1. Aijeleth-Shahar.
(Psa. 22 title).
Shahar occurs about twenty-three times; it means morning, e.g. Gen. 19:1515And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. (Genesis 19:15), " when the morning arose"; and 32:24 (25) " the breaking of the day"; and 26 (27), " the day breaketh," etc.
The marginal reading for Aijeleth-Shahar, given by the translators is, " hind of the morning."
Query? Was this the name of an instrument; or of a tune to which the Psalm was to be sung; or was it rather a name given to the Psalm on account of its subject.
2. Alamoth occurs in 1 Chron. 15:2020And Zechariah, and Aziel, and Shemiramoth, and Jehiel, and Unni, and Eliab, and Maaseiah, and Benaiah, with psalteries on Alamoth; (1 Chronicles 15:20), " with psalteries on Alamoth"; Psa. 46 title, " A song upon Alamoth."
a virgin shall conceive," etc.), is, however, found, Psa. 68:2525The singers went before, the players on instruments followed after; among them were the damsels playing with timbrels. (Psalm 68:25), "the damsels playing," etc. Sol. 1:33Because of the savor of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee. (Song of Solomon 1:3), " The virgins love thee"; Sol. 6:88There are threescore queens, and fourscore concubines, and virgins without number. (Song of Solomon 6:8), " Virgins without number."
"For the Virgins" (i.e. virgin voices) makes good sense, and accords with modern singing: as we say, " for boys' voices."
It may, however, be the name of an instrument, or of a tune.
3. Al-Taschith occurs in the titles of Psa. 57; 58; 59, and 75.
Al means not, and Taschith, destroy, as the translator's margin reads "Destroy not."
Observation must decide whether this was connected with the subject of the Psalms, or whether it was the name of a tune.
4. Degrees. Though anglicized songs of Degrees in Psa. 120-134, a few words may not be amiss, inasmuch as "Degrees" is nearly as unintelligible to some, as would Mangaloth be.
The same word is used in Ex. 20:2626Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon. (Exodus 20:26), for the steps of an altar, as in 1 Kings 10.19, of a throne; 2 Kings 9:1313Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king. (2 Kings 9:13), the stairs, and 20:9, the degrees of a sun-dial; 1 Chron. 17:1717And yet this was a small thing in thine eyes, O God; for thou hast also spoken of thy servant's house for a great while to come, and hast regarded me according to the estate of a man of high degree, O Lord God. (1 Chronicles 17:17), a man of high degree; Ezra 7:99For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him. (Ezra 7:9), for a journey, " began to go up"; Ezek. 11:55And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. (Ezekiel 11:5), "the things which come into your mind"; Amos 9:66It is he that buildeth his stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth: The Lord is his name. (Amos 9:6), " he that buildeth his stories in the heaven (marg. ascensions or spheres). The word from which it is derived means, simply, to go up-ascend.
Luther renders it," in the higher choir," (im hohren Thor), higher, either as to position in which placed, or, perhaps, tone of voice.
Some have supposed these songs were sung on the steps of the temple; so the LXX., and Vulgate.
To my own mind, there is an internal evidence in them, of their being written, in grace, for the times when, thrice in the year, the males were to go up from their homes and appear before the Lord. A few of them may also have reference to such goings up as Ezra's from captivity.
5. Gittith. Psa. 8; 81, and 84.
The word Gath, wine-press, is by most connected with this word, as the inhabitants of Gath were called Gittites.
Whether the vat; or Gath, the town; or an instrument of the name; or a tune is referred to; Query?
Some one suggests that they are all joyous songs, suited to be sung on such an occasion as a harvest-home, or a vintage.
6. Higgaion. Thus once rendered in Psa. 9:1616The Lord is known by the judgment which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah. (Psalm 9:16). It occurs in three other places:" and the meditation of my heart," Psa. 19:1414Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord, my strength, and my redeemer. (Psalm 19:14); " harp with a solemn sound," Psa. 92:33Upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound. (Psalm 92:3); "and their device against me," Lam. 3:6262The lips of those that rose up against me, and their device against me all the day. (Lamentations 3:62).
