PSALMEN

- Bibliografie - Literatuur - Liturgisch gebruik - Overzicht bijbelboeken - Overzicht van de bibliografie van de bijbelboeken - Overzicht van deze website - ZOEKEN -

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Overzicht van de Psalmen : - Ps 1 - Ps 2 - Ps 3 - Ps 4 - Ps 5 - Ps 6 - Ps 7 - Ps 8 - Ps 9 - Ps 10 - Ps 11 - Ps 12 - Ps 13 - Ps 14 - Ps 15 - Ps 16 - Ps 17 - Ps 18 - Ps 19 - Ps 20 - Ps 21 - Ps 22 - Ps 23 - Ps 24 - Ps 25 - Ps 26 - Ps 27 - Ps 28 - Ps 29 - Ps 30 - Ps 31 - Ps 32 - Ps 33 - Ps 34 - Ps 35 - Ps 36 - Ps 37 - Ps 38 - Ps 39 - Ps 40 - Ps 41 - Ps 42 - Ps 43 - Ps 44 - Ps 45 - Ps 46 - Ps 47 - Ps 48 - Ps 49 - Ps 50 - Ps 51 - Ps 52 - Ps 53 - Ps 54 - Ps 55 - Ps 56 - Ps 57 - Ps 58 - Ps 59 - Ps 60 - Ps 61 - Ps 62 - Ps 63 - Ps 64 - Ps 65 - Ps 66 - Ps 67 - Ps 68 - Ps 69 - Ps 70 - Ps 71 - Ps 72 - Ps 73 - Ps 74 - Ps 75 - Ps 76 - Ps 77 - Ps 78 - Ps 79 - Ps 80 - Ps 81 - Ps 82 - Ps 83 - Ps 84 - Ps 85 - Ps 86 - Ps 87 - Ps 88 - Ps 89 - Ps 90 - Ps 91 - Ps 92 - Ps 93 - Ps 94 - Ps 95 - Ps 96 - Ps 97 - Ps 98 - Ps 99 - Ps 100 - Ps 101 - Ps 102 - Ps 103 - Ps 104 - Ps 105 - Ps 106 - Ps 107 - Ps 108 - Ps 109 - Ps 110 - Ps 111 - Ps 112 - Ps 113 - Ps 114 - Ps 115 - Ps 116 - Ps 117 - Ps 118 - Ps 119 - Ps 120 - Ps 121 - Ps 122 - Ps 123 - Ps 124 - Ps 125 - Ps 126 - Ps 127 - Ps 128 - Ps 129 - Ps 130 - Ps 131 - Ps 132 - Ps 133 - Ps 134 - Ps 135 - Ps 136 - Ps 137 - Ps 138 - Ps 139 - Ps 140 - Ps 141 - Ps 142 - Ps 143 - Ps 144 - Ps 145 - Ps 146 - Ps 147 - Ps 148 - Ps 149 - Ps 150 -

Uitleg vers per vers :
- Ps 1,1 - Ps 1,2 - Ps 1,3 - Ps 1,4 - Ps 1,5 - Ps 1,6 -
- Ps 2,1 - Ps 2,2 - Ps 2,3 - Ps 2,4 - Ps 2,5 - Ps 2,6 - Ps 2,7 - Ps 2,8 - Ps 2,9 - Ps 2,10 - Ps 2,11 - Ps 2,12 -
- Ps 3,1 - Ps 3,2 - Ps 3,3 - Ps 3,4 - Ps 3,5 - Ps 3,6 - Ps 3,7 - Ps 3,8 - Ps 3,9 -
- Ps 4,1 - Ps 4,2 - Ps 4,3 - Ps 4,4 - Ps 4,5 - Ps 4,6 - Ps 4,7 - Ps 4,8 - Ps 4,9 -
- Ps 5,1 - Ps 5,2 - Ps 5,3 - Ps 5,4 - Ps 5,5 - Ps 5,6 - Ps 5,7 - Ps 5,8 - Ps 5,9 - Ps 5,10 - Ps 5,11 - Ps 5,12 - Ps 5,13 -
- Ps 6,1 - Ps 6,2 - Ps 6,3 - Ps 6,4 - Ps 6,5 - Ps 6,6 - Ps 6,7 - Ps 6,8 - Ps 6,9 - Ps 6,10 - Ps 6,11 -

- Ps 8,1 - Ps 8,2 - Ps 8,3 - Ps 8,4 - Ps 8,5 - Ps 8,6 - Ps 8,7 - Ps 8,8 - Ps 8,9 - Ps 8,10 -
- Ps 9,1 - Ps 9,2 - Ps 9,3 - Ps 9,4 - Ps 9,5 - Ps 9,6 - Ps 9,7 - Ps 9,8 - Ps 9,9 - Ps 9,10 - Ps 9,11 - Ps 9,12 - Ps 9,13 - Ps 9,14 - Ps 9,15 - Ps 9,16 - Ps 9,17 - Ps 9,18 - Ps 9,19 - Ps 9,20 - Ps 9,21 -
- Ps 10,1 - Ps 10,2 - Ps 10,3 - Ps 10,4 - Ps 10,5 - Ps 10,6 - Ps 10,7 - Ps 10,8 - Ps 10,9 - Ps 10,10 - Ps 10,11 - Ps 10,12 - Ps 10,13 - Ps 10,14 - Ps 10,15 - Ps 10,16 - Ps 10,17 - Ps 10,18 -
- Ps 13,1 - Ps 13,2 - Ps 13,3 - Ps 13,4 - Ps 13,5 - Ps 13,6 -
- Ps 14,1 - Ps 14,2 - Ps 14,3 - Ps 14,4 - Ps 14,5 - Ps 14,6 - Ps 14,7 -
- Ps 15,1 - Ps 15,2 - Ps 15,3 - Ps 15,4 - Ps 15,5 -
- Ps 16,1 - Ps 16,2 - Ps 16,3 - Ps 16,4 - Ps 16,5 - Ps 16,6 - Ps 16,7 - Ps 16,8 - Ps 16,9 - Ps 16,10 - Ps 16,11 -
- Ps 17,1 - Ps 17,2 - Ps 17,3 - Ps 17,4 - Ps 17,5 - Ps 17,6 - Ps 17,7 - Ps 17,8 - Ps 17,9 - Ps 17,10 - Ps 17,11 - Ps 17,12 - Ps 17,13 - Ps 17,14 - Ps 17,15
- Ps 18,1 - Ps 18,2 - Ps 18,3 - Ps 18,4 - Ps 18,5 - Ps 18,6 - Ps 18,7 - Ps 18,8 - Ps 18,9 - Ps 18,10 - Ps 18,11 - Ps 18,12 - Ps 18,13 - Ps 18,14 - Ps 18,15 - Ps 18,16 - Ps 18,17 - Ps 18,18 - Ps 18,19 - Ps 18,20 - Ps 18,21 - Ps 18,22 - Ps 18,23 - Ps 18,24 - Ps 18,25 - Ps 18,26 - Ps 18,27 - Ps 18,28 - Ps 18,29 - Ps 18,30 - Ps 18,31 - Ps 18,32 - Ps 18,33 - Ps 18,34 - Ps 18,35 - Ps 18,36 - Ps 18,37 - Ps 18,38 - Ps 18,39 - Ps 18,40 - Ps 18,41 - Ps 18,42 - Ps 18,43 - Ps 18,44 - Ps 18,45 - Ps 18,46 - Ps 18,47 - Ps 18,48 - Ps 18,49 - Ps 18,50 - Ps 18,51 -
- Ps 19,1 - Ps 19,2 - Ps 19,3 - Ps 19,4 - Ps 19,5 - Ps 19,6 - Ps 19,7 - Ps 19,8 - Ps 19,9 - Ps 19,10 - Ps 19,11 - Ps 19,12 - Ps 19,13 - Ps 19,14 - Ps 19,15 -
- Ps 21,1 - Ps 21,2 - Ps 21,3 - Ps 21,4 - Ps 21,5 - Ps 21,6 - Ps 21,7 - Ps 21,8 - Ps 21,9 - Ps 21,10 - Ps 21,11 - Ps 21,12 - Ps 21,13 - Ps 21,14 -
- Ps 22,1 - Ps 22,2 - Ps 22,3 - Ps 22,4 - Ps 22,5 - Ps 22,6 - Ps 22,7 - Ps 22,8 - Ps 22,9 - Ps 22,10 - Ps 22,11 - Ps 22,12 - Ps 22,13 - Ps 22,14 - Ps 22,15 - Ps 22,16 - Ps 22,17 - Ps 22,18 - Ps 22,19 - Ps 22,20 - Ps 22,21 - Ps 22,22 - Ps 22,23 - Ps 22,24 - Ps 22,25 - Ps 22,26 - Ps 22,27 - Ps 22,28 - Ps 22,29 - Ps 22,30 - Ps 22,31 - Ps 22,32 -
- Ps 25,1 - Ps 25,2 - Ps 25,3 - Ps 25,4 - Ps 25,5 - Ps 25,6 - Ps 25,7 - Ps 25,8 - Ps 25,9 - Ps 25,10 - Ps 25,11 - Ps 25,12 - Ps 25,13 - Ps 25,14 - Ps 25,15 - Ps 25,16 - Ps 25,17 - Ps 25,18 - Ps 25,19 - Ps 25,20 - Ps 25,21 - Ps 25,22 -
- Ps 29,1 - Ps 29,2 - Ps 29,3 - Ps 29,4 - Ps 29,5 - Ps 29,6 - Ps 29,7 - Ps 29,8 - Ps 29,9 - Ps 29,10 - Ps 29,11 -
- Ps 30,1 - Ps 30,2 - Ps 30,3 - Ps 30,4 - Ps 30,5 - Ps 30,6 - Ps 30,7 - Ps 30,8 - Ps 30,9 - Ps 30,10 - Ps 30,11 - Ps 30,12 - Ps 30,13 -
- Ps 31,1 - Ps 31,2 - Ps 31,3 - Ps 31,4 - Ps 31,5 - Ps 31,6 - Ps 31,7 - Ps 31,8 - Ps 31,9 - Ps 31,10 - Ps 31,11 - Ps 31,12 - Ps 31,13 - Ps 31,14 - Ps 31,15 - Ps 31,16 - Ps 31,17 - Ps 31,18 - Ps 31,19 - Ps 31,20 - Ps 31,21 - Ps 31,22 - Ps 31,23 - Ps 31,24 - Ps 31,25 -
- Ps 32,1 - Ps 32,2 - Ps 32,3 - Ps 32,4 - Ps 32,5 - Ps 32,6 - Ps 32,7 - Ps 32,8 - Ps 32,9 - Ps 32,10 - Ps 32,11 -
- Ps 33,1 - Ps 33,2 - Ps 33,3 - Ps 33,4 - Ps 33,5 - Ps 33,6 - Ps 33,7 - Ps 33,8 - Ps 33,9 - Ps 33,10 - Ps 33,11 - Ps 33,12 - Ps 33,13 - Ps 33,14 - Ps 33,15 - Ps 33,16 - Ps 33,17 - Ps 33,18 - Ps 33,19 - Ps 33,20 - Ps 33,21 - Ps 33,22 -
- Ps 34,1 - Ps 34,2 - Ps 34,3 - Ps 34,4 - Ps 34,5 - Ps 34,6 - Ps 34,7 - Ps 34,8 - Ps 34,9 - Ps 34,10 - Ps 34,11 - Ps 34,12 - Ps 34,13 - Ps 34,14 - Ps 34,15 - Ps 34,16 - Ps 34,17 - Ps 34,18 - Ps 34,19 - Ps 34,20 - Ps 34,21 - Ps 34,22 - Ps 34,23 -
- Ps 35,1 - Ps 35,2 - Ps 35,3 - Ps 35,4 - Ps 35,5 - Ps 35,6 - Ps 35,7 - Ps 35,8 - Ps 35,9 - Ps 35,10 - Ps 35,11 - Ps 35,12 - Ps 35,13 - Ps 35,14 - Ps 35,15 - Ps 35,16 - Ps 35,17 - Ps 35,18 - Ps 35,19 - Ps 35,20 - Ps 35,21 - Ps 35,22 - Ps 35,23 - Ps 35,24 - Ps 35,25 - Ps 35,26 - Ps 35,27 - Ps 35,28 -
- Ps 36,1 - Ps 36,2 - Ps 36,3 - Ps 36,4 - Ps 36,5 - Ps 36,6 - Ps 36,7 - Ps 36,8 - Ps 36,9 - Ps 36,10 - Ps 36,11 - Ps 36,12 - Ps 36,13 -
- Ps 37,1 - Ps 37,2 - Ps 37,3 - Ps 37,4 - Ps 37,5 - Ps 37,6 - Ps 37,7 - Ps 37,8 - Ps 37,9 - Ps 37,10 - Ps 37,11 - Ps 37,12 - Ps 37,13 - Ps 37,14 - Ps 37,15 - Ps 37,16 - Ps 37,17 - Ps 37,18 - Ps 37,19 - Ps 37,20 - Ps 37,21 - Ps 37,22 - Ps 37,23 - Ps 37,24 - Ps 37,25 - Ps 37,26 - Ps 37,27 - Ps 37,28 - Ps 37,29 - Ps 37,30 - Ps 37,31 - Ps 37,32 - Ps 37,33 - Ps 37,34 - Ps 37,35 - Ps 37,36 - Ps 37,37 - Ps 37,38 - Ps 37,39 - Ps 37,40 -
- Ps 38,1 - Ps 38,2 - Ps 38,3 - Ps 38,4 - Ps 38,5 - Ps 38,6 - Ps 38,7 - Ps 38,8 - Ps 38,9 - Ps 38,10 - Ps 38,11 - Ps 38,12 - Ps 38,13 - Ps 38,14 - Ps 38,15 - Ps 38,16 - Ps 38,17 - Ps 38,18 - Ps 38,19 - Ps 38,20 - Ps 38,21 - Ps 38,22 - Ps 38,23 -
- Ps 39,1 - Ps 39,2 - Ps 39,3 - Ps 39,4 - Ps 39,5 - Ps 39,6 - Ps 39,7 - Ps 39,8 - Ps 39,9 - Ps 39,10 - Ps 39,11 - Ps 39,12 - Ps 39,13 - Ps 39,14 -
- Ps 40,1 - Ps 40,2 - Ps 40,3 - Ps 40,4 - Ps 40,5 - Ps 40,6 - Ps 40,7 - Ps 40,8 - Ps 40,9 - Ps 40,10 - Ps 40,11 - Ps 40,12 - Ps 40,13 - Ps 40,14 - Ps 40,15 - Ps 40,16 - Ps 40,17 - Ps 40,18 -
- Ps 41,1 - Ps 41,2 - Ps 41,3 - Ps 41,4 - Ps 41,5 - Ps 41,6 - Ps 41,7 - Ps 41,8 - Ps 41,9 - Ps 41,10 - Ps 41,11 - Ps 41,12 - Ps 41,13 - Ps 41,14 -
- Ps 42,1 - Ps 42,2 - Ps 42,3 - Ps 42,4 - Ps 42,5 - Ps 42,6 - Ps 42,7 - Ps 42,8 - Ps 42,9 - Ps 42,10 - Ps 42,11 - Ps 42,12 -
- Ps 45,1 - Ps 45,2 - Ps 45,3 - Ps 45,4 - Ps 45,5 - Ps 45,6 - Ps 45,7 - Ps 45,8 - Ps 45,9 - Ps 45,10 - Ps 45,11 - Ps 45,12 - Ps 45,13 - Ps 45,14 - Ps 45,15 - Ps 45,16 - Ps 45,17 - Ps 45,18 -
- Ps 46,1 - Ps 46,2 - Ps 46,3 - Ps 46,4 - Ps 46,5 - Ps 46,6 - Ps 46,7 - Ps 46,8 - Ps 46,9 - Ps 46,10 - Ps 46,11 - Ps 46,12 -
- Ps 47,1 - Ps 47,2 - Ps 47,3 - Ps 47,4 - Ps 47,5 - Ps 47,6 - Ps 47,7 - Ps 47,8 - Ps 47,9 - Ps 47,10 -
- Ps 49,1 - Ps 49,2 - Ps 49,3 - Ps 49,4 - Ps 49,5 - Ps 49,6 - Ps 49,7 - Ps 49,8 - Ps 49,9 - Ps 49,10 - Ps 49,11 - Ps 49,12 - Ps 49,13 - Ps 49,14 - Ps 49,15 - Ps 49,16 - Ps 49,17 - Ps 49,18 - Ps 49,19 - Ps 49,20 - Ps 49,21 -
- Ps 51,1 - Ps 51,2 - Ps 51,3 - Ps 51,4 - Ps 51,5 - Ps 51,6 - Ps 51,7 - Ps 51,8 - Ps 51,9 - Ps 51,10 - Ps 51,11 - Ps 51,12 - Ps 51,13 - Ps 51,14 - Ps 51,15 - Ps 51,16 - Ps 51,17 - Ps 51,18 - Ps 51,19 - Ps 51,20 - Ps 51,21 -
- Ps 52,1 - Ps 52,2 - Ps 52,3 - Ps 52,4 - Ps 52,5 - Ps 52,6 - Ps 52,7 - Ps 52,8 - Ps 52,9 - Ps 52,10 - Ps 52,11 -
- Ps 54,1 - Ps 54,2 - Ps 54,3 - Ps 54,4 - Ps 54,5 - Ps 54,6 - Ps 54,7 - Ps 54,8 - Ps 54,9 -
- Ps 55,1 - Ps 55,2 - Ps 55,3 - Ps 55,4 - Ps 55,5 - Ps 55,6 - Ps 55,7 - Ps 55,8 - Ps 55,9 - Ps 55,10 - Ps 55,11 - Ps 55,12 - Ps 55,13 - Ps 55,14 - Ps 55,15 - Ps 55,16 - Ps 55,17 - Ps 55,18 - Ps 55,19 - Ps 55,20 - Ps 55,21 - Ps 55,22 - Ps 55,23 - Ps 55,24
- Ps 56,1 - Ps 56,2 - Ps 56,3 - Ps 56,4 - Ps 56,5 - Ps 56,6 - Ps 56,7 - Ps 56,8 - Ps 56,9 - Ps 56,10 - Ps 56,11 - Ps 56,12 - Ps 56,13 - Ps 56,14 -
- Ps 57,1 - Ps 57,2 - Ps 57,3 - Ps 57,4 - Ps 57,5 - Ps 57,6 - Ps 57,7 - Ps 57,8 - Ps 57,9 - Ps 57,10 - Ps 57,11 - Ps 57,12 -
- Ps 59,1 - Ps 59,2 - Ps 59,3 - Ps 59,4 - Ps 59,5 - Ps 59,6 - Ps 59,7 - Ps 59,8 - Ps 59,9 - Ps 59,10 - Ps 59,11 - Ps 59,12 - Ps 59,13 - Ps 59,14 - Ps 59,15 - Ps 59,16 - Ps 59,17 - Ps 59,18 -
- Ps 61,1 - Ps 61,2 - Ps 61,3 - Ps 61,4 - Ps 61,5 - Ps 61,6 - Ps 61,7 - Ps 61,8 - Ps 61,9 -
- Ps 62,1 - Ps 62,2 - Ps 62,3 - Ps 62,4 - Ps 62,5 - Ps 62,6 - Ps 62,7 - Ps 62,8 - Ps 62,9 - Ps 62,10 - Ps 62,11 - Ps 62,12 - Ps 62,13 -
- Ps 63,1 - Ps 63,2 - Ps 63,3 - Ps 63,4 - Ps 63,5 - Ps 63,6 - Ps 63,7 - Ps 63,8 - Ps 63,9 - Ps 63,10 - Ps 63,11 - Ps 63,12 -
- Ps 65,1 - Ps 65,2 - Ps 65,3 - Ps 65,4 - Ps 65,5 - Ps 65,6 - Ps 65,7 - Ps 65,8 - Ps 65,9 - Ps 65,10 - Ps 65,11 - Ps 65,12 - Ps 65,13 - Ps 65,14 -
- Ps 66,1 - Ps 66,2 - Ps 66,3 - Ps 66,4 - Ps 66,5 - Ps 66,6 - Ps 66,7 - Ps 66,8 - Ps 66,9 - Ps 66,10 - Ps 66,11 - Ps 66,12 - Ps 66,13 - Ps 66,14 - Ps 66,15 - Ps 66,16 - Ps 66,17 - Ps 66,18 - Ps 66,19 - Ps 66,20 -
- Ps 67,1 - Ps 67,2 - Ps 67,3 - Ps 67,4 - Ps 67,5 - Ps 67,6 - Ps 67,7 - Ps 67,8 -
- Ps 68,1 - Ps 68,2 - Ps 68,3 - Ps 68,4 - Ps 68,5 - Ps 68,6 - Ps 68,7 - Ps 68,8 - Ps 68,9 - Ps 68,10 - Ps 68,11 - Ps 68,12 - Ps 68,13 - Ps 68,14 - Ps 68,15 - Ps 68,16 - Ps 68,17 - Ps 68,18 - Ps 68,19 - Ps 68,20 - Ps 68,21 - Ps 68,22 - Ps 68,23 - Ps 68,24 - Ps 68,25 - Ps 68,26 - Ps 68,27 - Ps 68,28 - Ps 68,29 - Ps 68,30 - Ps 68,31 - Ps 68,32 - Ps 68,33 - Ps 68,34 - Ps 68,35 - Ps 68,36 -
- Ps 69,1 - Ps 69,2 - Ps 69,3 - Ps 69,4 - Ps 69,5 - Ps 69,6 - Ps 69,7 - Ps 69,8 - Ps 69,9 - Ps 69,10 - Ps 69,11 - Ps 69,12 - Ps 69,13 - Ps 69,14 - Ps 69,15 - Ps 69,16 - Ps 69,17 - Ps 69,18 - Ps 69,19 - Ps 69,20 - Ps 69,21 - Ps 69,22 - Ps 69,23 - Ps 69,24 - Ps 69,25 - Ps 69,26 - Ps 69,27 - Ps 69,28 - Ps 69,29 - Ps 69,30 - Ps 69,31 - Ps 69,32 - Ps 69,33 - Ps 69,34 - Ps 69,35 - Ps 69,36 - Ps 69,37 -
- Ps 70,1 - Ps 70,2 - Ps 70,3 - Ps 70,4 - Ps 70,5 - Ps 70,6 -
- Ps 71,1 - Ps 71,2 - Ps 71,3 - Ps 71,4 - Ps 71,5 - Ps 71,6 - Ps 71,7 - Ps 71,8 - Ps 71,9 - Ps 71,10 - Ps 71,11 - Ps 71,12 - Ps 71,13 - Ps 71,14 - Ps 71,15 - Ps 71,16 - Ps 71,17 - Ps 71,18 - Ps 71,19 - Ps 71,20 - Ps 71,21 - Ps 71,22 - Ps 71,23 - Ps 71,24 -
- Ps 72,1 - Ps 72,2 - Ps 72,3 - Ps 72,4 - Ps 72,5 - Ps 72,6 - Ps 72,7 - Ps 72,8 - Ps 72,9 - Ps 72,10 - Ps 72,11 - Ps 72,12 - Ps 72,13 - Ps 72,14 - Ps 72,15 - Ps 72,16 - Ps 72,17 - Ps 72,18 - Ps 72,19 - Ps 72,20 -
- Ps 73,1 - Ps 73,2 - Ps 73,3 - Ps 73,4 - Ps 73,5 - Ps 73,6 - Ps 73,7 - Ps 73,8 - Ps 73,9 - Ps 73,10 - Ps 73,11 - Ps 73,12 - Ps 73,13 - Ps 73,14 - Ps 73,15 - Ps 73,16 - Ps 73,17 - Ps 73,18 - Ps 73,19 - Ps 73,20 - Ps 73,21 - Ps 73,22 - Ps 73,23 - Ps 73,24 - Ps 73,25 - Ps 73,26 - Ps 73,27 - Ps 73,28 -
- Ps 74,1 - Ps 74,2 - Ps 74,3 - Ps 74,4 - Ps 74,5 - Ps 74,6 - Ps 74,7 - Ps 74,8 - Ps 74,9 - Ps 74,10 - Ps 74,11 - Ps 74,12 - Ps 74,13 - Ps 74,14 - Ps 74,15 - Ps 74,16 - Ps 74,17 - Ps 74,18 - Ps 74,19 - Ps 74,20 - Ps 74,21 - Ps 74,22 - Ps 74,23 -
- Ps 77,1 - Ps 77,2 - Ps 77,3 - Ps 77,4 - Ps 77,5 - Ps 77,6 - Ps 77,7 - Ps 77,8 - Ps 77,9 - Ps 77,10 - Ps 77,11 - Ps 77,12 - Ps 77,13 - Ps 77,14 - Ps 77,15 - Ps 77,16 - Ps 77,17 - Ps 77,18 - Ps 77,19 - Ps 77,20 - Ps 77,21 -
- Ps 78,1 - Ps 78,2 - Ps 78,3 - Ps 78,4 - Ps 78,5 - Ps 78,6 - Ps 78,7 - Ps 78,8 - Ps 78,9 - Ps 78,10 - Ps 78,11 - Ps 78,12 - Ps 78,13 - Ps 78,14 - Ps 78,15 - Ps 78,16 - Ps 78,17 - Ps 78,18 - Ps 78,19 - Ps 78,20 - Ps 78,21 - Ps 78,22 - Ps 78,23 - Ps 78,24 - Ps 78,25 - Ps 78,26 - Ps 78,27 - Ps 78,28 - Ps 78,29 - Ps 78,30 - Ps 78,31 - Ps 78,32 - Ps 78,33 - Ps 78,34 - Ps 78,35 - Ps 78,36 - Ps 78,37 - Ps 78,38 - Ps 78,39 - Ps 78,40 - Ps 78,41 - Ps 78,42 - Ps 78,43 - Ps 78,44 - Ps 78,45 - Ps 78,46 - Ps 78,47 - Ps 78,48 - Ps 78,49 - Ps 78,50 - Ps 78,51 - Ps 78,52 - Ps 78,53 - Ps 78,54 - Ps 78,55 - Ps 78,56 - Ps 78,57 - Ps 78,58 - Ps 78,59 - Ps 78,60 - Ps 78,61 - Ps 78,62 - Ps 78,63 - Ps 78,64 - Ps 78,65 - Ps 78,128 - Ps 78,67 - Ps 78,68 - Ps 78,69 - Ps 78,128 - Ps 78,128 - Ps 78,72 - Ps 78,73 - Ps 78,74 - Ps 78,75
- Ps 79,1 - Ps 79,2 - Ps 79,3 - Ps 79,4 - Ps 79,5 - Ps 79,6 - Ps 79,7 - Ps 79,8 - Ps 79,9 - Ps 79,10 - Ps 79,11 - Ps 79,12 - Ps 79,13 -
- Ps 80,1 - Ps 80,2 - Ps 80,3 - Ps 80,4 - Ps 80,5 - Ps 80,6 - Ps 80,7 - Ps 80,8 - Ps 80,9 - Ps 80,10 - Ps 80,11 - Ps 80,12 - Ps 80,13 - Ps 80,14 - Ps 80,15 - Ps 80,16 - Ps 80,17 - Ps 80,18 - Ps 80,19 - Ps 80,20 -
- Ps 81,1 - Ps 81,2 - Ps 81,3 - Ps 81,4 - Ps 81,5 - Ps 81,6 - Ps 81,7 - Ps 81,8 - Ps 81,9 - Ps 81,10 - Ps 81,11 - Ps 81,12 - Ps 81,13 - Ps 81,14 - Ps 81,15 - Ps 81,16 - Ps 81,17 -
- Ps 82,1 - Ps 82,2 - Ps 82,3 - Ps 82,4 - Ps 82,5 - Ps 82,6 - Ps 82,7 - Ps 82,8 -
- Ps 83,1 - Ps 83,2 - Ps 83,3 - Ps 83,4 - Ps 83,5 - Ps 83,6 - Ps 83,7 - Ps 83,8 - Ps 83,9 - Ps 83,10 - Ps 83,11 - Ps 83,12 - Ps 83,13 - Ps 83,14 - Ps 83,15 - Ps 83,16 - Ps 83,17 - Ps 83,18 - Ps 83,19 -
- Ps 84,1 - Ps 84,2 - Ps 84,3 - Ps 84,4 - Ps 84,5 - Ps 84,6 - Ps 84,7 - Ps 84,8 - Ps 84,9 - Ps 84,10 - Ps 84,11 - Ps 84,12 - Ps 84,13 -
- Ps 85,1 - Ps 85,2 - Ps 85,3 - Ps 85,4 - Ps 85,5 - Ps 85,6 - Ps 85,7 - Ps 85,8 - Ps 85,9 - Ps 85,10 - Ps 85,11 - Ps 85,12 - Ps 85,13 - Ps 85,14 -
- Ps 86,1 - Ps 86,2 - Ps 86,3 - Ps 86,4 - Ps 86,5 - Ps 86,6 - Ps 86,7 - Ps 86,8 - Ps 86,9 - Ps 86,10 - Ps 86,11 - Ps 86,12 - Ps 86,13 - Ps 86,14 - Ps 86,15 - Ps 86,16 - Ps 86,17 -
- Ps 88,1 - Ps 88,2 - Ps 88,3 - Ps 88,4 - Ps 88,5 - Ps 88,6 - Ps 88,7 - Ps 88,8 - Ps 88,9 - Ps 88,10 - Ps 88,11 - Ps 88,12 - Ps 88,13 - Ps 88,14 - Ps 88,15 - Ps 88,16 - Ps 88,17 - Ps 88,18 - Ps 88,19 -
- Ps 89,1 - Ps 89,2 - Ps 89,3 - Ps 89,4 - Ps 89,5 - Ps 89,6 - Ps 89,7 - Ps 89,8 - Ps 89,9 - Ps 89,10 - Ps 89,11 - Ps 89,12 - Ps 89,13 - Ps 89,14 - Ps 89,15 - Ps 89,16 - Ps 89,17 - Ps 89,18 - Ps 89,19 - Ps 89,20 - Ps 89,21 - Ps 89,22 - Ps 89,23 - Ps 89,24 - Ps 89,25 - Ps 89,26 - Ps 89,27 - Ps 89,28 - Ps 89,29 - Ps 89,30 - Ps 89,31 - Ps 89,32 - Ps 89,33 - Ps 89,34 - Ps 89,35 - Ps 89,36 - Ps 89,37 - Ps 89,38 - Ps 89,39 - Ps 89,40 - Ps 89,41 - Ps 89,42 - Ps 89,43 - Ps 89,44 - Ps 89,45 - Ps 89,46 - Ps 89,47 - Ps 89,48 - Ps 89,49 - Ps 89,50 - Ps 89,128 - Ps 89,52 - Ps 89,53 -
- Ps 94,1 - Ps 94,2 - Ps 94,3 - Ps 94,4 - Ps 94,5 - Ps 94,6 - Ps 94,7 - Ps 94,8 - Ps 94,9 - Ps 94,10 - Ps 94,11 - Ps 94,12 - Ps 94,13 - Ps 94,14 - Ps 94,15 - Ps 94,16 - Ps 94,17 - Ps 94,18 - Ps 94,19 - Ps 94,20 - Ps 94,21 - Ps 94,22 - Ps 94,23 -
- Ps 96,1 - Ps 96,2 - Ps 96,3 - Ps 96,4 - Ps 96,5 - Ps 96,6 - Ps 96,7 - Ps 96,8 - Ps 96,9 - Ps 96,10 - Ps 96,11 - Ps 96,12 - Ps 96,13 -
- Ps 97,1 - Ps 97,2 - Ps 97,3 - Ps 97,4 - Ps 97,5 - Ps 97,6 - Ps 97,7 - Ps 97,8 - Ps 97,9 - Ps 97,10 - Ps 97,11 - Ps 97,12 -
- Ps 98,1 - Ps 98,2 - Ps 98,3 - Ps 98,4 - Ps 98,5 - Ps 98,6 - Ps 98,7 - Ps 98,8 - Ps 98,9 -

