"The interpretation of the books of the Old Testament. Psalm". growing on the mountains of grass. Mraz, heat, wind, quiet and star circles

Psalms as one of the most inspired parts Scripturesince ancient times, many enlightened men have expounded. Among them are the Great Hierarchs and Teachers of the Church - Basil the Great, Gregory the Theologian and John Chrysostom, Hierarchs Gregory of Nyssa and Athanasius the Great, Blessed Theodore and many, many others. The author of the book, which today we offer to your attention, is the famous philosopher and monk Euthymius Zigaben. After studying the previous experiences of the explanation of the Psalter by the holy fathers, he united them and, on the basis of careful analysis, compiled the Interpretation, which was later appreciated by theological criticism and the community for the detail, as well as for the cordiality with which the author reflects on the most precious book Old Testament. This work has been republished many times, and one of its latest editions is today on our bookshelf. ***

According to MDA professor Sergey Viktorovich Troitsky, “information about life (Zigaben) is very scarce. Year of birth and death unknown. He himself called himself a monk of a Constantinople monastery in honor of the Blessed Virgin, lying on the beach. He used his contemporaries as a teacher of faith. ” For example, "Anna Komnina calls him an excellent grammar, a very skilled orator, an excellent connoisseur of church tenets." In addition, Zigaben is the most prominent and remarkable scholar of his time. His main difficulty was the explanation of the Bible and for the most part the books of the New Testament. His interpretations of the four evangelists have not lost their value to the present. There are also interpretations on the conciliar messages and the epistles of St.. ap. Paul's Euthymius also wrote an interpretation that did not come to our time on Acts. And from the comments on the Old Testament, only a commentary on the Psalter is preserved. ”

This " Intelligent Psalter»Is distinguished by a wealth of information drawn from the best sources. According to Professor P.A. Yungerov, according to the method of interpretation, Zigaben is similar to Theophylact and every psalm tries to explain in different ways: historical, prophetic, allegorical and moral. Where it is difficult to put all of them, it only stops on the disclosure of any two meanings. The interpretation of Zigaben is useful in the sense that it saves from references in the patristic interpretations, since the interpreter gives many quotations from them against almost every verse, and sometimes quite extensive extracts. In this case, there are quotes from the now already lost ancient interpretations.

The interpretation of Zigaben finally stops the reader’s attention with his heartiness and reasonable theological insight for the letter of the psalms in the spirit and thought of the sacred psalmists. This is not a cold, purely rational understanding of the difficult or unimportant sayings of the Psalmists, filled with references to philologists, grammar paragraphs, dictionaries, archeologists, historians, orientalists, etc., but reverent and pious, extremely edifying and soulful, and soothing. about the Psalm sayings. And since the Psalmists themselves were people of the heart and pious feelings, the interpretation of Zigaben is extremely akin to them and harmoniously. Of the Russian interpreters, His Grace Theophan is closer to him than others.

His essay on the Psalter Euthymius was preceded by an extensive introduction, which deals with the circumstances of the writing of the psalms, their moral and transformative meaning, and gives a brief history of the psalms. In particular, he considers the tasks and purpose of the psalms. Here is what Zigaben writes about this: “And so, on the one hand, David endured many things in life, on the other — many things put in order, experienced countless changes with him, the whole story about himself and these sudden changes that were with him are stated in the book psalms Here is some way the first task and purpose of his work. Secondly, the most important thing that is meant here is the explanation of archeology (antiquities), and not only of the Jewish people, but even of the most ancient. So in many of his psalms he tells in great detail about the birth of the patriarchs, their occupation, wandering, resettlement, transition to Egypt, slavery, coming from Egypt, legislation, the tabernacle, the priesthood, the number of people, the repetition of the law, Joshua, the division of the promised land, the judges, the kings, and the events that follow.

Thirdly, it contains a study of nature, that is, it says about heaven and what is in it, about the earth and what is on the earth, about animals, about the elements, and in general about the whole creation of God. Fourthly, it contains a prophecy about the Savior, most clearly about housebuilding, how great it was about the Virgin, how great it was about the incarnation, about the gifts brought by the Magi, the flight to Egypt, the return from there, the speeches for the sermon, the teachings, the miracles regarding the synagogue, regarding envy, insidious plan for life, traditions, discharge to the dungeon, flagellation, ridicule, relative to the cross, perforation of the hands and feet, separation of clothes by lot, bitter taste, ejection of the spirit, coffin, wax seniya, ascension to heaven, graying on the right hand, victories and kingdoms over all and over all.

Fifth, it sets out what happened and will be after the above, i.e. about calling the pagans, glorifying the disciples, miracles, submitting the universe to the gospel, affirming and growing the Church, victories of the Romans, capturing the Jews, what concerns the second and terrible coming of the Savior, and how terrible it is for the future general resurrection, and judgment, and retribution. Sixth, contains theology about the Father, Son, and Spirit. Seventh, it is a question of rational creatures, that is, of angels and demons, of the mind, of the soul, of mental abilities and inclinations. Eighth, what should be moral education, about virtue, about evil, and similar subjects. Ninth, about thoughts, about the machinations of demons and about their properties, about healing passions, about fighting them and about the art of a fighter. Tenth, it proposes the most thorough and most sublime doctrine of the commandments, not inferior to the Gospel prescriptions.

