Documentos de Académico
Documentos de Profesional
Documentos de Cultura
by
PIUS DRIJVERS, O.C.S.O.
FOREWORD IX
BIBLIOGRAPHY Xlll
CHAPTER 1
THE PSALMS AS CHRISTIAN PRAYER 1
CHAPTER 2
THE ORIGIN OF THE BOOK OF PSALMS . 16
CHAPTER 3
HEBREW POETRY 23
CHAPTER 4
THE VARIOUS TYPES OF PSALMS 33
CHAPTER 5
THE PSALMS OF PRAISE, OR HYMNS 49
CHAPTER 6
THE PSALMS OF THANKSGIVING 81
CHAPTER 7
THE PSALMS OF PETITION 104
CHAPTER8
THE PILGRIM PSALMS 146
CONTENTS
CHAPTER 9
THE PROCESSIONAL AND ENTHRONEMENT
PSALMS . 164
CHAPTER 10
THE ROYAL PSALMS 181
CHAPTER 11
THE OLD AND NEW COVENANTS 204
I
THE PSALMS AS CHRISTIAN PRAYER 13
Hebrew Poetry
or by comparison:
I t is better to take refuge in the Lord
than to put confidence in man. (118 :8)
or by a contrast:
The Lord has chastened me sorely,
but he has not given me over to death. (118:18)
bless you for ever. And all the people said: so be it!"
(Jud 15:9-11). Thinks of Exodus ch. 15 in connexion
with this. Here it is related how Miriam, the prophetess,
the sister of Moses and Aaron, had a tambour in her
hand, while all the womenfolk followed her with
tambours and dances and took up from her the refrain:
the refrain over and over again. Psalm 136 has such a
refrain. Throughout the whole length of the psalm the
second half-verse is continually: "For his steadfast love
endures for ever." Psalm 118 begins with the call:
other people that the Lord set his love upon you and chose
you, for you were the fewest of all peoples; but it is
because the Lord loves you, and is keeping the oath
which he swore to your fathers, that the Lord has brought
you out with a mighty hand, and redeemed you from
the house of bondage, from the hand of Pharaoh, King
of Egypt" (Deut 7:6-8). The author of the book of
Judith lets the Ammonite captain, Achior, tell Holofernes
who the Israelites are (Judith 5). He does not picture
him as describing race, country, capital, language, or
manners but makes him tell the story of the Exodus from
Egypt. Those people are the Jews, "a people delivered
by God".
Those events of the Exodus left their mark on Israel's
national life for thousands of years. Then indeed men
had experience of God, that was the ideal time. Through
the mouth of his prophet Jeremiah God speaks to Israel
about "the devotion of your youth, your love as a bride,
how you followed me in the wilderness, in a land not
sown" (Jer 2:2).
The time of the Exodus was greatly idealized. Yet,
at the same time, we find numerous prophetic texts in
which Israel's proverbial ingratitude and presumption
are referred back to those earliest days: "I am the Lord
your God from the land of Egypt... It was I who
knew you in the wilderness, in the land of drought; but
when they had fed to the full, they were filled, and their
heart was lifted up; therefore they forgot me" (Hos
13:4-6).19 This theme of their deliverance at the time of
the Exodus occurs repeatedly in the Psalter. Over and
beyond the numerous more or less clear allusions to the
events of the Exodus, it forms the chief theme of fifteen
psalms. 20
THE PSALMS OF PRAISE, OR HYMNS 71
One, is at the same time the God who has called Israel
into existence and who loves his people. Israel has
nothing to fear, Yahweh their God is the Creator-God.
The description of Yahweh's revelation in a tremendous
thunderstorm, in which Yahweh is pictured for us as
the terrifying God of nature, ends with the words:
The Lord sits enthroned over the flood;
the Lord sits enthroned as king for ever.
May the Lord give strength to his people!
May the Lord bless his people with peace!
(29:10-11)
and psalm 9 5 says:
Let us kneel before the Lord, our Maker!
