probably imply a more comprehensive meaning for, such as is certainly found in the yea, Pss. 120-134, a collection of Pss. of great variety, hymns, prayers, and didactic Pss.; a little social song book for pilgrims to the great feasts (v. § 36). also uses dń for in Pss. 91, 93, 95, 96, for reasons difficult to discover, for, while it is appropriate enough in 93, 95, 96, it seems not appropriate to 39, 91.

§ 25. Miktam in the titles of seven Psalms indicates that they were taken from an early collection of choice pieces, made in the middle Persian period.

Pss. 56-60 have Miktam in their titles, so also Ps. 16. To these must be added Is. 389-20. There were probably other pieces which have been lost because they were not used by the editors of the early Psalters. These all bear on their faces evidences of antiquity. None of them were composed later than the early Persian period.

The most of the Rabbis rightly interpret on, as formed by prefix from the noun gold, and thus think of golden piece, in accordance with the ancient custom to name select poems, gems, jewels, choice pieces, and the like. This indeed indicates their character, for they are artistic in form and choice in their contents. Pss. 56, 57, 59, 60, are trimeters; 16, 58, are tetrameters. Is. 389-20 is a pentameter. 56, 57, 58, 59, have refrains, catch words, and other ornaments of style. They all have rare words, strange combinations, and a vigorous roughness of style, and express strong emotions. They resemble in this respect the preëxilic prophets, and are among the most ancient of the Pss. Ps. 60a belongs to the early monarchy; 58, Is. 389-29, to the middle monarchy; 56 to the late monarchy; 16, 57, 59, to the early Persian period. Five have editorial assignments: 56, 57, 59, 60, to circumstances of David's career; Is. 389-20 of Hezekiah's. The anon of Is. 389 is Pss. 16, 56-60, were taken up into, the earliest Psalter (v. § 27); Pss. 56-60 were also used in E and DR (v. §§ 36, 37), but 16 was not included in these Psalters. This doubtless explains the separation of 16 from the group. interprets as ornλoypapla, inscription on a tablet, tituli inscriptio, ; so T as if it were an De. suggests on this basis, a memorial or catchword poem. Ps. 60 has also h after 1. This was evidently ancient, and, standing by itself, is meaningless. It probably has the same meaning as in the title of the Lament of David over Jonathan, 2 S. 118, and probably was originally with it and others of the same kind in the Book of Yashar.

מכים probably an error for

§ 26. Maskil, in the titles of thirteen Psalms, indicates a collection of meditations made in the late Persian period.

Pss. 32, 42-45, 52-55, 74, 78, 88, 89, 142, have Maskil in their titles. These were separated because of the selections made by the editors of the several minor and major Psalters. None of them, in their original forms, were composed later than the Persian period, and therefore they were probably collected not later than the late Persian period.

bp was formed by the prefix from in the Hiph. consider, contemplate, and is, therefore, probably a meditation, meditative poem, so De. “pious meditation," cf. Ps. 478 ¬pi. So essentially ovvéoews or eis oúveoɩv;

intellectus, or ad intellectum; 3 eruditio. This suits the character of these Pss. essentially; so Ges., De W., Hi., regard them as poems to enforce piety and wisdom. is defined by Ew. as a song with cheerful music to be accompanied with clear-sounding cymbals, and in this is followed by many moderns; so Kirk. "a cunning Psalm "; but this does not suit the internal character of many of these Pss. These Pss. were all comparatively early in their original forms: 45 middle monarchy; 52, 54, 55, late monarchy; 4243, 74, 88, 89a, 142, exile; 32, 53, 78, early Persian period; 44 late Persian. Pss. 32, 52-55, 142, were taken up into ; 42-45 into ; 74, 78, into A. Of these, 42-45, 52-55, were also in DR, and these with 74-78 in E. Moreover, these two pseudonyms are Maskilim; 88 of Heman, which was also in R, and 89% of Ethan, which was not in any of the minor Psalters. None of these Pss. are orphans. It is quite probable that there were other Pss. in the original collection, which have been lost.

§ 27. David in the titles of seventy-four Psalms indicates, not authorship, but, with few exceptions, the first of the minor Psalters, gathered under the name of David in the late Persian period, from which these Psalms were taken by later editors of the major Psalters.

