Each psalm and canticle begins and ends with an Antiphon (abbreviated ANT) which is a theme taken from the psalm for reflection.
The numbering for the psalms may vary in different Bibles; the number with parenthesis is from the Greek translation, the number without parenthesis is from the Hebrew translation.
These psalms are from the Inclusive Language Version of the Grail translation from the Hebrew, which the monks use for their community prayer.
To retain the essential spirituality and simplicity of worship we sing the psalms unaccompanied.
Tunes of considerable variety and of varied origin, have been used in the singing of the psalms, some from the works of classical composers.
This collection contains four Gaelic psalms — psalm 16 to the tine Moravia, psalm 69 to the tune Stornoway, psalm 103 to the tune Coleshill, and psalm 104 to the tune Kilmarnock.
In the Psalms (xlii, 9; lxix, 31; xxviii, 7) the song is generally sacred; elsewhere it is a lyric lay (Genesis 31:27; Isaiah 30:29), a love poem (Cant., i, 1.1), or a bacchanalian ballad (Isaiah 24:9; Ecclesiastes 7:5).
Psalms 114 and 115 in the Hebrew are Psalm 113 in the Greek
Psalms 50 and 73-83 are associated with Asaph, as the master of his choir, to be sung in the worship of God.
Psalm 137/136 ("By the rivers of Babylon, there we sat down and wept") is a moody, yet eventually triumphant, meditation upon living in slavery, and has been used in at least one spiritual, as well as one well-known reggaesong; the Orthodox church often uses this hymn during Lent.
Psalms 39, 62, and 77 are addressed to Jeduthun, to be sung after his manner or in his choir.
Psalms 50 and 73-83 are addressed to Asaph, as the master of his choir, to be sung in the worship of God.
None of the psalms can be proved to have been of a later date than the time of Ezra and Nehemiah, hence the whole collection extends over a period of about 1,000 years.
While too often the psalms are seen as a sort of spiritual "pick-me-up," a view reflecting the distorted "feel-good" mentality of modern society, their message goes far deeper, addressing the entire range of human existence.
Other types of psalms are: Salvation History psalms celebrating God's saving actions on behalf of His people (105-106), Songs of trust affirming God's faithfulness (23, 131), Wisdompsalms extolling the merits of the wise life (36, 73), and Liturgicalpsalms used in public ceremonies or services of worship (2, 50, 122).
The psalms were used by the Israelites in the context of worship to provide a structure in which they could bring their praises, thanks, hurts and grief honestly and openly before God.
The number of psalm tunes known to the typical congregation was greatly reduced, and confined to the simplest meters.
The psalm tunes, originally vigorous, were slowed by giving all their notes equal length, supposedly in the interests of solemnity.
Catholic musicians soon produced a wealth of "responsorial psalms", in which one verse is selected as an introduction and refrain (antiphon) to be sung by the congregation, with other verses sung by a cantor.
By the time of Gregory I (circa 600), the Mass and Office had assumed a fixed shape and antiphonal psalmody (the chanting of a psalm alternately by two choirs) and responsorial psalmody (when the congregation responded to a psalm sung by a cantor) were institutionalized.
Psalms were used as texts for the new motet repertory evolved by Josquin and his contempories circa 1500.
More ambitious psalm composition in this period is largely confined to the motet and anthem, but some composers continued issuing psalm collections, notably Sweelinck who set all 150 psalms in French metrical versions for three to eight voices, using melodies from the Genevan psalter as cantus firmi.
w3.rz-berlin.mpg.de /cmp/g_psalm.html (572 words)
USCCB - NAB - Psalms - Introduction(Site not responding. Last check: 2007-11-07)
The psalms are the product of many individual collections (e.g., Songs of Ascents, Psa 120-134), which were eventually combined into the present work in which one can detect five "books," because of the doxologies which occur at 41:14; 72:18-19; 89:53; 106:48.
Somewhat related to the wisdompsalms are the "torah" psalms, in which the torah (instruction or law) of the Lord is glorified (Psa 1; 19:8-14; 119).