The Byzantine theologian writes about the high significance and usefulness of the Psalms: “To put it briefly, the book of psalms is a public hospital where any disease can be cured, is the right medical tool; and what is very worthy of surprise is the fact that her words befit all people - a feature inherent in this book alone. And indeed, there is neither such an action, nor such an intention, nor such passion, nor such a mind, against which anyone could find healing here. It truly represents the abundance of all contemplation and the rules of life; it is a public treasure trove of teachings, containing in it only that which is useful. After all, she and the wounds - already old - cures, and a person just just wounded is given quick relief from pain; At the same time, it also protects from damage that is intact and completely destroys all suffering. ”

According to Zigaben, when we “sing psalms, then apparently we make only sounds and pronounce words, in fact, we edify our souls and support the inviolable memory of divine words. A psalm is an interview with God. He brings angels closer to us, drives away demons from us, excites a clear mood in the soul, eases our daily work, serves as a means to protect us from night fears, for beginners - he is the very first and main instruction, for those who have time to learn - he is an increment knowledge, for those finishing it - he is a statement in acquired knowledge. In short, a psalm for a person is exactly the same as blowing air, or spilling of light, or using fire and water, or anything at all that is necessary and useful for everyone. The purpose of all this is one, precisely to make a good student of these things, and a wise perpetrator, and even like God.

*** Evfimy Zigaben - theologian and exeget. Received a good education, succeeded at the court of the emperor, but left the world for the sake of monasticism and literary activities. Considering the work of Zigaben as an interpreter of the Holy Scripture, researchers in his commentary activity pay great attention to the fact that he presented a set of opinions of the holy fathers, that is, we can say that many saints have become his co-authors in explaining, for example, the Psalter. Perhaps that is why, after a long time, his “Intelligent Psalter” is considered one of the most successful, complete and at the same time compact texts for a detailed study and in-depth understanding of the inspired book of the Prophet David.

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INTERPRETATION OF THE BOOK OF PSALMS

Now we have one of the most chosen and beautiful books of the Old Testament. It contains so many references to Christ and His Gospel, as well as to God and His law, that it is called a summary or outline of both Testaments. The history of Israel, which we have been studying for quite some time, led us to the camps and to the negotiating tables, and there it seized our attention and guided us in the knowledge of God. The book of Job led us to schools and involved us in useful discussions about God and His providence. The same book introduces us to the sanctuary, frees us from communicating with people, politicians, philosophers or debaters of this world and introduces into communion with God, comforting and soothing Him our souls, raising our hearts to Him. So let us go to the mountain and be with God, for we do not understand our own interests, if we don’t say: “It’s good to be here.” So let's think:

I. About the title of this book. She is called

first, the Psalms. It is under this name that Luke 24:44 refers to it. In Hebrew, it is called Tehillim, which more specifically means “Psalms of praise,” since many of them are such. But in a more general sense, the word Psalms implies a certain metric structure that can be sung and which can be either historical, doctrinal or pleading, or laudatory. Although the singing of psalms is correct, it should be performed in a joyful voice, nevertheless, their main purpose is much broader, namely, to facilitate easier memorization, as well as to express and extol all other feelings as well as joy. The priests were in joyful as well as in sorrowful reflections; and thus the divine ordinance to sing psalms has a vast purpose, for we are commanded not only to praise God, but also to teach and edify ourselves and one another with psalms, hymns and spiritual songs (Col. 3:16).

Secondly, it is called the Book of Psalms. This is the name that the apostle Peter gives, referring to her in Acts 1:20. This collection of psalms, all psalms, written under the influence of the Holy Spirit, although they were written at different times and under different circumstances, and here are presented together without any references or mutual connection. Thus, they were kept intact and presented as prepared for the ministry of the Church. Pay attention to what kind Lord we serve and what pleasure we receive, following the paths of wisdom, if we are not only ordered to sing during the service and we also have enough reasons to sing, but words are also put into our lips, and songs are ready for our hands .

Ii. The author of this book. There is no doubt that the direct author of this book is the blessed Spirit. It includes spiritual songs, the words of which are written by the Holy Spirit. Most of the psalms were written by David, the son of Jesse, who for this reason was called the sweet singer of Israel (2 Sam.23: 1). In the title of some of the psalms is not his name, but at the same time, in other places of the Scripture, they are clearly attributed to him, such as Ps.2 (Acts 4:25), Psalms 95 and 104 (1 Par.16). Scripture clearly calls one of the psalms the prayer of Moses (Ps. 89), and some of them attributed to Asaph the pen (2 Chron.29: 30). In this place of the Old Testament, the Levites are commanded to praise the Lord with the words of David and Asaph, who is here called the Seer, or the Prophet. It seems that some of the psalms were written much later, as, for example, Psalm 136, composed during the Babylonian captivity; but most of them, of course, were written by David himself, whose talent was particularly evident in the field of poetry and music and which was produced, prepared and inspired to approve the ordinance of the singing of psalms in the Church of God as much as Moses and Aaron their days for approval of the ordinance on the sacrifice. Their task was completed and repressed, and the Psalmist’s task remains and will continue until the end of time, when it is swallowed up by songs of eternity. In this ministry, David was a type of Christ, who led his generation from David, and not from Moses, as He came to abolish the sacrifice (Moses’s family soon got lost and stopped) to affirm and perpetuate joy and praise, for the family in Christ, there is no end to the story of David.

Iii. Her goal. This book had a clear purpose. First, it was supposed to assist in the manifestation of natural religiosity, as well as to kindle in the souls of people those religious feelings that we should render to God as our Creator, Lord, Ruler and Benefactor. The book of Job helps us experience our first principles of divine perfection and providence, and this book helps to improve them in prayers and hymns, in the confessions of our pursuit of Him, our dependence on Him, and total worship and submission to Him. Other books of Scripture show that God is infinitely higher than man and is his sovereign Master. The same book shows that, despite all this, we, the sinful worms of the earth, can have fellowship with Him and that there are ways by which we can maintain this fellowship, being in different circumstances of human life, unless we make mistakes. Secondly, this book was designed to promote the perfection of the revealed religion and to present it in the most attractive and effective way to the world. Of course, in the Book of Psalms there is very little or nothing related to the rites of the law. Although the sacrifices and offerings were to continue for many centuries, they are nevertheless presented here as ordinances that God did not want (Psalm 37: 7; Psalm 50: 18) and which are relatively minor and should have been abolished over time. In this book, as in no other, the Word and the law of God are especially exalted and glorified, especially those parts that are moral and must be constantly observed. It clearly states in the images and prophecies of Christ - the crown and center of the revealed religion, the foundation, the cornerstone and the top of this blessed structure; about His sufferings and the glory that will follow, and also about the kingdom, which must be affirmed in this world, and in which the covenant of God with David concerning his kingdom was to be realized. What a high appreciation this book gives the Word of God, His judgments and judgments, His covenant, the great and precious promise about him; how miraculously she presents all this to us for our leadership, for our life and our inheritance in eternity!