- Ps 100,1 - Ps 100,2 - Ps 100,3 - Ps 100,4 - Ps 100,5 -
- Ps 101,1 - Ps 101,2 - Ps 101,3 - Ps 101,4 - Ps 101,5 - Ps 101,6 - Ps 101,7 - Ps 101,8 -
- Ps 102,1 - Ps 102,2 - Ps 102,3 - Ps 102,4 - Ps 102,5 - Ps 102,6 - Ps 102,7 - Ps 102,8 - Ps 102,9 - Ps 102,10 - Ps 102,11 - Ps 102,12 - Ps 102,13 - Ps 102,14 - Ps 102,15 - Ps 102,16 - Ps 102,17 - Ps 102,18 - Ps 102,19 - Ps 102,20 - Ps 102,21 - Ps 102,22 - Ps 102,23 - Ps 102,24 - Ps 102,25 - Ps 102,26 - Ps 102,27 - Ps 102,28 - Ps 102,29 -
- Ps 103,1 - Ps 103,2 - Ps 103,3 - Ps 103,4 - Ps 103,5 - Ps 103,6 - Ps 103,7 - Ps 103,8 - Ps 103,9 - Ps 103,10 - Ps 103,11 - Ps 103,12 - Ps 103,13 - Ps 103,14 - Ps 103,15 - Ps 103,16 - Ps 103,17 - Ps 103,18 - Ps 103,19 - Ps 103,20 - Ps 103,21 - Ps 103,22 -
- Ps 104,1 - Ps 104,2 - Ps 104,3 - Ps 104,4 - Ps 104,5 - Ps 104,6 - Ps 104,7 - Ps 104,8 - Ps 104,9 - Ps 104,10 - Ps 104,11 - Ps 104,12 - Ps 104,13 - Ps 104,14 - Ps 104,15 - Ps 104,16 - Ps 104,17 - Ps 104,18 - Ps 104,19 - Ps 104,20 - Ps 104,21 - Ps 104,22 - Ps 104,23 - Ps 104,24 - Ps 104,25 - Ps 104,26 - Ps 104,27 - Ps 104,28 - Ps 104,29 - Ps 104,30 - Ps 104,31 - Ps 104,32 - Ps 104,33 - Ps 104,34 - Ps 104,35 -
- Ps 105,1 - Ps 105,2 - Ps 105,3 - Ps 105,4 - Ps 105,5 - Ps 105,6 - Ps 105,7 - Ps 105,8 - Ps 105,9 - Ps 105,10 - Ps 105,11 - Ps 105,12 - Ps 105,13 - Ps 105,14 - Ps 105,15 - Ps 105,16 - Ps 105,17 - Ps 105,18 - Ps 105,19 - Ps 105,20 - Ps 105,21 - Ps 105,22 - Ps 105,23 - Ps 105,24 - Ps 105,25 - Ps 105,26 - Ps 105,27 - Ps 105,28 - Ps 105,29 - Ps 105,30 - Ps 105,31 - Ps 105,32 - Ps 105,33 - Ps 105,34 - Ps 105,35 - Ps 105,36 - Ps 105,37 - Ps 105,128 - Ps 105,39 - Ps 105,40 - Ps 105,41 - Ps 105,42 - Ps 105,43 - Ps 105,44 - Ps 105,45 -
- Ps 106,1 - Ps 106,2 - Ps 106,3 - Ps 106,4 - Ps 106,5 - Ps 106,6 - Ps 106,7 - Ps 106,8 - Ps 106,9 - Ps 106,10 - Ps 106,11 - Ps 106,12 - Ps 106,13 - Ps 106,14 - Ps 106,15 - Ps 106,16 - Ps 106,17 - Ps 106,18 - Ps 106,19 - Ps 106,20 - Ps 106,21 - Ps 106,22 - Ps 106,23 - Ps 106,24 - Ps 106,25 - Ps 106,26 - Ps 106,27 - Ps 106,28 - Ps 106,29 - Ps 106,30 - Ps 106,31 - Ps 106,32 - Ps 106,33 - Ps 106,34 - Ps 106,35 - Ps 106,36 - Ps 106,37 - Ps 106,128 - Ps 106,39 - Ps 106,40 - Ps 106,41 - Ps 106,42 - Ps 106,43 - Ps 106,44 - Ps 106,45 - Ps 106,46 - Ps 106,47 - Ps 106,48 -
- Ps 107,1 - Ps 107,2 - Ps 107,3 - Ps 107,4 - Ps 107,5 - Ps 107,6 - Ps 107,7 - Ps 107,8 - Ps 107,9 - Ps 107,10 - Ps 107,11 - Ps 107,12 - Ps 107,13 - Ps 107,14 - Ps 107,15 - Ps 107,16 - Ps 107,17 - Ps 107,18 - Ps 107,19 - Ps 107,20 - Ps 107,21 - Ps 107,22 - Ps 107,23 - Ps 107,24 - Ps 107,25 - Ps 107,26 - Ps 107,27 - Ps 107,28 - Ps 107,29 - Ps 107,30 - Ps 107,31 - Ps 107,32 - Ps 107,33 - Ps 107,34 - Ps 107,35 - Ps 107,36 - Ps 107,37 - Ps 107,38 - Ps 107,39 - Ps 107,40 - Ps 107,41 - Ps 107,42 - Ps 107,43 -

