Psalms:
Bk 1: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41
Bk 2: 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72
Bk 3: 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89
Bk 4: 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106
Bk 5: 107 108 109 110 111 112 113 114 115 116 117 118 119a 119b 120 121 122 123 124 125 126 127 128 129 130 131 132
133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150
Additional Psalms: 151 152 153 154 155 156 157 158 159 160 Samuel Chronicles
Essays: Intro - Music - Form & Language
92:1 MIZMOR SHIR LE YOM HA SHABAT
מִזְמוֹר שִׁיר לְיוֹם הַשַּׁבָּת
KJ (King James translation): (A Psalm or Song for the sabbath day.) It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O most High:
BN (BibleNet translation): Music and song for the day of Shabat.
And still sung, or recited, every Shabat, in most shuls of most denominations around the world.
LE YOM HA SHABAT: returning to my ever-re-asked question about these titles. LE means FOR or TO, not OF or BY; and if it is self-evidently the case here, why is not self-evidently the case elsewhere?
The full list of daily Psalms is:
Day One (Sunday) Psalm 24
Day Two (Monday) Psalm 14 (or 48 - see my notes at Psalm 82)
Day Three (Tuesday) Psalm 82
Day Four (Wednesday) Psalm 94:1-95:3
Day Five (Thursday) Psalm 81
Day Six (Friday) Psalm 93
Day Seven (Saturday) Psalm 92
92:2 TOV LEHODOT L'YHVH U LEZAMER LE SHIMCHA ELYON
טוֹב לְהֹדוֹת לַיהוָה וּלְזַמֵּר לְשִׁמְךָ עֶלְיוֹן
KJ (92:1): as above
BN: It is good to give thanks to YHVH, and to praise the name Elyon with music.
ELYON: Malki-Tsedek's god, absorbed into the Yisra-Eli cult when Daoud established Yiru-Shala'im as the political and spiritual capital. And clearly still worshipped, at least in First Temple times.
92:3 LEHAGID BA BOKER CHASDECHA VE EMUNAT'CHA BA LEYLOT
לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת
KJ (92:2): To shew forth thy lovingkindness in the morning, and thy faithfulness every night,
BN: To declare your lovingkindness in the morning, and your fidelity by night...
EMUNAT'CHA: I have discussed previously the difference between "trust" and "faith" in the deity, which is at gut-level, emotional, as opposed to our "intellectual belief" in the existence of whichever deity, an abstraction that probably entered proto-Judaism around the 6th century BCE. Both concepts are rooted in the word AMEN, but branched very differently from that stem. To hold an intellectual belief is LE'HE'EMIN, in the Hiph'il or causative form, and the very fact that it is in that binyan tells us that it is highly artificial, a construction rather than organic, a philosophical imposition. Faith and trust are EMUNAH, which is the Po'al or active form, and is simply something that one has, or fails to have, as one might have the capacity to love, or sing, as one might have fingers or pain: they are endowments of Nature.
And (I hear your intellectual scepticism, which is right, because you inhabit the post-mythological world) this can only be the case in a pre-abstract world, one in which E = Elohim = MC², in which the concept of "God" is a metaphor for Cosmic Life itself, Nature and the Heavens: and one only needs to experience a drought or a hurricane, to feel the trembling of an earthquake or a volcanic eruption, to watch the avalanche or throb from the raw skin of too much sun, to understand at gut-level the power of those forces, and to recognise that one is in their power.
BA LEYLOT: Likewise an interesting, post-mythological concept. Note first that it is placed here in the plural, where the morning (BOKER) is singular. More significantly, it is the nature of the contrast: in the mythological era it would have been YOM (day), rather than BOKER (morning), and the distinction would have been between, so to speak, Shimshon and Delilah, the male sun-god who rules by day and the female moon-goddess who rules by night. But this is BOKER, rendering that interpretation impossible. In this verse, a single deity rules all the hours and seasons, the afternoon not needing to be mentioned because the morning has been, and not just "the night", but all the nights, every moon-phase, the entire panoply of the TSEVA'OT, every star in every constellation, and the planets, comets and meteors as well. This is a Psalm, in other words, that belongs to the epoch of the Omnideity, when YHVH alone rules from his palace, not even on Mount Tsi'on any longer, not in "the heavens", but in Heaven itself.