For he is our God,
and we are the people of his pasture,
and the sheep of his hand. (v. 6-7)
The full meaning of the creation is only revealed in the
New Testament. The idea of creation is here presented
in terms of Christ. It becomes clear how creation has its
foundation and fulfilment in Christ. The Word of God
was realized in creation: "All things were made through
him, and without him was not anything made that
was made" On 1 :3). St Paul says in one of his hymns
about the Christ that: "He is the first-born of all creation,
for in him all things were created in heaven and on
earth." He says, too, that "all things, visible and
invisible were created through him and for him" who
died and rose again (Col 1:15-17). This is the mystery
that God wills to reveal to us now in the fullness of
time "according to his purpose which he set forth in
Christ, to unite all things in him, things in heaven
78 THE PSALMS
Then the man in front entered the temple and the whole
procession followed him. He first asked the priests:
Open to me the gates of righteousness,
that I may enter through them
and give thanks to the Lord.
The priest at the gate answered:
This is the gate of the Lord;
the righteous shall enter through it.
The leader called:
I thank thee that thou hast answered me
and hast become my salvation.
While the procession comes in we hear the exclamations
and the cries of joy of those who stand around watching:
The stone which the builders rejected
has become the head of the corner.
This is the Lord's doing;
it is marvellous in our eyes.
This is the day which the Lord has made;
let us rejoice and be glad in it.
Save us, we beseech thee, 0 Lord!
o Lord, we beseech thee, give us success!
The priests from within welcomed the procession which
was now entering the temple:
Blessed be he who enters in the name of the Lord!
We bless you from the house of the Lord.
The people shouted with joy:
The Lord is God, and he has given us light.
88 THE PSALMS
Before all else must man know that Yahweh's hand, and
none other, was at work:
raised him from the dead, and who gives thanks to the
Father for his death and resurrection. Was not psalm 118
interpreted by the earliest Christian writings, and even
in the New Testament itself, as being the Easter song
of Jesus? Did not they see in psalm 22 and 31 the
description of Christ's Passion and Glorification? 14 Was
it not he who spoke:
Jesus, our Lord, his resurrection from the grave, and his
glorious ascension into heaven" (Canon of the Mass).
This declaration is founded on an upwelling of belief
that brings a renewed confession of faith in its train,
a Credo. The summing-up of the saving events in the
story of our redemption that we find in the Eucharistic
prayer, in the ancient prefaces and elsewhere, is as it
were a profession of faith. Also the Eucharistic sacrificial
meal with the spread table (Ps 23) and the cup of
salvation (Ps 116) and the overflowing cup (Ps 23) 19
is the continuation of the Jewish sacrificial meal and of
the "cup of blessing" along with which the Jewish father
uttered the formula of thanksgiving at home. At the
Christian sacrificial meal the poor are invited and can
be satisfied, and the echoes of this New Testament thanks-
giving ceremony go, by way of the faithful, out to all
nations, all men, and all times.
The thanksgiving of the Eucharistic meal is to last
"until he comes" (1 Cor 11 :26). When our Lord appears
again in glory the thanksgiving will find its completion
in the liturgy of heaven. The narrative and good tidings
of salvation will be replaced by the contemplation of
God himself. All redeemed mankind will take part in
this great act of gratitude, thanks to the recruiting
witness of the Eucharist. The psalms of thanksgiving
indicate this universal and eschatological prospect:
All the ends of the earth shall remember
and turn to the Lord;
and all the families of the nations
shall worship before him. (22 :27) 20
Then all men will acknowledge God's hand in the
wondrous acts of redemption that they have seen in the
102 THE PSALMS
Narrative
For 10, the kings assembled,
they came on together. (48:4)
The earth has yielded its increase;
God, our God, has blessed us. (67:6)
Actual celebration
We have thought on thy steadfast love, 0 God,
in the midst of thy temple. (48 :9)
We shall be satisfied with the goodness of thy house,
thy holy temple! (65:4)
Prophetic glance
Those who dwell at earth's farthest bounds
are afraid at thy signs;
thou makest the outgoings of the morning and the
evening. (65 :8)
Make a joyful noise to God,
all the earth. (66:1)
CHAPTER 7
For day and night thy hand was heavy upon me.
(32:4)
From day to night thou dost bring me to an end.