- Ps 109,1 - Ps 109,2 - Ps 109,3 - Ps 109,4 - Ps 109,5 - Ps 109,6 - Ps 109,7 - Ps 109,8 - Ps 109,9 - Ps 109,10 - Ps 109,11 - Ps 109,12 - Ps 109,13 - Ps 109,14 - Ps 109,15 - Ps 109,16 - Ps 109,17 - Ps 109,18 - Ps 109,19 - Ps 109,20 - Ps 109,21 - Ps 109,22 - Ps 109,23 - Ps 109,24 - Ps 109,25 - Ps 109,26 - Ps 109,27 - Ps 109,28 - Ps 109,29 - Ps 109,30 - Ps 109,31 -
- Ps 111,1 - Ps 111,2 - Ps 111,3 - Ps 111,4 - Ps 111,5 - Ps 111,6 - Ps 111,7 - Ps 111,8 - Ps 111,9 - Ps 111,10 -
- Ps 112,1 - Ps 112,2 - Ps 112,3 - Ps 112,4 - Ps 112,5 - Ps 112,6 - Ps 112,7 - Ps 112,8 - Ps 112,9 - Ps 112,10 -
- Ps 113,1 - Ps 113,2 - Ps 113,3 - Ps 113,4 - Ps 113,5 - Ps 113,6 - Ps 113,7 - Ps 113,8 - Ps 113,9 -
- Ps 115,1 - Ps 115,2 - Ps 115,3 - Ps 115,4 - Ps 115,5 - Ps 115,6 - Ps 115,7 - Ps 115,8 - Ps 115,9 - Ps 115,10 - Ps 115,11 - Ps 115,12 - Ps 115,13 - Ps 115,14 - Ps 115,15 - Ps 115,16 - Ps 115,17 - Ps 115,18 -
- Ps 116,1 - Ps 116,2 - Ps 116,3 - Ps 116,4 - Ps 116,5 - Ps 116,6 - Ps 116,7 - Ps 116,8 - Ps 116,9 - Ps 116,10 - Ps 116,11 - Ps 116,12 - Ps 116,13 - Ps 116,14 - Ps 116,15 - Ps 116,16 - Ps 116,17 - Ps 116,18 - Ps 116,19 -
- Ps 118,1 - Ps 118,2 - Ps 118,3 - Ps 118,4 - Ps 118,5 - Ps 118,6 - Ps 118,7 - Ps 118,8 - Ps 118,9 - Ps 118,10 - Ps 118,11 - Ps 118,12 - Ps 118,13 - Ps 118,14 - Ps 118,15 - Ps 118,16 - Ps 118,17 - Ps 118,18 - Ps 118,19 - Ps 118,20 - Ps 118,21 - Ps 118,22 - Ps 118,23 - Ps 118,24 - Ps 118,25 - Ps 118,26 - Ps 118,27 - Ps 118,28 - Ps 118,29 -

- Ps 120,1 - Ps 120,2 - Ps 120,3 - Ps 120,4 - Ps 120,5 - Ps 120,6 - Ps 120,7 -
- Ps 121,1 - Ps 121,2 - Ps 121,3 - Ps 121,4 - Ps 121,5 - Ps 121,6 - Ps 121,7 - Ps 121,8 -
- Ps 122,1 - Ps 122,2 - Ps 122,3 - Ps 122,4 - Ps 122,5 - Ps 122,6 - Ps 122,7 - Ps 122,8 - Ps 122,9 -
- Ps 124,1 - Ps 124,2 - Ps 124,3 - Ps 124,4 - Ps 124,5 - Ps 124,6 - Ps 124,7 - Ps 124,8 -
- Ps 128,1 - Ps 128,2 - Ps 128,3 - Ps 128,4 - Ps 128,5 - Ps 128,6 -
- Ps 132,1 - Ps 132,2 - Ps 132,3 - Ps 132,4 - Ps 132,5 - Ps 132,6 - Ps 132,7 - Ps 132,8 - Ps 132,9 - Ps 132,10 - Ps 132,11 - Ps 132,12 - Ps 132,13 - Ps 132,14 - Ps 132,15 - Ps 132,16 - Ps 132,17 - Ps 132,18 -
- Ps 134,1 - Ps 134,2 - Ps 134,3 -
- Ps 135,1 - Ps 135,2 - Ps 135,3 - Ps 135,4 - Ps 135,5 - Ps 135,6 - Ps 135,7 - Ps 135,8 - Ps 135,9 - Ps 135,10 - Ps 135,11 - Ps 135,12 - Ps 135,13 - Ps 135,14 - Ps 135,15 - Ps 135,16 - Ps 135,17 - Ps 135,18 - Ps 135,19 - Ps 135,20 - Ps 135,21 -
- Ps 136,1 - Ps 136,2 - Ps 136,3 - Ps 136,4 - Ps 136,5 - Ps 136,6 - Ps 136,7 - Ps 136,8 - Ps 136,9 - Ps 136,10 - Ps 136,11 - Ps 136,12 - Ps 136,13 - Ps 136,14 - Ps 136,15 - Ps 136,16 - Ps 136,17 - Ps 136,18 - Ps 136,19 - Ps 136,20 - Ps 136,21 - Ps 136,22 - Ps 136,23 - Ps 136,24 - Ps 136,25 - Ps 136,26 -
- Ps 138,1 - Ps 138,2 - Ps 138,3 - Ps 138,4 - Ps 138,5 - Ps 138,6 - Ps 138,7 - Ps 138,8 -
- Ps 140,1 - Ps 140,2 - Ps 140,3 - Ps 140,4 - Ps 140,5 - Ps 140,6 - Ps 140,7 - Ps 140,8 - Ps 140,9 - Ps 140,10 - Ps 140,11 - Ps 140,12 - Ps 140,13 - Ps 140,14 -
- Ps 141,1 - Ps 141,2 - Ps 141,3 - Ps 141,4 - Ps 141,5 - Ps 141,6 - Ps 141,7 - Ps 141,8 - Ps 141,9 - Ps 141,10 -
- Ps 142,1 - Ps 142,2 - Ps 142,3 - Ps 142,4 - Ps 142,5 - Ps 142,6 - Ps 142,7 - Ps 142,8 -
- Ps 143,1 - Ps 143,2 - Ps 143,3 - Ps 143,4 - Ps 143,5 - Ps 143,6 - Ps 143,7 - Ps 143,8 - Ps 143,9 - Ps 143,10 - Ps 143,11 - Ps 143,12 -
- Ps 144,1 - Ps 144,2 - Ps 144,3 - Ps 144,4 - Ps 144,5 - Ps 144,6 - Ps 144,7 - Ps 144,8 - Ps 144,9 - Ps 144,10 - Ps 144,11 - Ps 144,12 - Ps 144,13 - Ps 144,14 - Ps 144,15 -
- Ps 145,1 - Ps 145,2 - Ps 145,3 - Ps 145,4 - Ps 145,5 - Ps 145,6 - Ps 145,7 - Ps 145,8 - Ps 145,9 - Ps 145,10 - Ps 145,11 - Ps 145,12 - Ps 145,13 - Ps 145,14 - Ps 145,15 - Ps 145,16 - Ps 145,17 - Ps 145,18 - Ps 145,19 - Ps 145,20 - Ps 145,21 -
- Ps 146,1 - Ps 146,2 - Ps 146,3 - Ps 146,4 - Ps 146,5 - Ps 146,6 - Ps 146,7 - Ps 146,8 - Ps 146,9 - Ps 146,10 -
- Ps 147,1 - Ps 147,2 - Ps 147,3 - Ps 147,4 - Ps 147,5 - Ps 147,6 - Ps 147,7 - Ps 147,8 - Ps 147,9 - Ps 147,10 - Ps 147,11 - Ps 147,12 - Ps 147,13 - Ps 147,14 - Ps 147,15 - Ps 147,16 - Ps 147,17 - Ps 147,18 - Ps 147,19 - Ps 147,20 -
- Ps 148,1 - Ps 148,2 - Ps 148,3 - Ps 148,4 - Ps 148,5 - Ps 148,6 - Ps 148,7 - Ps 148,8 - Ps 148,9 - Ps 148,10 - Ps 148,11 - Ps 148,12 - Ps 148,13 - Ps 148,14 -
- Ps 149,1 - Ps 149,2 - Ps 149,3 - Ps 149,4 - Ps 149,5 - Ps 149,6 - Ps 149,7 - Ps 149,8 - Ps 149,9 -
- Ps 150,1 - Ps 150,2 - Ps 150,3 - Ps 150,4 - Ps 150,5 - Ps 150,6 -

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BIDDEND OMGAAN
MET DE PSALMEN

Herkenrode (Hasselt),
Zondag 28 mei – zaterdag 3 juni 2006

Arseen De Kesel

God, kom mij te hulp
Heer, haast U mij te helpen

Eer zij de heerlijkheid Gods
Vader, Zoon en heilige Geest

Wees hier aanwezig
God van de machten,
Licht in ons midden

Onze hulp is in de naam van de Heer
Die gemaakt heeft hemel en aarde

Gezegend is de naam van de Heer
Die gemaakt heeft hemel en aarde

Deus, in adiutorium meum intende – God, kom mij te hulp.
Domine, ad adiuvandum me festina - Heer, haast U mij te helpen.

Met deze verzen kunnen de verschillende gebedsuren in de Latijnse liturgie beginnen. De twee zinnen zijn mooi parallel opgebouwd.
In het Latijn staat de aanspreking van God - Heer (Deus - Domine) vooraan en het werkwoord in de gebiedende wijze (intende - festina) achteraan. Eerste en laatste woord omspannen een zin, waardoor het klinkt als: God, span je in, wees alert en Heer, haast je. Tussen de aanspreektitel en het werkwoord staat de bede om hulp.
In het Nederlands komt het werkwoord onmiddellijk na de aanspreking tot God. Het einde van de zin eindigt met hulp - helpen. In de twee zinnetjes komt 5X de beginletter g (1x) en h (4x) voor. Dat geeft een karakter van iemand die wat buiten adem is, die naar adem snakt, die hulp nodig heeft, die om hulp roept: help, help.

Deze twee verzen zijn genomen uit de Psalmen.

Ps 40,14b volgens de Vulgaat is : Domine, ad adiuvandum me festina. Heer, haast U mij te helpen.
In vertaling luidt Ps 40,14 als volgt:
"Behage het U, Heer, mij te redden;
Heer, om mij te helpen haast u.”
Dit vers, als een alternatief openingsvers gebruikt, klinkt als volgt : God, behage het U mij te helpen. Heer, kom mij haastig te hulp. In het Hebreeuws is dit vers in spiegelbeeld geschreven of anders gezegd, volgens het schema ABB’A’, ook chiastische opbouw genoemd. Het vers bestaat uit 2 zinnen van elk 3 woorden. Het eerste en het laatste woord staat in de gebiedende wijze. Het 2de en het 4de woord is JHWH. Het 3de en het 5de woord duidt aan waarom er gebeden wordt: om redding, om hulp.
Psalm 40 is een danklied van iemand die door God uit grote nood is gered. Ps 40,13-18 neemt de vorm aan van een klaaglied. Ps 40,14-18 komt in Ps 70,2-6 als zelfstandige Psalm voor. De hele Psalm bestaat uit 17 verzen (vers 1 niet meegerekend), de getalwaarde van het woord kabhod = heerlijkheid. Daarenboven bestaat hij uit 182 woorden (182 = 7 X 26); 26 is de getalwaarde voor de naam JHWH. Met Ps 40,14 begint het tweede deel van Ps 40. In het Hebreeuws bestaat Ps 40,14 uit 6 woorden en 4 X 7 letters.

Het Hebreeuwse chûsjah (haast u) komt in 8 verzen in de bijbel voor. Voorafgegaan door de Hebreeuwse bepaling le`èzrathi (om mij te helpen) komt het voor in
(1) Ps 22,20 (En Gij, Heer, houd U niet ver; mijn kracht om mij te helpen haast U) .
(2) Ps 40,14 (Behage het U, JHWH, mij te redden. JHWH, om mij te helpen, haast U) .
(3) Ps 70,2 (God, om mij te redden, Heer, om mij te helpen, haast U).
In Ps 38,23: Haast U mij te helpen, Heer van mijn verlossing.
In 1 Kr 4,4 is chusjah een familienaam : Osa.
De Hebreeuwse bepaling le`èzrathi (om mij te helpen / tot hulp aan mij) komt in de bijbel in 5 verzen voor; in de voorgenoemde verzen en in Ps 71,12 in combinatie met chisjah (God, houd U niet ver van mij; mijn God, om mij te helpen, haast U).

De Hebreeuwse gebiedende wijze chûsjah (in combinatie met : om mij te helpen) wordt in de LXX vertaald door de gebiedende wijze prosches. Het komt van het werkwoord prosechô : bijhebben, bijhouden, aandacht schenken aan, je aandacht richten op. De smeekbede luidt dan als volgt : Luister toch God naar wat ik je wil zeggen. Schenk aandacht aan mijn smeekbede. Wees met je gedachten bij wat ik je zeg. Schenk mij aandacht. Wees hier aanwezig. De alternatieve opening : "Wees hier aanwezig" geeft uitdrukkelijk deze gedachte weer. Ook de Latijnse vertaling intende (intentie) geeft de gedachte weer van : wees gericht, gespannen op.

Deus, in adiutorium meum intende - God, kom mij te hulp is ontleend aan Ps 38,23 . Het is de Vulgaatvertaling volgens de LXX. Het is een vertaling van dezelfde Hebreeuwse uitdrukking als in Ps 40,14 .

We gaan wat verder in op enkele bovengenoemde Psalmen.

Ps 22,20 (En Gij, Heer, houd U niet ver; mijn kracht om mij te helpen haast U) Psalm 22 is opgebouwd als een zevenarmige kandelaar (menorah). Ps 22,20-23 vormt als vierde 'arm' het centrum van de Psalm . In deze verzen wordt het gebed (het geklaag) afgesloten dat aanvangt in Ps 22,2 en eindigt met Ps 22,23. In Ps 22,20-23 richt de gelovige zich rechtstreeks tot God. "Houd U niet ver" van Ps 22,20 roept Ps 22,2 op : Mijn God, mijn God, waarom hebt U mij verlaten. Ver van mijn heil zijn...
De werkwoordvorm ontruk (verlos, bevrijd) van Ps 22,21 vinden we ook in Ps 40,14 en Ps 70,2. De werkwoordvorm verlos van Ps 22,22 vinden we ook in Ps 38,23.

We staan ook nog even stil bij Ps 40,14 :
‘Behage het U, Heer, mij te redden;
Heer, om mij te helpen haast U’.
We zeiden reeds dat dit vers aan het begin van het tweede deel van Ps 40 staat. Ps 40 eindigt met de woorden: “Mijn God, draal niet”. In datzelfde vers Ps 40,18 vinden we : “mijn hulp en mijn redder bent U.” Hetzelfde woord “mijn hulp” als in Ps 40,14. Ps 40,18 luidt in zijn geheel :
“en ik ben arm en behoeftig;
de Heer zal voor mij zorgen;
mijn hulp en mijn redder bent U;
mijn God, draal niet.”
De gelovige staat arm en behoeftig tegenover God. Hij verwacht hulp van God.

Reeds hebben we naar Ps 70 verwezen.
Ps 70,2 luidt :
“God, om mij te redden;
Heer, om mij te helpen, haast U”.
Ps 70 is een klaaglied. De tekst komt ongeveer overeen met Ps 40,14-18. Ps 70,2 telt 5 woorden; de eerste 4 woorden zijn twee aan twee parallel opgebouwd: de aanroeping van de godsnaam, de bede om hulp. Eerst komt de algemene godsnaam, dan de meer specifieke; dat gebeurt ook op het einde van de Pslam in Ps 70,6 . Op het einde van de zin komt het werkwoord in de imperatief. Ps 70,2 telt 26 letters, de getalwaarde van de Godsnaam JHWH. Ps 70,1 - Ps 70,2 tellen samen 41 letters, de getalwaarde van de godsnaam ´èlohîm (God).
Het einde van de Psalm nl. Ps 70,6 is bijna identiek als Ps 40,18 “En ik ben arm en behoeftig; God haast U voor mij; mijn hulp en mijn redder bent U; JHWH, draal niet.
Opmerkelijk is het begin en het einde van deze Psalm. Ps 70,2: “JHWH, om mij te helpen, haast U” en Ps 70,6: God, haast U om … JHWH, draal niet”.
Ps 70,2 telt 5 woorden, Ps 70,6 telt 12 woorden, samen 17, de getalwaarde van kabod (heerlijkheid) of de godsnaam ‘Ik ben’.
Ps 70,6 telt 47 letters, evenveel als het aantal woorden van de Psalm.
De Psalm is concentrisch opgebouwd: Ps 70,3: "die mijn dood zoeken" , Ps 70,5: die U zoeken. Ps 70,4: die zeggen, Ps 70,5: laat ze steeds zeggen.

In de Psalmen bidt de gelovige vaak om hulp tot God. In Ps 121,1-2 bidt de gelovige:
Vanwaar zal mijn hulp komen?
Mijn hulp zal komen van bij JHWH
die hemel en aarde gemaakt heeft.
Ps 121 is een gebed tot JHWH om ons te behoeden / bewaren. De Psalm telt 54 woorden, evenveel als de getalwaarde van het Hebreeuwse woord sjâmar (behoeden, bewaren), het kernwoord van de Psalm. In deze Psalm wordt 5X de naam JHWH vermeld.
Ps 124 eindigt in Ps 124,8 met een vers dat bijna identiek is met Ps 121,8:
“Onze hulp is in de naam van JHWH,
die hemel en aarde gemaakt heeft.
In het Latijn klinkt dit vers : adiutorium nostrum in nomine Domini, qui fecit coelum et terram. Het is een vers dat in de Latijnse liturgie vaak gebruikt wordt.

De gelovige bidt tot God, JHWH opdat Hij hem zou redden en verlossen. We worden door zoveel uit het dagelijks leven in beslag genomen. We maken van alles mee: goed en kwaad. Vaak komen allerlei negatieve gedachten in ons op. Of onze gedachten worden in beslag genomen door wat we negatief ervaren. De gelovige bidt opdat God hem zou helpen zich van alle negatieve ervaringen en gedachten vrij te maken en zich op God zou richten. De gelovige bidt opdat Hij hem hierin zou helpen.

Het gebed : God, kom mij te hulp; Heer, haast U mij te helpen, is een bede van de gelovige opdat hij alle negatieve gedachten en gevoelens zou bannen en zich volledig tot God zou kunnen wenden. Het is tevens een gebed tot God opdat Hij aanwezig en aandachtig zou zijn.

De openingsverzen nodigen uit tot een ontmoeting met God: ik vraag hulp aan God om met mijn aandacht bij Hem te zijn en ik vraag Hem om aanwezig te zijn en aandachtig te luisteren. Want voor God ben ik arm en behoeftig. Deze openingsverzen maken ons erop attent dat we ons niet blijven fixeren op onze eigen zorgen en gedachten, maar dat we ons met al onze aandacht tot God richten. Onze armoede en behoeftigheid bestaat in de afwezigheid van God. In de openingsverzen bidden we opdat God mag aanwezig zijn. In de loop van het gebed kan alles wat ons beroert voor God gebracht worden.