Iv. Application of this book. All Scripture is inspired and used to shed divine light into our minds; but this book is of particular use and is intended to convey divine life and power, as well as to impart holy warmth to our senses. There is no other such book in all Scripture that would be more useful for the worship of saints than this; and it remained so throughout the ages for the Church since it was written and its parts were given to the Levites for service in the Church. First, it was used for singing. For the performance of hymns and spiritual songs, we can go beyond David, but we don’t need it. Even scientists are not sure whether the rules of the Hebrew rhythm were uniform. But these psalms must be performed according to the rhythm of any language, at least so that they can be sung for the edification of the Church. And I think that we receive tremendous comfort by singing the psalms of David and giving God the same praise as in the days of David and other pious kings of Judah. These divine poems are so rich and so skillfully composed that they will never be completely exhausted and will not become annoying and banal. Secondly, this book was intended to be read and the ministers of Christ penetrate into its meaning, as it contained great and excellent truths, as well as principles of good and evil. Our Lord Jesus interpreted the psalms to His disciples, and also revealed to them the meaning of the gospel psalms (for He had the key to the house of David), as stated in Luke 24:44. Thirdly, this book was intended for all pious people to read and ponder over them. This is a filled source from which we can happily draw water.

(1) The experience of the psalmist is a great help for our edification, caution and encouragement. By telling us about what happened between God and his soul, he gives us the opportunity to learn what we can expect from God and what the Lord expects, demands and accepts from us graciously. David was a man after the heart of God, and therefore anyone who, to some extent, considers himself like him, has reason to hope that he is renewed by the grace of God and in the image of God. And many have tremendous consolation in the testimony of their conscience and can say “amen” whole-heartedly to the prayers and praises of David.

(2) Even the expressions of the Psalmist are extremely useful to us, because through them the Spirit helps our imperfections in prayer, because we do not know what and how we should pray. Every time we approach God, as at the moment when we first turn to Him, we are ordered to take with us prayer words (Hos. 14: 2), that is, words that the Holy Spirit teaches us. If the psalms of David become close to us, as it should be, with whatever commission we set about the throne of grace — whether it is a confession, a petition, or thanksgiving — we need help to present it. Whatever awe-inspiring movement — whether it is holy aspiration or hope, joy or sadness — we must find the right words to clothe it and have a sober speech that cannot be condemned. It would be good to collect the most appropriate and energetic prayer statements that can be found in this book, systematize them and reduce them to several headings so that they are more prepared for use. Or, from time to time, we can choose one or another psalm and pray over it, that is, think in detail over each verse and raise our thoughts to God as they arise on the basis of the expressions contained in it. Educated Dr. Hammond, in his preface to the parasite on the Psalms (Section 29), says: “Reading several psalms, accompanied by mental worship, offered, revived and sustained through natural life and the energy that is present in psalms is much more preferable than the usual reading of the entire Psalter, for most of all in the religious ministry, we must prevent them from turning into heartless and dull declamation. ” If, as St. Austin says, we form our spirit on the basis of the feeling expressed in the psalm, then we can be sure that God will accept our prayer if we use his language. The Book of Psalms not only helps us to worship and express the senses of our mind, not only teaches us to praise and praise God, but also guides us, as we should do in this life, and teaches us to watch our way so that we can see salvation in the end. Of God (Ps. 49: 23). Thus, the Psalms were suitable for the Church of the Old Testament, but for us Christians, they can be more useful than for those who lived before the coming of Christ, for both the sacrifices of Moses and David’s songs are interpreted and made more accessible by the gospel of Christ which allowed us to step in behind the veil. Therefore, if we add the prayers of Paul in his epistles, as well as the new songs of the Book of Revelation, to the prayers of David, we will be very well equipped for this ministry, for the perfect Scripture makes the man of God perfect.

We should not pay special attention to division into chapters, since there is no connection between the psalms (or it is present very rarely). There is also no apparent reason why they were placed in the order in which we find them; but it seems that the order was preserved original, since the second psalm in this edition had the same number at the time of the apostles (Acts 13: 33). Translated into Latin, as well as in the Russian Synodal Bible translation (as opposed to the English translation), the ninth and tenth psalms are combined; and therefore, since that time, all the Catholic and Russian authors, referring to this book, call the number of the psalm one less than in the English Bible: English 11 - Russian 10, English 119 - Russian 118. But they divided the 147 psalm into two and thus brought their total number to 150. Some made efforts to divide the Psalms into specific sections depending on their content; but often in the same psalm is affected so much by the fact that such a division could not be made with any certainty. But the seven penitential psalms were specifically highlighted by the prayers of many believers. These are Psalms 6, 31, 37, 50, 101, 129 and 142. The Psalms were divided into five books, each of which ended with the words “Amen, Amen” or “Hallelujah.” The first book ends with Psalm 40, the second with 71, the third with 88, the fourth with 105 and the fifth with the 150th psalm. Some divide the book into three parts of fifty psalms; others for sixty parts: two for each day of the month, one in the morning and one in the evening. May true Christians share them as they wish, to know them better, to have them on hand in all cases and to have the opportunity to sing them in spirit and with understanding.