Although the majority of the psalms have a liturgical setting, there are certain prayers that may be termed "liturgies," so clearly does their structure reflect a liturgical incident (e.g., Psa 15, 24).
Psalms 1:1 Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of sinners, nor sitteth in the seat of the scornful.
Psalms 75:8 For in the hand of the LORD there is a cup, and the wine is red; it is full of mixture; and he poureth out of the same: but the dregs thereof, all the wicked of the earth shall wring them out, and drink them.
Psalms 83:7 Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre;
Psalm 2 and the MLF (Moabite Liberation Front) David JA Clines looks at what he considers a text of conflict that he holds may still be causing conflict today, a conflict of ideologies.
The objective of this article is to attempt to understand the Psalm in its Old Testament context before testing the Christocentric claim made on it by the early Church.
Some of the identifiable maleness of the piety in the Hebrewpsalms he recognised in the rhetoric of war, the ideology of honour and shame, the construction of 'enemies', the role of women, the concept of solitariness, the importance of strength and height in its metaphorical system, and the practice of binary thinking.
In contrast, are the joyful, and prophetic "Passover" Psalms, Psalms 113-118.
These are the Psalms that were sung at the beginning of the Passover, and were called the "Egyptian Hallel." Psalms 113-115 were sung at the temple, during the slaying of the animals.
Psalms 116-117, were sung during the meal, and at the end, Psalm 118.
Dead Sea -- Psalms Scroll(Site not responding. Last check: 2007-11-07)
This impressive scroll is a collection of psalms and hymns, comprising parts of forty-one biblicalpsalms (chiefly form chapters 101-50), in non-canonical sequence and with variations in detail.
It also presents previously unknown hymns, as well as a prose passage about the psalms composed by King David.
One of the longer texts to be found at Qumran, the manuscript was found in 1956 in Cave 11 and unrolled in 1961.
A few psalms carry the attribution 034;of the sons of Korah,"; which was the musician division of the tribe of Levi.
Metrical psalms are psalms written in a metered, poetic format so they can be set to familiar hymn tunes.
Finding singing an exciting way to use the psalms (certainly more exciting than the dread responsive reading), I brought the idea home and started experimenting with antiphonally sung psalmody in the three small congregations I was serving at the time.
Psalms 45 and 46 -- Whoever has a scolding wife, let him pronounce the 45th Psalm over pure olive oil, and anoint his body with it, when his wife, in the future will be more lovable and friendly.
Psalm 61 -- When you are about to take possession of a new dwelling, repeat this Psalm just before moving in, with a suitable prayer, trusting in the name of Schaddei, and you will experience blessing and good fortune.
Psalm 3 -- Whosoever is subject to severe headache and backache, let him pray this Psalm [...] over a small quantity of olive oil, [and] anoint the head or back while in prayer.
Bible Basics - Psalms(Site not responding. Last check: 2007-11-07)
The psalms were written over an extended period of time (around 1000 B.C. until 400 B.C.) by different authors.
The 150 psalms are divided into five books or collections which were added at four times after the initial worship book was compiled.
There are many themes which run through the Psalms, including praise, history, relationships, calling on God to overthrow the wicked, repentance, and messianic psalms.
PSALMS, NRSV HEBREW BIBLE(Site not responding. Last check: 2007-11-07)
The majority of the psalms, however, originated in the preexilic, monarchic period, and are associated with the Jerusalem Temple.
The number of these psalms, and by extension, the extent to which the Psalter should be viewed as a work with specifically royal focus, is debated, with some scholars contending that the "I" of the Psalter is typically the king.
This desire to connect the psalms directly to the life of David is further shown in additional historical headings found in the Septuagint, the second-century BCE translation of the Bible, as well as in later Jewish exegesis.
Singing Psalms in the New Millennium by Lourdes Montgomery, music director at Mother of Christ Catholic Church in Miami, focuses on the Psalms in liturgy.
Songs for the City: Interpreting BiblicalPsalms in an Urban Context by Gerald H. Wilson was written to assist pastors and lay persons in interpreting the psalms and applying them fruitfully in their contemporary context.
Psalms, a Look for Kids of All Ages is one section of a fun, safe place for kids called Churchfun.com.