Het zal je reeds opgevallen zijn dat heel wat Psalmen in de ik-U relatie geschreven zijn. De gelovige richt zich persoonlijk tot God. Het gebed gebeurt in een persoonlijke ontmoeting.

De liturgische gebedsuren van de kerk openen met bovengenoemde verzen: God, kom mij te hulp
Heer, haast U mij te helpen God. Dit persoonlijk gebed verloopt in de gemeenschap. Aan de kerkgemeenschap danken we ons geloof, ons doopsel, onze roeping, onze relatie met God. Ons persoonlijk gebed wordt door het samen bidden een gemeenschappelijk gebed. Als gemeenschap ontmoeten we God en God ontmoet ons als gemeenschap. Door de vaste uurregelingen en door het samenkomen worden we versterkt in ons voornemen om onze aandacht op God te richten. Zo heeft de bede iets persoonlijks en iets gemeenschappelijks.

Besproken bijbelverzen (Tekst Nieuwe BijbelVertaling)

- Ps 22,2 en Ps 2,20-23
[2] Mijn God, mijn God, waarom hebt u mij verlaten? U blijft ver weg
[21] Bevrijd mijn ziel van het zwaard, mijn leven uit de greep van die honden.
[22] Red mij uit de muil van de leeuw, bescherm mij tegen de horens van de wilde stier. U geeft mij antwoord. [23] Ik zal uw naam bekendmaken, u loven in de kring van mijn volk.

- Ps 38,23 [23] Haast u mij te helpen, Heer, u bent mijn redding.

- Ps 40,14 en Ps 40,18
[14] Wil uitkomst brengen, HEER, HEER, kom mij haastig te hulp.
Ik ben arm en zwak, Heer, denk aan mij. U bent mijn helper, mijn bevrijder, mijn God, wacht niet langer.

- Ps 70,2 en Ps 70,6
[2] God, breng mij uitkomst, HEER, kom mij haastig te hulp.
[6] Ik ben arm en zwak, God, kom haastig, u bent mijn helper, mijn bevrijder, HEER, wacht niet langer.

- Ps 121,1-2 [2] Mijn hulp komt van de HEER, die hemel en aarde gemaakt heeft.

- Ps 124,8 [8] Onze hulp is de naam van de HEER, die hemel en aarde gemaakt heeft.

Eer zij de heerlijkheid Gods Vader, Zoon en heilige Geest

Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen. Vertaald: Eer aan de Vader en de Zoon en de heilige Geest. Zoals het was in het begin en nu en altijd, en in de eeuwen der eeuwen. Amen.
Gerhardt-van der Zeyde hebben de volgende vertaling gesmeed: ‘Eer zij de heerlijkheid Gods, Vader, Zoon en heilige Geest.’ Het Boek der Psalmen met de monastieke toonzetting (KBS, derde druk, 1992, p.11) merkt erover op: beide vertaalsters ‘schiepen het Gloria Patri om tot een sterk vers, waarin het trinitarische karakter (zonder lidwoorden en binnen één vershelft) goed tot zijn recht komt. Maar de vondst ligt voornamelijk hierin dat de beide aspecten van het begrip gloria / doxa / kabod – de heerlijkheid van God en de eer die wij Hem brengen – tot uitdrukking werden gebracht.’ Citaat uit TROMP Nico, Vruchten in overvloed. Poëzie en perspectief in de psalmen, Averbode, Altiora, 1996, p.198.

Professor-emeritus Casper Labuschagne heeft de structuur van de Psalmen bestudeerd en ontdekt dat de goddelijke naam JHWH, een vierletterwoord of tetragram. We houden bij onze bezinning voortdurend rekening met zijn bevindingen. Het maakt ons duidelijk dat het psalmgebed in de eerste plaats is bedoeld om ons bewust te maken van Gods aanwezigheid, afgezien of we dat al dan niet ervaren.

De fundamentele tekst is Ex 3,13-14 (de roeping van Mozes):
[13] Maar Mozes sprak opnieuw tot God: ‘Als ik nu bij de Israëlieten kom en hun zeg: “De God van uw vaderen zendt mij naar u”, en zij vragen: “Hoe is zijn naam?” Wat moet ik dan antwoorden?’ [14] Toen sprak God tot Mozes: ‘Ik ben die er is.’ En Hij zei: ‘Dit moet u de Israëlieten zeggen: “Hij die er is zendt mij naar u.” ’

God – Elohim, is de algemene naam voor God. Elohim komt in 190 verzen in de Psalmen voor. De getalwaarde is 41.
JHWH is de eigennaam van God. Hij betekent : Hij is die is (jihêwèh). Deze eigennaam komt in de Psalmen in 547 verzen voor. De getalwaarde is 26. In verschillende Psalmen speelt het getal 26 een belangrijke rol bij de samenstelling van de Psalmen. Er is ook een kortere vorm ‘HWH ({´èhëwèh = Ik ben die ben) met getalwaarde 17. De godsnaam wordt vaak vervangen door het woord kabhod = heerlijkheid (met getalwaarde 17) of kabhôd (met getalwaarde 23) of kabhôdô (zijn heerlijkheid) (met getalwaarde 29). Kaph van het woord kabhod kan getalwaarde 11 of 20 (decimale getalwaarde) hebben; in dat geval kan kabhod getalwaarde 26 of kabhôd getalwaarde 32 hebben.

In de Psalmen wordt ook vaak gesproken over ‘de naam van God’, ‘de naam van JHWH’ (sjem JHWH) of verwijst de naam (sjem) naar God. Ook wordt de formule besjem… (in de naam van… ) gebruikt.

We willen nu stilstaan bij het gebruik van het woord kabhod / doxa / gloria (heerlijkheid van God) in de Psalmen. .
khabhôd (heerlijkheid). Getalwaarde 23 of 32. In 82 verzen in de bijbel. In 17 verzen in de Psalmen: (1) Ps 19,2 . (2) Ps 29,1 . (3) Ps 29,2 . (4) Ps 29,9 . (5) Ps 30,13 . (6) Ps 49,17 . (7) Ps 66,2 . (8) Ps 73,24 . (9) Ps 79,9 . (10) Ps 85,10 . (11) Ps 96,7 . (12) Ps 96,8 . (13) Ps 104,31 . (14) Ps 115,1 . (15) Ps 138,5 . (16) Ps 145,5 . (17) Ps 145,11 .
khebhôdô (zijn heerlijkheid). Getalwaarde 29. In 174 verzen in de bijbel. In 6 verzen in de Psalmen : (1) Ps 21,6 (gâdôl khebhôdô = groot is zijn heerlijkheid) . (2) Ps 49,18 . (3) Ps 72,19 . (4) Ps 96,3 . (5) Ps 97,6 . (6) Ps 113,4

Ps 113 is een loflied : zijn heerlijkheid! Wie is als JHWH, onze God ! De Psalm bestaat uit 58 woorden; het Hebreeuwse woord kebhôdô (zijn heerlijkheid; getalwaarde 29) is het 29ste woord in de Psalm, precies in de helft. De Psalm bestaat uit 230 letters, d.i. 10 X 23 (de getalwaarde van kabhôd = heerlijkheid). Onmiddellijk na het middelste woord kebhôdô (zijn heerlijkheid) volgt mî kaJHWH (wie is als JHWH onze God?) Om de vraag (mî = wie) te beklemtonen stapelt de m zich op in de Psalm. 31 maal komt een m voor; de getalwaarde van m is 13, het omgekeerde van 31. Woorden die beginnen met m, komen 12X voor, waarvan 9X in een begin van een vers of versdeel. De eind-m komt 13X voor.
In de Psalm wordt vaak gebruik gemaakt van spiegeling, ABB’A’ of chiastische structuur.
God is iemand die bekommerd is om al wie arm en behoeftig is.
Deze Psalm wordt gebeden op de vooravond van de zondag in de derde week.

Wie is als de Heer onze God,
Die woning maakt in den hoge,

Die neder wil zien op dit laagland
in de hemel Hij en op aarde;

Die de arme opricht uit het stof,
Uit het slijk wil heffen de schamele,

Dat hij zetelen mag met de machtigen,
Met de machtigen van zijn volk.

Die de onvruchtbare geeft haar plaats in het huis:
Een lachende moeder van kinderen.

Het lied ‘Heer onze Heer, hoe zijt gij aanwezig’ drukt de aanwezigheid van God prachtig uit.
1 Heer onze Heer, hoe zijt gij aanwezig en hoe onzegbaar ons nabij.
Gij zijt nog altijd met ons bezig, onder uw vleugels rusten wij.
2 Gij zijt niet ver van wie U aanbidden, niet hoog en breed bij ons vandaan.
Gij zijt zo mens'lijk in ons midden dat Gij dit lied wel zult verstaan.
3 Gij zijt onzichtbaar voor onze ogen en niemand heeft u ooit gezien.
Maar wij vermoeden en geloven dat Gij ons draagt, dat Gij ons dient.
4 Gij zijt in alles diep verscholen in al wat leeft en zich ontvouwt.
Maar in de mensen wilt Gij wonen met hart en ziel aan ons getrouwd.
5 Heer onze Heer hoe zijt Gij aanwezig waar ook ter wereld mensen zijn.
Blijf zo genadig met ons bezig, tot wij in U volkomen zijn.

In Psalm 29 komt kahbôd (heerlijkheid 4X voor : (1) Ps 29,1 . (2) Ps 29,2 . (3) Ps 29,3 . (4) Ps 29,9. Ps 29 is een loflied, hymne. De Psalm telt 89 woorden. Hij bestaat uit 3 delen; het 1ste deel (Ps 29,1-2) bestaat uit 16 woorden, het tweede deel uit 57 woorden en het derde deel uit 57 woorden. Het eerste en derde deel telt 32 woorden of de getalwaarde van kabhôd volgens de decimale waarde. JHWH wordt el hakabhôd (God van de heerlijkheid) genoemd. In de Psalm komt 7X qôl JWHW (de stem van Jahweh) + 3X is Jahwe onderwerp = 10X, herinnerend aan 10X en Hij zei van Gn.1. De naam JHWH komt 18X voor.
Deze Psalm wordt gebeden in de lezingen- en morgendienst op maandag in de eerste week.

Huldigt Jahwe, zonen des hemels,
Huldigt Jahwe om zijn glorie en macht.
(vers 2)
De stem van Jahwe is over de wateren,
De majesteit Gods spreekt in het onweer,

De stem van Jahwe in zijn macht,
De stem van Jahwe in zijn grootheid.

De stem van God splijt de cederen
Hij, Jahwe, splijt de Libanoncederen;

Opspringen doet Hij als een stierkalf
De Libanon en de Sirjan
Als een bizonzoon in zijn sprong.

De stem van Jahwe splitst het weerlicht,
De stem van Jahwe schudt de steppe,
Jahweh schudt de steppe van Kades.

De stem van Jahweh schudt de eiken
En scheurt van de stammen de schors;
Majesteit spreekt in heel zijn gewelf.

Jahwe troont boven de vloed.
Hij neemt de troon in, Jahwe;
Koning tot in eeuwigheid.

Jahwe zal zijn volk weerstand verlenen,
Jahwe zijn volk zegenen met vrede.

Vertaling en bewerking door Piet Thomas, in De Psalmen, Ten Have, Lannoo, 2004:
Hoe krachtig is de stem van God.
Jij, lieve engel, buig voor Hem.
Vereer Hem om zijn macht en luister!
Zijn stem schalt over golvend water, gaat als de donder dreunend over zee.
Een stem die ceders kan doen splijten.
Als hij die stem hoort, is de Libanon
Een kalf dat schrikt. De Hermonberg
Springt als een jonge buffel op.
De steppe beeft als zij ze hoort.
De geiten en de hinden werpen jongen.
Jij, lieve engel, zing en loof
De heerser op de hoge troon
Die met één woord zijn vrede sticht.

Biddend omgaan met Psalmen is zich bewust worden van Gods aanwezigheid. De teksten en de structurering ervan zijn bedoeld als een hulpmiddel. De heerlijkheid van God komt in de Psalmen vaak ter sprake. In dit verband lazen we een gedeelte van Psalm 113 en Ps 29.

Zegene u…

Sit nomen Domini benedictum = De naam van de Heer zij gezegend
Ex hoc nunc et usque in saeculum = van nu af tot in eeuwigheid

In de Latijnse liturgie neemt de zegening (benedictio) een belangrijke plaats in.

Ook in het dagelijkse leven nam de zegening een belangrijke plaats in; zo gaven ouders hun kinderen een kruisje op het voorhoofd en zeiden ze : God zegene en beware u. En bij vele gelegenheden werd het kruisteken gemaakt en de woorden gezegd: In de naam van de Vader en de Zoon en de heilige Geest. Amen. In deze bezinning over de Psalmen willen we bij de zegening stilstaan.

Psalm 113,1-3
1. Halelu (prijst met lof) dienaren van de Heer
Halelu (prijst met lof) de naam van de Heer
2. Zij de naam van de Heer gezegend
vanaf nu en tot eeuwig.
3. van de zonsopgang tot zijn ondergang
geloofd de naam van de Heer.
4. Hoog boven de (alle) volken is de Heer
boven de hemel zijn glorie.

Volgens het Hebreeuws.
Ps 113,1 bestaat uit twee zinnen, die parallel zijn opgebouwd. De eerste zin telt 3 woorden, de tweede zin 4, in totaal 7 woorden. In beide zinnen begint het eerste woord met halelû (looft, prijst met lof) en eindigt met JHWH. Ps 113,2 - Ps 113,3 is volgens het ABB'A' opgebouwd. In A staat de werkwoordvorm gezegend, in A' geloofd. Beide verzen tellen telkens 7 woorden.
Sjem JHWH (de naam van de Heer) staat in de tweede zin van Ps 113,1 als lijdend voorwerp, in de eerste zin van Ps 113,2 als onderwerp. Ps 113,2 haakt dus in op de tweede en laatste zin van Ps 113,1 . Ps 113,2 bestaat uit 1 zin van 7 woorden en 24 letters (zoals Ps 113,1). Zij de naam van de Heer gezegend van nu af tot eeuwig. Daarenboven zijn het eerste deel van Ps 113,2 en het tweede deel van Ps 113,3 chiastisch opgebouwd : onderwerp - werkwoord / werkwoord - onderwerp. meborâkh (gezegend) van Ps 113,2 staat synoniem voor mehullâl (geloofd) van Ps 113,3 .
Het eerste deel van Ps 113,3 haakt in op het tweede gedeelte van Ps 113,2 : m(in) ... `ad (van... tot). Het tweede deel van Ps 113,3 vormt een parallel met het eerste deel van Ps 113,2 . Zo staan we voor een concentrische opbouw: ABB'A'.
Ps 113,4 telt 8 woorden en is eveneens parallel opgebouwd zoals Ps 113,1 . Het eerste woord is het werkwoord en het is gemeenschappelijk. Het eerste deel van het vers eindigt op JHWH, het tweede op: zijn glorie / heerlijkheid (het 29ste woord van de Psalm, het midden van de Psalm, want de Psalm telt 58 woorden. De getalwaarde van het Hebreeuwse kebhôdô (zijn heerlijkheid) is 29, de helft van het aantal woorden van de Psalm. Ook het laatste vers van de Psalm Ps 113,8 telt 29 letters. De Psalm telt 230 letters, d.i. 10 X 23 of 10 X kabhod (glorie, Gods heerlijkheid).

Het eerste deel van Psalm 113 is een breedvoerige oproep om God altijd te loven. De Jezuïeten zeggen: doe alles tot meerdere eer van God (ad majorem Dei gloriam).

Ps 134,1-3
1. Zie zegent de Heer alle dienaren van de Heer
die staan in het huis van de Heer ‘s nachts
2. Heft jullie handen naar de Heilige
en zegent de Heer.
3. moge de Heer je zegenen vanuit Sion
die hemel en aarde gemaakt heeft.

In Ps 113,1 worden in 2 parallelzinnen eerst het lijdend voorwerp en dan het onderwerp gegeven. Ps 134,1 lijkt heel sterk op Ps 113,1 . In Ps 134,1 worden alle gegevens in één zin verwerkt. meborâkh (gezegend) van Ps 113,2 staat synoniem voor mehullâl (geloofd) van Ps 113,3 . In Ps 134,1 staat bâräkhu (zegent) parallel met halelû (looft) van Ps 113,1. Het eerste deel van Ps 134,1 komt overeen met het laatste deel van Ps 134,2 en omsluit zo Ps 134,1-2.
De Psalm bestaat uit 23 (+ 2) woorden, getalwaarde van kabhôd (glorie). Het laatste vers bestaat uit 25 letters, het aantal van het totale aantal woorden.

Ps 134 is evenals het eerste deel van Ps 113 een oproep om God te zegenen / te loven. Maar er is meer. De dienaars van de Heer, de priesters, worden uitgenodigd om de zegen van de Heer uit te spreken. Daarbij worden ze uitgenodigd om het ritueel te voltrekken: de handen op te heffen en de zegenformule uit te spreken: Moge de Heer je zegenen vanuit Sion, die hemel en aarde gemaakt heeft. De priesters spreken de zegen van JHWH uit, maar JHWH ’s woning is niet alleen Sion, Jeruzalem, maar omvat hemel en aarde. In de Latijnse liturgie begint op gelijkaardige wijze een zegenformule : benedicat vos omnipotens Deus… Zegene u de almachtige God…

Ps 134 is de laatste van de 15 bedevaartpsalmen (120-134). Het past in de samenstelling van de Psalmen om op een einde een zegening te plaatsen., doxologie (zegenspreking - gloriespreking).
Het boek van de Psalmen is in vijf delen onderverdeeld: Ps 1 – Ps 41 . 2. Ps 42 – Ps 72 . 3. Ps 73 – Ps 89 . 4. Ps 90 – Ps 106 . 5. Ps 107 - 150
Ps 41,14: [14] Gezegend is Israëls God, de heer, van eeuwigheid tot eeuwigheid. Amen. Amen.
Ps 72,18-19 : [18] Gezegend is de heer God, de God van Israël, die wonderen verricht, Hij alleen. [19] Gezegend is zijn roemrijke naam voor altijd, van zijn roem is heel de aarde vervuld. Amen. Amen.
Ps 89,53 : [53] Geprezen zij de heer, geprezen voor eeuwig. Amen. Amen.
Ps 106,48 : [48] De heer zij gezegend, Israëls God, van eeuwigheid tot eeuwigheid. En heel het volk antwoordt: Amen. Halleluja.
Ps 150,6 : [6] ja, iedereen die adem heeft, loof de heer. Halleluja

De priesterzegen (in Nu 6,24-26)

[22] De heer sprak tot Mozes: [23] ‘Zeg tegen Aäron en zijn zonen: Als u de Israëlieten zegent, doe het dan met deze woorden: 24. Moge de heer u zegenen en behoeden!
25. Moge de heer de glans van zijn gelaat over u spreiden en u genadig zijn!
26. Moge de heer zijn gelaat naar u keren en u vrede schenken!”
[27] Als zij zo mijn naam over de Israëlieten uitspreken, zal Ik hen zegenen.’