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In the Hebrew, Greek, and Latin Bibles in the name of David this psalm is not inscribed. The psalm does not contain instructions on which one could recognize both the psalm writer and the time and circumstances of his origin.

In many ancient Greek manuscripts, when the book. Acts gives the place from the present second psalm: “Son of Thou art Thou, Az, who bore Ty” (Psalm 2: 7; Acts 13:33), then says that it is in the first psalm (ἔν τῷ πρότῳ ψαλμῷ). The latter indicates that the once real first and second psalms constituted one, the first psalm, why the last writer was the same person as the writer of this second psalm, and it was written on the same occasion as the last, that is, during David, David, about his wars with the Syro-Ammonites (see Ps. 2

He who does not wickedly, but always follows the law of God, is blessed as a tree planted with water (1-3). The wicked will be rejected by God (4-6).

Ps. 1: 1. Blessed is the man who does not go to the council of the wicked, and does not stand in the way of sinners, and does not sit in the meeting of corrupters,

“Blessed” is synonymous with the expression “happy.” By the latter, one must understand both the external earthly well-being (sl. 3 v.) And the reward in the judgment of God, that is, spiritual bliss, heavenly. “Husband”, the part instead of the whole (metonymy) is generally human. “Unholy” - internally disunited with God, having spiritually living moods that disagree with the exalted commandments of the law: “sinful” - reinforcing his evil inner mood in corresponding external actions, “corrupter” (Heb. Letsim, grech. Λοιμνῶ - mocker) not only acting personally wrong, but also mocking at the righteous way of life. "Does not walk, ... do not stand, ... does not sit" - three degrees of evasion to evil, whether in the form of an internal, though dominant, but not constant attraction to it ("does not walk"), or in consolidation in itself evil by external actions ("not worth it"), or in full evasion of him, reaching to the external struggle with the divine doctrine and to the propaganda of his views.

Ps. 1: 2. but in the law of the Lord is his will, and on his law he meditates day and night!

Characteristic of the righteous from the positive side. - "In the law of the Lord is his will." - “Will” is the mood, the inclination of the righteous to the “law of the Lord,” not only to that expressed in the ten words of Moses, but to all Divine revelation. “Meditate ... day and night” - always align your behavior with this revelation, which requires constant remembrance of him (see Deut 6: 6-7).

Ps. 1: 3. And he will be like a tree planted by streams of water, which bears its fruit in its time, and whose leaf does not wither; and in all that he does, will have time.

The result of the righteous internal assimilation of the law and life on it will be its external well-being and success in business. As a tree growing with water constantly has moisture for its development, and therefore it is fruitful, so the righteous person “has time in everything that he does,” since God protects him.

Ps. 1: 4. Not so - ungodly, [not so]: but they are as dust, swept up by the wind [from the face of the earth].

Ps. 1: 5. Therefore, the wicked will not stand in the judgment, and sinners in the assembly of the righteous.

Ps. 1: 6. For the Lord knows the way of the righteous, but the way of the ungodly will perish.

This is not the position of the wicked. They are like "dust." Dust, chaff, easily carried away by the wind; their external position is unstable and fragile. Since the wicked are imbued and do not live according to the commandments of God, they cannot "stand in judgment" before Him and cannot be where the righteous are gathered ("in the congregation"), since the Lord "knows" He loves), and therefore rewards behavior (“the way” - activity, its direction) to the righteous, and destroys the wicked. In these verses there is no exact indication as to what the judgment of God is - whether on earth, during the life of a person or after his death. But in either case, the same meaning remains - the Lord will reward only the righteous.

Psalm numbering

The division of the text into psalms (and, therefore, their numbering) differs in the Hebrew (so-called Masoretic) text of the Bible and in the ancient Greek “translation of 70 interpreters” (the Septuagint).

• The Orthodox Church uses translations based on the Septuagint and, accordingly, the Greek numbering of the psalms.
• The Roman Catholic Church traditionally uses a Latin translation (referred to as Vulgate), where the numbering also coincides with the Greek; the same numbering in the modern Latin edition of the Liturgy of clocks. However, in the new Latin translation of the Bible (New Vulgate), as well as in many translations into national languages, the Masoretic numbering is used.
• Protestants usually use Masoretic numbering.

The Septuagint (and, accordingly, the Orthodox Psalter) also contains the 151st Psalm, which, however, is not included in any of the Kathisma (see below) and is not read during the divine service.

Most Russian editions of the Bible, including the Protestant, usually use Greek numbering (which must always be remembered when translating and comparing texts), sometimes double. In this article, in accordance with the established tradition, Greek numbering is also used.

The two introductory psalms set the tone for the whole book, all psalms are composed according to the rules of Jewish poetry and often reach amazing beauty and strength. The poetic form and metric organization of the Psalter is based on syntactic parallelism. It combines either synonymous variations of one and the same thought, or a general thought and its concretization, or two opposing thoughts, or, finally, two statements regarding the upward gradation.

In terms of content, genre variations are distinguished among the Psalter texts: along with the glorification of God, there are prayers (6, 50), heartfelt complaints (43, 101) and curses (57, 108), historical reviews (105) and even a marriage song (44, cf. "Song of Songs"). Some psalms differ philosophically meditative in nature, for example the 8th, containing theological reflections on the greatness of man. However, the Psalter as a holistic book is inherent in the unity of life-perception, community of religious themes and motives: the orientation of a person (or people) to God as a personal force, an unrelenting observer and listener who tests the depths of the human heart. Psalms as a literary genre are in line with the general development of Middle Eastern lyricism (Psalm 103 is close to the Egyptian hymns of the Sun of the Ehnaton epoch), but they are distinguished by their sharply personal character. The genre of psalms was developed in the Jewish literature and later (the so-called Solomon Psalms, I century BC. E.).

