטֵנִי יְהוָה כְּצִדְקִי  וּכְתֻמִּי עָלָי	9	yy yadyn `àmym shap+ény yy kcidqy  vuktumy `alay	יְהוָה shall judge the peoples Judge me יְהוָה for my righteousness and my completeness in me
יִגְמָר נָא רַע רְשָׁעִים וּתְכוֹנֵן צַדִּיק וּבֹחֵן לִבּוֹת וּכְלָיוֹת אֱלֹהִים צַדִּיק	10	yigmar na) rà` rsha`ym vutkvonén càdyq vuboxén libvot vuklayvot )elohym càdyq	O let the evil of the wicked end and steady the righteous and test hearts and vital centres O God of righteousness

This section of Psalm 7 comes out of a protestation of innocence in respect to a defrauding accusation and what follows is a confidence that there is a judgment - but it is not clear who takes on the burden of judgment. The antecedent of the pronouns is ambiguous. This fits a God who steps into the net that the wicked have prepared and by his self-giving destroys both wicked and net.

Psalm 12 laments the worthlessness of the children of dust (the frame for that psalm).  יְהוָה promises to arise - answering the request of Psalm 7.

הוֹשִׁיעָה יְהוָה כִּי גָמַר חָסִיד כִּי פַסּוּ אֱמוּנִים מִבְּנֵי אָדָם	2	hvoshy`ah yy ky gamàr xasyd ky pàsvu )emvunym mibnéy )adam	Save יְהוָה for ended are the merciful for vanished are the faithful among the children of dust
שָׁוְא יְדַבְּרוּ אִישׁ אֶת רֵעֵהוּ שְׂפַת חֲלָקוֹת בְּלֵב וָלֵב יְדַבֵּרוּ	3	shav) ydàbrvu )ysh )et ré`éhvu spàt xalaqvot bléb valéb ydàbérvu	Emptiness they speak, each to his friend lip divided and heart from heart they speak
יַכְרֵת יְהוָה כָּל שִׂפְתֵי חֲלָקוֹת לָשׁוֹן מְדַבֶּרֶת גְּדֹלוֹת	4	yàkrét yy kal siptéy xalaqvot lashvon mdàberet gdolvot	יְהוָה shall cut off all lips divided from the tongue speaking boasts

Psalm 57, one of the miktamim and sharing a section with Psalm 108, also later contains the net image similar to Psalm 7

חָנֵּנִי אֱלֹהִים חָנֵּנִי כִּי בְךָ חָסָיָה נַפְשִׁי וּבְצֵל כְּנָפֶיךָ אֶחְסֶה עַד יַעֲבֹר הַוּוֹת	2	xanény )elohym xanény ky bka xasayah nàpshy vubcél knapeyka )exseh `àd yà`abor hàvuvot	Have mercy on me O God Have mercy on me for in you is refuge for my life and in the shadow of your wings I make my refuge until calamities are passed by
אֶקְרָא לֵאלֹהִים עֶלְיוֹן לָאֵל גֹּמֵר עָלָי	3	)eqra) lé)lohym `lyvon la)él gomér `alay	I will call to God Most High to God who ends all for me
יִשְׁלַח מִשָּׁמַיִם וְיוֹשִׁיעֵנִי חֵרֵף שֹׁאֲפִי סֶלָה יִשְׁלַח אֱלֹהִים חַסְדּוֹ וַאֲמִתּוֹ	4	yishlàx mishamàyim vyvoshy`ény xéréph sho)apy selah yishlàx )elohym xàsdvo và)amitvo	He will send from heaven and will save me he reproached the one crushing me Selah God will send his mercy and his truth
נַפְשִׁי בְּתוֹךְ לְבָאִם אֶשְׁכְּבָה לֹהֲטִים בְּנֵי אָדָם שִׁנֵּיהֶם חֲנִית וְחִצִּים וּלְשׁוֹנָם חֶרֶב חַדָּה	5	nàpshy btvok lba)im )eshkbah loha+ym bnéy )adam shinéyhem xanyt vxicym vulshvonam xreb xàdah	my life is among lions I lie with those on fire the children of dust their teeth like spears and arrows and their tongue a sharp sword

Psalm 77 is the only one of these not inscribed 'of David'. This preparation for Psalm 78 concludes that יְהוָה has not forgotten mercy.

