It is convenient to give in this connection the use of the divine names in . I. is used c. 6823 t. in OT. Qr. ==ó kúpios in 6, for an original ¬ = Yahweh (v. BDB.). It is the proper name of the God of Israel, first revealed to Moses according to E as "the One ever with His people" Ex. 312-15. It is not used by P until Ex. 63. But J uses it from the beginning of his narrative, and possibly explains it as meaning "the everlasting God," Gn. 2183. It is used cautiously by E (c. 163 t.), but constantly by J (c. 449 t.) and by P after Ex. 63 (c. 781 t.). D uses it apart from his phrases c. 211 t. In the prophetic histories it is used sparingly by E, but constantly by J, D, R. The Chr. uses it in his sources, but avoids it in his own composition. It is used throughout the prophetic literature, but in various proportions, and in some writers chiefly in combination with other divine names. The book of Jb. uses it only in the Prologue and Epilogue (27 t.), the seams (4 t.), and in a proverbial expression 129; but in Pr. it is the characteristic divine name. In Dn. it is used only in ch. 9 (7 t.) (source), and in Ec. not at all. It is constantly used in, except in the group 42–83 (E), where it is used 44 t. (chiefly glosses). אֱלֹהֵיכֶס ;202 .Ex " is frequently combined with other divine names. is a phr. of D (c. 239 t.) used by Chr. 6 t., Is.2 4 t., elsw. seldom; Ps. 8111 in citation from is phr. of D2 (c. 70 t.) and of H (c. 30 t.), in Jo. 7 t., Chr. 11 t., elsw. seldom, Ps. 7612 (the law of vows); is also a phr. of D2 (28 t.) used by Chr. 16 t., Je. 18 t., elsw. not uncommon; in 208 9428 995. 8. 9.9 1057 10647 1135 1229 1232. Uses of a with pa and other sfs. Ch. (26 t.); in 72.4 1829 3524 " " are characteristic of Je. (11 t.) and 1041 (all dub.) 134 303. 18 3822 406 10926, vabæ ~ 3312 14415 1465. The combinations 11827, mini dimba 501, are conflations of an original יהוה is a poetic contraction of 7, earliest use Ex. 152 (cited Is. 122 Ps. 11814. 14) Ex. 1716 Is. 3811 Ct. 86; minn Is. 26* (?); 10 Ps. 685 (?); Die 6819 (?); elsw. na 10435 10545 1061.48 111 112 1131.9 11518 11619 1172 1351. 8. 21 1461. 10 1471.20 1481. 14 1491.9 1501.6; m, bhar 10219; av abbas 11517; as an 1506. In other phrs. 7712 899 947. 12 11518 1195. 5. 17. 18. 19 1224 130 1354. II. 4421 8110, n.m. strong one: (1) angels, 291 897; (2) gods, 8119 Dt. 3212 Mal. 211; (3) mighty things in nature, 8oll; (4) used of God as the most primitive term, c. 217 OT. as the Strong One. the true God 1831. 33. 48 6820. 21 7715 859, cf. Is. 425; my God Pss. 188 222. 2. 11 632 6825 8927 10225 11828 1407, cf. Ex. 152 Is. 4417; Ps. 367, I ;43 .cf ,4210 אל סלעי ;13626 אל השמים ;1465 אל יעקב ;685 .Ps אל ישראל אל נקמות ;316 אל אמת ; (אל חי prob. also 428 848 for) 429 אל חיי ;293 אל הכבוד 941.1; 87714 953 Dt. 721; in Ps. 8615 Ex. 346 (J) Dt. 481; nw; ba Ps. 998; (5) without article, of God: indef. 5o, elsw. def. 712 1011. 12 161 176 192 528.7 5520 578 6821 7311.17 748 7710 787.8. 18. 19. 34. 41 821 832 898 902 10421 10614. 21 10711 11827 13917. 28 1496 1501; (6) divine name 501 (gl.), as Gn. 3320 (E) Dt. 3218 3326; by Ps. 7835. (3) angels, Pss. 868 1362; III. n.m. real pl.: (1) rulers Ex. 216 227. 8. 8. 27 Jn. 58 Pss. 821. 6 1381; (2) superhuman beings, including God and angels, Gn. 127 Ps. 8° (cf. Jb. 387); (~) " Jb. 16 21 387 Gn. 62. (J), cf. □ ; (4) gods yn b 965 Dt. 614 138 +; obe 7 Pss. 95 96 977.9 1355. (5) The God of Israel, pl. intensive, originally with article, the All Strong, retaining this mng. when the article was omitted in usage, but subsequently losing its mng. and standing as a common name for the Divine Being, like eós, deus, God (v. BDB.). It is used with article in only in phrs. : title of 90, anban my 873, where the article really defines the previous n. It is used in the cstr. in phr. 7 4710, phr. of J, 4114 7218 10648 (benedictions) 59′′ 689 697, phr. of E, Je., Chr.; app be a poetic phr. 202 468. 