Introduction:
Of all the books in The Old Testament, also known as The Hebrew Bible, there is one book that is thought to be the most popular. As most books, the title changes depending on where in the world one lives, and what sect of religion one follows. Tehillim (תהלים) is the Hebrew title, most commonly used by Jews; Psalms is the English title, commonly used by Christians. The title of a book is often used to convey to the reader what the book is about and therefore it is important to understand what these titles mean. According to The Books of the
Bible: The Old Testament/ The Hebrew Bible edited by Bernhard W. Anderson in 1989, both the
terms “Tehillim” and “Psalms” indicate that the contents of the book are songs of praise to G-D. “Tehillim” is Hebrew for hymn, which is a song of praise and “Psalms” is derived from the Greek word psalomi meaning songs and can also refer to a stringed instrument used to accompany the song. (For the sake of consistency, this author will use the term psalm(s) for the rest of this paper.) Even though the titles of this book come from two different languages, they essentially mean the same thing, but, while every individual psalm is formed as a poem, not all are rooted in song; and while many of the poems are true hymns, there are poems in this book that are prayers addressed to God asking for help and or guidance.
Psalms is a compilation book; each Psalm is an individual work that may or may not be related to another psalm through one or more common theme. There are 150 psalms which have been divided into six categories: Hymn, Lament, Thanksgiving, Royal, Wisdom, and Other. The psalms are also divided into five sections, according to Dr. Boudreau’s Introduction to Psalms from his Reading Packet, this may be arranged deliberately for those who follow liturgies to
correspond to the first five books of the Bible, otherwise known as ‘The Pentateuch’.
Many psalms have what is known as a superscription. It is the first sentence of the psalm that tells who the author is, what kind of psalm it is, and if it is a song or not. But, not all psalms have a superscription will all the components, and therefore many authors are unknown. The authors that we know of are David, Shlomo (Solomon), the sons of Korach, Asaph, Aitan (Ethan), and Moshe (Moses). Though there are some academic theologians who will argue that due to the contents of the psalm or the literary style of the psalm, it cannot have been written by the person named in the superscription. An example from Dr. Boudreau is that in Psalm 65 it says, “by David,” but, in verse four mentions the Temple in Yerushaliam (Jerusalem) which was built after his death.
On page 632 in his Reading Packet, Dr. Boudreau also notes that the psalms themselves
were individually composed over many centuries – from before the Jews settled in the land of Israel though the Postexilic Period. Therefore, the historical circumstances for when the psalms were written vary between each individual psalm. According to the Merriam-Webster Dictionary ‘postexilic’ is “of or relating to the period of Jewish history between the end of the exile in Babylon in 538 B.C and 1 A.D.” (On the Hebrew calendar those years would be 3223 to 3762.) The final editing of this book transpired sometime late in the postexilic period, just like most of the other books in the Hebrew Bible, by the Torah sages that led the Jewish people known in Hebrew as the Anshei Knesset HaGedolah which translates to Men of the Great Assembly.
In order to get a better understanding of The Hebrew Bible one can use hermeneutics, a scientific interpretation of scriptures that shows the present meaning of the text, and or exegesis, a critical explanation or interpretation of a biblical text that shows what the author intended the text to mean based on the historical context of the time they were writing during. This paper is
going to look at a few different commentaries who use both hermeneutics and exegesis in order to better understand psalms, specifically psalms 130, a psalm of lamenting G-D that is generally said by a person in distress who will pray to G-D from the depths of their heart, and 150, a psalm of praising G-D that is generally said by one who wants to praise G-D in any and all manners possible for every manifestation of His greatness.
Exegesis:
Psalm 130 is the eleventh of the songs of ascents and the sixth of the penitential psalms. The author’s name is not included in the superscription of this psalm. Between T. E. Bird editor of Commentary on the Psalms (p. 313), The International Critical Commentary Psalms Vol. II
(p. 337) edited by S.R. Driver, A. Plummer, and C, A. Briggs, and The Psalms Volume Two (p.
