In the Hebrew manuscripts, and as reflected in most translations, Psalms is subdivided into five distinct “books.” Though the individual psalms were written by different people at different times (see “Date” above), they were, through divine guidance, eventually compiled and organized around this five-book framework in the postexilic period. Each of the books ends with a doxology (cf. Book One, 41:13; Book Two, 72:18-19; Book Three, 89:52; Book Four, 106:48; and Book Five, Ps 150, which is a doxology to the whole Psalter).
The most likely structure is an intentional paralleling of the five-book subdivision of the Torah. This is affirmed not only by early Jewish tradition but also by the thematic parallels in the content of the corresponding books of the Torah and Psalms, as illustrated in the chart below.
In addition to each of the five books of Psalms being explicitly indicated in the Hebrew text by the headings “Book One,” “Book Two,” etc., the ending of each book is indicated by a clear doxology, the first four of which are variations of the formula “Blessed be . . . the Lord/His name . . . forever/to everlasting” (Pss 41:13; 72:18-19; 89:52; 106:48). The last of these is appropriately expressed by a grand doxology, the all-encompassing exhortation, “Let everything that has breath praise the Lord” (Ps 150:6). The individual unity of each of the five books is also underscored (often in quite subtle and sophisticated ways) by the use of similar literary forms and language.
A further structural parallel between Psalms and the Torah is evident in the way both compilations begin and end. Just as the first two chapters of Genesis focus on God’s intended ideal for man, both individually and collectively (i.e., “to worship and to obey”; see the commentary on Gn 2:15), so too do the first two chapters of Psalms focus on God’s intended ideal for man, both individually and collectively; i.e., to cultivate “delight . . . in the law” (Ps 1:2) suggests obedience, and to worship (“do homage,” Ps 2:12). Also just as the last two chapters of Deuteronomy express praise for God’s overall concern for Israel (Dt 33:3: “Indeed, he loves the people”), His judgment of her enemies (Dt 33:29: the Lord is “the sword of your majesty! So your enemies shall cringe before you”), and His anticipated future, messianic redemption (Dt 34:10: “Since that time no prophet has risen in Israel like Moses”), so too do the last two psalms express praise for God’s overall concern for Israel (Ps 149:4: “For the Lord takes pleasure in His people”), His judgment of her enemies (149:6: “Let the high praises of God be . . . a two-edged sword in their hand, to execute vengeance on the nations”), and His anticipated future—and final—redemption (149:4: “He will beautify the afflicted ones with salvation”).
by Michael A. Rydelnik and Michael Vanlaningham
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