92:4 ALEY ASOR VA ALEY NAVEL HIGAYON BE CHINOR
KJ (92:3): Upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound.
BN: ...with an instrument of ten strings, and with the psaltery; with a solemn sound upon the harp.
This is a MIZMOR SHIR, not a SHIR MIZMOR; the Book of Psalms has both, and the difference lies in the placing of the compositional emphasis: song or poem set to music in a SHIR MIZMOR; music first and then add libretto, as on this occasion.
A detailed account of the musical intruments of the Bible can be found by clicking here.
92:5 KI SIMACHTANI YHVH BE PHA'ALECHA BE MA'ASEY YADEYCHA ARANEN
KJ (92:4): For thou, LORD, hast made me glad through thy work: I will triumph in the works of thy hands.
BN: For you, YHVH, have given me pleasure through your labour; I will exult in the works of your hands.
Masoretes, please explain: why PHA'ALECHA without a Yud, but YADEYCHA with one: presumably the parallelism of the original intended an internal rhyme, so the two must match.
MA'ASEY YADEYCHA: Which could be PE'ULAH, or it could be AVODAH; I have explained the difference between the two in several previous Psalms. The key point here is that this is a Psalm with specific reference to the Shabat, when rest from labour is expected, those of the natural world because the deity is resting, those of the human world detailed in the 39 Melachot of Talmudic Judaism. All work, any work.
Why does the text not also use the word AVODAH then? Because AVODAH is also slavery, and the Shabat frees the soul from slavery. Because AVODAH is also worship, and worship is definitely not one of the prohibitions on the Shabat. To use the word explicitly would create a layer of confusion that MA'ASEY YADEYCHA comfortably avoids.
Having said which, see verse 10, where it isn't in fact used, but like BA'AR in verse 7 at first appears to be.
92:6 MAH GADLU MA'ASEYCHA YHVH ME'OD AMKU MACHSHOVOTEYCHA
KJ (92:5): O LORD, how great are thy works! and thy thoughts are very deep.
BN: How great are your works, YHVH! Your thoughts are very deep.
and the parallelism/internal rhyme continues with MA'ASEYCHA/ MACHSHOVOTEYCHA, so this appears to confirm my correction of the Masoretic error.
MACHSHOVOTEYCHA: Not that there was an absence of intellectual activity, or belief in intellectual matters, in pre-abstract times; simply that they expressed them very differently, and apprehended the daily world in very different terms. But the intellect existed, and I am amused to note that the great modern invention of the human intellect, the machine that is to Humankind what Humankind is to the deity - which is to say Artificial Intelligence - the computer, is, in modern Ivrit, a MACHSHEV: מַחשֵׁב
92:7 ISH BA'AR LO YED'A U CHESIL LO YAVIN ET ZOT
KJ (92:6): A brutish man knoweth not, neither doth a fool understand this.
BA LEYLOT: Likewise an interesting, post-mythological concept. Note first that it is placed here in the plural, where the morning (BOKER) is singular. More significantly, it is the nature of the contrast: in the mythological era it would have been YOM (day), rather than BOKER (morning), and the distinction would have been between, so to speak, Shimshon and Delilah, the male sun-god who rules by day and the female moon-goddess who rules by night. But this is BOKER, rendering that interpretation impossible. In this verse, a single deity rules all the hours and seasons, the afternoon not needing to be mentioned because the morning has been, and not just "the night", but all the nights, every moon-phase, the entire panoply of the TSEVA'OT, every star in every constellation, and the planets, comets and meteors as well. This is a Psalm, in other words, that belongs to the epoch of the Omnideity, when YHVH alone rules from his palace, not even on Mount Tsi'on any longer, not in "the heavens", but in Heaven itself.
92:4 ALEY ASOR VA ALEY NAVEL HIGAYON BE CHINOR
עֲלֵי עָשׂוֹר וַעֲלֵי נָבֶל עֲלֵי הִגָּיוֹן בְּכִנּוֹר
KJ (92:3): Upon an instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound.