464) edited by P. Boylan, the general consensus is that since it appears to have been known to Solomon who lived from 990 BC to 931 BC (2770 – 2839), and there are compositional resemblances to Chronicles, thought to be written in the fifth century BC (3161 – 3261) and can be connected to the time of Nehemiah, this psalm was most likely written before the fourth century BC (3316 – 3460) which would’ve been around the Greek period which lasted from 800 BC to 500 BC (2961 – 3261).
According to T.E. Bird, the Christian church has taken psalm 130 and uses it as a prayer for souls stuck in Purgatory and can also be said when seeking strength from despair (p. 337). In a Jewish book of psalms, the directions for correctly utilizing this prayer is for a person who is in distress and needs words to pray to God from the depths of their heart. According to Boylan, the author of this psalm is helping to a person conscious of their sins humbly admit their guilt to G-D and ask Him for forgiveness. Cohen, the editor of The Psalms goes beyond what Boylan wrote
by adding that this psalm appears to be a personal confession, but, the speaker is also talking for
their people because their hardship is likely caused by national anguish (p. 443). Like all books of the Bible, Psalms has been translated into every language known to mankind, but original three that are studied are Hebrew, Latin, and English. In doing this, the English versions are not all consistently the same in every book. Depending on which language the translation is coming from synonyms may be used and while they have similar meanings the nuanced differences from one passage can create different meanings for each individual person who reads it depending on which copy of the book they have. This means that theologians and commentators have a lot of information to sort through and will may end up with slightly different meanings of what a phrase might mean and or they will write it down differently. For example, within this psalm there are three different ways that G-D is addressed. According to The International Critical
Commentary “the divine names Yahweh, Adonay, and Yah are used … without apparent
consciousness of any difference in their meaning” (Briggs and Briggs, 1951, p. 464). In Hebrew they are clear, but, in English, a translator can easily use one of G-D’s name consistently which would not do psalm’s intent any justice. T. E. Bird, in his commentary explains that Yahweh (pronounced as Hashem by Jews) is the divine name of G-D in the Hebrew Bible given before the exodus. Adonay is a title of respect similar to the Latin dominus, and Yah appears to be the oldest of G-D’s names we know (pp.339-340). Now that all this has been established, there are specific words or phrases that commentators have chosen to take a closer look at which are helpfully explained in order to better understand the prayer and strengthen one’s connection to G-D. This psalm is used in liturgy by people consciously crying out to G-D for pardon from their sins.
Psalm 130:1A song of ascents. From the depths I call to you, Hashem. The word depths (de profundis) in this verse is sometimes compared to great depths of water which is a
representation for misery, and frequently clarified as being of moral wretchedness, or sin as opposed to misery. It is unclear if this psalm is supposed to be said for the whole nation of Israel, or a specific individual, but it is clear that the depths of misery the cry is coming from is due to sin. The word call translated as cry (clamavi) in other Psalm books is sometimes put in the past tense, but, the call is still current (Boylan, 1924, p. 314). Bird remarks in his book A
Commentary on the Psalms that when speaking of the depths of despair in this psalm it is being
said for the righteous souls in Purgatory (1927, p. 339).
Psalm 130:2 O Lord, hear my voice; may they be – Your ears – attentive to the sound of my pleas. Davis and Danziger, who edited The Book of Psalms with an interlinear translation, have
included some of the popular Jewish commentaries near the psalm who shed some lights on specific phrases that need clarification. In this verse, O Lord, hear my voice is interpreted by Ibn Ezra as someone asking G-D to listen to them even though they have been distant and fallen to far way depths. Pri Tzaddik remarks when a person has the clarity of mind to express their request coherently, they do not have to shout. But, if they do not have their self-control because of misery, they will cry out in suffering (2001, p. 372). Cohen, editor of The Psalms, points out
that the second part of this phrase in this verse, in this psalm, which he translates as let thine ears be attentive, appears in Nehemiah’s prayer as well (1983, p. 433).