12 7510 767 812.5 849 947; ybs with various sfs. 1847 אי הסדי ;42 א' צדקי ;882 א' ישועתי ;5116 א' תשועתי ;856 799 656 27 26 245 אלהי צבאות ;(?) 432 א' מעוזי ;18 .5911 .1362 א' האלהים ;1001 א' תהלתי ;899 , because of the emphasis upon personal D is used with sfs. frequently in relations with God in lyric poetry. 38 58 187. 22. 80 252 3115 3528 409. 18 427. 12 435 592 694 714. 12. 22 8314 844. 11 862 912 9422 10433 11828 119115 14310 145' 1462; 7424.116829; 7 14610 14712; g 3781 14415; 1832 206 404 4421 4829 503 668 9214 957 988 1153 1165 1352 1471.7; 7 7910 1152. For other is used alone for God in E אלהים .I. IV . אדני and יהוה with אלהים uses of c. 180 t., elsw. c. 22 t.; v. VII. is a poetic sg. of x, used Dt. 3215. 17, and on this basis as an archaism in late poetry Pss. 1882 (for N 2 S. 2232) 5022 (gl.) 1147 (err.) 13919 (gl.). It is characteristic of Jb. (41 t.). IV. divine name, originating in Judah; syn. of Baal, used in North Israel (v. BDB.); always ò kúptos in 6. AV., Lord, to be distinguished from LORD for ; also ỏ kúptos in 6. The pointing was to distinguish the divine name from as applied to men. It is intensive pl. sovereign lord. In the oldest usage it was: my sovereign Lord, so 24 162 3713 5912 863. 4. 5. 12. 15 1408; later a proper name Adonay 5510 5710 (= mm 1084) 715. 16 8950. 51 1302. 3. 6. Its use in y elsw. is questionable. It is not certain whether 5117 was original in either sense or a substitute for . substitute for an original 4018 546 6823 901. Seventeen codd. Kenn. rd. Neither precedes or follows in conflation of text for earlier Qr. 6821 697 7328 10921 1418. It is a real gl., not in 3819; and though in a gl. in 2231 3517. 22. 23 3816 398 4424 6812. 18. 33 773 (6 dınbx) 77° 86°. It is part of a larger gl. in 3823 6218 6618 6820.27 7320 7865 7912 869 9017. The tendency to use it as Qr. for in later times, and also its general use for other divine names is illustrated by these editorial changes. .IIOé יהוה is certainly a ארני VI. n. m. Highest (1) name of God, Nu. 2416 Dt. 328 Ps. 1814 (= 2 S. 2214), used as an archaism 93 218 5014 7311 7711 7817 8319 911.9 922 10711 Is. 1414 La. 335. 38; with other divine names by Gn. 1418. 19. 20. 22 of (2) ; 7859 578 אלהים עליון ;979 47% (?) 465 (?) 718 יהוה עליון,(?) *87 7835 .Pss rulers, either monarchs or angel princes: 826. VII. The group of Elohistic Pss. is composed of selections: (a) From 42-48, 49 (?). These use D 36 t.; some doubtless glosses, a few possibly original in K, but the great majority editorial substitutions for was retained in the Rf. 468. 12, but in 489 it is a יהוה an original gl. in 429 469 473.6 482 is either a gl. or a substitution of later editors for the one of E. In the Pss. of K not in E, DN is used: 848. 10 (all glosses v.9 is txt. err. for .18 .4 .2.v יהוה צבאות 12 .12 .8.v יהוה or txt. err.), but אלהים צ' is not used in 85 (but אלהים .6 .2.v יהוה is used 878, but האלהים י' אלהי צבאות 717 v.2. 8. 9. 18, 4 There can be no v.9), or in 88 (?), but m v.2. 10. 14. 15. doubt, therefore, that was the divine name of K, and that substituted for it by the editor of E. was (b) From were taken 51-65, 68-70, 72. In these, □ is used 102 t. 1 is used: 548 5517. 28 5611 587 594.9 6411 6817 6914. 17. 82. 84 702. 6. All these are glosses, or substitutions of a still later editor. It is evident that of 53 has been substituted form of 14. In most other cases it was so also; for in the other Pss. of, D is used but 15 t.: 38 511 710. 11. 12 918 104. 18 141. 2. 5 2522 362. 8 1449; besides 6 t. in 1082. 6. 8. 12. 12. 14 +, which is a mosaic of two Elohistic Pss. Ps. 86 uses on v.8. 