(Is 38:12)
fate; I hope always in God; God cares for me; and other
expressions of this type. This trust rests upon the
covenant and Yahweh's election of Israel to be his people.
The upright man, for this reason, cannot be brought to
shame. The expectation of his own deliverance for which
the psalmist prays was founded on the hope of a final
deliverance and salvation that would, one day, be the
lot of all the people of God.
The God of the covenant demands of a man only
the total abandonment of himself to God, complete trust
in the Almighty. When the trust is there God is bound
to help, so argues the psalmist. Numerous other reasons
for God's help are stated, such as acknowledgment of
guilt and the performance of penance, which usually took
the form of fasting and mortification. Then we have
further as reasons for God's help, the inborn weakness
of man, the short duration and feebleness of human
existence, the promise that he will publicly give thanks,
the trust the psalmist placed in Yahweh's faithfulness
and in his commandments. Finally, there is the innocence
of the psalmist. Not that he has never sinned but he
declares emphatically his innocence of the particular
misdeed of which he stands accused at the moment. He
feels that Yahweh is bound to bring his innocence to light.1 3
The same four elements, namely invocation, petition,
complaint, and reasons, are also to be found in the
communal psalms of petition, but they are worked out
differently. These psalms are not concerned with
individuals but with the nation as a whole. Therefore
the emphasis is placed on the ideas of covenant, of
God's mighty acts in their nation's history, of his present
and future judgment, of salvation and such themes, with
greater stress than in the private psalms. The actual
124 THE PSALMS
we have styled the psalms about the just man and the
sinner. Other writers prefer to call these the wisdom
psalms, and it is clear that the reflections of wise men
have had a marked influence upon this group of psalms.2B
This wisdom may be interpreted as a philosophy of life,
a reflection upon life and events of the sort that became
customary from the time of Solomon's accession to the
throne of his father David. During a period of develop-
ment, of cultural progress, and of religous reflection,
wisdom of this kind is concerned chiefly with a descrip-
tion of the rules for a just and correct life, in the form
of aphorisms and of poems replete with the spirit of
wisdom. As soon, however, as a period of transition
appears and there are signs of division and of decadence,
the situation becomes more complicated, and vital
questions of how and why call for an immediate solution.
In Israel it was the task of wisdom to serve the covenant.
The blessings and the happiness to the covenant are
praised in a joyous and youthful spirit. But when, during
the troubles bred by a degenerate royal house, the
covenant is itself being threatened, and when Yahweh
himself is being reminded of his former pledges, we
observe how the wise men of Israel begin, to ponder the
need for a more serious application of till then generally
accepted ideas about the human conduct and divine
retribution. It is the theme of the good and evil elements
in the national life that is met with in the psalms
about the righteous and sinners.
Wisdom often adopts a didactic and improving tone;
we have already met with examples of this in the more
moralizing passages of the thanksgiving psalms. Instruc-
tion here confines itself to contrasting the fates of good
and evil members of the nation. 29
THE PSALMS OF PETITION 139
Psalm 121 is one that does not exactly fit into this
situatlOn yet speaks of the holy sanctuary and of
pilgrimage. The psalmist finds himself in great difficulties
and therefore he wants to undertake a pilgrimage:
I lift my eyes to the hills.
From whence does my help come?
psalm 134 how they reacted when the evening came and
the pilgrims had to leave the holy city. At the hour of
the sacrifice of the evening the pilgrims called out:
and sings daily the old psalms that once were sung by
the Israelites during their annual pilgrimages to the holy
city and to God's house. In these songs she voices her
desire to meet the Lord again and again. Zion and the
temple form the old framework of the now spiritual
meeting-place, in faith, word, and sacrament. The
desire of the pilgrim-psalms stems from an authentic
experience of faith. This same experience can now be
ours, but in a deeper and more spiritual way. At the
same time we find in these songs a real joy about the
nearness of God. The original nearness in Jerusalem and
the temple becomes fuller and deeper in the Church and
will be completely realized at the end of time; they will
be his own people and he will be with them: "And I
saw the holy city, new Jerusalem, coming down out
of heaven from God ... and I heard a great voice from
the throne saying, 'Behold, the dwelling of God is with
men. He will dwell with them, and they shall be his
people, and God himself will be with them'." (Rev 21:2
to 3)
CHAPTER 9
in the ark the two tablets of stone with the Law were
preserved, in the same way as the heathen nations laid
their contracts in a shrine under the idol, is of very
little importance compared with the fact of God's
presence. 3 The tablets of stone emphasized, indeed, that
Yahweh was God of the covenant, but more than
anything else they stood for the great fact, "Yahweh is
here present". Thus the ark was simply "called by the
name of the Lord of hosts" (2 Sam 6:2). When they
lifted up or put down the ark they repeated the formula
"Arise, 0 Lord", "Rest here, 0 Lord."4 The ark testified
to the nearness of Israel's God in the same way as the
pillar of fire and the cloud of smoke had once done.