Psalm 130:3 If iniquities You preserve, O God, O Lord, who could survive? Ibn Ezra comments on the first half of this verse: If iniquities you preserve, O G-D by saying if G-D were to saves our sins and did not forgive them until we were completely worthy of forgiveness, we would not survive, because we do not claim that we have not sinned (Davis and Danziger, 2001,
p. 372). Other books have the translation with synonyms that slightly change the meaning of the prayer. The first half is written as If Thou, Lord, shouldst retain sin… and the second half is
written as … who could stand? By using these words clarification is necessary as opposed to other words. Boylan has written “Observarveris: If the Lord ‘kept’ sins – retained them, that is- and did not blot the m out, who could possibly abide His anger” (1924, p. 314)? Cohen interprets the last part as to be one standing “Before the Divine tribunal and endure the ordeal of judgment” (1983, p. 433) Briggs and Briggs, who put together The International Critical
Commentary also use the translation as stand and remark that this question indicates there is a
negative answer to it, and that answer is no one. In addition, they say, “as the condition itself implies the negative answer that Yah does not so deal with the inequities of His people” (1951, p. 464).
Psalm 130:4 For with you is forgiveness, so that You may be feared. This appears to be continuing the point made in the previous verse. G-D forgives us our sins and this is why we revere Him (Cohen, 1983, p. 433).
Psalm 130:5 I placed my hope in Hashem, placed hope did my soul, and for His word I yearned. Bird interprets His word as being the celestial promise of forgiveness contained in the law (1927, p. 340). Radak, a commentary cited by Davis and Danziger, comments on this verse saying the human body needs Hashem for physical safety in this world and the soul trusts that through G-D it will get to the afterlife (2001, p. 372).
Psalm 130:6 My soul [yearns] for the Lord, among those longing for the dawn, those longing for the dawn. Bird interprets this to mean that the author is reminding us or telling us that we shouldn’t let a day go by without thinking of G-D (1927, p. 340). Rashi says the dawn and new day is really a metaphor for redemption and the last phrase of the verse is repeated for emphasis. The emphasis is to show that people do not get discouraged by signs of hope that don’t bear fruit, they persist in the hope for their redemption and watch for morning time and
again (Davis and Danziger, 2001, p. 372). Another interesting take on this verse, is from Cohen. “Consciousness of sin was as a dark night; forgiveness flushed the Eastern heaven with prophetic twilight. So the Psalmist waits for the light, and his soul is one aspiration towards God” (1983, p. 434).
Psalm 130:7 Yearn shall Israel for Hashem, for with Hashem is kindness, and abundant with Him is redemption. One way of looking at this verse is that the author is talking to the other people of their religion and encourages them to share his beliefs (Cohen, 1983, p. 434).
Israel is being told to always trust in G-D, because love, benevolence, recovery, and forgiveness are bestowed upon us through Him (Boylan, 1924, p. 316).
Psalm 130:8 And He shall redeem Israel from all its iniquities. Redemption in this verse has been translated as ransom in The International Critical Commentary and Briggs and Briggs
say that this word (for which the Hebrew is “yifdeh” (יפדה)) is clearly a synonym for the pardon that is mentioned in verse four (1951, p. 465).
This psalm can be taken literally and still make sense to the reader, but the commentaries give pause and food for thought to the person speaking to G-D. In addition, while one English version of the psalm may be fine, another may resonate more closely with others who say it and they will bring more passion into their prayer.
Psalm 150 is the very last Psalm in the book. It is part of the of the Psalm group that praises G-D. The author of this Psalm as unknown; the date it was written is generally unknown, and is presumed to be during the postexilic time period (from 538 B.C and one A.D (3223 to 3762)) (T. E. Bird, 1927, p. 418). Which makes sense since it had to have been written before the final editing of the book which is presumed to have happened towards the end of the postexilic period.
Psalm 150 has six verses. This psalm begins and ends with the word Halleluyah. The root for Halleluyah is Hallel. The root Hallel can be found in various forms thirteen times throughout this psalm. G-D has thirteen attributes of mercy, and so it is thought to be a deliberate reference to G-D’s mercy (Davis and Danziger, 2001, p. 414). Since a person who says this psalm is praising G-D in all ways possible for all the expressions of His greatness.
Psalm 150:1 Halleluyah! Praise God in His Sanctuary; praise Him in the firmament of His power. In the Hebrew, the form used for G-D’s name is El אל. This way of saying G-D is used to reference His power in directing the universe and everything here in it (Cohen, p. 479). In sanctis ejus: His sanctuary can refer to G-D’s temple in Israel, or the one in heaven, but since a few words later the psalm says firmament virtutis ejus: firmament, which refers to the sky and heavens it is more likely “His unassailable fortress” in heaven that this psalm is referring to (Boylan, p. 401).