אֶזְכְּרָה נְגִינָתִי בַּלָּיְלָה עִם לְבָבִי אָשִׂיחָה וַיְחַפֵּשׂ רוּחִי	7	)ezkrah ngynaty bàlaylah `im lbaby )asyxah vàyxàpés rvuxy	I remember my song in the night with my heart I ponder and I am diligent in my spirit
הַלְעוֹלָמִים יִזְנַח אֲדֹנָי וְלֹא יֹסִיף לִרְצוֹת עוֹד	8	hàl`volamym yiznàx )adonay vlo) yosyph lircvot `vod	in the ages to come will the Lord reject? will he never again be favorable?
הֶאָפֵס לָנֶצַח חַסְדּוֹ גָּמַר אֹמֶר לְדֹר וָדֹר	9	he)apés lanecàx xàsdvo gamàr )omer ldor vador	has his mercy ceased in perpetuity? a word from generation to generation ended?
הֲשָׁכַח חַנּוֹת אֵל אִם קָפַץ בְּאַף רַחֲמָיו סֶלָה	10	hashakàx xànvot )él )im qapàc b)àph ràxamayv selah	has God forgotten grace? as if his tender mercies were shut up in anger? Selah

Psalm 138 is the first of the closing bracket of Davidic psalms.

אִם-אֵלֵךְ בְּקֶרֶב צָרָה תְּחַיֵּנִי עַל אַף אֹיְבַי תִּשְׁלַח יָדֶךָ וְתוֹשִׁיעֵנִי יְמִינֶךָ	7	)im-)élék bqreb carah txàyény `àl )àph )oybày tishlàx yadeka vtvoshy`ény ymyneka	though I walk in midst of trouble you make me live against the wrath of my enemies you spread your hand and you save me by your right hand
יְהוָה יִגְמֹר בַּעֲדִי יְהוָה חַסְדְּךָ לְעוֹלָם מַעֲשֵׂי יָדֶיךָ אַל-תֶּרֶף	8	yy yigmor bà`ady yy xàsdka l`volam mà`aséy yadeyka )àl-tereph	יְהוָה will end his work for my sake יְהוָה your mercy is forever do not let go the work of your hands

There - they all share the sound 'end'. How then do I interpret this series of five psalm snippets all containing this word which I have glossed as the English verb 'to end'?  

The last usage seems to me to fulfill, complete, and perfect this word - to bring it to its end, which is to assure us that all this work is for our sakes and is brought to its end in the death of Jesus. There is a jump there from the I of the psalms to my 'I' inclusive and becoming 'we', but this - strangely enough, is how I read these promises. It is I suspect, the way Israel read them and therefore collected them. Also I think it is the way Jesus read them and the way the Anointing Spirit of this Anointed reads them today.

Reducing the psalms to a possible structural summary

My summaries are terribly brief compared with the complexity of the Psalms - but do they help to grasp the whole? Might they have been reflective of organizational principles at the time of their collection? I do not have enough information to assess that but here's the simplest set of interacting sections I have come up with yet.

Introduction and conclusion 1, 2, 149

   The formation of those to whom mercy in covenant has been shown

   The David outer circle 3-41, ... 138-145

      Personal dialogue, Judgment, Humanity's place, Acrostics (themselves a circle in Books 1 and 5 only)

      Books 2 and 3 a first contained cell (God as Elohim 42-86)
      The Korah inner circle Korah 42-49, 84,5,7,8,9

         Exile and Corporate lament 44 ... 137

         The Asaph inner circle 50, 73-83
             The harvest 65-67
             The history 78 ... 136
             The David inner circle and its outlier doubles 51-65, 68-70 ... 108
                 The miktamim and psalms to the tune Do not destroy and their outliers 16, 56-60, 75
      Books 4 and 5 up to Psalm 135 constitute second and third cells
         Book 4
             Moses 90
                Rebellion 95
                The LORD as king 96-99
            103-106 recapitulating the history of creation and redemption
        Book 5
            107 The human condition and the divine response
            Psalms 108 to 118, The work that is to do for Israel and all the nations
            Psalm 119, The testimony observed
            The psalms of ascent and 'arrival' - 120-134, 135
         The final cadences - for all who fear God
         136 creation and redemption
      137 - exile
   138-145 Davidic reminder and last Acrostic
146-150 the Hallel including the concluding statement in 149 re those to whom mercy in covenant has been shown

What have I done to the psalms?