Ps 67 is een loflied. De Psalm telt 47 woorden (23 + 1 + 23; 23 is de getalwaarde van kabhôd = heerlijkheid) en 208 letters (208 = 8 X 26). De Psalm heeft een structuur van de menorah (de zevenarmige kandelaar): 2 – 3 – 4 – 5 – 6 – 7 – 8 . Ps 67,5 is het midden. Dit midden wordt omkranst door het identieke vers Ps 67,4 en Ps 67,6. Ps 67,2 en Ps 67,8 (de buitenste armen) komen overeen met de uitdrukking : moge hij ons zegenen.
Willibrordvertaling van Ps 67 [2] Wees ons genadig, schenk ons uw zegen, God, laat uw aanschijn over ons lichten, [3] zodat men op aarde uw wegen zal kennen: uw wegen betekenen welzijn, laat de volken dat zien. [4] De volken zullen U danken, o God, alle volken zullen U danken. [5] De naties zullen verheugd om U juichen: U regeert de volken in rechtvaardigheid, U bestuurt alle naties op aarde. [6] De volken zullen U loven, o God, alle volken zullen U loven. [7] De aarde brengt haar vruchten* op; God, onze God, Hij zegent ons. [8] God zegent ons: de einders van de aarde zullen ontzag hebben voor Hem

De joden zegenen God bij elk werk, bij alles wat ze doen, zie http://www.hebrew4christians.com/Blessings/blessings.html

We stonden stil bij een deel van Ps 113, Ps 134 en Ps 67.

ALLELUIA

Het boek der Psalmen heet Tehillim, meervoud van tehilla. Het betekent lofprijzingen. Tehilla is geworteld in de stam hâlal (loven, prijzen).
thëhillâh (lofzang). Getalwaarde : taw = 22, he = 5, lamed = 12. Totale waarde : 1ste letter : 22, de drie volgende letters (ll is één letter): 5 + 12 + 5 = 22. De middenste arm van de menora is 22, de drie zijarmen links en rechts vormen de getallen 5 - 12 - 5.
Ps 145 is de enigste Psalm die begint met het woord thëhillâh (lofzang). Het beginwoord van Ps 145,21 is eveneens thëhillâh (lofzang). Begon de eerste Psalm met de letter aleph, Ps 145 begint met de laatste letter van het alfabet nl. taw. Na Ps 145 volgen nog 5 halelûjâh-psalmen.
Ps 145 behoort tot de 8 Davidische Psalmen (138-145) . Ps 145 is een alfabetische hymne, waarbij de letter nun ontbreekt, maar door Casper Labuschagne wordt aangevuld.
Het is een prachtige Psalm die op zondag in de lezingen- en morgendienst in de 3de week wordt gebeden.

Na herstelling telt de Psalm 157 woorden; d.i. 78 + 1 + 78 (78 = 3 X 26) of 77 + 3 + 77 (77 = 7 X 11).
Het centrum ligt in Ps 145,13a : het koningschap voor al-tijd. (In deze uitdrukking spelen volgende letters mee : mlk (koning) zijn in omgekeerde volgorde de middelste letters van het alfabet; de l (lamed) is geflankeerd door de m en de k; al = kl; voor eeuwig = olâmîm (l m).)
De Psalm bestaat uit 11 strofen, waarbij afwisselend tot en over God gesproken wordt : (1) Ps 145,1-2 (tot God) . (2) Ps 145,3 (over God). (3) Ps 145,4-7 (tot God) . (4) Ps 145,8-9 (over God) . (5) Ps 145,10-11 (tot God). (6) Ps 145,12 (over God) . (7) Ps 145,13a-b (tot God) . (8) Ps 145,13c-14 (over God). (9) Ps 145,15-16 (tot God) . (10) Ps 145,17-20 (over God) . (11) Ps 145,21 (over God).

Ps 145 (Nieuwe Bijbel Vertaling) [1] Een loflied van David.
U, mijn God en koning, wil ik roemen, uw naam prijzen tot in eeuwigheid.
[2] Elke dag opnieuw wil ik u prijzen, uw naam loven tot in eeuwigheid:
[3] ‘Groot is de HEER, hem komt alle lof toe, zijn grootheid is niet te doorgronden.’
{4] Laat geslacht na geslacht van uw schepping verhalen, uw machtige daden verkondigen.
[5] Laten zij spreken over de glorie van uw majesteit, ook ik wil uw wonderen bekendmaken.
[6] Laten zij getuigen van uw geduchte daden, ook ik wil van uw grootheid vertellen.
[7] Laten zij de roem van uw goedheid verbreiden, uw gerechtigheid luid bezingen:
[8] ‘Genadig en liefdevol is de HEER, hij blijft geduldig en groot is zijn trouw.
[9] Goed is de HEER voor alles en allen, hij ontfermt zich over heel zijn schepping.’
[10] Laten al uw schepselen u loven, HEER, en uw getrouwen u prijzen.
[11] Laten zij getuigen van de luister van uw koningschap, spreken over uw machtige werken,
[12] aan de stervelingen uw machtige daden verkondigen, de glorie en de glans van uw koningschap: [13] ‘Uw koningschap omspant de eeuwen, uw heerschappij omvat alle geslachten.’
[14] ‘Een steun is de HEER voor wie is gevallen, wie gebukt gaat richt hij op.
[15] Allen zien hoopvol naar u uit, u geeft brood, op de juiste tijd.
[16] Gul is uw hand geopend, u vervult het verlangen van alles wat leeft.
[17] Rechtvaardig is de HEER in alles wat hij doet, zijn schepselen blijft hij trouw.
[18] Allen die hem aanroepen is de HEER nabij, die hem roepen in vast vertrouwen.
[19] Hij vervult het verlangen van wie hem eren, hij hoort hun klacht en komt te hulp.
[20] De HEER waakt over wie hem liefhebben, maar wie hem afwijzen, vaagt hij weg.’
[21] Laat zó mijn mond de lof spreken van de HEER, en alles wat leeft zijn heilige naam prijzen, tot in eeuwigheid.

Getalwaarde van hâlal (loven, prijzen): he = 5, lamed = 12 of 30 . Totaal : 5 + 12 + 12 of 5 + 30 + 30 = 29 of 65 . halelûjâh = 5 + 12 + 12 + 6 + 10 + 5 = 50. halelûjâh betekent looft JHWH; dit woord is geëvolueerd naar het gebruikelijke alleluia, dat vooral in de paastijd (Pasen – Pinksteren : 50 dagen) wordt gezegd of gezongen.

Psalm 110

- Strack H.L.; Billerbeck P. , Kommentar zum Neuen Testament aus Talmud und Midrasch, vol. 4, Munich, 1928, 453-465: "Excursus 18: "Der 110. Psalm in der altrabbinischen Literatur"e P. Billerbeck, Kommentar zum Neuen Testament aus Talmud und Midrasch, vol. 4, Munich, 1928, 453-465: "Excursus 18: "Der 110. Psalm in der altrabbinischen Literatur"
- Risto Santala , THE MESSIAH IN THE OLD TESTAMENT IN THE LIGHT OF RABBINICAL WRITINGS . http://www.kolumbus.fi/hjussila/rsla/OT/index.html .
- Psalm 110: Examples of Jewish Commentators Who Regard it as Messianic, and Response to Rabbi Tovia Singer's Charges of Christian "Tampering" With the Text : http://ic.net/~erasmus/RAZ337.HTM .
- MELCHIZEDEK AND THE HEAVENLY PRIESTHOOD : http://www.yashanet.com/studies/revstudy/rev2c.htm .
- http://www.bsw.org/project/biblica/bibl81/Ani01n.html .

13. In Lk. 19:46 Jesus combines Isa. 56:7 and Jer. 7:11 because of the common word beti (my house). Note that the Masoretic text of Jer. 7:11 reads habayit hazeh (this house); however, the Septuagint has ho oikos mou, which is equivalent to beti. (See Joseph Frankovic, "Remember Shiloh!" Jerusalem Perspective 46 & 47 [1994], 24—29.) In Lk. 10:27 a lawyer combines Deut. 6:5 and Lev. 19:18. The presence of ve'ahavta (and you shall love) in both verses certainly helped in motivating this combination. In Lk. 22:69—70 Jesus and the chief priests and scribes have a sophisticated exchange of words. The priests and scribes in an instant link Jesus’ allusion to Ps. 110 with Ps. 2 based on the common word yelidetika I( have given birth to you) that appears in Ps. 2:7and Ps. 110:3. (Note the variant vocalization for the Masoretic yalduteka [your youth] preserved in the tradition of the Septuagint.) For a discussion of the variant vocalization, yelidetika for yalduteka in Ps. 110:3, see David Flusser, Judaism and the Origins of Christianity (Jerusalem: Magnes Press, 1988), p. 192. Flusser is to be credited for recognizing the combining of Ps. 110:3 and Ps. 2:7 in Lk. 22:69—70 (cf. Robert L. Lindsey, A Hebrew Translation of the Gospel of Mark, 2nd ed. [Jerusalem: Dugith Publishers, 1973], p. xxi) http://www.jerusalemperspective.com/Default.aspx?tabid=27&ArticleID=1677 .

Psalm Research since 1955: . I. The Psalms and the Cult . Published in On the Way to the Postmodern: Old Testament Essays 1967-1998, Volume 2
(JSOTSup, 292; Sheffield: Sheffield Academic Press, 1998), pp. 639-64 . open footnotes . Website : http://www.shef.ac.uk/bibs/DJACcurrres/Postmodern2/Cult.html .

The present article surveys the literature devoted to one major aspect of Psalm study in the period 1955­1965./2/ The choice of 1955 as a starting date does not imply any conception of it as a turning-point in Psalm study, but is simply determined by the fact that Psalm research in the period 1930­1954 has already been reviewed in an admirable survey by J.J. Stamm./3/
Although Mowinckel's introduction to the Psalms appeared before 1955,/4/ I have thought it right to refer to it here since it has become generally known and accessible only in its English translation in 1962./5/ Weiser's commentary on the Psalms also does not, strictly speaking, fall within our period,/6/ but it has seemed reasonable to notice his views on certain matters, since together with the works of Mowinckel and Kraus his commentary is undoubtedly one of the most important recent contributions to the understanding of the Psalms, and it too has received an English translation only in 1962./7/ The last few years have also seen the completed publication of a massive commentary on the Psalms by Kraus;/8/ his basic position, at least as it concerns the present question of the Psalms and the cult, was already known from his studies on the kingship of God in the Old Testament/9/ and on the festival of Tabernacles./10/
The views of these three scholars, Mowinckel, Weiser, and Kraus, have tended to dominate the Þeld of Psalm criticism in our period; it is not surprising therefore that discussion of the Psalms has largely revolved about the quite substantial differences between them, with the result that certain fundamental similarities of approach have been obscured, similarities that are most in evidence on the subjects of the role of the autumn festival in Israel's worship and of the cultic interpretation of the Psalms. Of Psalm study in general since 1955 it may fairly be said that the work of Gunkel/11/ and the early Mowinckel/12/ has to a very large extent provided its framework and presuppositions.
There have been some signs, however, of a questioning of some of the usual categories in which problems about the Psalms have for a long time been considered: for example, have discussions of the 'cultic' origin of the Psalms operated with too narrow a deÞnition of 'cult'?/13/ And is the phrase 'a non-cultic psalm' perhaps meaningless?/14/ Must the festival cult be the Sitz im Leben of the Psalms?/15/ Should we in fact look for only one Sitz im Leben of each psalm?/16/ Such questions are at present being asked on a very small scale; but in so many areas of Psalm study (e.g. the role of the king in the cult) such an impasse seems to have been reached that further progress may in some cases be made only through the re-examination of presuppositions.

1. The Cultic Origin of the Psalms

It has become a commonplace of Psalm criticism that not only the Psalm Gattungen, as Gunkel maintained, but also the individual psalms themselves are of cultic origin. The large majority of scholars in our period have, following Mowinckel's Psalmenstudien, looked for a cultic situation to which each psalm may be assigned, but the question has remained open whether there may not be some psalms that were not composed for a cultic purpose. Stamm remarked in his survey that it would be 'a task for future research to determine more exactly the scope and peculiarity of both groups [sc. cultic and non-cultic psalms] and to distinguish them from one another',/17/ yet comparatively little fundamental research has been forthcoming on this topic.
Mowinckel himself indeed, although in 1924 he recognized only two or three psalms as non-cultic,/18/ now allows for the existence of a dozen non-cultic psalms, which he calls 'learned psalmography', namely Pss. 1, 34, 37, 49, 78, 105, 106, 111, 112, 127;/19/ and he has reconstructed the circles of the 'wise' among whom he believes such learned psalmography arose./20/ Psalm 119, however, although it appears to share certain of the characteristics of learned psalmography (notably the alphabetic form), and although its Sitz im Leben is a scholarly community of the wise, is in intention not learned poetry, but a petition or lament in which traces of the traditional schema of that Gattung may be seen./21/ These admissions on Mowinckel's part of the existence of non-cultic psalms in no way imply a reversal of his fundamental position; they are exceptions that prove the rule, and it remains axiomatic for him that 'it is the non-cultic character of a psalm which has to be proved, the contrary being the more likely supposition'./22/
Mowinckel's acceptance of the existence of non-cultic psalms has been challenged by Holm-Nielsen;/23/ while he admits that the later psalms (by which he means principally the alphabetic psalms) are not cultic in origin in the same sense as the pre-exilic psalms, which belonged to ceremonial activities in the Temple and were perhaps used as elements in dramatic performances, he asks whether the term 'cult' should not be redeÞned in a broader sense to include the activities of the postexilic synagogues, where instruction in the law and divine worship cannot be strictly separated. The word 'psalm' likewise is only meaningful if it is connected with divine service, and thus cult; thus the question should not be asked whether there are any non-cultic psalms in the Psalter, but rather be put more radically, 'Are there in the canonical collection any poems which cannot be denoted as psalms?'/24/ The attempt of Holm-Nielsen to relate the wisdom psalms to the cult is approved by Murphy,/25/ who regards the sharp distinction that is frequently drawn between wisdom circles and the cult as fallacious, but he is compelled Þnally to admit that the precise Sitz im Leben of the wisdom psalms (Pss. 1, 32, 34, 37, 49, 112, 128, according to his reckoning) escapes us.
Weiser similarly has little sympathy with the notion of 'cult-free' psalms, and sees no reason why psalms in which a purely personal note is sounded, even including acrostic psalms and psalms that contain no direct reference to the cult, 'should not right from the beginning have been intended for recitation in the festival cult'./26/ Even psalms composed far from the Temple (e.g. Pss. 42, 43) or after the destruction of the Temple (e.g. Pss. 74, 79) are 'inwardly so closely related to the sanctuary and its cultic traditions that not many hymns [i.e. psalms] are left over in the Psalter of which it can be said that they are really "dissociated from the cult" and exclusively composed for private ediÞcation'./27/ Even the wisdom psalms exhibit cultic concepts, so that it may be presumed that wisdom literature and the cult of Yahweh have inþuenced each other./28/
In strong opposition to such attempts to see everything in the Psalter as composed for cultic purposes is the work of the Hungarian scholar Szörényi,/29/ who declares himself to be strongly critical of the mainstream of Psalm research from Gunkel and Mowinckel onward, and believes it is possible to discern criteria by which cultic and non-cultic psalms may be separated. External criteria that may serve to determine whether a particular psalm was composed for a liturgical purpose are these: historical proof from other books of the Old Testament that the psalm was actually used in worship; a change of speaker within a single psalm, when it is explicable only as a liturgical device; and the litany form, that is, sentence followed by response. Among the inner criteria are: descriptions in a psalm of the Temple, a festival, a sacriÞce, or other cultic act; but it is emphasized that it must not be a matter of a simple mention of a cultic happening, for the content of the psalm must witness to such an event as being really present. The following cannot serve as criteria, though they are often so used: the superscriptions and musical terms, the evidence of the Mishnah and Talmud, and similarity with cultic poetry of the ancient Near East. On the basis of his criteria Szörényi Þnds Þfty psalms for which a liturgical origin seems certain (Pss. 9, 18, 20, 22, 24, 26, 27, 33, 40, 44, 46, 48, 57.8-12 [= 108.2-6], 61, 65, 66, 67, 68, 75, 76, 81, 82, 85, 87, 89, 91, 93, 94, 95, 99, 100, 102.13-23, 106, 107, 108, 115, 116, 118, 121, 126, 132, 134, 135, 136, 144, 146, 149, 150), and nine others that probably had a liturgical origin (Pss. 7, 21, 23, 47, 80, 92, 125, 147, 148). The bulk of the Psalter is thus the creation of private individuals.
Another approach to the origin of the Psalms which is opposed to the usual cult-oriented view is taken by the followers of A. Robert, with their hypothesis of the 'anthological' character of many psalms./30/ Robert 'attempted to bring back to life the learned circles, the schools of sages, which would have conceived the composition of the psalms as a speciÞcally literary task. The learned poetry of the psalmists would have been based on a constant use of biblical materials, which is the touchstone of the "anthological" or "midrashic" style.'/31/ Although the positing of such wisdom circles as the originators of the Psalms does not preclude the possibility that psalms were adapted for and used in the cult, it greatly diminishes the importance of links between the Psalms and the cult. Deissler, a pupil of Robert, in a monograph on Psalm 119 subtitled 'A contribution to the investigation of the anthological type of style in the Old Testament',/32/ outlines the principles of this approach, and attempts to show in detail the dependence of this psalm upon other parts of the Old Testament, especially the prophets and wisdom literature. Special studies have also been devoted by Deissler to Psalm 33,/33/ which he Þnds to have originated in postexilic wisdom circles, and to Psalm 48,/34/ whose author, like that of Psalm 33, had a special predilection for the book of Deutero-Isaiah. In his treatment of the 'cosmic hymns', Pss. 8, 19, 29,/35/ he attempts to demonstrate the origin of Pss. 8 and 19 in the postexilic milieu of 'theological wisdom', and the authorship of Psalm 29 by a theologian inspired by the faith of the prophets.
Another pupil of Robert, Bonnard,/36/ believes that a large number of psalms were composed under the spiritual inþuence of Jeremiah. On twenty-one psalms Jeremiah had a 'real spiritual inþuence' (Pss. 6, 7, 16, 17, 22, 26, 31, 35, 36, 38, 40, 41, 51, 55, 69, 71, 73, 86, 109, 119, 139), while on twelve others there is 'a more simple literary inþuence' (Pss. 1, 44, 74, 75, 76, 78, 79, 81, 83, 99, 106, 135); and in a further thirty-one psalms a lesser dependence on Jeremiah may be traced. The authors of these psalms must be a postexilic group of Jeremiah's disciples. In spite of Bonnard's conclusions from a study of the history of motifs and ideas contained in these psalms that there is a real dependence on Jeremiah and not simply dependence of psalms and Jeremiah alike on common cultic traditions, Coppens has argued, on the basis of a study of two psalms adduced by Bonnard, Pss. 6 and 41, that none of the points of contact proves dependence, and that the similarities may be sufÞciently explained by the common use by the psalmists and Jeremiah of the features of the individual lament./37/
It becomes apparent that a closer deÞnition of 'a cultic origin of the Psalms' will be indispensable for further progress in the question of the relation of the Psalms to the cult. Such questions as the following must be answered: What is meant by 'cult'? Are private piety, wisdom circles, and the cult mutually exclusive sources for the Psalms? Is the common assumption valid, that to demonstrate a cultic origin for the Psalms necessitates an understanding of the Psalms as cultic formulae,/38/ from which the nature and details of the cult may be reconstructed?/39/ Do the Psalms only allude to cultic events, or are they themselves liturgies?/40/
2. The Cult Attested in the Psalms