10. 14, m v.1. 6. 11. 17,78 v.3. 4. 5. 8. 9. 12. 15. This Ps. is also a mosaic of glosses of different date. The Pss. of in E also use 5117 546 5510 5710 5912 6218 6812. 18. 20. 23, 27. 33. 6821 is gl. was obs ́ 596 and was 697 are conflations of n 7218 is conflation in the doxology. אדני late scribes. " (c) All of A that have been preserved were taken up into E: 50, 73-83. The separation of 50 from the group was not made in E, but by a later editor. These Pss. used the divine name 40 t. is used 50 7418 759 7612 784. 21 796 8111. 16 8317. 19, in all cases either glosses themselves or in larger אלהים צבאות .7328 אדני יהוה ;7912 7865 7738 7320 is used אדני glosses. Besides 808. 15, and a DN805. 20 were originally was". 18 t., (d) The orphan Pss. 66, 67, 71, use a only 711; a later substitution for □ used v.11. 12. 17. 18. 19. 19. in v.5. 16 belong to different 11. N is used 6618. These Pss. in E doubtless followed 72. It is improbable that an editor who kept the Pss. of It and A together would not have done the same with the Pss. of. These were the only Pss, not in D, K, A. Pss. 66 and 67 were in fl of the early Greek period; Ps. 71 in its original form, v.4-9. 14-19, from the Greek period. The Psalter of E could not therefore have been earlier, or indeed much later. § 33. Fifty-five (57) Psalms have in their titles a reference to the director or choir master, which indicates that they were taken from a major Psalter which bore this title. They were collected in the middle Greek period in Palestine, as a prayer book for the synagogues, selected from the previous minor Psalters. The Pss. with are scattered through the Psalter. The term means, "Belonging to the Director." These Pss. were taken from a Psalter bearing the Director's name. Thirty-five of the fifty-four Mizmorim were probably taken as a basis. To these were added sixteen Pss. from, four (5) from K, and one from A. As no Ps. later than the previous minor Psalters was used, it is probable that the collection was made in the middle Greek period, not long after M. As the divine name Yahweh was retained, this Psalter was doubtless collected in Palestine. The term Director also suggests the period of the Chronicler, who alone elsewhere uses the term. The great majority of these Pss. are prayers. The collection was, therefore, like, designed as a prayer-book for use in the synagogues. Hb. 3 also attaches as part of the title of the song therein contained. This was originally a part of the Psalter of the Director (R) and was subsequently removed to Hb. The Psalter of R must therefore have been earlier than the final editing of Hb. and the close of the Canon of the Prophets. This also points to the middle Greek period, prior to Simon II. 219-198 B.C. П is Pi. ptc. with prep. from п vb. denom. of пy, v. 96. The vb. is not used in Qal, but only in Pi., with the exception of a single Niph. ptc. ny, Je. 85, enduring (of apostasy), and in Pi. only in Chr. and titles of Pss., in the mngs. act as overseer, superintendent, director : (1) in building or repairing the temple, c. y 2 Ch. 21 Ezr. 38. 9, c.2 Ch. 3418, c. inf. 2 Ch. 217, abs. 2 Ch. 3412; (2) in the ministry of the temple, c. by 1 Ch. 234; (3) in the organised liturgical service, I Ch. 1521, six of them overseeing the basses, nudun by, leading them with 2, and eight over the sopranos, niby by, leading them with harps (v. § 34). Heman, Asaph, and Ethan were over them all, leading with cymbals. This doubtless represents the temple service of the middle Greek period, and it is altogether probable that my in the titles of the Pss. has the same meaning, especially as these and other musical terms are associated with it in the titles. We may therefore take it as meaning director, or choir master. The