In these past 8 weeks I have concentrated on reading out loud in Hebrew. If you have tried with a typical TNK you know how hard it is. The letters are difficult to decipher especially gimel and nun where the print is just too small and the little notch at the base of gimel is invisible. You look at the average TNK for the psalms, and the words are completely mystifying as to the rationale for their placement on the page.

If you read as I have from the four column parallel Hebrew-RSV - NETS - LXX, your eye is constantly jumping from line to line with the conflicting psalm and verse numbers. That's just how it is. The online tools are helpful but they just don't give me what I want to see as well as hear. Mechon-Mamre makes no attempt to show recurrence or to highlight the parallels. There is nowhere that allows the prosodic foot to be seen.  Mosts texts are too concerned about the price of paper to allow visual clues of this nature. We have blocks of text that reveal their riches slowly.

This is what I have done - besides reading, I have laid out the Hebrew and the English side by side so that I can see, feel and hear the parallels and the recurrence and the insistent imperatives in these 150 chapters. And I am beginning to see, feel and hear them. George Herbert's Easter Wings are a good example of prosody gone wild. Maybe there is some of this in the psalms too and we haven't seen it yet.

I continue to work over the presentation and to read carefully and sometimes not so carefully the words and phrases. As I do - sight recognition is improving. Vocabulary retention is improving. I see words that I don't get or that I have translated without reference to possible allusion and I look them up and if necessary fix them in my source and repair them in the post. These posts are perhaps going to be revised and extended over the next year as I evolve the algorithm for finding roots and as I discover things that might be said of these poems along the way. I am now 4 years old in this ancient tongue. I have still a child's perception. But perhaps it can help others learn also how the texts are put together and therefore how the poet thought when they were first performed.

Mostly the Hebrew lines are short - 2, 3, 4 or 5 words. Sometimes I have allowed 1 word on a line to show a parallel later. Where there are 5 or more, it is likely because I have something to fix or that I could not break the English to agree with the Hebrew. I have not intentionally put English words on a line where they do not correspond to the Hebrew, though I might have had to compromise this in an acrostic.

This set of posts is therefore quite foreign to the blog environment, where things are over and done with in a wisp of time. As of this bloggy moment, I have reformatted at least once sometimes twice the emerging forms that I started with, I have reread to Psalm 30, I continue to add musical selections, and I revise and correct whatever else I notice. If there is music or colour in the text, the odds are I have revisited it. I hope it is as much joy to others as it has been to me even this far. Full list of posts here.

One last summary from the second half of Book 5

Here is a brief summary of the remainder of Book 4 - from Psalms 125 to 150.

• from 125 - 134 we complete the Songs of Ascent - and then we begin to close the brackets that were opened in earlier Psalms.
• So 135 is the culmination of the prior 15 psalms where the worshipers now stand in the courts of the house of God. 
• 136 identifies the formative event of the Sea of Reeds and the decisive parting is the new frame. This closes the Creation-Redemption themes in the Psalter. 
• 137 closes the lament bracket begun by the early Korah psalms 42-44. 
• 138 begins a series of Davidic Psalms expressing confidence - יְהוָה will complete his work for my sake. 
• 139 shows the intimate completion of this work - but trouble is still evident to the psalmist. 
• The violence of 140 is no surprise and reflects the language of early psalms 7-11. 
• 141 closes the theme of the tongue that appears many times in Book 1. 
• 142, David's final Maskil also closes a frame opened in Psalm 107 at the beginning of Book 5. 
• 143 looks for an end to enemies through God's loving kindness and recognizes that no one is justified in God's sight
• 144 is the last of the Davidic personal cluster and closes with the plea - set me free and the prayer for bounty
• 145 is the final acrostic of praise which leads into the final Hallels
• 149 part of the great Hallel closes the frame begun in psalm 2. I am struck by the realization that the חֲסִידִים appear to be the creation of the Psalter. I find myself wondering if this term is a coinage. If so I would be able to coin the English term 'mercied' for translation. 