1. It is evident from the internal character of these Pss., with a few possible exceptions, that David could not have written them. It is improbable that the word David was designed by the early editors to indicate their opinion that these Psalms were Davidic in authorship. The is not the of authorship, as has generally been supposed. The earliest collection of Pss. for use in the synagogue was made under the name of David, the traditional father of religious poetry and of the temple worship. The later editors left this name in the titles, with the preposition attached, to indicate that these Psalms belonged to that collection. This explains all the facts of the case and the position of these Pss. in the Psalter, This view is confirmed by Ps. 72, which states that

this Ps. was the conclusion of the prayers of David, and implies that the collection was a prayer-book. This statement is in accordance with the contents of these Psalms, for they are for the most part prayers. Some of the Pss. with David in the titles could not, however, have been in the Davidic Prayer-book. Pss. 86, 103, 108, 122, 124, 131, 133, 145, all belong to the Greek period. David was for various reasons inserted in the titles by later editors. Still later editors continued to attach David's name to other Pss. in 6, S, and T. All the other Pss. which bear the name of David were composed, in their original form, with a single exception, not later than the middle Persian period. Ps. 68 seems to belong to the late Persian period, to which, therefore, we may assign the final collection of the Davidic Psalter (D). Thirteen of these Pss. have in their titles references to incidents in the life of David. It seems probable that they were an original collection by themselves, which the editor of used as his nucleus.

The Pss. with are the following: 3-9, 11-32, 34-41, 51-65, 68-70, 86, 101, 103, 108-110, 122, 124, 131, 133, 138-145. To these we must add 10, whose title does not appear because it was really, as in 6, the conclusion of 9. ☛ also gives David in the titles of 33, 43, 67, 71, 91, 93–99, 104, 137, fourteen others; but 43 is a part of 42 of K; 93, 96-99 are parts of the royal Advent Ps.; 104 is part of the group 104-107; 137 is a Ps. of the captivity not suited to a prayer-book, as; 71 is dependent on earlier Pss. of; 33 was given the title as in the midst of Pss. of. It is improbable that this would have been omitted in if genuine. 67, 91, 94, 95, have no claim to have been in. These insertions of are all conjectures of later editors. But such conjectures appear also in . The four pilgrim Pss. 122, 124, 131, 133, could not have been in D. David came into the title of 145 from its connection with the group 138-144. Ps. 108 is composite of earlier Pss. of; 86, 103, received David into the titles because of resemblance and use of Pss. of . None of these Pss. is earlier than the Greek period. All the other Pss. with David in the titles in were probably in ; and it may be that other Pss. were therein which have been lost, or placed ultimately elsewhere in the OT. Ps. 72, in its original form, was at the conclusion of the Davidic prayer-book, as sufficiently indicated by the subscription v.20. It is also probable that Ps. 2 was its introduction, as is most suitable on account of its reference to the Davidic covenant. If now we remove the duplicate 53 (= 14), there are 68 Pss. which we may regard as in. These Pss. have been disturbed from their original order by the selections from them made by later editors. Among the Mizmorim appear: 3-6, 8-10, 12-13, 15, 19–24, 29-31, 38–41, 51, 62–65, 68, 101, 109-110, 139–141, 143. For DR were selected: 4-6, 8-14, 18-22,

31, 36, 39-41, 51-52, 54-62, 64-65, 68-70, 109, 139-140. In E were selected 51-65, 68-70, 72.

(2) Thirteen Pss. of have in their titles references to certain incidents in the life of David. These statements all depend upon the narratives of Samuel, and were subsequent to the Deuteronomic redaction of the prophetic histories Ps. 3, "when he fled from Absalom his son," cf. 2 S. 15. Ps. 7, "which he sang to Yahweh concerning the words of Cush a Benjamite," cf. 2 S. 16. Ps. 18, "in the day that Yahweh delivered him from the hand of all his enemies and from the hand of Saul," cf. 2 S. 221. Ps. 34, "when he changed his behaviour before Abimelech who drove him away and he departed," cf. 1 S. 2119 sq.. Ps. 51, "when Nathan the prophet came unto him after he had gone in to Bathsheba," cf. 2 S. 12. Ps. 52, "when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Abimelech," cf. 1 S. 229 sq.. Ps. 54, "when the Ziphites came and said to Saul, Doth not David hide himself with us?" cf. 1 S. 2319 sq. || 261 sq. Ps. 56, "when the Philistines took him in Gath," cf. 1 S. 27. Ps. 57, "when he fled from Saul, in the cave," cf. 1 S. 22. Ps. 59, "when Saul sent, and they watched the house to kill him," cf. I S. 198-17. Ps. 60, "when he strove with Aram Naharaim and with Aram-zobah, and Joab returned and smote of Edom (error for Aram) in the Valley of Salt twelve thousand," cf. 2 S. 813 10. Ps. 63," when he was in the wilderness of Judah," I S. 225 sq.. Ps. 142, "when he was in the cave," cf. 1 S. 24. These thirteen Pss. were all in, but only 52, 54, 142, are Maskilim; 56, 57, 59, 60, Miktamim; 3, 51, 63, Mizmorim. Therefore the statements can have nothing to do with these collections. Furthermore E uses eight: 51, 52, 54, 56, 57, 59, 60, 63, omitting five; DR also uses eight: 18, 51, 52, 54, 56, 57, 59, 60, omitting five; 3, 7, 34, 142, were used by neither. Therefore these notices could not have come from these editors. is thus the only collection in which all are found, and therefore either the editor of must have been responsible for them, or these statements must have been in his sources. It is improbable that he would assign historical occasions to only thirteen out of his collection of sixty-eight. We must therefore seek them in his sources. But it is evident that they do not belong to the original Pss., for the only one that comes from the time of David is the original of Ps. 18, which gets its title from 2 S. 221. 2 S. 231 gives another poem which is attributed to David in the same way. These titles of the Pss. came from an editor of the same type as the one who inserted these poems in the book of Samuel. It is probable, therefore, that these thirteen Pss. constituted a little collection of Davidic Psalms. The editor of used them just as he found them, with these titles as the nucleus of his collection. They are not, however, in their original order, if designed to illustrate the life and experience of David. Their order, according to the narratives of Samuel, would be rather: 59, 57, 63, 52, 54, 142, 56, 34, 60a, 51, 3, 7, 18. It is quite possible that 2 S. 231 sq. was originally at the end, and the lament of David over Jonathan, 2 S. 119-27, in the middle before 60, making fifteen in all. One of these, Ps. 60", was probably in the book of Yashar as well