BN: ...with an instrument of ten strings, and with the psaltery; with a solemn sound upon the harp.
This is a MIZMOR SHIR, not a SHIR MIZMOR; the Book of Psalms has both, and the difference lies in the placing of the compositional emphasis: song or poem set to music in a SHIR MIZMOR; music first and then add libretto, as on this occasion.
A detailed account of the musical intruments of the Bible can be found by clicking here.
92:5 KI SIMACHTANI YHVH BE PHA'ALECHA BE MA'ASEY YADEYCHA ARANEN
כִּי שִׂמַּחְתַּנִי יְהוָה בְּפָעֳלֶךָ בְּמַעֲשֵׂי יָדֶיךָ אֲרַנֵּן
KJ (92:4): For thou, LORD, hast made me glad through thy work: I will triumph in the works of thy hands.
BN: For you, YHVH, have given me pleasure through your labour; I will exult in the works of your hands.
Masoretes, please explain: why PHA'ALECHA without a Yud, but YADEYCHA with one: presumably the parallelism of the original intended an internal rhyme, so the two must match.
MA'ASEY YADEYCHA: Which could be PE'ULAH, or it could be AVODAH; I have explained the difference between the two in several previous Psalms. The key point here is that this is a Psalm with specific reference to the Shabat, when rest from labour is expected, those of the natural world because the deity is resting, those of the human world detailed in the 39 Melachot of Talmudic Judaism. All work, any work.
Why does the text not also use the word AVODAH then? Because AVODAH is also slavery, and the Shabat frees the soul from slavery. Because AVODAH is also worship, and worship is definitely not one of the prohibitions on the Shabat. To use the word explicitly would create a layer of confusion that MA'ASEY YADEYCHA comfortably avoids.
Having said which, see verse 10, where it isn't in fact used, but like BA'AR in verse 7 at first appears to be.
92:6 MAH GADLU MA'ASEYCHA YHVH ME'OD AMKU MACHSHOVOTEYCHA
מַה גָּדְלוּ מַעֲשֶׂיךָ יְהוָה מְאֹד עָמְקוּ מַחְשְׁבֹתֶיךָ
KJ (92:5): O LORD, how great are thy works! and thy thoughts are very deep.
BN: How great are your works, YHVH! Your thoughts are very deep.
and the parallelism/internal rhyme continues with MA'ASEYCHA/ MACHSHOVOTEYCHA, so this appears to confirm my correction of the Masoretic error.
MACHSHOVOTEYCHA: Not that there was an absence of intellectual activity, or belief in intellectual matters, in pre-abstract times; simply that they expressed them very differently, and apprehended the daily world in very different terms. But the intellect existed, and I am amused to note that the great modern invention of the human intellect, the machine that is to Humankind what Humankind is to the deity - which is to say Artificial Intelligence - the computer, is, in modern Ivrit, a MACHSHEV: מַחשֵׁב
92:7 ISH BA'AR LO YED'A U CHESIL LO YAVIN ET ZOT
אִישׁ בַּעַר לֹא יֵדָע וּכְסִיל לֹא יָבִין אֶת זֹאת
KJ (92:6): A brutish man knoweth not, neither doth a fool understand this.
BN: An uneducated man does not know, nor does a fool understand this.
And obviously, if there are intellectuals in the world, there are also those who are still working towards that status!
BA'AR: we need a more precise translation than "uneducated", but alas we don't have one. The root sounds like BE'ER = "a well", which of course an empty head is, metaphorically, until you get down to the very bottom and find something there after all - but "sounds like" isn't the same as "looks like", and when you do look, BE'ER is spelled with an Aleph (א), not an Ayin (ע), so it definitely isn't that. The general sense of BA'AR is of things being "consumed", usually by fire, or "fed upon", usually but not always by farm animals - far too many occasions of both throughout the Tanach to be worth listing, but one for each anyway, Exodus 3:3 and the burning bush for the former, Isaiah 3:14 and the capitalist barons for the latter.
And besides, this too probably is not the source we are seeking here. There is an Aramaic word, BA'ARA, spelled as here but with an Aleph ending (בערא), which appears in 1 Chronicles 8:8 as a man's name, but is understood from Aramaic texts to mean... "foolish".