This brief summary shows how Psalm 119 with its affirmative on the testimony is really the culmination of the Psalter. The rest is a consequence - worship and the closing of all the themes opened up in earlier psalms.

Along the way of the past 7 weeks, I have noticed several furrowed fields - much like those I ran over on my first marathon as a 12 year-old in the hills and fields north of my old school. I think that period c 1957 was the first time I ever noticed a plowed field. It was very hard to run through. Its tussocks were large for small feet - yet I recall the richness of the soil and places of wetness to be avoided - an image imprinted on my memory.

The theme of harvest and its necessary preparation is also in the Psalter. Curious then that my root derivation algorithm (rightly so) does not distinguish arm זְרוֹעַ from seed זרע. Their common sound would easily be heard in the poem. Also related to this theme of harvest would be the plow - the severe difficulty of being prepared for praise. So that when we get there, we do not say - take me away and put me in the lowest place - for the wrong reasons. Similarly an algorithm dependent on consonants alone as mine is will not distinguish the many meanings of חרש, plow, craft, or silence. Are we not crafted in silence as our soil is turned? Recall Psalm 28 (do not be silent) and 129 (the plowing). Harvest is not an obvious theme at the word level. I see it in 'the increase of the earth' in Psalm 67 and 85 and in the metaphor of plowing as well as in the work of the arm and the seed. The graph of words related to harvest is not particularly revealing but the theme seems to me to be there throughout. Psalm 89 focusing on the seed of Israel mixes the harvest and royal themes. The fruit of the harvest is the loving-kindness, confidence, and encouragement of those חֲסִידִים.

There are many other themes I noted on the way through the paths of this marathon and there are many touches in the psalms that I noted in my second pass and did not note here. Perhaps I will consolidate them some day.

One question to leave open. Shame is a theme as is the issue of enemy, trouble, and distress. Does the psalter avoid the objectification of the enemy? We frequently see phrases like this: Let them be ashamed and confounded who seek my hurt. What is the good of shame and distress for another? I think that overall, there is a recognition of the complicity of the individual addressing God in the troubles. The psalmist notes (after due reflection) that being afflicted was a good experience though miserable at the time. So it is possible that the prayer with respect to enemies could be translated into transformation of the enemy rather than vengeance. That would make praying  the psalms a practice of critical value in our times.

Are the fields still white and ready for harvest? If so perhaps this is a way to send labourers into them.

The psalter as a gallery

The Psalter - an outline of the floor plan

The entry and exit are marked. When you leave be sure to praise the proprietor. There is no entry fee but there is considerable cost to the viewing experience. You are free to spend as long as you wish - any time of day or night. Nights are particularly beautiful. You will notice couches, divans, and various resting places as you gaze on the beauty of holiness. The files to which the links have gone are no longer available.

Summary - midway through book 4

We are or I am on the last lap of this marathon - nearly into the stadium (empty). I don't have another diagram yet, but there are some changes in the framing and styles in Book 5. Longer phrases are repeated, and there are trios of exhortations that are inclusive of Israel and all who fear יְהוָה