as 2 S. 119-27. These Pss. originated in different periods and in different circumstances, such as accord only in some respects with these titles. Ps. 18 in its original form was probably Davidic, and possibly Pss. 7, 60". Ps. 3 was from the middle monarchy; 52, 54, 56, the late monarchy; 63, 142, from the exile; 34, 57, 59, the early Persian; and 51 probably from the time of Nehemiah. It is altogether improbable, therefore, that an editor of the middle Persian period could have thought that his references to experiences of David were historical. He made them to illustrate the Pss., as the editor of 2 S. 22-23 used the Pss. to illustrate the close of David's career (cf. the use of Pss. in 1 Ch. 16). It is noteworthy that not long before the Pseudonyms, Ps. 72, 88, 89, appeared (v. § 34).

(3) We may determine the original order of the Pss. in only by the most careful review of all these facts. Ps. 72 was originally the concluding Ps. of

(v.2). We shall have to suppose, therefore, that 101, 109-110, 138-144, were removed from their original positions before 72. It is altogether probable that 16 was, in, still connected with the group 56-60. The groups 5165, 68-70, 72, selected by E from, are not in their original places. The Pss. with historical references 3, 7, 18, 34, 51, 52, 54, 56, 57, 59, 60, 63, 142, were, as we have seen, originally in the same group. The key to their order is doubtless in 18, originally the last of the series. It is probable that DR followed the original order for the most part, so far as 4-6, 8-14, 19-22, 31, 36, 39-41, are concerned, but the order of E in 51-62, 64-65, 68-70. That 109, 139-140, appear so late must be due to a still later editor. The order off is also substantially original: 3-6, 8-10, 12-13, 15, 19-24, 29-31, 3841, 51, 62-65, 68, 101, 109-110, 139-141, 143, except as disturbed by later editors. The Pss. with alone, 17, 25-28, 34-35, 37, 138, 144, which, therefore, did not appear in the intermediate Psalters, and those used by R only, 11, 14, 36, and by DK and E only, 61, 69-70, are probably out of their original order. Inasmuch as 70 was attached to the end of 40, it is probable that the original order of was 69, 40, 70. The following may therefore be given as a provisional theory of the original order, 2, 4-6, 8-13, 14 (= 53), 16, 17, 59, 63, 52, 57, 54, 142, 56, 34, 60, 51, 3, 7, 18 (30, 55, 58, 61-62, 6465), 19–24 (15, 101), 25–28 (35, 37, 138–141, 143, 144), 29, 31-32, 36, 38, 39 (68, 109, 110, 69, 40, 70), 41, 72.

The Pss. of, in their original, may be dated as follows: (1) The early monarchy, 7, 13, 18, 23, 24o 60o 110. (2) The middle monarchy, beginning with Jehoshaphat, 3, 20, 21, 27a 58, 61. (3) The late monarchy, beginning with Josiah, 19a 28, 36a 52, 54, 55, 56, 603 62, 72. (4) The exile, 63, 142. (5) The early Persian period, before Nehemiah's reforms, 4, 6, 9-10, 11, 12, 14 (53), 16, 17, 22, 25, 31, 32, 34, 35, 37, 38, 39, 40' (= 70), 41, 57a 59, 64, 69a 101, 109o 140o 143, 144a. (6) Middle Persian period of internal and external peace after Nehemiah's reforms, 5, 8, 15, 26, 29, 30, 40 51, 576 65, 69 138, 139 141. (7) Late Persian period of strife and confusion, 68. It is probable, therefore, that was edited toward the close of the Persian period, in Palestine, for use in the synagogues. To these Pss. other Pss.