The first reaction to the ark was a realization of the
unapproachability and majesty of God. "Who is able
to stand before the Lord, this holy God?" was their
cry (1 Sam 6:20). On the other hand they referred to
the ark as "the foostool of the Lord" (Pss 22:5, 132:7),
so assured were they of his helpful presence and
protection.
After its arrival in the promised land the ark was placed
in Shiloh (1 Sam 3 :3, 4:4). From Siloh it was taken to
the field of battle against the Philistines (1 Sam 4:3-10),
166 THE PSALMS
and it was from there that the ark was captured and
brought by the Philistines to the temple of their god
Dagon in Ashdod (1 Sam 5:1-3). In psalm 78, verses 60
and 61, we read,
Let the heavens be glad, and let the earth rejoice ...
before the Lord, for he comes,
for he comes to judge the earth.
He will judge the world with righteousness,
and the peoples with his truth. (96:11-13) 11
174 THE PSALMS
through the whole land that the new ruler had been
crowned (Is 52:7). The people shouted while they clapped
their hands: "He has become king. Long live the king!"
We find several of these particulars clearly set out in
the enthronement psalms which deal with God's kingship.
The subject matter of these psalms is sometimes the entry
in procession into the t emple, the ac tual enthronement,
the royal garments, the sound of trumpets, the good
wishes, the demonst rat ion of loyalty by the members of
the court, the army, the civil servants, and other subjects.
The Norwegian biblical scholar, S. Mowinckel, was led
by these data to conclude that there was an annual feast,
dedicated to the enthronement of Yahweh, which took
place 011 the fi rst of the month Tishri. TIlls was the
J ew.ish N ew Year and feU shortly before the Feast of
Tabernacles. Year after year Yahweh mounted Ills throne
anew. The ceremonies that accompanied this feast were
to a great extent derived by Mowinckel from the
Babylonian Marduk feast. Other scholars do not feel
moved to postulate a particular feast of enthronement
on the basis of the enthronement psalms/2 yet they stress
emphatically the eschatological colouring of these songs.
The universal empire of the future was specially cele-
brated in song during the feast of the kingship of
Yahweh. 13 Again others point out that in fact the correct
background of these psalms mllst be sought by studying
a royal feast of Zion. Such a feast may be reconstructed
from texts of the type of 2 Samuel chapters 6 and 7,
and 1 Kings chapter 8, in which the Davidic dynasty
and the fact of Zion's election were celebrated. This feast
is supposed to have developed, during the exile, into a
celebration of Yahweh's kingship.14 Be this as it may,
various details in these psalms point to a close connexion
176 THE PSALMS
they shall all know me" (Jer 31 :33 if). Ezekiel prophe-
sies: "Then I will make a covenant of peace with them;
it shall be an everlasting covenant with them; and I
will bless them and multiply them, and will set my
sanctuary in the midst of them for evermore" (Ezek
37:26). And, finally, we read in Deutero-Isaiah: "For
behold, darkness shall cover the earth, and thick darkness
the peoples; but the Lord will arise upon you, and his
glory will be seen upon you. And nations shall come
to your light, and kings to the brightness of your rising"
(Is 60:2-3). All the later prophets are full of this
universal expectation for the future and in the psalms
this future rule of Yahweh is sung:
And all the families of the nations
shall worship before him.