So what am I doing? I am reading the Hebrew out loud to myself and with a friend every week or two. (He is fluent and we read the Greek translation as well. Europeans are a lot better at languages than North Americans.) My reading has improved with this exercise as has my word recognition. I am also deciding what is there in the text - working specifically on my rendition of the poetic structure at the word and prosodic phrase level. From this post this morning from Calvin, at the Floppy Hat, I see poetics is an in thing to do. Let me be very clear: reading the text is good - like a lot of things. It is its own witness of what is under study. It is a first hand witness. I have read a few dozen commentaries on the text of the Bible. I was always in too much of a hurry to get to 'meaning' and too desperate to be 'right'. Both of these are irrelevant beside this first witness. The translations we have, good though they may be, are a second hand witness. They are always steeped in decisions that are outside the immediate reference you or I may need. It's not that the words cannot be translated - but that there may be something personal for you or for me that the translation cannot give you. For instance the word 'keep' in Psalm 121. In your native tongue, you might skip over it. It's obvious what it means. Or the translator may have used creative synonyms and obscured the repetition. But when you are slowed down enough to hear the sound שׁמר (shamar) in its repeated variations, then you get it. Especially when the moon wakes you up in the middle of the night and smites you - and you smile.

I am also concentrating on the first time a word recurs in the psalter. This has repeatedly outlined the images in the psalms - even though I have touched only the frame unique to that poem.  And even though I am working with clues from a routine I wrote to decipher the root given the consonantal word. The clues have been adequate to the task.

Why am I doing this? To prepare myself personally to listen at the psalms conference in Oxford in September. And purely for pleasure - and for learning the language better.

In Book 5 so far we have noted:

The opening psalm 107 is generic and describe's the work of יְהוָה  throughout the world - all sorts and conditions of people.
Then 108 is a repeat with variation of parts of psalms 57 and 60. It reminds us of the miktamim and the tune Do not Destroy and the political context in which the elect live, the foxes circling about the beloved.

109 is a severe curse of one who must come to judgment.  It seems to prepare 110 which has no new frames.
The acrostics with Hallelujah follow Psalms 111 and 112 - the poet Mary Herbert, Countess of Pembroke provides a lovely reading of these - her book is embedded here.

The following 5 psalms culminating with the shortest precede what almost seems to be the end of the psalter - the stone that the builders rejected and the great hymn to testimonies of יְהוָה
Psalm 113 - to live with the nobility
Psalm 114 - lambkin and little hills skipping
Psalm 115 - trust and blessing - trio #2
Psalm 116 - the completion of the vows
Psalm 117 - anticipating the great hallel

Psalm 118 - the circumcision

119 feels like the end of the psalter - the psalmist for all the humility expressed, also writes with words that are new frames even this late in the book the equivalent of "I observe the testimony"

The songs of ascent - we are on the fifth step. Where will these take us? 120 and 122 have no new frames.
Psalm 120 - A song of the steps
Psalm 121 - no snoozing
Psalm 122
Psalm 123 - of contempt
Psalm 124 - unless ... then - we escape the snare

Summary of Book 4

Here are the new frames by psalm for Book 4. No doubt that Moses is the envelope - but what is in the package? I can't say that I have an answer. Most of these psalms have no handle - like an author or the like whereby one might put them into a 'package'.

A prayer and answer
90 - of transient growth and limited years
91 - answer to Psalm 90 - delivery from plague

92 - about flourishing. A statement of security -

I have been anointed with luxuriant oil

93 - the floods against majesty clothed. This short psalm intimates that the deck is stacked against יְהוָה

the torrents have lifted up יְהוָה

the torrents have lifted up their voice

the torrents will lift up their waves

94 - how long vengeance - will God consider? correction / cut off - this denies that there could be any contradiction in God

Is the throne of ruin in league with you?

framing toil on a statute?

95 - the teaching psalm used in Hebrews - no new frames

יְהוָה rules

96 - the first of the royal group - no new frames
97 - from within the presence - fire
98 - on the harp
99 - - the last of the royal group - no new frames
I suspect the above 4 psalms have a structure 'together'. There are several repeated phrases in the four.

100 - instruction to all to worship
101 - destruction

My eyes are on the faithful of earth

to live with me

walking in a way of completeness

Such a one will minister to me

The next five psalms are a long recapitulation of need and history of promise and failure to respond
102 - prayer - of withered herbage - Hebrews applies words to the son that are applied to יְהוָה in this psalm.
103 - nurturing compassion - as benefits the grasses' flush
104 - a recapitulation of creatures from the upper rooms
105 - of Abraham and portents - borders
106 - The reed sea, Moses in the breach - extermination, plague, and idols

Book 3 - where are we

Well I've nearly been defeated by technology. Psalm 89 disappeared twice from the blogger editor. I think I must find a better editor  - the problem is they are the only ones who have any handle on right-to-left and left-to-right mixed processing.