The humming sound of a harp struck, is supposed to correspond to the indistinct thoughts of musing; or the device against one who is hated; for the device, in this case, tells, but indistinctly, the hatred within.
I do not see why meditation, or solemn sound, or device might not have been put for Higgaion, and the verse anglicized with the addition of some words in italics, as (this was their) meditation, or device; or a solemn sound, (this).
7. Jonath- Elem—Re-Chokim is only found. Psa. 56 title.
Jonah means dove, as in Gen. 8:8,9,10,11,128Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; 9But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark. 10And he stayed yet other seven days; and again he sent forth the dove out of the ark; 11And the dove came in to him in the evening; and, lo, in her mouth was an olive leaf plucked off: so Noah knew that the waters were abated from off the earth. 12And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more. (Genesis 8:8‑12); or pigeon, as in Lev. 1:1414And if the burnt sacrifice for his offering to the Lord be of fowls, then he shall bring his offering of turtledoves, or of young pigeons. (Leviticus 1:14), etc.
Elem means
bound; the verbis frequently used to mark silence; as,
I was dumb, Psa. 39:3,103My heart was hot within me, while I was musing the fire burned: then spake I with my tongue, (Psalm 39:3)
10Remove thy stroke away from me: I am consumed by the blow of thine hand. (Psalm 39:10): but it is applicable to any binding: as,
Gen. 37:77For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf. (Genesis 37:7),
binding sheaves.
The word Elem only occurs here, where it is commonly said to mean silence, and in Psa. 58:11<<To the chief Musician, Al-taschith, Michtam of David.>> Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men? (Psalm 58:1), where it is rendered "Do ye indeed speak righteousness, O congregation?" (i.e. mass of persons bound together)..
Rechokim, in Hebrew, is a distinct word from Elem; though, in English, sometimes printed as one with it; it is a participle of the verb translated (Psa. 22.11),"Be not far from me;" see also v. 19, and 35:22, and 38:21, and 71:12, and 109:17, &c.
" The dove of silence (among) strangers" is a common literal. The dove of-that which is bound—persons afar off-are its three representative terms in English.-Compare the Psalm itself.
8. Leannoth, see under 9.
9. Mahalath occurs alone Psa. 53
The dictionary says, "meaning uncertain." Why not, as others, sickness, or disease, taking it as the common noun of the verb (Gen. 48:11And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim. (Genesis 48:1)) " thy father is sick;" Psa. 35:1313But as for me, when they were sick, my clothing was sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom. (Psalm 35:13), " when they were sick," etc.
The 53rd Psalm is striking, concerning the diseased state of the nation, and its importance as a Psalm is seen in its being given a second time in the book, but slightly altered (see 14).
The word Mahalath also occurs with Leannoth, after it, Psa. 88, which may be the plural of the word rendered Wormwood, Deut. 29:1818Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the Lord our God, to go and serve the gods of these nations; lest there should be among you a root that beareth gall and wormwood; (Deuteronomy 29:18); Prov. 5:44But her end is bitter as wormwood, sharp as a twoedged sword. (Proverbs 5:4); Jer. 9:15;23. 15, &c.; and Hemlock, Amos 6.12—unless Leannoth be a proper name, concerning the sickness of Leannoth; concerning the disease of wormwood (i.e. the deadly, bitter disease), which would suit the Psalm.
The LXX. divided Leannoth into k, the preposition to, and עכה , sing, respond to; and consider Mahalath either a proper name, or the name of a tune, or instrument, ὑπερμαελεθ του ἀποκριθῆναι, to sing on, or to Mahalath. I prefer the other.
10. Maschil. Translated in margin, " or giving instruction."
There are thirteen of these Psalms, viz. 1-32, 42, 44, 45, 54, 55, 74, 78, 88, 89, 142.