In the Tanakh, the book Tegilim is divided into five books. The first are the psalms 1-40, the second - 41-71, the third - 72-88, the fourth - 89-105, the fifth - 106-150.

Psalm Inscriptions

A page from the Leiden Psalter of St. Louis (13th century)

Most of the psalms have inscriptions that present a significant difficulty in determining their origin and meaning. These inscriptions indicate the names of the psalmists — compilers and performers of the psalms; historical events about which a psalm was written; instructions for performers, etc. For many words, the value is not precisely determined, because of this, there are various translation options. Some inscriptions differ in the Masoretic text and in the Septuagint; Some inscriptions were added in the Church Slavonic text, so in the 1st and 2nd Psalms the headings “Psalm of David” appeared, which were also translated into the Russian text of the Bible.

Indications of genre affiliation

• מִזְמוֹר ( Mizmore) - this inscription is present in more than a third of all psalms. The exact meaning of the word has not been established, it is raised to the zmr root - “tremble” and, possibly, due to the fact that the piece should have been sung to the accompaniment of a string instrument. There is an opinion that the word “mizor” denotes psalms intended for performance during the divine service in the Jerusalem temple. In Russian translated word "psalm" (Greek Ψαλμὸς ), in accordance with the Septuagint.
• שִׁגָּיוֹן ( Shigayon) - This inscription has only the 7th psalm. The meaning of the term is completely incomprehensible; it can mean both the kind of a melody and a musical instrument. In the Septuagint and the Slavic Bible, it is referred to as the "psalm", in the synodal translation it is translated as the "Song of Sorrow".
• מִכְתָּם ( Miktam) - the inscription of the Psalms 15, 55-59. Root - ktm, "gold" - does not explain the meaning of the word. In the Septuagint translated as Στηλογραφα - inscription on stone, in the Slavic Bible - tracing from the Greek: writing. In the synodal translation, we simply have the “Scripture”, and for the 15th psalm, for some reason, the “Song.”
• תְּפִלָּה ( Tfila) - "Prayer." This inscription has five psalms 16, 85, 89, 101, 141.
• מַשְׂכִּיל ( Maskil) - the inscription of 13 psalms (31, 41, 43, 44, 51-54, 73, 77, 87, 88, 141), comes from the word meaning "mind", "understanding". This is exactly what is translated in the Septuagint - συνέσεως or εἰς σύνεσιν (in the Slavic Bible - tracing from the Greek - "Reason" or "Into the Mind"). The word “Maskil” can mean an intelligent, educated person, and in the annex to a literary work - “teaching” (in accordance with this, in the synodal translation we have “Teaching”) or even “popular”, “hit”.
• שִׁיר ( Shire), usually in combination " Mizor shir"-" Song. These are inscriptions of the Psalms 18, 29, 44, 45, 47, 64-67, 74, 75, 82, 86, 87, 91, 107, as well as 119-133, with the special name “Song of Ascension”.
• תְּהִלָּה ( Tegila) - "Praise." This inscription has only one psalm, the 144th, yet under this title the whole book in the Hebrew Bible is called Tegilim, "Praise."

Attribution of authorship

Mentioning names in psalm inscriptions, for example, לְדָוִד ( le-david) can mean not only an indication of the author (that the psalm was written by David), but also the fact that the psalm is dedicated to David or that which refers to David; and in some cases these semantic meanings are difficult to distinguish. Some inscriptions of this kind are absent in the Masoretic text, but are contained in the Septuagint, reflecting the Alexandrian tradition. A special place is occupied by the inscription לַמְנַצֵּחַ ( La menazcia). This word comes from the root "eternity" and is transmitted in the Slavic Bible as "In the end" (Greek Εἰς τὸ τέλος ). In the established opinion, however, the word מְנַצֵּח here means the leader of the choir (conductor, regent). In accordance with this, in the synodal translation we have the "Chief of the choir." It is assumed that the psalms with this inscription were intended to transfer the Levites to the head of the choir at the temple to learn; Some of them contain additional instructions on the order of execution.

Instructions on the order of execution

These inscriptions may indicate that the psalm should be performed with the accompaniment of certain musical instruments or a certain traditional motif. We now know neither these melodies, nor the character and sound of ancient instruments; therefore, the translation here can only be approximate, and the understanding of these words in the Septuagint is at odds with the modern.

• בִּנְגִינוֹת ( Bi-Neginot) and עַל נְגִינַת ( Al Neginat) - translated “On stringed [instruments]” or “on stringed”, in the Septuagint ἐν ψαλμοῖς or ἐν ὕμνοις, in the Slavic Bible - in both cases the same: “In song”.
• אֶל הַנְּחִילוֹת ( El-һa-nehilot) - translated “On wind instruments [instruments]”, in the Slavic Bible - “On the Inheritance”, the same in the Septuagint (ὑπὲρ τῆς κληρονομούσης).
• עַל הַשְּׁמִינִית ( Al-һa-sheminit) - translated "On the eight-stringed", in the Slavic Bible - "O osmey", which means the same thing.
• בִּנְגִינוֹת עַל הַשְּׁמִינִית ( Bi-Neginot al-a-sheminit) - also translated “On the Eight-String”, in the Slavic Bible - “In the Song of the Osmosis,” according to the Septuagint - ἐν ὕμνοις, ὑπὲρ τῆς ὀγδόης.
• עַל הַגִּתִּית ( Al-гитa-gitit). The word גת ( Gat) means "sharpened", and is also the name of the Philistine city of Gath. The Septuagint adheres to the first meaning (ὑπὲρ τῶν ληνῶν), in the Slavic Bible it says “About toilets” (with this understanding, this means that the psalm sang the songs that traditionally sang when squeezing the grape juice) to the second Gefskom [tool]. "
• עַל שֹׁשַׁנִּים ( Al Shoshanim), as well as עַל שׁוּשַׁן עֵדוּת ( Al-Shushan-edut). The word ששנ ( shoshan) means "lily". The meaning of the inscription is dark, in the synodal translation it is transmitted simply by transcription (“to Shoshan”, “to Shoshannim” and “to Shushan-Eduf”). In the Septuagint it is translated in a figurative sense - ὑπ ρ τῶν ἀλλοιωθησομένων, "About the Variable" and τοῖς ἀλλοοωωθησομένοις τι, "About the changing of those who want."
• עַל עֲלָמוֹת ( Al-alamot). According to one of the assumptions, the inscription indicates that the psalm is intended for performance in a high voice. In the synodal translation is transmitted by transcription ("on alamof"). In the septuagint translated πὲρ τῶν κρυφίων, "about the secret."
• עַל מָחֲלַת ( Al mahalat). This inscription, on the contrary, is transmitted by transcription in the Septuagint (ὑπὲρ μαελέθ) and in the Slavic Bible ("On Maatelef"). In the synodal translation, we have “on Mahalaf” or “on the wind [instrument],” but the root of the word here is not the same as in the word הַנְּחִילוֹת, which means “Dance”.