Anyway - since our last summary, we have 'done' 11 psalms - three of them had no new frames. And they didn't seem to be recapitulation. Poems are like that - they are what they are at the time you read or sing them.

Again I continue to see apt new frames - never used before - for the subject of each psalm. I am wondering if there is a concentration of the word Adonai - Lord in recent psalms. There is an increase in usage and a decrease to come.

The use of  אדן by book - green where it recurs, red - individual count

A quick summary of the last poems of the children of Korah:
Psalm 79 - the pouring out, Jerusalem a heap of ruins - This one hits hard like Psalm 44 and the Lamentations

Psalm 80 - the rooted vine in tears - Here was where I got tangled in bloated html - and the syndicator would not post the psalm. Nearly discombobulated I was. I even published this one twice. You reader are very important - you keep me honest. I review my work and will continue to do so.

Psalm 81 - recapitulating a determined hope

Psalm 82 - judge in favour of the weak

Psalm 83 - no no no - not silence

Psalm 84 - the courts of יְהוָה

Psalm 85 - truth springs from the earth - so no magic numerology like chiastic accidental patterns please. And if you do this, listen to the check in your spirit that says: no, no, no this is not proof - this is embarrassing. - Now here's a thought - No God, no sin - but also no human, no God? No - even the stones are sufficient but the proof is in the beauty of observation that is accurate and stands the test of scrutiny.

The use of  ארץ by book - green where it recurs, red - individual count

Psalm 86 - but you - to be magnified in Psalm 89. Is it possible for the human to overcome diminishing resources? This prayer of David - the last of the ones in Books 2 and 3 - is very beautiful.

Psalm 87 - who was born here?

Psalm 88 - jammed in a pit - entombed, a dance

Psalm 89 - of faithfulness sworn - creation and covenant not profaned - I wonder too if there is some irony in some of the verses in this psalm. 

How will his children break my law

or fail to remain in my judgment?

How will they profane my statutes

or fail to keep my commandments?

I will attend to their transgression with the scepter

and with stripes their guilt!

but my loving kindness will not be frustrated in him

and will not be proven false in my faithfulness

Psalm 89 is said to sum up the failure of the monarchy. It lists with the corporate laments and the Maskilim - the great chunk of these final poems of Book 2 is still merging together in my mind. The nested divisions by attribution are only a partial help in resolving the coherence into a few words.

The use of אתה by book - green where it recurs, red - individual count

Perhaps Books 4 and 5 will provide some help - to which we now proceed.

Do Books 1-3 tend to emphasize the individual more than the congregation? One more graph:

The use of  אני by book - green where it recurs, red - individual count

The middle of Book 3 - a brief retrospect

We are almost to the middle of book 3 - perhaps past it since psalm 78 is so big. I have been concentrating on the frames in each psalm - repeated words that outline the theme or surround the core of each poem. In particular I have been identifying the frames that are first used in each psalm. It seems we are then in the middle of a substantial art gallery.  So far in the last 5 or 6 weeks, we have seen in sequence:

• the entrance: psalms 1 and 2 - 
• a set of psalms of David - from 3 to 41 (only psalm 10 has no attribution but it is a continuation of the acrostic of psalm 9). Attributed to David are two psalms of special names: maskil  - of insight, and miktam - inscribed (roughly).
• at the beginning of Book 2, we found a change in attribution (Korah) and a change in the divine name which will last to psalm 86 just before the end of Book 3.
• In the middle of Book 2 after a series by Korah (really including psalm 43 also) we pass the first of Asaph, a foretaste of what is to come in Book 3.
• But first there is a second set of psalms attributed to David. Five of these are miktamim, three of these and a fourth are headed with 'Do not destroy'. They are essential - not to be thrown out.
• These in turn surround a section of three unattributed harvest psalms 65, 66, 67. These, besides psalms 1 and 2, are the first group of unattributed psalms. There will be several more in books 4 and 5.
• Following the David group, Book 3 begins with Asaph and ends with Korah. Books 2 and 3 have a familiar sandwich pattern  Korah - Asaph - David - harvest - David - Asaph - Korah.
• Book 3 will end with two maskilim one of Hayman and one of Ethan
• Book 4 begins with Moses - but we get ahead of ourselves
• Book 5 ends with David
• and all books end with praise. Psalm 149 closes what psalms 1 and 2 began. See also this image. Easier to see than to describe.