Psalm 150:2 Praise Him for His mighty acts; praise Him as befits the abundance of His greatness. Mighty acts would be those which humans cannot explain (Cohen, 1983, p. 479). Virtutibus ejus: His mighty deeds is referring to G-D and not Angels (Boylan, 1924, p. 401).
Psalm 150:3 Praise Him with the blast of the shofar; praise Him with lyre and harp. This psalm is meant for liturgical use which can be discerned through the use of the shofar. Shofar is a ram’s horn which is turned into a horn and blown by Jews today as a wake-up call before the New Year. In the old days the priests would blow the shofar in the temple and is associated with praising G-D (Cohen, 1983, p. 479). All of the instruments mentioned in this psalm are used to accompany songs of praise, like this one (Briggs and Briggs, 1951, p. 544). In Jewish tradition the priests and others who worked in the temple would play many instruments
and dance. From this verse, verse three, through verse five, the summons is addressed to everyone, priests and worshippers alike (Boylan, 1924, pp. 401-402).
Psalm 150:4 Praise Him with drum and dance; praise Him with organ and flute. The translation for this verse varies from translation to translation. It is unclear as to what the Hebrew ועגב במנים pronounced bimeeneem viooguv actually is. In the Davis and Danziger Psalm book the translation is “with organ and flute” which they got from other great commentators (2001, p. 414). Briggs and Briggs write that these instruments were those played to accompany dancing (1951, p. 545). In The Psalms, edited by Cohen, this verse is written as Praise Him
with the timbrel and dance; praise Him with stringed instruments and the pipe. Cohen comments that a timbrel would be an instrument that is similar to a tambourine and was considered to be a woman’s instrument; stringed instruments had a secular use, but to call the whole community, they could be played by a layman and used with a pipe (1983, p.480). In A
Commentary on the Psalms by Bird the verse reads the same as Cohen’s but for the last word is
reeds, not pipe or flute. Bird’s comment is only pointing out that the fist mention of reeds in the Bible is Gen. iv 21 (1927, p. 420).
Psalm 150:5 Praise Him with cymbals clanging; praise Him with trumpets resounding. This verse is also translated differently among commentators. The Translation above is from Davis and Danzig. Praise Him with the loud-sounding cymbals; Praise Him with the clanging cymbals is from Cohen. Praise Him with sweet sounding cymbals; Praise Him with crashing cymbals is from Boylan. …clear-sounding cymbals…cymbals that clang is from Bird. …sounding cymbals…clashing cymbals is from Briggs and Briggs. Cohen comments that it is unclear how loud sounding and clanging cymbals differ from one another (1983, p. 480). Boylan remarks that other commentators may write one as castanets, an
instrument used by women, and the other as metal cymbals like those used by the military. Boylan, though, does not see a reason to make this distinction (1924, p. 402). Bird brings in another commentator named Agellius who says the clear sounding cymbals are used with to accompany a song and crashing cymbals are used when the singing has ceased (1927, p. 420).
Psalms 150:6 Let all souls praise God, Halleluyah! Davis and Danzig bring in the commentator Radak who wrote that G-D’s greatest praise is from souls that develops their full potential in His service and it is greater than a transcendent song of praise (2001, p. 414). Cohen has translated this verse as Let everything that hath breath praise the Lord and comments that this summons to praise seems to be including animals as well as all humans whether the author meant it to or not (1983, p. 480). Omnis spiritus: everything which has the breath of life the call to praise G-D is for Jews and non-Jews alike which makes this psalm is universal. “There is no suggestion of discord in the symphony of the universe. The book of Psalms thus fitly ends with the Alleluia of all creation” (Boylan, 1924, p. 402).
Saying prayers can be comforting for some, others do it by rote. Anyone can say them, but prayers are not like works of fiction, to truly understand them, it is important to look at those who have written their thoughts based on their studies of the prayer text. In doing so, the meaning of what is being said will lend to the intent behind the words and they become stronger. Some of what has been written may seem obvious to some, but may change another’s outlook on the subject completely.