Authorship

Traditionally, the author of the Psalter is believed to be King David, although many psalms show traces of later origin: the times of the Babylonian captivity and even later. In the text of the book for some psalms other authors are directly indicated: the main psalmist David Asaf (see 1Par.), The temple gatekeepers the sons of Korea (Korach) (1Par.), Moses, etc. In the Talmud (Bava Batra, 14b) among the authors besides David, Adam, Melchizedek, Abraham, Moses, Asaph, Eman, Idifun, and the sons of Korah are mentioned. The classic Jewish commentator Rashi has ten authors at the beginning of his commentary on the Psalms.

Most likely, the Psalter grew gradually, like any product of collective creativity, and entered the canon of Jewish sacred books relatively late, after strict processing and editing.

Liturgical use

In modern Judaism, psalms are an important part of both individual prayer and synagogue service. Especially important is the threefold reading of the prayer “Ashrey” during the day (Heb. אשרי - Are happy), which consists of psalm 144, to which two verses from psalms 83 and 143 are added at the beginning, and at the end - the final verse from psalm 113 (the numbering hereafter is given according to the Greek variant; when comparing texts, it should be remembered that in Judaism Masoretic numbering). Psalms 145-150 and some others are read daily. In festive divine services, Galel holds a special place - psalms 112-117. A certain psalm corresponds to each day of the week: psalm 23 is read on Sunday, 47 on Monday, 81 on Tuesday, 93 on Wednesday, 80 on Thursday, 92 on Friday, psalm 91 on Saturday. According to Mishna, these psalms were performed even by the Levites in the Temple at the time of the offering of the daily sacrifice.

In some communities it is customary to read the entire book of Tegilim for a week or a month, with a certain breakdown by days. So, the Chabad Hasidim reads a book every morning and reads it for a month, except that on the morning of the last Saturday of the month, the book of Tegilim is read in its entirety.

Orthodox

In the Orthodox Church (in the Byzantine rite), many psalms are assigned to individual divine services of the daily circle and, thus, are read daily (at least, should  read according to the charter). Thus, at each vespers, psalms are read or sung, 141, 129, 116 (the so-called “Lord, I have cried”), vespers must end with the indispensable 33rd psalm. At the beginning of the Matins, the Six Psalms are read - psalms 3,, 62, 87, 102, 142, on Matins before the reading of the canon should be read Psalm 50, the polyel is the singing of the 134th and 135th psalms, at the end of the Matins - psalms 148-150 ( praises  or praise psalms), etc. The funeral services consist of “Immaculate” - the 118th psalm, although in practice this huge psalm is read completely only on parastasis, on the eve of parent Saturdays. In some cases (for example, psalm 50 or psalms on the clock) only the psalm itself is read, in others (such as voices, or praises), the psalm's verses alternate with the chants of church authors with verses.

In addition, according to the ancient monastic tradition, the entire Psalter is read in succession for one week. For these purposes, the psalter was divided into 20 sections ( kafizm  or, in Church Slavonic, kafim), each of which, in turn, is divided into three parts ( staty  or fame, so named after the praise that is read in this place). The number of psalms included in Kathisma is very different, on average from 6 to 9. Usually, one kathisma is read on Vespers, and two on Matins. In some periods of the year, a stricter rule applies: the same kathisma (18th) is read at vespers, and three kathisms at matins. In Lent, Kathismas are also read on the clock, so the Psalter is read twice during the week (however, in practice this is only observed in monasteries and other churches that strictly adhere to the charter, as well as among the Old Believers).

The same Psalter, divided into kathismas, is also used for private (cell) prayer. For this, special prayers are read in the Psalter, read before and after each kathisma; also common practice on fame  to remember the living and the departed.

Catholics

Psalm 21, St. Albans Psalter (12th century)

In the Western liturgical tradition, psalms are also an important part of daily worship, and, unlike eastern churchwhere poems, tropari and other hymnographic compositions carry the main meaning, in the Western tradition psalms are the basis of worship, which are associated with the memories of the current day or holiday through antiphons - short poems that are sung before and after the psalm. In traditional Catholic worship, the texts of which were eventually compiled into a book called the Breviary, the main part of the psalms was read almost in a row: during the week, the first 108 psalms were read in the morning, and in the vespers - the psalms from 109 to 147. The exception was the psalms, which fixed seats were assigned: for example, at the end of the second part of the Matins ( Laudes matutinae, letters morning praises) were read, as in the Byzantine rite, psalms 148-150. However, it was only theoretically possible to talk about the reading of the entire Psalter for the week, since any celebration at the rank of double ( duplex; of those, in the course of the year more than two hundred have become) has canceled the current psalmody, replacing it with its own. In 1911, the father of St.. Pius X, in an effort to restore the practice of reading the Psalter for the week, carried out a reform of the Breviary, in particular, redistributed psalms, made the services somewhat shorter, and removed a number of “fixed” psalms.

