Deep Dive into A Commentary on the Holy Scriptures: Psalms by John Peter Lange et al. - Psalms Introduction

The Psalter is recognized as the sacred hymn-book of ancient Israel, rooted in the theological soil of divine revelation. The collection is known by the Hebrew titles Tehillim (Hymns) and Teffiloth (Prayers of David), the latter term collectively designating the first seventy-two Psalms. The structure is characterized by a division into five books, marked by doxologies added later for liturgical use. This quintuple arrangement is often seen as a conscious parallel to the five books of the Pentateuch, or Thorah.

Although the entire Psalter is generally ascribed to David—the most prominent contributor—the superscriptions explicitly attribute only seventy-two Psalms to him. Other authors include Moses, who wrote Psalm 90, the oldest piece in the collection, and Solomon, credited with Psalms 72 and 127. The collection also features Psalms ascribed to specific musical groups, such as the Sons of Korah and the family of Asaph, reflecting the organized temple music established by David. There are fifty anonymous Psalms in the final canon, thirty-four of which bear no superscription whatever and are traditionally called the "orphaned Psalms."

The composition and collection spanned centuries, beginning after David’s death and concluding around the time of the Maccabees, following collecting efforts led by figures like Nehemiah. Many technical superscriptions indicate the performance style and liturgical function of the songs. Mizmôr denotes a song intended for musical accompaniment, while Lamenazzeach designates the leader of the choir or temple music supervisor. Other terms, like Maskîl, signify that a Psalm is a didactic poem intended for instruction and reflection. The frequently recurring term Selah is a musical cue, generally indicating a pause or a strengthening of the instrumental performance.

The enduring theological significance of the Psalms lies in their inspired nature, which reflects the lyrical experience of the covenant people. They are deeply saturated with a prophetic Messianic element, contemplating the ultimate suffering and triumph of the righteous king, a figure often typified by David himself, whose experiences point toward a broader fulfillment of divine promises.

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