a. An Enthronement Festival?
At the heart of the problem of the relation of the Psalms to the cult lies the question: To what kind of cult and to what cultic activities in particular are the Psalms to be related?
Mowinckel's hypothesis that a large number of psalms are to be connected with an enthronement festival of Yahweh celebrated at the New Year and attested principally in the 'Enthronement Psalms'/41/ has won wide acceptance. He has recently reiterated his position, issuing rejoinders to a number of critics;/42/ in particular, he points out that his hypothesis of the enthronement festival was not an attempt to establish the existence of a new Israelite festival, but merely to give content to the well-known autumn festival. Nevertheless, there have been a number of notable attempts in recent years to undermine Mowinckel's whole position.
Although Mowinckel includes the name of Weiser in a list of scholars who have supported the enthronement festival hypothesis,/43/ it is much more evident that Weiser, by his own theory of a covenant festival (even though it too is the autumn festival) as the key to the interpretation of the Psalms, has set himself in opposition to Mowinckel. Weiser makes only the slightest concessions to the enthronement festival theory; he is prepared to allow that the enthronement of Yahweh formed a portion of the liturgy of the covenant festival: 'it was, so to speak, a single scene within the whole drama of the cult'; but he explicitly rejects Mowinckel's thesis of 'a separate Enthronement Festival', as he calls it./44/
Kraus has joined issue with Mowinckel over the interpretation of Yahweh målåk,/45/ which is fundamental to Mowinckel's position. This phrase is, in Kraus's view, not to be understood as an 'enthronement shout', for that would be, on the analogy of 2 Sam. 15.10, etc., målak Yahweh; the word order Yahweh målåk, with the subject before the verb, indicates that a situation, not an act, is being described, and so Yahweh målåk in Pss. 93, 96, 97 and 99 can only be translated 'Yahweh is king'. It may further be objected to the idea of a cultic enthronement of Yahweh: (i) It is inconceivable how an enthronement of Yahweh could have been portrayed in Israel, since there was no image of Yahweh that could be lifted up on to a throne. (ii) The concept of an enthronement of the deity belongs theologically to a myth of an annual death and resurrection of the god; and such a myth is not to be found in the Old Testament. (iii) An 'enthronement' of Yahweh would imply a preceding loss of kingship; the psalms of Yahweh's kingship, however, stress the unalterable kingship of Yahweh, not least the very psalm (Ps. 93) that has often been pressed into service on behalf of the 'nature-myth' of the renewal of creation.
References to the ascent of the Ark or its entry into the Temple do not imply an enthronement of Yahweh, for Yahweh does not ascend the Ark, but remains seated thereon. There was indeed a festival of the entry of the Ark into the Temple, on the Þrst day of the Festival of Tabernacles, but its character was that of a 'royal Zion festival' celebrating the election of the house of David and Jerusalem. Psalm 47 is the only psalm which shows clearly an act of Yahweh's enthronement, and here Kraus is inclined to accept the explanation of Eissfeldt, that the author of the psalm 'means that Yahweh is king, but he describes how he becomes king, since he can best portray the meaning of the present state of affairs by the splendour of an act'./46/ Alternatively, it is possible that Psalm 47 refers to the cultic situation in Jerusalem as it has been altered by the exile; the era in which the Davidic dynasty stood at the centre of the people of God has come to an end, and Yahweh alone has now become king of Israel (cf. Isa. 52.7, 'thy God reigneth'). In no case can one make the whole weight of an 'enthronement festival of Yahweh' with all its cultic and theological consequences depend upon this one psalm./47/
Mowinckel has offered some replies to Kraus's criticisms,/48/ which, it must be said, seem at times to be beside the point, especially when he fails to recognize that Mowinckel's view of the 'enthronement' of Yahweh does not imply any previous 'dethronement'./49/ In turning to Kraus's own hypothesis, Mowinckel claims that the 'royal Zion festival' is an invention, the result of singling out one aspect of the autumn festival and of interpreting an arbitrary number of texts according to this construction. The festival of tabernacles and new year was indeed a 'Zion festival' and a festival of the royal house, but it was 'Þrst of all something much more'./50/
Kraus's interpretation of the so-called 'enthronement cry' Yahweh målåk is largely dependent on the study of Michel,/51/ who concludes from an examination of the enthronement cry in Babylonia and Egypt that the enthronement cry proper was couched in the second person: 'Thou art king'; the third-person form, 'X is king', is rather a cry of acclamation and praise addressed to one who has already become king. The verb målak usually means 'to act, rule, as king', and the psalms of Yahweh's kingship accordingly show how he rules as king, not how he has become king. Since a direct second-person enthronement cry is not attested in the Old Testament, and since also it is impossible to conceive how Yahweh could have ascended a throne, Michel pronounces the theory of an enthronement festival of Yahweh very doubtful, if not impossible. De Vaux/52/ also Þnds Yahweh målåk to be an acclamation, not an enthronement cry, for who could have enthroned Yahweh? The 'enthronement psalms' describe Yahweh's kingship, not his accession to kingship.
Further support for the understanding of Yahweh målåk as a 'formula of acclamation' is given by Lipinski,/53/ who adduces Akkadian, Egyptian, and Ugaritic parallels; but he translates it as 'Yahweh has become king'. The exact nuance of the phrase is: 'Yahweh and no other has become king', as may be seen from the parallel in 1 Kgs 1.11 (Adonijah, and not Solomon as promised, has become king)./54/ While Lipinski would prefer his own designation of the kingship of Yahweh psalms as 'kerygmatic' or 'proclamation' psalms, he gives his assent to the Þxing of the Sitz im Leben both of these psalms and of the 'cry of acclamation' in an enthronement liturgy, very probably the liturgy of Tabernacles./55/
Yet even if one understands Yahweh målåk as an acclamation merely and translates it 'Yahweh is king', it does not follow that no enthronement of Yahweh can have taken place. This is shown by Kapelrud,/56/ who argues further that a celebration of Yahweh's enthronement by no means implies that at some time he has temporarily ceased to be king; but rather, 'Yahweh has already reigned in the past year, without the occurrence of great events. But now the new year begins the ceremonies and rites of the new year are performed and Yahweh (who has never left the throne) is newly enthroned, in the Þrm hope that now is coming the year of fortune and grace.'/57/ While the stress in målåk is on the 'living activity', the verb has an ingressive as well as a durative meaning./58/ Many opponents of Mowinckel's enthronement festival hypothesis/59/ have been content to offer only negative criticism. It is of interest therefore that there have been several attempts to provide positive alternatives to Mowinckel's view. The 'covenant festival' theory of Weiser,/60/ according to which the essential character of the autumn festival was that of a renewal of the Sinai covenant, and the 'royal Zion festival' of Kraus, who lays his emphasis on the themes of God's election of Zion as a dwelling-place and of the Davidic dynasty as his kings, are too well known to require treatment in this paper,/61/ but attention may be drawn to one or two different approaches to the same problems.
The approach of MacRae lies in an analysis of the character of the autumn festival,/62/ which he Þnds to have been in Israel a fusion of a nomadic, pilgrim festival and an agricultural, harvest festival. Following the settlement it remained a mainly agricultural festival. The psalms of Yahweh's kingship cannot be shown to have been connected with it, and the psalms most likely to have had associations with this festival are Pss. 28, 42, 43, 76, 81, 118, 132. K.G. Rendtorff /63/ also Þnds no necessary connection between the psalms of Yahweh's kingship and an enthronement festival whose existence is in any case not clearly established. By comparison of these psalms with Exodus 15, Rendtorff concludes that they are variations on various themes connected with Yahweh's kingship, and do not form the accompaniment to any deÞnite ritual action. They could therefore have provided a framework into which any favourite narrative of Yahweh's deeds, whether in Israel's history or in the creation, could have been Þtted, and thus could have been employed at other festivals besides Tabernacles. Gross/64/ goes further than Rendtorff in assigning these psalms to one particular festival other than Tabernacles, namely Passover. The origin of the phrase Yahweh målåk, according to Gross, is the expression Yahweh yimløk at the end of the 'Passover cantata' or festival hymn for Passover, Exod. 15.1-18. Thus the question whether there was an enthronement festival of Yahweh may be answered in the afÞrmative, not in the sense usually intended (that there was a ritual of Yahweh's enthronement), but 'insofar as the fundamental sentence for Old Testament faith, that Yahweh is king, was a cultically celebrated part of the Israelite Passover festival'.
It has at least become clear in recent years that a cavalier rejection of Mowinckel's theory is not sufÞcient, especially in the light of the modiÞcations introduced by Mowinckel himself and others to the meaning of 'an enthronement festival'. There are, indeed, certain a priori objections to postulating a full-scale 'patternist' new year festival in Israel, but none at all, it seems to me, to a festival of Yahweh's enthronement, if all that is meant by that is a festival (the well-attested autumn festival) at which the accession of Yahweh to kingship at some point in the past is reactualized in the cult, perhaps with ritual accompaniment. The psalms of Yahweh's kingship and the phrase Yahweh målåk do not demand such a setting, but are plainly susceptible of it if on other grounds an enthronement festival can be shown to be likely./65/ What remains to be proved is, Þrst, whether the references to Yahweh's kingship point conclusively to an association with one festival (new year/ Tabernacles) rather than to other festivals or indeed to no festivals at all, but the daily or weekly cult;/66/ and secondly, whether any interpretation consonant with Old Testament theology can be given to the phrase 'the accession of Yahweh to the kingship'.
In what sense could Yahweh be said to have become or to become king? According to Mowinckel, Yahweh was believed to have Þrst gained his kingship by victory over the powers of chaos at the creation; this kingship, however, is renewed by successive acts of kingly power on behalf of Israel; thus his kingship means his activity as 'conqueror [of chaos], creator, king of the whole earth, reformer of the people and its fortunes, as the king of Israel who repeated the acts of deliverance from Egypt and the Reed Lake, and who, by his mere coming [at the enthronement festival], has set the world aright again and crushed every onslaught that the enemies might make on his city and people'./67/ Weiser also regards the kingship of Yahweh as 'based on the idea of creation',/68/ but he also links with this a series of historical expressions of Yahweh's kingship, especially the proclamation of his will, and his judgment. Gray/69/ Þnds the prototype of Yahweh's accession to kingship in Baal's assumption of kingship following his victory over the unruly waters; this, according to Gray, is a victory at creation. In the Israelite view of the kingship of Yahweh there was a combination of the theme of kingship through creation with speciÞcally Israelite concepts of the Heilsgeschichte, which originally had nothing to do with the kingship of Yahweh./70/ Yet it is more than doubtful, as has been recently pointed out,/71/ whether the battle and victory of Baal over sea and rivers has any connection with creation./72/
Another approach to the problem of Yahweh's becoming king when he is already king is suggested by Schmidt's thesis of the indebtedness of the Israelite view of Yahweh's kingship to Canaanite ideas both of El and Baal./73/ El's kingship is static, Baal's dynamic; Yahweh's kingship is a blend of the two, and thus contains two aspects: it is a timeless
and unalterable kingship, but also one that has to be won and defended against loss.
For most scholars, the kingship of Yahweh is primarily connected with the events of primaeval time, even though it is reactualized in history. Caquot,/74/ however, has suggested a concrete historical setting for the Israelite concept of the kingship of Yahweh: the removal of the Ark to Zion, an event that climaxes and epitomizes Yahweh's conquest of Canaan. In the ascent of the Ark to Zion in the time of David, Yahweh became king of Zion and so of Canaan. Two factors contributed toward the understanding of this event as 'enthronement' of Yahweh: the general Semitic concept of the god as king, and the speciÞcally Jebusite traditions of El Elyon as king of the gods./75/ Schmidt also relates the origin of the name 'king' for Yahweh to the time of the conquest of Jerusalem, but unlike Caquot sees it entirely as a borrowing from the traditional language of the cult of El Elyon, the god of the city./76/ The exodus has been suggested as an alternative point of origin for the idea of Yahweh's kingship./77/
Certain occasions in history on which Yahweh could have been enthroned or become king are therefore conceivable, and it is by no means unlikely that such occasions would have been commemorated in worship. The course of recent research has shown that in spite of some serious weaknesses in Mowinckel's theory summary rejections of it have not penetrated to the heart of the matter, and the time is ripe for thoroughgoing re-examination of the fundamental presuppositions, especially as concern the nature of the Israelite cult.