The Breviary underwent the most radical changes after the Second Vatican Council, where it was decided to significantly reduce the duration of the services of the Breviary, while increasing the duration of the cycle for which the Psalter was read. The current Breviary (many still call it that, although it is officially called the “Liturgy of the Clock”) establishes a 4-week cycle for reading the entire Psalter. However, in a number of monastic orders other practices are used: for example, the Benedictines use a two-week reading cycle of the Psalter, and some of the orders even preserved the weekly cycle.

In addition, a psalm or a significant part of the psalm is now sung or read at each Mass after the first reading from Scripture (before the reform, only two verses from the psalm were performed, referred to as graded or tract in different cases). The psalm is usually chosen in such a way as to correspond to the content of the read reading or the meaning of the holiday.

In the home prayer, psalms are also usually chosen according to the content of the prayer. For example, there is a follow-up of the “seven penitential psalms” (6, 31, 37, 50, 101, 129, and 142), read in Lent and in other appropriate cases. As for the reading of the Psalter just in a row, there were no stable practices of this kind (like Orthodox Kathisma) in the Catholic Church - primarily because the text of the Psalms (like other books of the Bible) was available for a long time West only in Latin, incomprehensible to the common people.

Psalms in Islam

And We wrote already in the Psalter after the reminder that My righteous slaves inherit the earth.

Psalms as a separate book

In Christianity, the Psalter is one of the most popular, and according to some opinions, the most important book of the Old Testament, and is often published separately or with the New Testament.

Psalms from the Slavs

Being a part of every, even the shortest rite of worship, the Psalter was translated into Slavic, according to the chronicles, still of Sts. Cyril and Methodius. The oldest surviving Slavic manuscripts of the Psalter date from the eleventh century (the oldest Glagic Sinai Psalter, as well as several Cyrillic manuscripts). For the first time the Slavic Psalter was printed in Montenegro in 1495 (see the article “Serbulya”); Frequent references to the Kraków edition of 1491 (pioneer Schweipolt Fiol) in fact do not refer to the Psalter, but to the Hour's Book, albeit a non-standard composition according to current concepts.

Psalms in Russia

In Russia, the Psalter was usually the last “highest” book for literacy training (after the primer and the Book of Hours), not only among the clergy, but also for secular people. She had a tremendous influence on the ancient writing: the chronicles, the writings of Theodosius of Pechersk, Met. Hilarion, Cyril of Turov, Serapion of Vladimir, Vladimir Monomakh are full of references to psalms and different places and sayings from the Psalter; many phrases from the Psalter entered into proverbs and sayings.

Intelligent Psalter

In some editions of the Psalter books, brief interpretations of the psalms have been placed, and such a Psalter is called sensible. From the ancient interpretations of the Psalter are known: John Chrysostom, Ambrose, Augustine; from new - Tolyuka, Ewalda; in Russian literature - Bishop Feofan, archpriest Vishnyakov and others. When interpreting attached critical introductions.

Psalms following

The Psalter served as the primary source of most of the evening and morning prayers, with which, as well as with the Hour's Prayer Book, it is known by the name “Psalms Pestillar” or “Psalms with Vosledovanie”. The Psalter first followed was printed in Slavic in Serbia in 1545 (see the Serbula article), and in this form was one of the most frequently published Slavic books, with other additions gradually being added to it in one place. all necessary worship services. The Psalter following was often used for literacy, extracts from it are in letters from Novgorod boy Onfim.

Arrangements of the Psalter

The poetic transcriptions of psalms were very common. In Russian poetry of the XVIII-XIX centuries the psalms were passed over and the largest writers imitated them: M. V. Lomonosov, A. P. Sumarokov, G. R. Derzhavin, F. N. Glinka, N. M. Yazykov, A. S. Khomyakov, and others.

see also

Notes, links

Literature

• Nemirovsky, E. L., History of the Slavic Cyrillic typography of the XV - beginning of the XVII century. Volume II, Part 2: Beginning of printing in southern Slavs. M .: Nauka, 2005. ISBN 5-02-032678-X (all series), ISBN 5-02-033223-2 (specifically volume II, part 2).
• Nikolsky, N. M., King David and the Psalms. Spb., 1908.
• Complete Orthodox Theological Encyclopedic Dictionary, V. 2. St. Petersburg: P. P. Soikin, 1913.
• Rozov, N., Old Russian Miniaturist Reading the Psaltery // Trudy otd. Old Rus. literature. T. 22. M. - L., 1966.
• The use of the book Psalter in the ancient way of life of the Russian people // Orthodox interlocutor. Prince 4. Kazan, 1857.
• Ouspensky, N. D., Old Russian Singing Art (2nd ed.). M., 1971.
• Ellis, P., The Old Testament. N. Y., 1963.
• Lods, A., Histoire de la littérature hébraique et juive depuis les origins jusquà la ruine de l état juif. Paris, 1950.

Links

• Psalms  - article from the Electronic Jewish Encyclopedia
• Psalms with interpretation on the site of the Complete Orthodox Prayer Book
• Books of interpretations of the Psalter The most comprehensive collection of interpretations. website of the Caratuz temple

Psalms (Psalms) - the book of the Old Testament, which consists of 150 or 151 songs, psalms. In some languages, the book has a title. Psalms. The Psalter is among the teaching books of the Old Testament after the book of Job. The Psalms became a liturgical book even under David. Later, the liturgical use of the Psalms was passed on to Christians.

