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An example of expansive parallelism:. Many scholars believe the individual Psalms were redacted into a single collection in Second-Temple times. In time, this approach developed into recognizing overarching themes shared by whole groups of psalms.

In , Gerald H. Wilson 's The Editing of the Hebrew Psalter proposed — by parallel with other ancient eastern hymn collections — that psalms at the beginning and end or "seams" of the five books of Psalms have thematic significance, corresponding in particular with the placement of the royal psalms.

He pointed out that there was a progression of ideas, from adversity, through the crux of the collection in the apparent failure of the covenant in Psalm 89, leading to a concert of praise at the end. He concluded that the collection was redacted to be a retrospective of the failure of the Davidic covenant , exhorting Israel to trust in God alone in a non-messianic future. Psalm 1 calls the reader to a life of obedience; Psalm 73 Brueggemann's crux psalm faces the crisis when divine faithfulness is in doubt; Psalm represents faith's triumph, when God is praised not for his rewards, but for his being.

Mitchell's The Message of the Psalter took a quite different line. Building on the work of Wilson and others, [26] Mitchell proposed that the Psalter embodies an eschatological timetable like that of Zechariah 9— These three views—Wilson's non-messianic retrospective of the Davidic covenant, Brueggemann's sapiential instruction, and Mitchell's eschatologico-messianic programme—all have their followers, although the sapiential agenda has been somewhat eclipsed by the other two.

Shortly before his untimely death in , Wilson modified his position to allow for the existence of messianic prophecy within the Psalms' redactional agenda. The Psalms were written not merely as poems, but as songs for singing. More than a third of the psalms are addressed to the Director of Music. Some psalms exhort the worshipper to sing e. Some headings denote the musical instruments on which the psalm should be played Pss.

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Some refer to singing at the sheminit or octave Pss. And others preserve the name for ancient eastern modes, like mut la-ben Death of the son; Ps. Despite the frequently heard view that their ancient music is lost, the means to reconstruct it are still extant. Fragments of temple psalmody are preserved in ancient church and synagogue chant, particularly in the tonus peregrinus melody to Psalm Regardless of academic research, Sephardic Jews have retained a tradition in the Masoretic cantillation. Most individual psalms involve the praise of God—for his power and beneficence, for his creation of the world, and for his past acts of deliverance for Israel.


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The psalms envision a world in which everyone and everything will praise God, and God in turn will hear their prayers and respond. Worst of all is when God "hides his face" and refuses to respond, because this puts in question the efficacy of prayer which is the underlying assumption of the Book of Psalms. Some psalms are called " maskil " maschil because in addition they impart wisdom. Most notable of these is Psalm which is sometimes called the "Maskil of David", others include Psalm 32 and Psalm Individual psalms were originally hymns, to be used on various occasions and at various sacred sites; later, some were anthologised, and might have been understood within the various anthologies e.

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In later Jewish and Christian tradition, the psalms have come to be used as prayers, either individual or communal, as traditional expressions of religious feeling. Psalms are used throughout traditional Jewish worship. Many complete Psalms and verses from Psalms appear in the morning services Shacharit.

The pesukei dezimra component incorporates Psalms 30, and — Psalm commonly referred to as " Ashrei ", which is really the first word of two verses appended to the beginning of the Psalm , is read three times every day: once in shacharit as part of pesukei dezimrah , as mentioned, once, along with Psalm 20, as part of the morning's concluding prayers , and once at the start of the afternoon service. On Festival days and Sabbaths, instead of concluding the morning service, it precedes the Mussaf service. Psalms 95—99, 29, 92, and 93, along with some later readings, comprise the introduction Kabbalat Shabbat to the Friday night service.

Traditionally, a different "Psalm for the Day"— Shir shel yom —is read after the morning service each day of the week starting Sunday, Psalms: 24, 48, 82, 94, 81, 93, This is described in the Mishnah the initial codification of the Jewish oral tradition in the tractate Tamid. According to the Talmud, these daily Psalms were originally recited on that day of the week by the Levites in the Temple in Jerusalem.

From Rosh Chodesh Elul until Hoshanah Rabbah , Psalm 27 is recited twice daily following the morning and evening services. There is a Minhag custom to recite Psalm 30 each morning of Chanukkah after Shacharit: some recite this in place of the regular "Psalm for the Day", others recite this additionally.

When a Jew dies, a watch is kept over the body and tehillim Psalms are recited constantly by sun or candlelight, until the burial service. Historically, this watch would be carried out by the immediate family, usually in shifts, but in contemporary practice this service is provided by an employee of the funeral home or chevra kadisha. Many Jews complete the Book of Psalms on a weekly or monthly basis.

Each week, some also say a Psalm connected to that week's events or the Torah portion read during that week. In addition, many Jews notably Lubavitch , and other Chasidim read the entire Book of Psalms prior to the morning service, on the Sabbath preceding the calculated appearance of the new moon. The reading of psalms is viewed in Jewish tradition as a vehicle for gaining God's favor.