As the translators have given a rendering here, I say no more than that their side readings (as found in King James' Bible) are as authoritative as their text, and of far more value than modern " lit." which are often worse than nonsense. As a whole, their translation is as wonderful as is the mercy which God has shown to this land, in connection with it, as above that of other lands.
11. The Michtam Psalms are 16, 56- 60
12. Muth-Labben. Psa. 9 title.
La, for the; ben, son. "Concerning death for the Son."
The LXX. ὑπὲρ τῶν κρυφίων τοῦ υἱοῦ, concerning the secret things of the Son.
13. Neginah, of which Neginoth is the plural.
Job 30:99And now am I their song, yea, I am their byword. (Job 30:9), " I am their song"; Psa. 69:12;77. 6, song; so Isa. 38:2020The Lord was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the Lord. (Isaiah 38:20); and Lam. 3:14; 5:1414I was a derision to all my people; and their song all the day. (Lamentations 3:14)
14The elders have ceased from the gate, the young men from their music. (Lamentations 5:14), music; Hab. 3.19," on my stringed instruments" (margin, neginoth) shows the meaning plainly enough. The verb is to strike the strings. Neginah occurs on Psa. 61 title: Neginoth, Psa. 4;6;54;55;67;76 Upon the stringed instrument, or upon the stringed instruments.
14. Nehiloth. Psa. 5
The pipes, or flutes, as commonly derived from the verb, to pierce.
15. Selah occurs seventy times in the Psalms, and three times in Habakkuk.
All sorts of tortures have been inflicted on this word, to make it speak. Some take its three consonants as the first letters of three words, and render it as equivalent to, our da capo, in music: let the musician return. But this is very unlike old Hebrew.
Gesenius says it is Silence, supposing it equivalent to the words, at rest, Dan. 4:44I Nebuchadnezzar was at rest in mine house, and flourishing in my palace: (Daniel 4:4); as if Shelah and Selah were the same. Though 1 desire to read with shoes off my feet (for the place is holy, and I dread conjectures), it might, ac-Cording to kindred words, mean raising. And so silence, as the result of one's rising from singing; for the idea of weighing is found in tem Lam. 4:22The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter! (Lamentations 4:2), in a good sense, comparable to gold; and also, in a bad sense rev Psa. 119:118118Thou hast trodden down all them that err from thy statutes: for their deceit is falsehood. (Psalm 119:118), trodden down.
I observe that Selah is put often where a pause is natural, as after some peculiar statement; and thus, practically, I feel that it is pause, or silence, with Gesenius. More I cannot say.
The translator's margin gives, on the eighth. It is the common ordinal adjective for eight, and refers to strings of instruments.
Some render it Octave, as denoting that it is to be played an octave lower than it is written: so, I think, Gesenius. I prefer the margin.
Observe that in 1 Chron. 20:21, Alamoth and Sheminith are in contra-position.
17. Shiggaion. Psa. 7, and Hab. 3.1, upon Shigionoth in the plural.
Variable songs-songs with variations. But I prefer either of the former.
18. Shoshannim. The lilies, as in Sol. 2:16, 4:5, etc., occurs Psa. 45; 69 and in connection with Eduth, Psa. 80.
Shushan-Eduth (Psa. 40) is the same word nearly, it occurs only 1 Kings 7:1919And the chapiters that were upon the top of the pillars were of lily work in the porch, four cubits. (1 Kings 7:19), lily. Eduth is the common word for the testimony, in Exodus, etc. The lily is supposed to refer to an instrument, from its shape: so, I think, Calmet. Others connect it with the name of a song.
The word for upon may just as will be rendered concerning, to, etc.
Aijeleth -Shahar ... the hind of the morning.
Alamoth ... Virginals.
Al-Taschith ... Destroy not.
Degree ... To go up, ascend.
Gittith ... The wine-vat.