For dominion belongs to the Lord,
and he rules over the nations. (22:27-8)
Because of thy temple at Jerusalem
kings bear gifts to thee. (68 :29) 18
Then the king for his part promises Yahweh that he will
himself live a virtuous life and practise social justice
towards his entourage and his people (Ps 101). At the
end of psalm 45 the singer, deeply moved by what he
sees, prays that the king's posterity be numerous and
powerful:
the last king of all who will reign at the cnd of time.
They are concerned with the earthly lcings of David's
Hne and not with the person of the Messiah. For this
rcason the royal psalms cannot be classed as directly
Messianic. TIle original, literal meaning is centred upon
the sraelite kings as they reigned in the earthly Zion.
Yet a king of this lineage is connected with the Davidic
dynasty upon which Messianic expectation was focussed
(in terms of the Nathan-oracle xecalled in psalms 89
and 132), so that every king of that dynasty in some
sense participated in that expectation. What the royal
psalms intended to make known was not so much the
external course of Israel's kingly line as the deep religious
meaning of God's condescension. to his people in the
person of the reigning monarch, so that: God's power
is present through the intermediacy of the king. The aim
is the establishment of justice as the ideal covenant; the
purpose is also the setting-up of Yahweh's sovereignty
in and through the king. Since all existing opposition
comes from the powers of evil, it is the king's task to
gain the victory over the enemies of God's 1ingdom.
Among his various functions is that of priest and
mediator. We are here dealing once more with a vision
inspired by a faith that is founded on the actual ex-
perience of ancient Israel. But tlus vision is still valid
for later genetations in similar circumstances, ' apd the
earlier wording of these psalms still continues to express
what they experience in later times.
The realities of God's kingdom are throughout incar-
nated in a human and earthly manner. The post-exilic
believers expressed their hope in a restoration and a new
diffusion of God's kingdom by means of those royal
texts that had already been in use in earlier centuries,
200 THE PSALMS
. '
Author's Notes
3. HEBREW POETRY
pre-tone before it falls with all its crashing force of sound and sense
upon the great word-accent."
For fuller details of Hebrew poetic usages, consult Robinson's
The Poetry of the Old Testament, London (1947), ch. 2, "The Forms
of Hebrew Verse" - Editor's note.
2 Knowledge and study of the Hebrew metrical system is
important because it sometimes indicates corrections, changes, or
displacements in the text of verses or half-verses; it can be a valuable
aid in studying these old, often poorly transmitted texts.
1 See the psalms: "Clap your hands, all peoples!" (47:1) and with
poetic licence, "Let the floods clap their hands" (98 :8).
2 See, for example, Ps 118:1-4; and 136. In Hebrew this cry
is "Ki le 'olam basdo" short with two ictus and thus easy for the
people to shout together.
3 As is sometimes the case now, poets and musicians only get
recognition after their death.
4 Compare in the psalms: stretching out of hands, 28 :2; 77:2; 134:2;
141:2, bowing down and prostration, 5:7; 29:3; 86:9; 95:6; 96:9;
138 :2, kneeling, 95 :6.
"Heaven" is a roundabout way of saying the name Yahweh which
in later days was considered too holy to be uttered. Thus in the same
way in the Gospel "Kingdom of Heaven" is nothing other than
"God's kingdom" and does not indicate in this context "the heavens".
6 In the Revised Standard Version the name of Yahweh has been
translated as the Lord.
7 This invitatory formula would seem to be the original, the
and awe. But for the total experience, in the Old Testament sense,
this ,reaction is unthinkable without the resulting strict observance
of God's will; just so, in reverse, the numinous fear of the Holy
God must be active in us as the groundwork of every experience
of the Law of God. In most cases the "fear of . the Lord" means
what we call piety, devotion, and dedication. A God-fearing man is a
believing man, a dedicated man, an upright man.
33 Renckens, Israel's Concept, p. 88.
11 So psalms 9; 92; 105; 107; 111; 118; 136; 138 begin with the
Hebrew verb hodah rendered in the new Latin translation mostly
by celeb rare but in the Vulgate by confiteri which is to be preferred
because it includes the motion of bearing witness.
12 A. Weiser, The Psalms, p. 84.
145:11-12.