92:8 BIPHRO'ACH RESHA'IM KEMO ESEV VA YATSIYTSU KOL PO'ALEY AVEN LEHISHAMDAM ADEY AD
KJ (92:7): When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed for ever:
BN: When the wicked spring up like the grass, and when all the workers of iniquity flourish, it will be so that they may be destroyed for ever.
92:9 ATAH MAROM LE OLAM YHVH
KJ (92:8): But thou, LORD, art most high for evermore.
BN: But you, YHVH, are on high for ever.
LE OLAM: The concept of infinity, though I wonder if they misunderstood it in the same way that we misunderstand it scientifically today? (By which I mean: if the universe is infinite, and if E does equal MC2, then time, which is a function of light and space, must also be infinite, and therefore there cannot have been a beginning, whether caused by a Big Bang or the Word of the deity or otherwise.)
92:10 KI HINEH OYEVEYCHA YHVH KI HINEH OYEVEYCHA YO'VEDU YITPARDU KOL PO'ALEY AVEN
KJ (92:9): For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered.
BN: For, lo, your enemies, YHVH, for lo your enemies shall perish: {N} all the workers of iniquity shall be scattered.
Repetitions of this kind feel slightly artificial, even contrived, in poetry, and leave us wondering why; but in a song they are standard practice, and not just the choruses.
YO'VEDU: Nothing to do with AVODAH, which has an Ayin(ע); this has an Aleph (א) - clearly the poet enjoys playing these homovidic games (is there such a word as "homovidic" or have I just invented it? homophones are words that sound alike; homonyms are words that are spelled identically but have different meanings, even different pronunciations - to bow before an audience, for example, after stringing your bow for an archery competition, hitting your target in the bough of the tree, and then sailing away in the bough, no that should be the bow, of the ship, with a rainbow tied neatly around the collar of the sky overhead, and a dog no doubt woofing in the distance...). The point being that this looks like it is rooted in AVODAH, but it is not. AVAD with an Aleph means "destroyed".
92:11 VA TAREM KI RE'EM KARNI BALOTI BE SHEMEN RA'ANAN
KJ (92:10): But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil.
BN: But you have exalted my horn like the horn of the wild-ox; I am anointed with rich oil.
And obviously, if there are intellectuals in the world, there are also those who are still working towards that status!
BA'AR: we need a more precise translation than "uneducated", but alas we don't have one. The root sounds like BE'ER = "a well", which of course an empty head is, metaphorically, until you get down to the very bottom and find something there after all - but "sounds like" isn't the same as "looks like", and when you do look, BE'ER is spelled with an Aleph (א), not an Ayin (ע), so it definitely isn't that. The general sense of BA'AR is of things being "consumed", usually by fire, or "fed upon", usually but not always by farm animals - far too many occasions of both throughout the Tanach to be worth listing, but one for each anyway, Exodus 3:3 and the burning bush for the former, Isaiah 3:14 and the capitalist barons for the latter.
And besides, this too probably is not the source we are seeking here. There is an Aramaic word, BA'ARA, spelled as here but with an Aleph ending (בערא), which appears in 1 Chronicles 8:8 as a man's name, but is understood from Aramaic texts to mean... "foolish".
92:8 BIPHRO'ACH RESHA'IM KEMO ESEV VA YATSIYTSU KOL PO'ALEY AVEN LEHISHAMDAM ADEY AD
בִּפְרֹחַ רְשָׁעִים כְּמוֹ עֵשֶׂב וַיָּצִיצוּ כָּל פֹּעֲלֵי אָוֶן לְהִשָּׁמְדָם עֲדֵי עַד
KJ (92:7): When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed for ever:
BN: When the wicked spring up like the grass, and when all the workers of iniquity flourish, it will be so that they may be destroyed for ever.
92:9 ATAH MAROM LE OLAM YHVH
אַתָּה מָרוֹם לְעֹלָם יְהוָה
KJ (92:8): But thou, LORD, art most high for evermore.
BN: But you, YHVH, are on high for ever.
