the temple Hallels and the Pilgrim Psalter, to which were added the remaining Psalms of the Director's Psalter and other appropriate Psalms, chiefly of late date. This work was accomplished in the Maccabean period, after the reorganisation of the worship. There can be little doubt that the editor of the present Psalter used B, the prayer-book of the Greek period in Palestine, as the basis of his work. He was compelled to do so if he would produce a collection which would take its place in public use. He also used E, because that was the Psalter in familiar use in Babylonia and among the Jews of the Dispersion all through the East. It was necessary to combine that collection with the other if he would secure his book a public use in the Orient. He must indeed enlarge both collections by the introduction of Pss. old and new, in order to justify his task. The editor was probably called to his work by public authority and by an understanding between the Jews of the East and the West. It was also in the plan to combine the Pss. used in synagogue worship with those used in the worship of the temple. And so the Hallels and the Pilgrim Psalter were made the nucleus of a much larger collection, suited for this purpose. The editor also added a number of older Pss. of a national character, even though they had not previously been used in public worship. It was just because he thus satisfied all interests in a most comprehensive way, that his book supplanted all others and at once attained universal recognition. A careful examination of the arrangement of the present Psalter on the basis of what has already been determined as to the several minor and major Psalters and the Pss. not included in them, enables us to trace, to a great extent, the methods of the editor of y. The first part of y is 1-41 based on DR. (a) Ps. I was made the general introduction to y, followed by 2, the original introduction to B, followed by 3, the first prayer of , M. Then came 4-6 of DR. The enigmatic 7 of was then inserted. (b) Pss. 8-14 of R are followed by 15 of B, M, describing the true citizen of Zion (in antithesis with the wicked fool of 14), and 16, a Miktam of, and 17, a prayer of . (c) Ps. 18, the ode of David, introduces the next group of DR, 19–22. To these were added the following: the shepherd Ps. 23 of , M, the choral 24 of, M, and the group of prayers 25-28 from only, and of hymns 29–30 from B, M. (d) To 31, the prayer of K, was appended 32, the penitential Maskil of ; and 33, an anon. hymn; 34, an alphabetical hymn of ; and 35, a prayer of . Then follows 36 of BR; 37, a poem of; and 38, a penitential Ps. of ,, concluding with 39-41 of R. Thus the editor of from R, to which he added in appropriate places, 19 of Ps. 2), and 2, anon. Pss. not used in any previous Psalter. used 20 Pss. (including The second part of was 42-89 based on E. (a) 42-48 K 49 (K?) concluding with 50 of A, which was transferred to this place for the purpose of giving an appropriate liturgical close to this group before the penitential 51. (6) The group of B, 51-65, after which 66–67 of M, DR, followed by 68-70 of, followed by 71, peculiar to E, and 72, the original conclusion of . (c) The group of 73-83. Pss. 42-83 were taken from E, which was thus inserted bodily in the middle of , without additions, except in glosses. (d) now appended 84-85 from used by M, DR, then 86, a prayer, later ascribed to, but really anon. (see §§ 27, 37), 87 from K, M, and the pseudonyms 88, 89, the latter being the conclusion of this second part. The third part of was 90-150, based on the Hallels and the Pilgrim Psalter. (a) Ps. 90, the pseudonym, was prefixed, 91, 92, 94, 95, anon. were added, then the great advent Ps. 93, 96-100, was broken up for liturgical reasons, 101 of and M, and 102, a pseudon. prayer, follow; then 103 an anonym., a late hymn kindred to the first group of Hallels, 104-107, which it precedes. (b) To the second group of Hallels, 111-117, was prefixed 108 of M, 109 of B, M, BK, and 110 of , M. To these, the Maccabean Hodu 118 was added. (c) The group of Pilgrim Psalms, 120-134, was placed in the midst of the third part, preceded by 119, the alphabetical praise of the Law. (d) To the Hallels 135-136 were added 137, the anon. exilic Ps. of vengeance, and 138 of, 139, 140 of B, M, DR, 141 of E, M, 142 Maskil of