b. The Role of the King
The relation of the king to the cult remains a vexed question; two foci of attention in recent research may be discerned, one the problem whether the Israelite king exercised cultic functions at all, the other whether the Scandinavian 'king-ideology', which sees the king as the central Þgure in the performance of the cult, can be substantiated.
Most scholars accept that the king played some signiÞcant part in the cult. To take three representative examples: Widengren/78/ sees the king as the builder of the Temple and its lord, and as high-priest he is the owner of the breast-plate with the 'tables of destiny' (Urim and Thummim), as well as of the tables of law given him at his coronation; another sacral function of the king is his role as mediator of the covenant./79/ Johnson has his own distinctive position on sacral kingship which he maintains over against the Scandinavian view, yet he also assigns to the king a vital part in the cult,/80/ especially as the chief performer in the ritual of the autumn festival. Kraus, to name a scholar who stands in most respects at the other end of the spectrum from all that smacks of 'patternism', is in his own way concerned to emphasize the strong connection between the king and the shrine, since for him the 'royal Zion festival' has precisely these two centres of interest, the Davidic house and the Jerusalem Temple./81/
But others have minimized the extent of the king's cultic functions. While admitting that the king exercised some control over the cultus, de Fraine denies that the king ever had a priestly quality; allusions to kings bringing sacriÞces personally are few, and in any case such sacriÞces were probably schismatic, the reference to the king as a priest in Ps. 110.4 is not to the Israelite king but to the Messianic king, and the reference to the priesthood of the sons of David in 2 Sam. 8.18 is not conÞrmed by 1 Chron. 18.17./82/ De Vaux also argues that while the king occasionally performs religious functions and is undoubtedly a sacred person, he is not a priest, and has only the religious privileges that a head of state may be expected to possess over the state religion./83/ It is signiÞcant that 'the instances where the king's personal action [in cultic matters] is beyond question are all very special or exceptional: the transference of the Ark, the dedication of an altar or sanctuary, the great annual festivals'./84/
Even the term 'sacral' as applied to the king has been questioned by McCullough,/85/ who claims that the actual character of the Israelite kings empties the term 'sacral' of its content; the king is only seldom described in a religious role, and references to the cultic activity of the king are conspicuous by their absence from the Pentateuchal law codes./86/ McCullough further complains that data about the king's functions are usually collected indiscriminately from various parts of the Old Testament, without recognition of the possibility that the king's religious functions may have changed from generation to generation. Whybray too has claimed that the historical books of the Old Testament do not support the emphasis often placed on the sacral nature of the king. Since the monarchy in Israel was of comparatively short duration, left little impression on the Torah, and was vigorously criticized by the prophets, it is unlikely that it played so central a part in the religious life of Israel as is often suggested. David's kingship was predominantly secular, rather than 'sacral', and the cult that did grow up around the monarchy should not be overestimated, for while some aspects had real meaning, much was idealistic, ephemeral or hyperbolic./87/ Turning now to the 'king-ideology' school and the literature to which it has given rise, whether in agreement with it or reaction against it, we may note that although the basic treatments of the subject appeared before our period,/88/ a large volume of work continues to be devoted to this subject, evidence of which is the appearance since 1955 of four important books (those of Widengren, Ahlström, Johnson, and Bernhardt, to be mentioned below), as well as many articles.
In his study of sacral kingship, Widengren attempts to demonstrate that the king played the role of the dying and rising God on new year's day. In the ritual drama of the new year festival, the king combats the forces of chaos and after ritual humiliation involving his death and resurrection Þnally defeats them; he then celebrates a hieros gamos, and is enthroned on the divine mountain./89/ Ahlström has applied the patternist view of the cultic function of the king to the exegesis of Psalm 89,/90/ which he interprets as a liturgy from the ritual for the king suffering ritual humiliation; he envisages the king at the festival of the renewal of the year (such is the meaning of makªl in the superscription) in the role of the suffering servant in the cult drama of the Canaanite vegetation god Dwd, son of Yahweh. Morgenstern, in keeping with his theory of the signiÞcance of sun-worship in Israel, offers his own distinctive reconstruction of the royal ritual: the king, in the role of the sun-god Yahweh, ascends to the top of the Mount of Olives on the Þrst day of the new year festival, whence he returns to the Temple at the end of the eight-day ritual, there to ascend the throne./91/
The reconstruction by Johnson of the autumn festival,/92/ though not devoid of 'imagination',/93/ is far removed from the extreme Scandinavian position. He identiÞes four major moments in the ritual: 1. The celebration of Yahweh's original triumph, as leader of the forces of light, over darkness (represented by the chaos waters); the subjection of the cosmic sea, and his enthronement as king in the assembly of the gods; the demonstration of his power in creation and history. 2. The dramatic representation of the eschatological Day of Yahweh, when he will triumph over rebellious gods and nations, and so afÞrm his kingship over the moral realm as well as over that of nature. 3. The dramatic representation of the descent of the true Messiah to the underworld and his ultimate deliverance from the forces of darkness and death. 4. The triumphal procession in which the Ark, as the symbol of Yahweh's presence, and the king, who in the drama has proved to be true Messiah and 'Son' of Yahweh, move to the Temple for the Þnal act of enthronement which is to mark the beginning of this new era. Elements of this ritual drama are found by Johnson throughout the Psalter: Ps. 89.39-46 is the ritual humiliation of the king; Psalm 101 is his 'negative confession' or protestation of innocence; Psalm 18 is his thanksgiving for deliverance from the ritual hazards; Pss. 2 and 110 depict the Þnal stage of the drama, the fulÞlment in reassuring oracles of Yahweh's promise to the dynasty./94/
A similar approach by BiO(c,)/95/ Þnds the Þrst book of the Psalms (Pss. 1­41) to be a liturgy for a king's enthronement festival. The king, who is in the foreground of these psalms, is the chief Þgure in the festival; he is Son of God, substitute for the people's sins, God's warrior upon whose faithfulness salvation depends, opponent of God's enemies. He is delivered from great distress by God and given the task of judging the enemies. Through his steadfastness in suffering he bears witness to God's saving acts as the new year, the time of salvation, opens.
Mowinckel has indicated his approval of the increasing emphasis being given to the Þgure of the king;/96/ there are more royal psalms than is usually recognized, he suggests, and he claims that the superscription ledåwid indicates that the psalm was composed for the king./97/ But he will not agree that the king was ever regarded as identical with Yahweh or played Yahweh's part in the cult,/98/ and in so saying aligns himself rather with Johnson than with the Uppsala school. He Þnds in the Israelite conception of kingship both general oriental elements and speciÞcally Israelite elements./99/ Among the former are the conceptions of the king as a superhuman being, as representative of God to humanity and of humans to God, and among the latter, the idea of the source of the king's authority residing in his 'corporate identity with the tribe' and not his special relationship to God, the absence of any 'metaphysical' unity of Yahweh and the king or of a really 'mythological' understanding of the king's relation to Yahweh, and the concept of the activity of God in history through the covenant with David and his heirs.
There is thus no generally accepted meaning attached to the phrase 'sacral kingship'; failure to give due recognition to this fact is a þaw in the work of Bernhadt, the most substantial critique of the king-ideology to have appeared since 1955./100/ In opposing the pervasive inþuence of patternism, he emphasizes that there was in Israel a deep-rooted objection to kingship, which continued throughout the period of the monarchy. In the Psalms, as in the historical books, three of the basic elements of king-ideology are lacking: the identiÞcation of the king with God, the offering of worship to the king, and the idea of the king's power over the forces of nature. What is to be found in the Old Testament is not just a few historical traditions attached to a thorough-going royal ritual, but rather a number of motifs borrowed from Near Eastern king-ideology and attached to the Israelite history of election and covenant./101/ McCullough Þnds no clear vestige of a cultic drama such as that described by Johnson, and argues that, in view of the importance such a drama must have had in Israelite life, it is strange that so few psalms depicting it have been preserved; it is difÞcult also to believe that there could have been portrayed an annual victory over death that seemed to have no real effect in staying the power of death./102/
Others take a more moderate position, accepting the term 'sacral kingship' but not all the implications it is sometimes made to carry. Coppens, for example, Þnds that Psalm 110 clearly indicates the sacral character of the Israelite king and his participation in the exercise of divine power; yet his sacrosanctity is not viewed on the mythological plane, for he is not only 'son of God', but also 'priest', therefore a servant of Yahweh and on no account his equal./103/ For de Vaux also the essential function of the king is that of God's servant, or more speciÞcally, God's vassal, as deÞned by the covenant with the king./104/ Rosenthal puts his emphasis on the idea of the king as the 'vicegerent' of God, and regards Widengren's extension of the sacral functions of the king to include that of owner and teacher of the book of the Torah as unjustiÞed./105/ A great importance is attributed by Hallevy/106/ to the monarchy in the sphere of religious institutions: it created a new cultic centre, a new sanctuary with a national priesthood which encouraged by propaganda the idea of the monarchy and loyalty to it, and a new religious functionary, the king, in his roles of judge, cultic ofÞcial, and commander-in-chief. But this is not to be thought of as kingship ideology on the ancient Near Eastern pattern, for a special relationship between God and the king existed only in the cases of Saul and David, charismatic Þgures like the judges; with Solomon there was a transition from individual election to dynastic succession, and the king became an organizer and administrator./107/ Certainly, whatever light is shed on the Israelite monarchy by the king-ideology of Babylonia, Egypt, Hatti and Ugarit, regard must be had for the unique character of the Israelite kingship, and indeed for the differences among the ideologies of these various states./108/
Some colour is lent, at Þrst sight, to the extreme exponents of sacral kingship by the language used of the king in the Psalms, especially the title 'Son of God'. Yet in spite of the insistence of Ahlström/109/ that such expressions as Ps. 2.7 must be understood literally, that is, as depicting a cultic actuality, most scholars now agree that 'Son of God' as applied to the king means only 'adopted by God'. From an examination of the term in Pss. 2, 19, 110, Cooke/110/ concludes that in none of these contexts is anything more than 'a metaphorical or adoptional interpretation' required. This is conÞrmed by more general considerations of the nature of Yahwism which would not have allowed a mortal to be raised to any higher status, and also by the fact that no prophet attacked Israelite kings or the monarchy in general because of any claims for the divinity of the king. De Fraine/111/ also rejects any suggestion that the title implies a divinization of the king, even if all that meant were that the king played the role of the god in the cult; he argues that the Yahwistic circles to which we owe, if not the original composition of Psalm 2, at least the 'relecture' of the psalm, were utterly opposed to such divinization.
The title 'Son of God' has been recognized by a number of scholars as 'oriental court-style',/112/ which ought not to be taken too seriously as an expression of Hebrew belief about the nature of the king./113/ Mowinckel, while agreeing that the phrase 'oriental court-style' will account for some of the language used of the king, nevertheless remarks that such aspects of the kingship as 'the king's close relation to Yahweh, his endowment with divine strength, the experience and assurance of this in the festival cult, [and] the king's appearance there as the visible pledge of the existence and permanence of the covenant' were more than mere formal court-style, and 'expressed a reality in Israel's belief and cult'./114/
We must Þnally register our disappointment that once again a key phrase, 'sacral kingship', has not been used with any generally accepted connotation, with the result that much discussion of the subject has missed the mark. No one who has followed the literature on the Israelite kingship over the past decade can have failed to proÞt greatly from it; but one may be pardoned for remarking that concentration on the sacral or religious functions of the king can easily lead to an exaggeration of their importance, and one may be justiÞed in thinking that the growth point for future study of Israelite kingship may be the more secular aspects of the monarchy/115/ rather than the religious aspects. Increasing understanding of the nature and duties of the Israelite kingship in the secular sphere, in the light of ancient Near Eastern studies generally, will, one hopes, help to control the necessarily 'imaginative' reconstructions of Israelite cult by setting historical limits to the speculative possibilities./116/

Originally published in Tyndale Bulletin 18 (1967), pp. 103-26, and reprinted with permission. Website : http://www.shef.ac.uk/bibs/DJACcurrres/Postmodern2/Cultfns.html .