LE OLAM: The concept of infinity, though I wonder if they misunderstood it in the same way that we misunderstand it scientifically today? (By which I mean: if the universe is infinite, and if E does equal MC2, then time, which is a function of light and space, must also be infinite, and therefore there cannot have been a beginning, whether caused by a Big Bang or the Word of the deity or otherwise.)
92:10 KI HINEH OYEVEYCHA YHVH KI HINEH OYEVEYCHA YO'VEDU YITPARDU KOL PO'ALEY AVEN
כִּי הִנֵּה אֹיְבֶיךָ יְהוָה כִּי הִנֵּה אֹיְבֶיךָ יֹאבֵדוּ יִתְפָּרְדוּ כָּל פֹּעֲלֵי אָוֶן
KJ (92:9): For, lo, thine enemies, O LORD, for, lo, thine enemies shall perish; all the workers of iniquity shall be scattered.
BN: For, lo, your enemies, YHVH, for lo your enemies shall perish: {N} all the workers of iniquity shall be scattered.
Repetitions of this kind feel slightly artificial, even contrived, in poetry, and leave us wondering why; but in a song they are standard practice, and not just the choruses.
YO'VEDU: Nothing to do with AVODAH, which has an Ayin(ע); this has an Aleph (א) - clearly the poet enjoys playing these homovidic games (is there such a word as "homovidic" or have I just invented it? homophones are words that sound alike; homonyms are words that are spelled identically but have different meanings, even different pronunciations - to bow before an audience, for example, after stringing your bow for an archery competition, hitting your target in the bough of the tree, and then sailing away in the bough, no that should be the bow, of the ship, with a rainbow tied neatly around the collar of the sky overhead, and a dog no doubt woofing in the distance...). The point being that this looks like it is rooted in AVODAH, but it is not. AVAD with an Aleph means "destroyed".
92:11 VA TAREM KI RE'EM KARNI BALOTI BE SHEMEN RA'ANAN
וַתָּרֶם כִּרְאֵים קַרְנִי בַּלֹּתִי בְּשֶׁמֶן רַעֲנָן
KJ (92:10): But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil.
BN: But you have exalted my horn like the horn of the wild-ox; I am anointed with rich oil.
BALOTI: Is that a nikud inside the Lamed (ל) as well as on top of it. The one on top gives us the phoneme - the "o" sound; the one inside usually indicates a double-letter; but why would there be a double-Lamed?
BE SHEMEN: Where monarchs are crowned, in the Yisra-Eli world priests and kings were libated, olive oil poured over their heads, a form of baptism really (I have never found anyone who could confirm this, but I have always presumed they used olive rather than corn oil, because that is the richest, the most expensive, and therefore the most majestic, and that they used not just virgin, but extra-virgin oil, because that is the purest of them all.)
RA'ANAN: And now for a third time, and it's that Ayin again (I like "homovidic"; I hope it catches on as a term). But no, this is not NERANANA, which we just sang in Psalm 90 (verse 14), though HAVA NAGILA is definitely a song that you will hear at the Kiddush after prayers (avodah), or at the oneg after Havdalah, on any Shabat in the year; this is RA'ANAN, which means "fresh", and gives us the extra-virginity of the SHEMEN (I wonder what kind of oil Mary Magdalene used when she anointed Jesus before his crucifixion; and of course he was arrested in an olive grove: GAT SHEMANA, or Gethsemane).
92:12 VA TABET EYNI BE SHURAI BA KAMIM ALAI MERE'IM TISHMA'NAH AZNAI
וַתַּבֵּט עֵינִי בְּשׁוּרָי בַּקָּמִים עָלַי מְרֵעִים תִּשְׁמַעְנָה אָזְנָי
KJ (92:11): Mine eye also shall see my desire on mine enemies, and mine ears shall hear my desire of the wicked that rise up against me.
BN: My eye too has gazed on those who lie in wait for me, {N} my ears have heard my aspiration for the wicked souls who rise up against me.
TABET EYNI...TISHMA'NAH AZNAI: And is it really just coincidence that there is a verse about seeing with the eyes and hearing with the ears, in a Psalm that has been playing so funfully, so onegfully, with optical and aural word-games? A prod for those who haven't noticed...