Higgaion ... Meditation.
Jonah-Elem-Rechokim ... The dove dumb (among) strangers.
Mahalath ... Disease.
Mahalath-Leannoth ... Bitter disease.
Maschil ... To instruct.
Michtam ... Golden (psalm).
Gnal Muth-Labben.
Neginah ... A stringed instrument.
Neginoth ... The stringed instruments.
Nehiloth ... The pipes.
Selah ... Pause.
Sheminith ... Eight Stringed instrument.
Shiggaion ... Wandering ode.
Shoshannim ... The lilies.
Shushan ... The lily.
Shushan Eduth ... of the testimony.
Psa. 1; 2; 6; 11; 12; 15; 16; 17; 19; 21; 23; 26; 28; 29; 32; 34; 39; 93; 101-103; 107; 110; 111, 112, 114, 117, 120, 121, 124-134, 137, 139, 140-142 148, 149, 150 (forty-eight) have not אלהימ God.
In Psa. 43; 44; 45; 49, 51, 52, 53, 57, 59, 61, 62, 63, 65, 66, 67, 73, 77, 82, 114, 150. (i.e. twenty) יהוה does not occur LORD.
Much of the force and beauty of the Psalms hangs upon the Divine names, titles, and glories used in them. (Signed) Va.
The Editor would add a few general remarks to the foregoing, in connection with the Book of Psalms.
The name "Psalms" is evidently derived from the Greek ωαλμοί, lyrics, as expressive of their being fit to be sung to the lyre or other stringed instruments. In Hebrew, however, the title is different, viz., חהלים and signifies " hymns", or " praises", which in Greek would rather be ὔμνοι. Than ψαλμοί: only one Psalm (145), however, is headed טהלה,
The titles. Each Psalm, as the general rule, has a title. Those which have none, have been called " orphans", in number twenty-three, viz.: 1, 2, 10, 33, 43, 71, 91, 93-97, 99, 104, 105, 107, 114-116, 118, 119, 136, 137, and eleven more, making the number of orphans in all thirty-four, if the word "Hallelujah" is not looked at as a title; viz.: 106, 111, 112, 113, 117, 135, 146, 147, 148, 149, 150.
As to the value of the titles: they are, I believe, an integral part of the Divine text; even if the inserting of them be ascribed to Ezra, as is the arrangement of the present order of the Psalms by some. The difficulty the Septuagint translators found in translating them into Greek, suggests that they were ancient in their days; but their authority rests upon the same basis as the rest of the text.
The use of them. It was, we may presume, the difficulty of deciding this, which caused the translators to preserve in the English text the Hebrew words. The difficulty may be seen in the option given in the paper above, and a much larger one might be made.
Acrostics are of peculiar interest in Scripture, as showing the condescension of God to man's ways, even in the style of composition. I know of none in the New Testament. In the Lamentations, each verse of the 1st, 2nd and 4th chapters begins with the letters of the alphabet in their successional order. Chapter 3 is in triplets; the first three verses have א; the next three have כ, and so on.
In the Psalms, the 119th is in octaves; the first eight verses begin with א; the eight next with כ; and so on.
Psa. 25; 34; 37; 145, also are in measure acrostic, though not perfectly so.
The Book of Psalms is, in some Hebrew Bibles, divided into five Books.
The following have been suggested as the scope of each of these Books:
Book 1.-Christ in his sufferings, in the midst of them, in the discovery of the people he is among, and the responsible relationship to God he thereon assumes, as identifying himself with the saints. 1-41.
Book 2.-Himself and the remnant as cast out by Antichrist, out of Jerusalem. 42-72.
Book 3.—Himself about Israel, as lying beyond Judah. 73-89.
Book 4.-His coming into the world. 90-106.
Book 5.-The Great Hallel-all from every part coming up to the blessing of Jehovah-Shammah. 107 to end.
May the Lord bless us in the study of his word!-[ED],