D, 143 of D, M, 144, 145, anon. alphabetical Pss. (the latter ascribed to, v. §§ 27, 37). (e) The concluding Hallels, 146–150. § 39. Liturgical assignments appear in several titles, referring to days of week, kinds of sacrifice, and festivals. These are so few that they must have been prefixed, not by the final editor, but by late scribes. - ליום השבת (a) Assignment to days of the week in the temple service. for the Sabbath Day, in the title of 92, indicates its assignment for use on the Sabbath. gives several other titles of this kind: in 24, for the first day of the week; in 38, the Sabbath; 48, for the second day of the week; 94, for the fourth day of the week; 93, for the day before the Sabbath. Doubtless in late liturgical use each day of the week had its appropriate Ps., but only the earliest assignment, that to the Sabbath, appears in . In BS. 5014 sq. there is an account of these temple services. (6) Assignments to sacrifices in the temple. n for the thank-offering is attached to 100. The Ps. was to be used in connection with that kind of a sacrifice. The word might mean for praise, but it would be meaningless in the midst of a multitude of Pss. which, of their very nature, are hymns of praise. in the titles of 38, 70, is a Hiph. denom. (Lv. 22+ 68 Nu. 526) from 7, the technical term for the offering of the Mincha. It doubtless means to make the Azkarah. These Pss. were designated for use at that sacrifice. Doubtless other Pss. were used on sacrificial occasions, but references to their use did not make their way into the titles of the Pss. (c) Assignments to festivals. man nɔɔn ve in the title of 30 indicates its assignment to a festival of the dedication of the temple, probably that of Judas the Maccabee, B.C. 164, when the temple was rededicated after its desecration by Antiochus, I Macc. 459 Jn. 1022. gives in the title of Ps. 29 éžodlov σênvîs, ¶ in consummatione tabernaculi, referring to its use on the last day of Tabernacles. § 40. There are doxologies at the close of the five books into which divides the Psalter. But these were designed to be used at the conclusion of every psalm in liturgical service. Although these doxologies are counted in the verses of the Pss. in MT., so are the titles, and the former are no more parts of the original than the latter. These doxologies are benedictions, or ascriptions of blessedness to the God of Israel. A series of such benedictions has been preserved as the earliest part of the Jewish Liturgy apart from the Psalter. Such are also of frequent occurrence in the citations from the early Rabbis in the Misnayoth and Beraithoth. Though given usually only at the close of the books, the doxologies were really used at the conclusion of every Ps. or part of Ps. sung in the liturgy. These are the benedictions in : — Ps. 4114 7218-19 8958 10648 ברוך | יהוה אלהי ישראל | מהעולם ועד העולם | אמן ואמן We also find the last of these in I Ch. 1686, where it was used as one of the doxologies of the temple service. It was not cited from this Ps. Rather the reverse is the case: that the doxology was added to y from the Chronicler ; for it could not have been used by the editor of in the time of Judas the Maccabee, the early part of the second century B.C., because it divides the group of Hallels 104-107, which were designed as a tetralogy to be used together. These four doxologies began with a Qal ptc. pass., Blessed, which was probably uttered by a solo voice, followed by a metrical pause. They close with the double Amen; verily, sung by the choir or by the people according to the rubric 10648, "Let all the people say Amen.' The intervening material is a trimeter couplet, as 4114: ==== 10648. These differ only in the scribal variation for g, the former destroying the measure preserved by the latter. 8953 is evidently an abridgment of the same couplet. 