BOOK OF PSALMS 3

lends support to the probability that the collections were combined chronologically in the sequence in which they are found today. Ezra is traditionally credited with the final grouping and editing of the psalms, a hypothesis that appears reasonable in light of his vital contribution to the systematic reshaping of the national religious life. In any case, the process was completed before the translation of the Psalter into Greek (the Septuagint) at the end of the third century BC, since the traditional order is found there. General, but not complete, support comes also from the evidence of the Dead Sea Scrolls. At some point minor dislocations occurred. Psalms 9 and 10 may have originally formed one psalm (as in the Septuagint), and there is a strong case for combining Psalms 42 and 43. BACKGROUND As the book of Psalms lies before us, its connection with temple worship is apparent. Fifty-five psalms are addressed to the choirmaster, and as we have noted, 23 or 24 are linked with the two main guilds of Levitical singers, Asaph and Korah. The musical instruments, such as stringed instruments (Psalm 55 title) and flutes (Psalm 5 title) are noted. Probably other terms concern musical directions: Selah, which occurs 71 times, may indicate a pause or crescendo; Higgaion (Psalm 9:16) may recommend a meditative attitude. Seemingly obscure references like “The Hind of the Dawn” (Psalm 22 title), “Lilies” (Psalms 45 title; 80 title) and “The Dove on Far-off Terebinths” (Psalm 56 title) may indicate the tunes to which the psalms were to be sung. The precise meaning of other terms, such as Shiggaion (Psalm 7 title) or Alamoth (conjecturally a choir of ladies, Psalm 46 title), may also be in the realm of musical directions. STRUCTURE The Psalter, possibly in conscious imitation of the five books of Moses in the Law, is divided into five sections (Psalms 1–41; 42–72; 73–89; 90–106; 107–150), separated by four doxologies (41:13; 72:18-19; 89:52; 106:48). While the editorial comment in Psalm 72:20 notes that the psalms of David were ended, Davidic psalms are found later in the book (Psalms 86; 101; 103), suggesting that at least some of these sections circulated independently until their inclusion in the final collection. Such independence is further indicated by the duplications in the various sections (e.g., Psalms 14 and 53; 40:13-17 and 70) and by the use of different names for God, who is usually referred to as “Lord” in the first collection and as “God” in the second. CANONICITY In the various recensions of the third section of the Hebrew canon, the Writings or Holy Books, the book of Psalms is almost invariably placed first. It was clearly regarded as the most important book in this section, and in Luke 24:44, “Psalms” is synonymous with “Writings” as its title. While the canonicity of all the contents of the Writings was not finalized until the end of the first century AD, it is likely that the book of Psalms was accepted as inspired long before this, probably by 300 BC. It must not be inferred that all the psalms had their origin in the cultic life of the