14 For the use of the psalms 22, 31 and 118 in the New Testament,
see Appendix VIII. See also Grelot, Sens, pp. 463, 471.
AUTHOR'S NOTES 221
1 Compare Ps 42:4.
2 Eichrodt, Theology I, p. 212.
3 See further, Amos 5:5, 21; 8:10, 14; Is 29:13.
4 See further Is 60:1 if. "The mountain of the house of the Lord"
is of course, Mount Zion, the site of the temple.
5 These gates were not simply doors but complete buildings. See
Jer 7:2; 36:10; Ezek 40:6-37 among other sources.
6 Jer 3 :2; Ps 78 :58: "For they provoked him to anger with their
high places; they moved him to jealously with their graven images."
7 Psalms 50; 78; 81; 115; and 134 show a clear connexion with the
cult. They probably came into being for use in Israel's worship of
God. Psalms 1; 19b, and 119 show no signs of being connected with
the cult; they were thus merely made use of in the liturgy in later ages.
8 See Is 1:11 if.; Jer 7; Amos 7:10. We find traces in psalms 46:10;
50:7 if.; 60:6-8; 75:4-5 81:6ff.; 85:8-9; 87:4; 91:14; and 95:8ff.
See also Chapter 6, note 8, and Chapter 10, note 3.
D See also Y. Congar, The Mystery of the Temple, London (1962).
10 Together with the building of the Body of the Church we find,
in Eph 2:21-22, reference to the building of the spiritual temple which
is the Church; also the individual believer is God's temple, in him
is God also present. See 1 Cor 3:16; 6:19; 2 Cor 6:16.
224 AUTHOR'S NOTES
1 1 Sam 4:4; 2 Sam 6:2; 2 Kings 19:15; Ps 80:1; 17:11; Dan 3:55;
etc.
2 For a description of the ark, see Ex 37:1-9. The mercy seat on
the ark was the place of God's presence, the empty throne: on the
great Day of Atonement the mercy seat !A(XO'TI)PLOV was sprinkled
with blood by the high priest (Lev 16:14). As the blood is the life
(Lev 17:11), it has always been considered to have a uniting force;
it restores the living bond between God and his people. St Paul in
Romans 3 :25 calls Christ our tA(xO''t'~P~ov: "whom God put forward
as an expiation". Compare Heb 4:14 ff.
a The urn containing manna (Ex 16:33) and the staff of Aaron
(Num 17:10; Heb 9:4) were also kept in the ark, according to a later
tradition.
4 Compare Ps 68:1 and Num 10:35.
6 See also Ps 36:7 and 63:7.
6 In the Scriptures we read that the prophet (Jeremiah) had, at
God's command, given orders that the tabernacle of the covenant
and the ark should be carried after him when he climbed the mountain
up which Moses had gone to see the promised Land; and that when
Jeremiah had arrived there he found a rocky cavern to which he
had the tabernacle, the ark, and the altar of incense brought, and whose
entrance he bloc.ked. When some of his companions later climbed up
in order to memorize the route they could not find it any more
(2 Mace 2:4-6).
7 Opinions concerning the date of this psalm are instructive:
100 B.C. (Duhm); 170 B.C. (Wellhausen); in the period after the
captivity (Pfeiffer 1941); from the reign of David or Solomon
(Cassuto 1941), (Eerdmans 1947); many fragments from tenth to
thirteenth centuries B.C. (Albright 1950). Recently the psalm is dated:
very old (Weiser 1950), out of the time of Josiah, seventh century B.C.
(Castellino 1955); 320 B.C. (Podechard 1949 and George 1960). See
also H. Kraus in his commentary (1961), who distinguishes three stages
or levels in this psalm.
[Mgr. E. Kissane (1953) quotes Kirkpatrick as writing (1921) "Every
conceivable date has been suggested from the age of Joshua to that
<rl' the Maccabees." He himself favours a date "towards the end of
AUTHOR'S NOTES 225
the Exile or shortly after". See The Book of Psalms, I, Dublin (1953),
p. 288.] - Editor's note.