As we read, I am concentrating on the repeated roots that are new in each psalm. These I count as frames though they may frame the whole psalm or only a part of it. Click on psalm summary for the other summaries.

So far in book 3, we have summarized each psalm using words that are new keywords in that psalm
73 - how is the heart touched
74 - foolish, the burning of the assemblies
75 - the horn
76 - wearing the residue of human heat
77 - remembering the wonderful deeds - introduces psalm 78
78 - signs commanded, guiding a provocative people - anticipates psalms 105 and 106

I won't anticipate more of where we are going, because, though I have been there, I am seeing new things in every psalm because of this concentration on which recurring words are new. There's a monster diagram of these linked from the page defining the frames - under WIP above. This process is scheduled to be completed before the middle of September. It is I admit, a bit of a marathon.

The study of the psalms is very rewarding. I have found myself confronted by many if not most. Now it is joy to read them for a third time in Hebrew - it is still slow work even after 4 years of study, so don't be discouraged. Look up every word - who cares if it takes time. This is the dialogue between Father and Son - we eavesdrop and learn. The anointing drips from these words onto us - a precious oil. (Psalm 133). Soon I will see the dew of Herman and the mountains of Zion. (September in Oxford for a conference on the Psalms - then to Israel for 3 weeks.)

Summary to psalm 72

Psalm by psalm I am now trying to characterize each psalm by its new frames in the title of the post - so you can see the summary at a glance on the right panel of archive links.

61- my vow
62- of lies and vanity - and silence
63- a psalm of joy (finally)
64- three bull's eyes and a miss (shooting arrows)
65- provision for the ends of the earth
66- testing and prayer
67- the produce of the earth
68- captivity captive - riding the storm
69- sinking in overflowing floods in depth ...
70- hurry
71- the declarations of youth and age
72- Sun moon and Sheba complete Book 2

A set of Davidic poems are in this section of the gallery - and they are noted as complete with Psalm 72 - where by implication Solomon is included in the Davidic group.

Summary by frame to psalm 60

We have seen the envelopes - here is a short summary so far. First we can go beyond the initial structure I posed earlier. The psalter is formed in several concentric groupings.

1. the outer frame of psalms 1, 2, 149
2. the inner frame of the personal Davidic psalms
3. the inner frame of the acrostics in books 1 and 5 only
4. the use of divine names - the existence of the Elohist psalter
5. the inner frame of Korah
6. the inner frame of Asaph
7. the central Davidic core of books 2 and 3 - Solomon's pair of psalms
8. (Moses also figures in the text of book 4 - but has only one psalm attributed to him)
9. the Davidic envelope in book 5 and scattered parts of the Songs of ascent with Solomon at its centre
10. the similar structure of the five books - all ending with praise.

I am not the first to point these out but they are confirmed so far in my sequential reading. I can imagine the collections taking shape in multiple locations and then perhaps at the return from exile, a few cooperative priests together merge them. What strikes me is the switch from David to Korah/Asaph and back again with the odd outliers in what may well be strategic positions - e.g. 75 as the final of the Do Not Destroy series or 142 as the last Maskil etc.