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They are thus often specially recited in times of trouble, such as poverty, disease, or physical danger; in many synagogues, Psalms are recited after services for the security of the State of Israel. Sefer ha-Chinuch [43] states that this practice is designed not to achieve favor, as such, but rather to inculcate belief in Divine Providence into one's consciousness, consistently with Maimonides ' general view on Providence. New Testament references show that the earliest Christians used the Psalms in worship, and the Psalms have remained an important part of worship in most Christian Churches.

The Eastern Orthodox , Catholic , Presbyterian , Lutheran and Anglican Churches have always made systematic use of the Psalms, with a cycle for the recitation of all or most of them over the course of one or more weeks. In the early centuries of the Church, it was expected that any candidate for bishop would be able to recite the entire Psalter from memory, something they often learned automatically [45] during their time as monks.

Paul the Apostle quotes psalms specifically Psalms 14 and 53 , which are nearly identical as the basis for his theory of original sin , and includes the scripture in the Epistle to the Romans , chapter 3. Several conservative Protestant denominations sing only the Psalms some churches also sing the small number of hymns found elsewhere in the Bible in worship, and do not accept the use of any non-Biblical hymns; examples are the Reformed Presbyterian Church of North America , the Presbyterian Reformed Church North America and the Free Church of Scotland Continuing.

New translations and settings of the Psalms continue to be produced. An individually printed volume of Psalms for use in Christian religious rituals is called a Psalter. Orthodox Christians and Greek-Catholics Eastern Catholics who follow the Byzantine rite have long made the Psalms an integral part of their corporate and private prayers. The official version of the Psalter used by the Orthodox Church is the Septuagint. At Vespers and Matins , different kathismata are read at different times of the liturgical year and on different days of the week, according to the Church's calendar, so that all psalms 20 kathismata are read in the course of a week.

During Great Lent , the number of kathismata is increased so that the entire Psalter is read twice a week. In the twentieth century, some lay Christians have adopted a continuous reading of the Psalms on weekdays, praying the whole book in four weeks.

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Aside from kathisma readings, Psalms occupy a prominent place in every other Orthodox service including the services of the Hours and the Divine Liturgy. In particular, the penitential Psalm 50 is very widely used. Fragments of Psalms and individual verses are used as Prokimena introductions to Scriptural readings and Stichera. The bulk of Vespers would still be composed of Psalms even if the kathisma were to be disregarded; Psalm , "The Psalm of the Law", is the centerpiece of Matins on Saturdays, some Sundays, and the Funeral service.

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The entire book of Psalms is traditionally read out loud or chanted at the side of the deceased during the time leading up to the funeral, mirroring Jewish tradition. Several branches of Oriental Orthodox and those Eastern Catholics who follow one of the Oriental Rites will chant the entire Psalter during the course of a day during the Daily Office. This practice continues to be a requirement of monastics in the Oriental churches. The Psalms have always been an important part of Catholic liturgy.

The Liturgy of the Hours is centered on chanting or recitation of the Psalms, using fixed melodic formulas known as psalm tones. Early Catholics employed the Psalms widely in their individual prayers also; however, as knowledge of Latin the language of the Roman Rite became uncommon, this practice ceased among the unlearned.

However, until the end of the Middle Ages, it was not unknown for the laity to join in the singing of the Little Office of Our Lady , which was a shortened version of the Liturgy of the Hours providing a fixed daily cycle of twenty-five psalms to be recited, and nine other psalms divided across Matins. The work of Bishop Richard Challoner in providing devotional materials in English meant that many of the psalms were familiar to English-speaking Catholics from the eighteenth century onwards.

Numbers in brackets indicate volume numbers within the First Love series. A Texas Blue Bonnet Jacobs 2. The Bobbsey Twins: Dr. At this point, Wanderer Books began publishing the series in paperback and began renumbering:. The series was discontinued and started again as the New Bobbsey Twins, by Minstrel a division of Simon and Schuster :. In , Grosset and Dunlap also began issuing re-revised hardcover editions of the early volumes, usually with modified titles:. Lost, but Found; or The Jewish Home 4.

Fashion and Folly. Cupples 1. Judd Century, Ethel Hollister's Outing] 5. Note: The first six titles listed above were also published by Donohue using the name Stella M. Francis as follows:. Wilde 1. The Campfire Girls' Duty Call 6. Note: Publication information on this series is still a puzzle. Many of the volumes have no copyright or publication date listed. Mary Lee is also a character in the Camp Fire Girls series. Famous, but copies of Marigold's Pony have been seen with Rietz listed as author on the cover and Hart as author on the title page.

Saalfield 1. Note: Each title in this series was reissued by Saalfield in with a different title as follows:. No Boys Allowed!