The importance of the book of the Psalter is evidenced by the fact that it came to us in the greatest number of manuscripts among all the books of the Old Testament.

Read Psalter / Psalter

The Psalter contains 150 psalms:

Psalms Psalms Numbering

The numbering of the psalms is different in Judean and Greek. The Orthodox Church uses the Greek numbering. Catholic Church  uses both numbering options. In our description we will use the Greek version (150 psalms).

Inscriptions in Psalms.

Many psalms have inscriptions - additional information about the authors, performers of psalms, indicates the events to which the psalms are dedicated. The translation of the inscriptions turned out to be especially difficult, therefore there are many options for their translation. Translators can only guess the meaning of some words.

In the inscriptions of the Psalms is often specified the order of their execution. The musical instrument and motive to which the psalm is to be played is determined.

Authorship

The inscriptions of psalms often contain proper names, but it is not always clear whose names are the author, performer or person to whom the psalm is dedicated. It is considered to be the author of the Psalter, although absolutely all researchers are confident that the psalter is the result of more than 10 authors. Moreover, the book was created for a long time - perhaps even more than a dozen generations. The time of the creation of the psalms is from the time of Moses to the return from the Babylonian captivity.

• David,
• Asaph, the chief psalmist under David,
• The sons of Korach are temple gatekeepers
• Adam,
• Heman,
• Idifun
• Moses, etc.

The Psalter was created gradually as a product of collective creativity and in the course of creation was subjected to a mass of revisions.

The Psalms of the Psalter are conventionally divided into 4 groups:

1. Personal complaints.

The scheme of the psalm of this type: appeal to God -\u003e description of the situation -\u003e trust in God -\u003e request -\u003e ascension of praise to God.

1. People crying.

They have a structure similar to personal complaints, but they are a collective appeal to God.

1. Psalms of praise to the Lord.

The scheme of the psalm of this type: a promise to offer praises to the Lord -\u003e description of the benefits sent out -\u003e deliverance -\u003e ascension of praise -\u003e instruction to people to trust in God

1. Hymns

Chanting the majesty of God and His mercy.

In addition to the psalms that belong to these four groups, one should also mention psalms of wisdom, songs of ascension and royal psalms.

Climbing songs  - Psalms, performed by pilgrims while climbing Mount Zion.

King's Psalms  - Psalms describing important events of royal life, for example, the ascent to the throne.

Interpretation of the Psalter.

Many editions of the Psalter contain interpretations of the Psalms. Of the ancient interpretations, interpretations are especially popular:

• John Chrysostom,
• Ambrose,
• Augustine,
• Theodoret of Kir,
• Evfimi Zigabena.

Of the new interpretations:

• Toluka,
• Ewalda;
• Bishop Theophanes,
• Archpriest Vishnyakov.

In any Old Testament book, personal faith in God is not shown as diverse as in the book of Psalms. The book of Psalms is a collection of religious poetry. Many psalms of the Psalter are to God and are a reflection of personal religious feeling. The Psalms reflect the joy of communicating with God. Through a psalm, a person can express reverence for God. In psalms reflected and popular wisdom.

Literary features of the Psalter.

The first two psalms set the tone for the whole book. They are magnificent examples of Hebrew biblical poetry. The poetic power of the Psalter is based on the syntactic parallelism of texts, when thought is expressed through synonymy, or in parallel, opposing points of view are expressed.

Great and genre variety  psalms By the genre of the Psalms, the Psalms can be divided into:

• Glorifications of God,
• Pleas (Psalms 6, 50),
• Complaints (Psalms 43, 101),
• Curses (Psalms 57, 108),
• Historical Psalms (105),
• Mating song (44),
• Philosophical Psalms (8),
• Hymns (103) and others.

Despite the division of the book into psalms and their genre diversity, the Psalter is a complete work whose main idea is the ability of a person to turn to God and reveal to him the depth of his soul.

Many psalms have been versed. Virtually every canon has its own poetic Psalter. Only Lutherans do not use the poetic Psalter in the service.

In Russian poetry, the poetic translations and paraphrases of individual psalms addressed:

• Lomonosov,
• Sumarokov,
• Derzhavin,
• Glinka and others

Features language Psalter.

1. Associativity
2. Imagery,
3. Symbolism,
4. Allegorical,
5. Emotionality

Psalter in Judaism.

Psalms play an important role in Judaism. They are used as personal prayers and for service in the synagogue. Some psalms are read here daily (for example, 144 - 150 psalms). Psalms 112-117 read on holidays. There are certain psalms corresponding to the day of the week.

Psalter in Orthodoxy

In the Orthodox Church, many psalms are read daily in the service and are assigned to individual divine services. During vespers, psalms 103, 140, 141, 129, 116, and 33 are read. At the beginning of Matins, psalms 3, 37, 62, 87, 102, 142 are read. Before the canon is read, psalm 50 is read. The funeral service for prayer includes the 118th psalm. He is read on the eve of parental Saturdays. Various psalms are used in the liturgy, prayers and rites.

Monks read the Psalter during the week. In Lent the Psalter is read in the monasteries, adhering to the statute, twice. The Psalter is used for private prayers.

Psalms for Catholics.

In the Catholic tradition, psalms are part of daily worship in their “pure” form, unlike orthodox Churchwhere poems and troparians are more used. Mostly practiced four-week reading cycle Psalter. The Psalter is also used at home personal prayer. For example, the Post reads seven psalms of repentance.

Psalter in the Islamic tradition.

The Qur'an states that Allah is David, the book of Zabur, which is identified with the Psalter. However, in the Islamic tradition it is believed that the psalter has reached our days in a distorted way. Psalms in Islam is considered a prophetic book.

It can be said without exaggeration that the Psalter is for many the most important book of the Old Testament. Psalms is a prayer book. You can read the Psalms in any cases - in sorrow and in joy.