Of the last psalms since Psalm 50, what can be said

51 - the clear concentric circle of new frames blot out - purify - wash places this poem in its usual context as the ultimate in penitential writing. David the anointed provides the example of exactly what a marriage should not be (in contrast to the hopeful and celebratory Psalm 45)
52 - we are back in David's world and his condemnation of the deceitful tongue is a sharp reminder of Psalm 12
53 - this Elohist repeat of Psalm 14 reminds us that all is not well on the earth. It is named as a Maskil though its double is not.
54-55 are on the inner battle. We have a strong tendency to objectify the enemy. I hope I do not read too much into the divine solution - the destruction of the enemy begins with the destruction of our sin
Psalm 56-60 - five troubling even bloodthirsty psalms follow this note on the inner battle! They end with the clear statement of who is in charge. Why are these miktamim together? Why is Psalm 16 also a miktam?

A clarifying image

Here's a rework and correction of the earlier image. David's border colour is red, Asaph in book 2-3 only green, Korah blue - book 2 and 3 only, I had slipped from one Moses to two and two Solomon to one - easy slip to make.

David is the only attribution to appear in all books. Maskilim have a double border, miktamim a quad border

Can you write a maskil or a miktam?

A diagram of psalms with a name or author

Post replaced
See this post

Summary of the first 30 psalms

Part of my challenge is to create the summary of each psalm from the new information provided with the frames - loosely defined as 'the recurring roots within the psalm - especially the new ones'. It is an experiment - we are 1/6 through.

1 - the righteous one and the many wicked - the way of the teaching of יְהוָה is recommended for happiness
2 - the nations are to be subject to the king identified singularly by the first person pronoun
3 - the many are trouble to the individual - salvation needed
4 - a plea to be heard, an implied rebuke, still there is confidence for sleep and quiet communion
5 - a voice in the morning, an emphasis on the action of יְהוָה addressed as 'you'
6 - vexation, shame, penitence, a continuing plea to hear
7 - if you have made it past 6, you are safer - 7 has hell destroyed, foes, persecutors, evil, toil work
8 - whew - the reign of the children of dust under the excellent name of the governor
9 - acrostic part 1 - a declaration of the fragility of the human
10 - acrostic part 2 (incomplete) - the singular wicked, the poor, judgment
11 - life, the wicked, the upright and testing, hell again
12 - divided heart, lips, tongues in these children of dust, safety required
13 - poetry on how long - intense desire of the poet
14 - there is none doing good - Does this remind you of Romans? We might have been deceived that there was a parochial interest in the elect - but what we have so far is far from a hymn book - it is much more personal encounter, confession, and recognition that trouble is all too present.
15 - The repeated question, who, gives a new frame.
16 - Pleasure and the insistent you. You complete my 'stay' גורל - note that sound. In these roots that sound alike, I have been hearing גבר (warrior) and גור (stay, live, sojourn).
17 - Prayer for the completion of steps in the path of יְהוָה
18 - The new frame is servant - and the recurrence of many words from the inscription to close the psalm.
19 - a fulcrum linking Psalm 1 to Psalm 119 - the frame is a silent word and the picture is Torah.
20 - prayer #2 a plea for answer - a good move in the story, I think
21 - immediate answer to 20 - the placement of the crown - the finding of joy
22 - In abandonment, we get the first appeal to the trust of the ancestors and the hope of deliverance that does not leave them ashamed - that is just one of the new frames - another pair is praise in the congregation- praise will be more and more evident.
23 - almost without frames - respite from the intensity of the prior psalm
24 - the lifting up and entry of the king of glory
25 - Acrostic 2, almost a summary in itself, many frames, less than 20% new. Those new include covenant - a concept not yet referenced in the psalter. So some frames are unprepared.
26 - the new frame walk combined with completeness (integrity) is also framed with a sounds-alike pair of words in verses 2 and 11 that indicate to me a confidence that is not as overly bold as one might read into the poem. I wondered about an English play to simulate the Hebrew - vindicate in verse 1 and syndicate in verse 7.
27 - Wait with confidence - the plea that in seeking the game will not be too difficult
28 - in the grace (new frame) of God the supplication (new) is heard
29 - The voice of יְהוָה is the theme of this psalm responding to the frame of voice in psalm 28 and perhaps recalling the voice of the highest in Psalm 18. Glory recalls the frame of Psalm 24.
30 - Joy and thanksgiving in the acceptance of יְהוָה (these are new frames in this psalm)