7218-19 gives a double benediction, and therefore a couplet in each v. for pns at the close of Ps. of E. П is a prosaic insertion at the expense of the measure without affecting the sense. There are virtually, therefore, only two doxologies: .is a Qr יהוה (1) Blessed be | Yahweh the God of Israel | From everlasting even unto everlasting. Amen and Amen. (2) Blessed be | Yahweh the God of Israel, | Doer of wonders alone. The first of these is the ancient benediction, and it was probably used in y at the close of the first and second divisions. The third division needed no such benediction because it ended with a series of Hallel doxologies. The more elaborate benediction of 7218-19 and that of 10648 were appended subsequently when was divided into five books. § 41. Selah indicates the abbreviation of a psalm in liturgical use, and marks the place where the closing benediction might be sung. The word itself means: Lift up (the voice in praise). This interpretation explains the tradition of that it called for an "interlude," and the Palestinian tradition, which represents it by the last word of the doxology, "forever." The term was first attached to psalms in the Psalter of the Mizmorim. It was used in the Director's Psalter, and in the Collection of the Elohist, and it continued in use at least until the time of the Psalter of Solomon and the earliest portions of the Jewish Liturgy. Selah is used in 71 t. in thirty-nine Pss. It is also found 3 t. in Hb. 3. As it is used frequently in DB, it was probably attached to Hb. 3 before the removal of that Ps. from R to its present position. It is used in all the major Psalters, and in 32, 89, in addition. The latest uses of Selah in the Psalter of are in 66 67 from the early Greek period; and in 24o 89°, parts of composite Pss. which belong to the later Greek period. But Selahs continued to be added in after the completion of that translation. They also appear twice in the Psalter of Solomon, and twice in the Jewish Benedictions. This late use makes it impossible to think that the term was misunderstood either in the Alexandrian or the Palestinian tradition. The former translates the word by diájaλua, interlude, the latter by forever. Both renderings depend on the same usage, regarded from different points of view. The former indicates an interlude at which the benediction should be sung, and the Ps. concluded for that particular service. The latter gives the last word of the benediction as an abbreviation for the benediction itself. The word calls for the lifting up of the voice in praise. This interpretation satisfies all the conditions of the problem, and is in accord with the actual position occupied by Selah in the Psalms. p is used: (a) at the close of a Str.: in Pss. 33. 5.9 48.5 76 917. 21 246. 10 324 396. 12 464. 8. 12 475 489 506 (before Rf.) 15 (G) 527 596. 14 (before Rf.) 608 6615 675 761. 10 771. 4. 10. 16 808 (G) 822 839 845 878 895. 38. 46. 49 1404.6.9 (43 t. in 25 Pss.). This is evidently the prevailing use. (b) At the close of a pericope made without regard to measure: in Pss. 201 213 325 4914 525 672 84o 858 876 888. 11 (om. ) 1436 (12 t. in 11 Pss.). Five of these Pss. have also ́d at close of Str.: 32, 52, 67, 84, 87. It seems unlikely that both uses came from the same hand. The Selahs at end of Strs. are presumably earlier than the others. (c) At the close of a gloss: in Pss. 327 449 4915 545 558.20 574a. 7 615 625. 9 664. 7 6820 754 818 (16 t. in 12 Pss.). In more than half of these Pss. ́d may have been earlier than the gl., and may have stood originally at the close of a Str. There can be little doubt that this is the case in 545 625 667 754; it may well have been so in 327 615. The Selah in 682) may also originally have followed the last 1. of Str. if v.21 be an independent gl.; but if these vs. form one gl. ' is probably the insertion of a later editor. The use of the term in 558 574a is difficult to explain, as the gl. is short and the ́ immediately precedes the last 1. of Str. Was the gl. intended to take the place of the closing 1.? or are these examples of displacement? gives Selah in 573 in some codd., showing a fluctuating usage for this Ps. It is possible that these Selahs also stood originally at close of Str. In any case there are upward of six Selahs to be added to the list given above under (a). There remain seven Selahs that seem inseparable from the glosses which they follow: 449 4916 552) 577 629 664 818. As these Selahs cannot be earlier than their gls., the use must be a late one. 4916 may be a gl. of E, or it may come from a later hand. 818 is a gl. of 81", 577 of 57". These Pss. were probably joined to their present mates in E, and these Selahs may all be due to E. So 5520 and 629 also preserve late gls. and late uses of 'D. 44o 664 are gls. later than E, |