preposition has the same meaning here as in other uses in the titles, and indicates that these Pss. were taken from a Psalter collected under the name of the Director or choir master. The modern view that indicates assignment to the care of the choir master is improbable, because, as Ols. says, this was a matter of course, and would not be specified in titles. And this would not explain its use in some Pss. rather than in others. interprets y as late form for ny els Tò Téλos. This is explained by Eusebius and Theodoret in an eschatological sense: unto the end (of the world). Trenders Na to sing in liturgy, taking it as Aram. inf. with the mng. use constantly, perpetually, thinking of perpetual use in the liturgy. The explanation of De., "for the accomplishment, fulfilment, rendering fully," is improbable. It seems most probable that and T agree in thinking of these Pss. as selected for perpetual use unto the end, in the liturgy. Another tradition is given in Aq. τῷ νικοποιῷ, Σ ἐπινικίος, θ εἰς τὸ νίκος, 3 victore. These follow a conceit of the school of Rabbi Akiba (due probably to the Messianic hopes of that period) that they were the triumphal songs of Israel. But this does not suit the character of these Pss., which are prayers rather than hymns. The T preserves the older tradition of 6, which is essentially correct so far as the use of the collection is concerned, though it misses the exact sense of the term which is given by the Chronicler. Fifty-five Pss. have пs in the titles. To these we may add 10 and 43, which belong to the previous Pss., 9 and 42. Of these thirty-five were Mizmorim: 4-6, 8-10, 12–13, 19–22, 31, 39-41 of ; 47, 49 (?) of K; 51, 62, 64, 65 of; 66–67 orphans; 68 of ₪ (?) (v. § 27); 75-77, 80 of A; 84-85, 88 (?) (v. § 28) of ; 109, 139-140 of . To these were added sixteen Pss. from (four Maskilim, 52-55, five Miktamim, 56–60; one Shir, 18, and six others, 11, 14, 36, 61, 69–70); moreover five (six) Pss. were added from ; (four (five) Maskilim, 42-45, 88, and the Shir, 46); one also from A, 81. All of these Pss. were used in previous Psalters, though they were adapted by this editor for use in his time. These Pss. are chiefly prayers, the great majority of them, thirty-three, being of this kind, as compared with eleven hymns and thirteen religious poems. This Psalter was therefore essentially a prayer book, on the basis of the earlier and M, for use in the synagogues of the Greek period. This is confirmed by the fact that ns, in the sense of director or choir master, is characteristic of the service of the temple as described by Chr. 1 Ch. 15, and belongs to his period. It is used elsewhere only in Hb. 319, as part of the title of that ode which, doubtless also originally was in R, but was separated from it and inserted in Hb. The collection of the Twelve Minor Prophets was closed and fixed in the Canon in the time of Ben Sira (BS. 4919) because he mentions the Twelve by that technical name. Daniel 92 seems to imply that the Canon of the Prophets was closed. The Psalter of the Director must therefore have been made in the middle Greek period. § 34. The Director attached to his prayer book instructions to the choir with reference to the tones, the voices, and the musical instruments to be used in the rendering of certain psalms in public worship. Twenty-nine of the Pss. of R have musical directions attached. Several tones are mentioned to which special Pss. were to be sung, indicated usually by the initial words of some familiar song. There are several special references to the kind of voice that was most appropriate. There are also several kinds of musical instruments mentioned as suitable for accompanying the singing. These are, in all cases, special directions. Where such do not |