92:13 TSADIK KA TAMAR YIPHRACH KE EREZ BA LEVANON YISGEH
צַדִּיק כַּתָּמָר יִפְרָח כְּאֶרֶז בַּלְּבָנוֹן יִשְׂגֶּה
KJ (92:12): The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon.
BN: The righteous shall flourish like the palm-tree; he shall grow like a cedar in Lebanon.
TAMAR: See under her name at the link, but worth looking at the page on ESHET (Isis) as well for some specifics about her.
EREZ BE LEVANON: A different sort of word-game on this occasion (mental word-games are not included in the 39 Melachot, so there is no reason to rest from playing them in a Shabat Psalm). So, since general knowledge tests are also permitted on the Shabat, provided that they add Kavanah (intensity of focus) to the purpose of the day:
Q: What is the main purpose of life of a cedar of Lebanon, that it should get mentioned in a Shabat Psalm in the context of righteousness?
[Clue if you need it: These Psalms were sung originally in the Temple in Yeru-Shala'im.]
A: To be cut down by King Eshmun-Azar of Tsur, and sent to Yeru-Shala'im to provide the timber for that most righteous of all buildings, the Solomonic Temple. See next verse.
92:14 SHETULIM BE VEIT YHVH BE CHATSROT ELOHEYNU YAPHRIYCHU
שְׁתוּלִים בְּבֵית יְהוָה בְּחַצְרוֹת אֱלֹהֵינוּ יַפְרִיחוּ
KJ (92:13): Those that be planted in the house of the LORD shall flourish in the courts of our God.
BN: Planted in the house of YHVH, they shall flourish in the courts of our gods.
ELOHEYNU: Gods, plural.
92:15 OD YENUVUN BE SEYVAH DESHENIM VE RA'ANANIM YIHEYU
עוֹד יְנוּבוּן בְּשֵׂיבָה דְּשֵׁנִים וְרַעֲנַנִּים יִהְיוּ
KJ (92:14): They shall still bring forth fruit in old age; they shall be fat and flourishing;
BN: They shall continue to bear fruit in old age; they shall remain full of sap and richness.
And not just any gods, but specifically fertility gods. So there may well be some very abstract concepts in this Psalm, belonging to the Metaphyical Age, but we have seen repeatedly that this is an ancient hymn, much redacted to make the version that we now have.
92:16 LEHAGID KI YASHAR YHVH TSURI VE LO OLATAH BO
לְהַגִּיד כִּי יָשָׁר יְהוָה צוּרִי וְלֹא עֹלָתָה בּוֹ
KJ (92:15): To shew that the LORD is upright: he is my rock, and there is no unrighteousness in him.
BN: To declare that YHVH is upright, my Rock, in whom there is no unrighteousness. {P}
Which makes a Psalm of 15 verses - and I who assume symbolism in everything unless proven otherwise, cannot encounter that number without writing it in Yehudit letters, which is Yud-Hey (יה), which just happens to be the name of YHVH's consort, the one to whom we have not sung Hallelu-Yah in this Psalm, and why not, given that original Creation required the female as well as the male... ah wait, it is because Creation has not ceased with the Shabat, not the female part anyway, babies are still being born, palm trees are sprouting new fronds, cedars are growing up in Lebanon. Shabat is the seventh day, and the number seven belongs to the male, to YHVH. It is his day of rest, not hers (she never does).
And what, it seems to me entirely reasonable to ask, what does any of this have to do, specifically, with Shabat? To which the answer can only be: everything and nothing. The title appears to be all: on Shabat it is appropriate to praise the deity, unequivocally and in full Emunah. So there is nothing explicitly about Shabat in this Psalm, but it most definitely fulfils the terms of its own apologia.
Psalms:
Bk 1: 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41
Bk 2: 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72
Bk 3: 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89
Bk 4: 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106
Bk 5: 107 108 109 110 111 112 113 114 115 116 117 118 119a 119b 120 121 122 123 124 125 126 127 128 129 130 131 132
133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150
Additional Psalms: 151 152 153 154 155 156 157 158 159 160 Samuel Chronicles
Essays: Intro - Music - Form & Language
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© 2022 David Prashker
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rights reserved
The
Argaman Press
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