1. I have marked with * items to which I have not had physical or linguistic access, and for knowledge of which I have relied on the abstracts of ZAW and the Internationale Zeitschriftenschau für Bibelwissenschaft und Grenzgebiete.
2. Johann Jakob Stamm, 'Ein Vierteljahrhundert Psalmenforschung', TRu nf 23 (1955), pp. 1-68; a few works published in 1929 and 1955 were also taken into consideration by Stamm. This survey was a sequel to that of M. Haller, 'Ein Jahrzehnt Psalmenforschung', TRu 1 (1929), pp. 377-402, which covered the years 1917­1927, with some notice of publications of 1928 and 1929. Other reviews of literature on the Psalms are: Ovid Rogers Sellers, 'The Status and Prospects of Research concerning the Psalms', in Harold R. Willoughby (ed.), The Study of the Bible Today and Tomorrow (Chicago: University of Chicago Press, 1947), pp. 129-43; A.R. Johnson, 'The Psalms', in H.H. Rowley (ed.), The Old Testament and Modern Study: A Generation of Research (Oxford: Clarendon Press, 1951), pp. 162-209; J. Coppens, 'Les études récentes sur le Psautier', in Robert de Langhe (ed.), Le Psautier: Ses origines, ses problèmes littéraires, son inþuence: études presentées aux XIIe Journées Bibliques (Orientalia et Biblica Lovaniensia, 4; Louvain: Université de Louvain/Institut Orientaliste, 1962), pp. 1-71.
3. S. Mowinckel, *Offersang og sangoffer. Salmediktningen i Bibelen (Oslo: Aschehoug, 1951).
4. Sigmund Mowinckel, The Psalms in Israel's Worship (2 vols.; trans. D.R. Ap-Thomas; Oxford: Blackwell, 1962).
5. Artur Weiser, Die Psalmen (ATD, 14-15; Göttingen: Vandenhoeck & Ruprecht, 1950, 4th edn, 1955: 5th edn, 1959), a considerable enlargement of his earlier commentary, Die Psalmen ausgewählt, übersetzt und erklärt (Göttingen: Vandenhoeck & Ruprecht, 1935, 2nd edn, 1939).
6. Artur Weiser, The Psalms: A Commentary (trans. H. Hartwell; OTL; London: SCM Press, 1962).
7. H.-J. Kraus, Psalmen (BKAT, 15-16; 2 vols.; Neukirchen: Verlag des Erziehungsvereins, 1961).
8. H.-J. Kraus, Die Königsherrschaft Gottes im Alten Testament: Untersuchungen zu den Liedern von Jahwes Thronbesteigung (BHT, 13; Tübingen: J.C.B. Mohr, 1951).
9. H.-J. Kraus, Gottesdienst in Israel: Studien zur Geschichte des Laubhüttenfestes (BEvT, 19; München: Chr. Kaiser, 1954); 2nd edn, Gottesdienst in Israel: Grundiss einer Geschichte des alttestamentlichen Gottesdienst (1962); et Worship in Israel (trans. G. Buswell; Oxford: Blackwell, 1966).
10. Hermann Gunkel, Die Psalmen (HAT, II.2; Göttingen: Vandenhoeck & Ruprecht, 4th edn, 1926); and Hermann Gunkel and Joachim Begrich, Einleitung in die Psalmen: Die Gattungen der religiosen Lyrik Israels (Göttinger Handkommentar zum alten Testament, 2; Göttingen: Vandenhoeck & Ruprecht, 1933).
11. Sigmund Mowinckel, Psalmenstudien, I­VI (Kristiania [Oslo]: J. Dybwad, 1922­24).
12. Cf. Martin J. Buss, 'The Meaning of "Cult" and the Interpretation of the Old Testament', JBR 32 (1964), pp. 317-25, who objects to any view of Israelite cult as a set of data that can be isolated, and calls for an approach to cult as a 'structure' pervading the whole of life.
13. Cf. Svend Holm-Nielsen, 'The Importance of Late Jewish Psalmody for the Understanding of Old Testament Psalmodic Tradition', ST 14 (1960), pp. 1-53.
14. Cf. Buss, 'The Meaning of "Cult"', pp. 319, 325; and A. Arens, Die Psalmen im Gottesdienst des Alten Bundes: Eine Untersuchung zur Vorgeschichte des christlichen Psalmengesanges (Trier: Paulinus-Verlag, 1961), pp. 111-40, who emphasizes the importance of the daily times of service, though more in connection with the use of the psalms than with their original purpose.
15. Cf. e.g. Albert Gélin, *'La question des "relectures" bibliques à l'intérieur d'une tradition vivante', Sacra Pagina 1 (1959), pp. 203-15; Henri Cazelles, 'Une relecture du Psaume XXIX?', in A la rencontre de Dieu: Mémorial Albert Gélin (Bibliothèque de la Faculté Catholique de Theologie de Lyon, 8; Le Puy: Editions Xavier Mappus, 1961), pp. 119-28.
16. Stamm, 'Ein Vierteljahrhundert Psalmenforschung', p. 45.
17. Ps. 1, probably Ps. 112, perhaps Ps. 127 (Psalmenstudien, VI, pp. 8-36 [36]).
18. Mowinckel, The Psalms in Israel's Worship, II, pp. 104-25.
19. Sigmund Mowinckel, 'Psalms and Wisdom', in Wisdom in Israel and in the Ancient Near East: Presented to Professor Harold Henry Rowley (ed. M. Noth and D. Winton Thomas; VTSup, 3; Leiden: E.J. Brill, 1955), pp. 205-24; cf. The Psalms in Israel's Worship, II, pp. 105-11.
20. Sigmund Mowinckel, *'Loven og de 8 termini i Sl 119', NorTT 61 (1960), pp. 95-127, 129-59; cf. The Psalms in Israel's Worship, II, pp. 77-78, 139.
21. Mowinckel, The Psalms in Israel's Worship, I, p. 22.
22. Holm-Nielsen, 'The Importance of Late Jewish Psalmody'.
23. Holm-Nielsen, 'The Importance of Late Jewish Psalmody', p. 10; cf. David A. Hubbard, 'The Wisdom Movement and Israel's Covenant Faith', TynBul 17 (1966), pp. 3-33 (13-14), who thinks that Mowinckel's relegation of wisdom psalms to the non-cultic sphere is exaggerated.
24. Ronald E. Murphy, 'A Consideration of the ClassiÞcation "Wisdom Psalms" ', Congress Volume Bonn, 1962 (VTSup, 9; Leiden: E.J. Brill, 1962), pp. 156-67.
25. Weiser, Die Psalmen, pp. 80-81.
26. Weiser, Die Psalmen, p. 81.
27. Weiser, Die Psalmen, p. 89.
28. Andreas Szörényi, Psalmen und Kult im Alten Testament: Zur Formgeschichte der Psalmen (Budapest: Sankt Stefans Gesellschaft, 1961). This book, Þnished in essentials in 1944 but delayed in publication until 1961, expands an earlier article, 'Quibus criteriis diagnosci possit, qui psalmi ad usum liturgicum compositi sunt', Bib 23 (1942), pp. 333-68.
29. Representative of Robert's work is 'Le Psaume cxix et les sapientaux', RB 48 (1939), pp. 5-20.
30. Edward Lipinski, 'Les psaumes de la royauté de Yahwé dans l'exégèse moderne', in Le Psautier: Ses origines, ses problèmes littéraires, son inþuence: études presentées aux XIIe Journées Bibliques (ed. Robert de Langhe; Orientalia et Biblica Lovaniensia, 4; Louvain: Université de Louvain/Institut Orientaliste, 1962), pp. 193-272; cf. also, in the same volume, Coppens, 'Les études récentes sur le Psautier', pp. 31-43, on the work of A. Robert.
31. Alfons Deissler, Psalm 119 (118) und seine Theologie: Ein Beitrag zur Erforschung der anthologischen Stilgattung im Alten Testament (Münchener theologische Studien, 1/11; München: Karl Zink, 1955).
32. A. Deissler, 'Der anthologische Charakter des Psalmes 33 (32)', in Mélanges bibliques redigés en l'honneur de André Robert (Paris: Bloud & Gay, 1956), pp. 225-33.
33. A. Deissler, *'Der anthologische Charakter des Ps. XLVIII (XLVII)', BETL 12­13 (1959), pp. 495-503.
34. A. Deissler, 'Zur Datierung und Situierung der "kosmischen Hymnen" ', in Heinrich Gross and Franz Mussner (eds.), Lex tua veritas: Festschrift für Hubert Junker zur Vollendung des siebzigsten Lebensjahres am 8. August 1961, dargeboten von Kollegen, Freunden und Schülern (Trier: Paulinus-Verlag, 1961), pp. 47-58. Claus Schedl, 'Psalm 8 in ugaritischer Sicht', Forschungen und Fortschritte 38 (1964), pp. 183-85, also sees the Sitz im Leben of Ps. 8 in wisdom and not in the cult.
35. P.E. Bonnard, Le Psautier selon Jérémie (LD, 26; Paris: Les Editions du Cerf, 1960).
36. Joseph Coppens, 'Les Psaumes 6 et 41 dépendent-ils du Livre de Jérémie?', HUCA 32 (1961), pp. 217-26. Cf. also M. Dahood's challenge to Bonnard's postexilic date for Ps. 16 on linguistic grounds (review of P.E. Bonnard, Le Psautier selon Jérémie, Bib 43 [1962], pp. 535-36).
37. Cf. N.H. Ridderbos, *De Psalmen, opnieuw uit de grondtekst vertaald en verklaard, I (Korte verklaring der Heilige Schrift; Kampen: J.H. Kok, 1962), who grants that most of the psalms were composed for the cult or are related to it in some way, but are not themselves 'cultic formulae' (cf. ZAW 74 [1962], pp. 326-27).
38. The distinction between 'of cultic origin' and 'cultic formula' may be illustrated thus: The hymn 'Christ the Lord is risen today' was, presumably, composed for the Christian cult, but no cultic happening can be inferred from its use in worship; or, 'Forth in thy name, O Lord, we go' can refer to a real cultic act (going out from church), but it need not accompany that act, and so is no 'cultic formula'. The implicit assumption that the nature of the cult can be inferred from the Psalms once they are recognized to have a cultic origin is seen, for example, in A.R. Johnson's article, 'The Psalms', where he passes directly from the sentence '[Mowinckel] would explain the psalms as being wholly, or almost wholly, cultic in both origin and intention' to a paragraph outlining Mowinckel's reconstruction of the New Year festival (p. 190).
39. Confusion over this question may be seen in Weiser, The Psalms, in a section headed 'The Place of the Psalms in the Cult of the Covenant Festival (Fragments of Liturgy)' (pp. 35-52). A few psalms, indeed, are claimed by Weiser to be liturgies for the festival (Pss. 50, 81, 87), but after a brief discussion of these the term 'liturgy' drops out of use, and hundreds of references to mere allusions to cultic events are cited. Thus, for example, Weiser writes, 'The ritual of the Covenant Festival probably also included a liturgy of blessing and cursing after the manner of Deut. 27f. (cf. Pss. 24.5; 37.22; 118.26)' (p. 49). These are references to (liturgical) blessings, but they are not themselves blessings, and so give us no information on the relation of the psalms in which they occur to the cult. Yet Weiser claims, on the strength of such references, it appears, that 'individual parts of the cultic liturgy in considerable numbers' may be found in the Psalter (p. 35). A similar criticism of Weiser's method has been made by Szörényi, Psalmen und Kult, pp. 218-19. Cf. also the reproach by Sigmund Mowinckel in his review of Gösta W. Ahlström (see n. 89 below) for describing Ps. 89 as 'liturgy' when the psalm as a whole is put in the mouth of a single person (JSS 5 [1960], p. 294).
40. Cf. Mowinckel, Psalmenstudien, II.
41. Mowinckel, The Psalms in Israel's Worship, I, ch. 5 'Psalms at the Enthronement Festival of Yahweh', pp. 106-92; and II, pp. 228-32.
42. Mowinckel, The Psalms in Israel's Worship, II, p. 229, in reference to Artur Weiser, 'Zur Frage nach den Beziehungen der Psalmen zum Kult: Die Darstellung der Theophanie in den Psalmen und im Festkult', in Walter Baumgartner et al. (eds.), Festschrift Alfred Bertholet zum 80. Geburtstag gewidmet von Kollegen und Freunden (Tübingen: J.C.B. Mohr, 1950), pp. 513-37.
43. Weiser, Die Psalmen, p. 61.
44. Kraus, Psalmen, I, pp. 201-205.
45. Otto Eissfeldt, 'Jahwe als König', ZAW 46 (1928), pp. 81-105 (102).
46. It may be noted that in allowing Pss. 93 and 99 to be pre-exilic and in translating Yahweh målåk 'Yahweh is king' Kraus has altered his view expressed in Die Königsherrschaft Gottes im Alten Testament (1951), in which he maintained that all the psalms of Yahweh's kingship were dependent on Deutero-Isaiah and so postexilic.
47. Mowinckel, The Psalms in Israel's Worship, II, pp. 230-31, 237-39.
48. Cf. Mowinckel, The Psalms in Israel's Worship, I, pp. 113-15.
49. Mowinckel, The Psalms in Israel's Worship, II, p. 239.
50. Diethelm Michel, 'Studien zu den sogennanten Thronbesteigungspsalmen', VT 6 (1956), pp. 40-68.
51. Roland de Vaux, Ancient Israel: Its Life and Institutions (trans. John McHugh; London: Darton, Longman & Todd, 1961), pp. 504-506 (= Les Institutions de l'Ancien Testament [2 vols.; Paris: Les Editions du Cerf, 1958, 1960]).
52. Edward Lipinski, 'Yahweh målåk', Bib 44 (1963), pp. 405-60.
53. So also Ludwig Koehler, 'Syntactica', VT 3 (1953), pp. 188-89, who translates: 'It is Yahweh who has become king'.
54. Cf. Lipinski's remarks in Le Psautier (1962), pp. 271-73. On the whole subject of Yahweh målåk and the kingship of Yahweh see now also Lipinski's lengthy work, which brings together his previously published articles and adds a detailed exegesis of Pss. 93, 97 and 99: La royauté de Yahwé dans la poésie et le culte de l'ancien Israel (Verhandelingen van de Koninklijke Vlaamse Akademie voor Wetenschappen, Letteren en schone Kunsten van Belgie. Klasse der Letteren. Jaargang XXVII, Nr. 55 [Brussels: Paleis der Academiën, 1965]). This work came to my attention too late to be used in the present study, but one remark that is relevant at this point may be quoted: 'Detailed exegesis of the three psalms 93, 97, and 99, which begin with the proclamation Yahweh målåk, shows that this formula cannot be taken as the starting-point for the total interpretation of these psalms. They have reused a pre-existing stereotyped formula' (p. 458).
55. Arvid S. Kapelrud, 'Nochmals Jahwä målåk', VT 13 (1963), pp. 229-31.
56. Kapelrud, 'Nochmals Jahwä målåk', p. 231.
57. Cf. Mowinckel, The Psalms in Israel's Worship, II, pp. 222-24; and Johannes Hempel, 'Königtum Gottes im AT', RGG, III (3rd edn, 1959), col. 1708: 'What Yahweh is, the creator and lord of Israel, the king of the gods and judge of the world, he becomes when he is acclaimed as such on his festival day'.
58. Within our period we may note Weiser, Kraus, Michel, de Vaux, as mentioned above; MacRae, K.G. Rendtorff, Gross, as mentioned below; and also William S. McCullough, IB (1955), IV, p. 7; 'The "Enthronement of Yahweh" Psalms', in Edward C. Hobbs (ed.), A Stubborn Faith (Dallas: Southern Methodist University Press, 1956), pp. 388-89; Szörényi, Psalmen und Kult, pp. 156-212. The very existence of a new year festival is denied by J. Ridderbos, *'Vierde oud-Israël én herfst-nieuwjaarsfeest?', Gereformeerd Theologisch Tijdschrift 57 (1957), pp. 79-82; so also Elias Auerbach, 'Die Feste im alten Israel', VT 8 (1958), pp. 1-18, and 'Neujahrs- und Versöhnungfest in den biblischen Quellen', VT 8 (1958), pp. 337-43. A moderating position on the new year festival is taken by Cazelles, 'Le nouvel an en Israël', in DBSup, VI (Paris: Letouzey & Ané, 1960), cols. 620-45, who Þnds, in spite of the lack of ofÞcial recognition for the festival in the Old Testament, pointers towards its existence during the monarchy; it would have been 'an autumn royal festival, celebrating God as creator and the king as his vizier', but this does not mean that there was an enthronement of Yahweh according to the Babylonian model.
59. For criticism of Weiser's theory, cf. E. Kutsch, *Das Herbstfest in Israel (Mainz dissertation, 1955), TLZ 81 (1956), cols. 493-95, who claims that the festival of Tabernacles was not a 'covenant-renewal festival' either before the exile, when renewal of the covenant occurred only every seven years, or after the exile, when the theme of covenant was associated with the festival of Weeks, not Tabernacles. Szörényi also rejects the hypothesis of a 'covenant festival', and Þnds Weiser's theory to suffer from the same lack of evidence as Mowinckel's (Psalmen und Kult, pp. 212-22). H. Ringgren believes that Weiser's theory gives only a partial account of the nature of the new year festival, since the themes of that festival were a combination of a Canaanite complex of ideas (kingship of God, creation), which belonged to Jerusalem, and an Israelite covenant complex (covenant, battle with the nations, judgment), which belonged originally to Shechem ('Enthronement Festival or Covenant Renewal?', BibRes 7 [1962], pp. 45-48).
60. A summary may be found in Lipinski, 'Les psaumes de la royauté de Yahwé dans l'exégèse moderne', in Le Psautier, pp. 262-68, 270-71.
61. George W. MacRae, 'The Meaning and Evolution of the Feast of Tabernacles', CBQ 22 (1960), pp. 251-76.
62. K.G. Rendtorff, *'Sejrshymnen i Exodus 15 og dens forhold til tronbestigelssalmerne', DTT 22 (1959), pp. 65-81, 156-71.
63. Heinrich Gross, *'Lässt sich in den Psalmen ein "Thronbesteigungsfest Gottes" nachweisen?', TTZ 65 (1956), pp. 24-40.
64. Further literature on the 'enthronement psalms': Walter G. Williams, *'Liturgical Aspects in Enthronement Psalms', JBR 25 (1957), pp. 118-22; J. Licht, *'The Collection of Psalms in Praise of the Reign of God' [Hebrew], Pirsûmê haehrâ leeqer hammiqrå' beyirå'l 1 (1955); M. Didier, *'Une lecture des psaumes de règne de Yahvé', Revue Diocésaine de Namur 11 (1957), pp. 120-30.
65. Cf. the objection of Buss to the widespread 'monolithic conception [of Israelite cult] focused on festivals' ('The Meaning of "Cult" ', p. 325); and the view of Arens that the singing of psalms was from an early time connected as much with the daily times of sacriÞce at morning and evening as with the festivals (Die Psalmen im Gottesdienst des Alten Bundes, pp. 111-52 [134-38]). The central signiÞcance given to the festival cult is a major point of agreement among Mowinckel, Weiser, Kraus and almost all writers on the Psalms (even including Szörényi, Psalmen und Kult, pp. 407-409); but it is by no means self-evident that it is the festival cult to which the Psalms are to be related, and a critical examination of this assumption is required.
66. Mowinckel, The Psalms in Israel's Worship, I, pp. 113-14.
67. Weiser, Die Psalmen, p. 619.
68. John Gray, 'The Hebrew Conception of the Kingship of God: Its Origin and Development', VT 6 (1956), pp. 268-85.
69. John Gray, 'The Kingship of God in the Prophets and Psalms', VT 11 (1961), pp. 1-29.
70. Cf. Werner Schmidt, Königtum Gottes in Ugarit und Israel: Zur Herkunft der Königsprädikation Jahwes (BZAW, 80; Berlin: A. Töpelmann, 1961), p. 41; Norman C. Habel, Yahweh versus Baal: A Conþict of Religious Cultures: A Study in the Relevance of Ugaritic Material for the Early Faith of Israel (New York: Bookman Associates, 1964), pp. 51-71. The idea of creation is found at Ugarit, however, by Loren R. Fisher, 'Creation at Ugarit and in the Old Testament', VT 15 (1965), pp. 313-24.
71. The theme of conþict at creation in fact appears to be largely a modern invention on the basis of its occurrence in the Babylonian Epic of Creation, which in this respect at least seems to be an exception rather than the rule in the ancient Near East (cf. Wilfred G. Lambert, 'New Look at the Babylonian Background of Genesis', JTS ns 16 [1965], pp. 287-300 [291]).
72. Schmidt, Königtum Gottes.
73. André Caquot, 'Le psaume 47 et la royauté de Yahwé', RHPR 39 (1959), pp. 311-37.
74. In view of Schmidt's distinction between the static and dynamic aspects of Yahweh's kingship, to Þx such an historical moment for the 'enthronement' of Yahweh (dynamic kingship) would not prejudge the question whether Yahweh was worshipped as king (static kingship) before the period of the monarchy. Weiser (Die Psalmen, pp. 34-35), Schmidt (Königtum Gottes, pp. 64-79), J. Alberto Soggin ('Regalità divina in Ugarit e in Israele', Protestantesimo 17 [1962], pp. 85-89), Victor Maag, 'Malkût Jhwh', Congress Volume Oxford, 1959 [VTSup, 7; Leiden: E.J. Brill, 1960], pp. 129-53), and Frank M. Cross and David N. Freedman ('The Song of Miriam', JNES 14 [1955], pp. 237-50 [250]) think the idea as old as the amphictyonic period, while Mowinckel (The Psalms in Israel's Worship, I, p. 125), and Leonhard Rost ('Königsherrschaft Jahwes in vorköniglicher Zeit?', TLZ 85 [1960], cols. 721-24) date it to the monarchical period.
75. Herbert H. Schmid, 'Jahwe und die Kulttradition von Jerusalem', ZAW 67 (1955), pp. 168-97; followed by Kraus, Psalmen, I, pp. 197-201.
76. Cf. Gross, 'Lässt sich in den Psalmen ein "Thronbesteigungsfest Gottes" nachweisen?'
77. G. Widengren, Sakrales Königtum im Alten Testament und im Judentum (Stuttgart: W. Kohlhammer, 1955).
78. Widengren, 'King and Covenant', JSS 2 (1957), pp. 1-32.
79. Aubrey R. Johnson, Sacral Kingship in Ancient Israel (Cardiff: University of Wales Press, 1955); 'Hebrew Conceptions of Kingship', in S.H. Hooke (ed.), Myth, Ritual, and Kingship (Oxford: Clarendon Press, 1958), pp. 204-35.
80. Cf. Kraus, Psalmen, II, pp. 879-83.
81. Jean de Fraine, *'Peut-on parler d'un véritable sacerdoce du roi en Israël?', ETL 32 (1956), pp. 537-47; so also his L'aspect religieux de la royauté israélite: L'institution monarchique dans l'Ancien Testament et dans les textes mésopotamiens (Analecta Biblica, 3; Rome: PontiÞcal Biblical Institute, 1954), pp. 309-41.
82. De Vaux, Ancient Israel, pp. 111-14.
83. De Vaux, Ancient Israel, p. 114.
84. W. Stewart McCullough, 'Israel's Kings, Sacral and Otherwise', ExpTim 68 (1956­57), pp. 144-48.
85. In a reply, Aubrey R. Johnson maintains that the absence of reference in the torah to the cultic role of the king can be accounted for by the postexilic origin of its contents ('Old Testament Exegesis, Imaginative and Unimaginative', ExpTim 68 [1956­57], pp. 178-79).
86. R.N. Whybray, 'Some Historical Limitations of Hebrew Kingship', CQR 163 (1962), pp. 136-50; similarly Martin Noth, 'Gott, König, Volk im Alten Testament: Eine methodologische Auseinandersetzung mit einer gegenwärtigen Forschungsrichtung', ZTK 47 (1950), pp. 157-91, now translated in JTC 1 (1965), pp. 20-48, and in Martin Noth, The Laws in the Pentateuch and Other Essays (trans. D.R. Ap-Thomas; Edinburgh: Oliver & Boyd, 1966), pp. 145-78.
87. George Widengren, *Psalm 110 och det sakrala kungadömet i Israel (Uppsala: A.-B. Lundequistska Bokhandeln, 1941); I. Engnell, Studies in Divine Kingship in the Ancient Near East (Uppsala: Almqvist & Wiksell, 1943); to which may be added the somewhat different approach of Aubrey R. Johnson, 'The Role of the King in the Jerusalem Cultus', in S.H. Hooke (ed.), The Labyrinth (Oxford: Clarendon Press, 1935), pp. 71-111; and the full-scale critique of the king-ideology school by J. de Fraine, L'aspect religieux.
88. Widengren, Sakrales Königtum; cf. also his 'Early Hebrew Myths and their Interpretation', in S.H. Hooke (ed.), Myth, Ritual, and Kingship (Oxford: Clarendon Press, 1958), pp. 149-203 (191-99).
89. G.W. Ahlström, Psalm 89: Eine Liturgie aus dem Ritual des leidenden Königs (Lund: Ohlsson, 1959). Cf. the review of the above by Sigmund Mowinckel, in JSS 5 (1960), pp. 291-98.
90. J. Morgenstern, 'The Cultic Setting of the "Enthronement Psalms" ', HUCA 35 (1964), pp. 1-42; cf. his The Fire upon the Altar (Chicago: Quadrangle Books, 1963).
91. Johnson, Sacral Kingship in Ancient Israel; 'Hebrew Conceptions of Kingship'. He is followed by Arthur G. Hebert, 'The Idea of Kingship in the Old Testament', RTR 18 (1959), pp. 34-45.
92. Cf. the article cited in n. 84 above.
93. In these more recent works Johnson has modiÞed the views of his 1935 article in two particulars: he now rejects the view that the new year festival was concerned with 'the cyclic revival of the social unit', and recognizes that 'its orientation was not merely toward the following cycle of twelve months, but towards a completely new era'; there was thus from the beginning an eschatological orientation to the new year festival.
94. M. BiO(c,), 'Das erste Buch des Psalters. Eine Thronbesteigungsfestliturgie', in The Sacral Kingship/La Regalità Sacra (Supplements to Numen, 4; Leiden: E.J. Brill, 1959), pp. 316-32.
95. S. Mowinckel, 'Psalm Criticism between 1900 and 1935', VT 5 (1955), pp. 13-33 (17-18).
96. Cf. Mowinckel, The Psalms in Israel's Worship, I, p. 77.
97. Mowinckel, The Psalms in Israel's Worship, I, p. 59. So also Helmer Ringgren, Israelitische Religion (Die Religionen der Menschheit, 26; Stuttgart: W. Kohlhammer, 1963), p. 216.
98. S. Mowinckel, 'General, Oriental, and SpeciÞc Israelite Elements in the Israelite Conception of the Sacral Kingdom', in The Sacral Kingship, pp. 283-93; cf. also his He That Cometh (Oxford: Blackwell, 1956), pp. 21-95 (= Han som kommer [Copenhagen: G.E.C. Gad, 1951]).
99. Karl-Heinz Bernhardt, Das Problem der altorientalischen Königsideologie im Alten Testament, unter besonderer Berücksichtigung der Geschichte der Psalmenexegese dargestellt und kritisch gewürdigt (VTSup, 8; Leiden: E.J. Brill, 1960).
100. For a critical review of Bernhardt's work, see Gösta W. Ahlström, 'Die Königsideologie in Israel: Ein Diskussionsbeitrag', TZ 18 (1962), pp. 205-21. Cf. also R. de Vaux's review in RB 70 (1963), pp. 633-34.
101. McCullough, 'Israel's Kings'. Cf. also J.M. Ward, 'The Literary Form and Liturgical Background of Psalm lxxxix', VT 11 (1961), pp. 321-39 (336), who argues that the crisis depicted in Ps. 89 is a wholly unexpected one, and that there is no reason to suppose that the crisis is 'a mere sham, a dramatic device'. Likewise the other royal psalms that concern the king's conþict with his enemies are 'either prayers or thanksgivings for victory, and there is nothing in them to indicate that they were used ritually in an annual coronation festival'.
102. Joseph Coppens, 'Les apports du Psaume CX (Vulg. CIX) à l'idéologie royale israélite', in The Sacral Kingship, pp. 333-48.
103. Roland de Vaux, 'Le roi d'Israël, vassal de Yahvé', in Mélanges Eugène Tisserant, I (Città del Vaticano: Biblioteca Apostolica Vaticana, 1964), pp. 119-33.
104. Erwin I.J. Rosenthal, 'Some Aspects of the Hebrew Monarchy', JJS 9 (1958), pp. 1-18.
105. Raphael Hallevy, 'The Place of the Monarchy in Israelite Religion', Tarbiz 32 (1962­63), pp. 215-24 (English summary, pp. i-ii).
106. Raphael Hallevy, 'Charismatic Kingship in Israel', Tarbiz 30 (1960­61), pp. 231-41 (English summary, pp. v-vii).
107. Cf. Henri Cazelles, ' "Mito, rituale e regalità": I più recenti studi sulle origini religiose in Israele', BeO 2 (1960), pp. 121-35.
108. Ahlström, 'Die Königsideologie in Israel', pp. 205-10.
109. Gerald A. Cooke, 'The Israelite King as Son of God', ZAW 73 (1961), pp. 202-25.
110. Jean de Fraine, *'Quel est le sense exact de la Þlation dans Ps. 2, 7?', Bijdragen 16 (1966), pp. 349-56; cf. L'aspect religieux, pp. 271-76.
111. So, e.g., Kraus, Psalmen, I, p. lxix; A. Alt, 'Königtum', in RGG3, III, cols. 1709-12; Jean de Savignac, 'Théologie pharaonique et messianisme d'Israël', VT 7 (1957), pp. 82-90.
112. Cf. Whybray, 'Some Historical Limitations', p. 148, who reminds us that until a short time ago the Good Friday Liturgy of the Roman Catholic Church still contained a prayer for the Holy Roman Emperor; yet a future historian would be unwise to deduce the continued existence of the Holy Roman Empire in our time. 'Similarly it would be unwise to draw historical conclusions about Judah's attitude to its kings from the Psalms (regarded as liturgical texts)' unless they were supported by good evidence from the historical books and the prophets.
113. Mowinckel, 'General, Oriental and SpeciÞc Israelite Elements in the Israelite Conception of the Sacral Kingdom'.
114. Cf. e.g. the stimulating article of Abraham Malamat, 'Organs of Statecraft in the Israelite Monarchy', BA 28 (1965), pp. 34-65.
115. It is hoped to deal with other aspects of the relation of the Psalms to the cult in a subsequent survey of literature on the Psalm Gattungen.