8 For further examples see Ps 47:6; 96:11-12; 99:3, 5, 9.
9 According to the Targum: "from everlasting thou art God".
10 The formula in Ps 47:7 agrees with Is 52:7 and means rather
"has become king"; the formula in Ps 93:1; 96:10; 97:1; 99:1, which
agrees with Ex 15:18, means "is king". This points to an enduring
condition, whereas "has become king" indicates specific occurence.
11 Ps 96:11-13. For the scheme of the processional and enthrone-
ment psalms, see Appendix VI.
12 For the sake of convenience we have labelled the psalms in
question "enthronement psalms" although some such name as "songs
of God's kingship" or "songs about the establishment of the Kingdom"
would be better.
13 To some extent according to H. Gunkel and A. Feuillet.
14 H. J. Kraus. His argument, against Mowinckel's hypothesis are
concisely set out in the first volume of his Psalmen, under Excursum
7 to Psalm 24, pp. 197-205.
15 A. Weiser, The Psalms, p. 375.
16 L. Bouyer, La Bible et l'Evangile, Paris (1951), p. 232.
17 For further examples see Ps 5 :2; 24:7ff.; 44:4; and 145:1, 11.
18 For further examples see Ps 48:2; 87 :4.
19 See A. Feuillet's article in Nouvelle Revue Theologique 73
(1951), pp. 352-62.
8 A. George, Prier.
8 This line is also translated as " ... and I will not come into the
city."
AUTHOR'S NOTES 227
TABLE A
17 Psalms of praise:
8; 19; 29; 33; 104; 105; 111; 113; 114; 117; 135; 136; 145;
146; 147; 148; 150
17 Private psalms of thanksgiving:
9; 18; 22b; 23; 30; 32; 34; 40a; 41; 63; 66b; 92; 103; 107;
116; 118; 138
8 Communal thanksgiving psalms:
46; 48; 65; 66a; 67; 76; 124; 129
42 Private psalms of petition:
3; 5; 6; 7; 13; 17; 22a; 25; 26; 27; 28; 31; 35; 36; 38; 39;
40b; 42; 43; 51; 54; 55; 56; 57; 59; 61; 64; 69; 70; 71; 86;
88; 102; 108a; 109; 120; 130; 139; 140; 141; 142; 143
16 Communal psalms of petition:
44; 60; 74; 77; 79; 80; 83; 85; 89; 90; 106; 108b; 115; 123;
126; 137
4 Psalms of trust:
4; 16; 62; 131
2 Psalms against unjust judges:
58; 82
17 Psalms about the righteous and the sinner:
1; 10; 11; 12; 14; 37; 49; 52; 53; 73; 75; 94; 112; 119; 125;
127; 128
14 Pilgrim psalms:
15; 24a; 50; 78; 81; 84; 87; 91; 95; 100; 121; 122; 133; 134
10 Processional and enthronement psalms:
24b; 47; 68; 93; 96; 97; 98; 99; 132; 149
8 Royal psalms:
2; 20; 21; 45; 72; 101; 110; 144
TABLE B
Psalms Psalms Psalms of Petition Pl'oces-
of of on the Pilgrim sionaland Royal
Pra.ise Thanksgiving 01 against 11Ug bt~{)ti.I. Psalms Enthrone- Psalms
Ptiv. Commun. Priv. Commun. Trust Judge. nod Sinnen mentPsalms
3 4 1 2
5
6
8 ? 7 10
11
13 12
19 18 17 16 14 15 20
22b 22. 21
23 25 24. 24b
26
27
29 30 28
33 32 31
34 35
36 37
38
39
40a 40b
41 46 42-43 44 47 45
48 51 49 50
52
54 53
55
56
57 58
59 60
63 61 62
65 64
66b 66.
67 69 68
70
71 74 73 72
76 77 75 78
79
80 82 81
83 84
86 85 87
88 89
92 90 94 91 93
95 96
97
98
104 103 102 100 99 101
105 107 106
108a 108b
111 109 112 110
113
114 116 115
117 118 120 119 121
124 123 125 122
126 127
129 130 131 128 133 132
135 134
136 138 139 137
140
141
142
145 143 144
146
147
148
150 149
APPENDIX II
6-11 Narrative
12 Thanksgiving
AI
242 APPENDIX IV
C. PSALMS OF TRUST