1

Value, Origin, and Characteristics

from the Psalms
WHY STUDY THE PSALMS?
What do the Psalms teach us? The question is good, because like all the
Scriptures, the hymnbook of Israel is useful for teaching, rebuking, correcting, and instructing in
justice (2 Timothy 3:16). However, it was not primarily written to guide us,
but to worship the Lord and cry out to him.
The title of the book in Hebrew is 'tehillim' which means praises, it is very fitting.
since almost all the psalms praise God. What is praise? It is to tell of the virtues
about someone, to say how good they are and what they have done. Some of the psalms acknowledge
Jehovah for His power and goodness, are prayers. Others address the congregation as
testimony.
The second main content is the outcry. From his deepest anguish, the
psalmists invoke God, do not hide their anxiety, but trust in the One who always has
he has been faithful and therefore, will free them again from anguish.
MAIN CONTENT OF THE PSALMS
PRAISE
Thus, first of all we will find that the psalms are inspired means.
to express our praise and cry to the Lord. And yes, we will also learn from them;
they will teach us about faith, success, the scriptures, justice, government, the Messiah and
many more things, but the primary lesson will be how to worship better the God of everything
power and compassion.

LET'S THINK!
What is your favorite psalm? Why? Tell some.
virtues of God? What are they? Do you call on him for help?
What feelings does it express? Does it help you express them?
same feelings? What does it teach him?

WHERE ARE WE HEADING?

In this book it will not be possible to present all the psalms. Therefore, the
we will study in groups: of praise (three classes), of outcry, of wisdom, of the Law,
of the king, of the Messiah, and of imprecation. We will explain the characteristics of each category.
and then we will analyze at least one of them. The interpretation of these poems
Representatives will help us understand others from the same group.
For better benefit, attention should be paid to the questions that have been
included in the sections LET'S THINK! Those placed before the exhibition
of the corresponding passage, are related to the content and interpretation. The reader
You should try to answer them before reading the presentation. This way you will discover for yourself.
precious truths. The questions that follow the exposition will guide the reader.
in the application of the passage to their life. In a Bible study class, the sections
LET'S THINK! They should be used to engage the group in learning and
reflection.
 HOW WAS THE BOOK OF PSALMS FORMED?
Although we do not know for certain how the book was compiled, the Bible tells us
provide some clues. Let's investigate them through the following questions.

LET'S THINK!
How many sections is the book divided into? (see caps. 1, 42,
73, 90 and 107) What similarities are there between the conclusions of
the Books I–IV? (41:13; 72:18–20; 89:52; 106:48) Why
Do they look so much alike?
According to Psalms 72:20, where do the psalms of David end?
Is there more after? (see 86, 101, 103, 108–110, 122, 124, 131,
133, 138–145) How can we explain this?
Psalms 14 (in Book I) and 53 (in Book II) are two
versions of the same matter. Likewise, the passage from 40:13–17
(in Book I) and Psalms 70 (in Book II). In each place
where chapter 14 is named 'Jehovah', what word
does it use Psalm 53? Every time Psalm 40:13–17 says
"Jehovah", what word does chapter 70 use? In a way
similar, in the entire Book I the name 'Jehovah' is used 272 times
times and "God" only 15 times, but in book II
"Jehovah" appears 30 times and "God" 164 times. How
Can we explain these differences?
According to the titles, who wrote the psalms of Book I?
Which chapters of Book I do not have a title?
How does each of the last five psalms end? (146–
150) What title do they have? How does almost every sentence begin?
from the last chapter?

Based on the data we have collected by answering these questions, we can

propose the following theory about the formation of the book. This hypothesis assumes
that not only the authors were inspired by God, but also the editors, or
at least the final editor.
Each psalm was composed individually first, and later
collected in the five books.
2. Book I, without the first two psalms, was the first collection. It consisted almost of
its entirety, if not exclusively, of psalms of David.
3. The Book II was formed in a time or place where out of reverence, the Israelites
they rarely used the name 'Jehovah'. Instead, the editors of this collection put
"God." Similarly, in the New Testament, the word "Jehovah" does not appear either.
once. It is replaced with "Lord" (compare Romans 10:13 with Joel 2:32). The
Jews generally make the same substitution nowadays.
4. The sentence 'here end the sentences of David' (72:20) was placed at the end
from Book II when it was joined to Book I. Subsequently, Books III-V were added,
including some other psalms of David.
5. In the final stage, (a) the blessings were added at the end of Books I–IV.
(41:13; 72:18–19; 89:52; 106:48), or a psalm that ended with a
blessing (as in 1 Chronicles 16:8–36) at the end of each book, (b) chapters 1 and 2
they were placed at the beginning to introduce the book emphasizing the law and the
Messiah, and (c) Psalm 150, or perhaps Psalms 146–150, were placed at the end to
conclude the hymn book with a great crescendo of praise.
WHAT DO THE TITLES TELL US?
The titles of the psalms include information about the author, the historical situation
in which he wrote (Psalms 3, 52, 54), the occasion when it was sung (Psalms 30, 92),
the type of psalm (song, prayer, sigaion, miktam, maschil, praise, hallelujah; the
the meaning of the titles in italics is uncertain), the musical instrument (neginot
"string instruments", nehilot "flutes") and the melody (for example, "The dove
"silent in a very distant place" was probably the name of a song
known, whose melody was used to sing Psalm 56)
These titles were not part of the original psalms, but they always date back to times
Old Testament. The information they provide must generally be reliable.
WHY IS IT SAID THAT THE PSALMS ARE POETRY?
We commonly call the books from Job to Song of Solomon "poetic." Less known.
it is the fact that also in most of the prophetic books is reflected the
Hebrew poetry. In addition, there are some poems in the narrative books, such as the blessing.
from Jacob (Genesis 49), the song of Moses and Mary (Exodus 15:1–21), the oracles of
Balaam (Numbers 23:7-10, 23:18-24; 24:3-9, 15-24), the song and blessing of
Moses (Deuteronomy 32 and 33), the song of Deborah (Judges 5), the song of Hannah (1
Samuel 2:1–10), the lament and the song of David (2 Samuel 1:19–27; 22).
But biblical poetry differs from what we know. There is very little rhyme.
A fixed rhythm is also not detected, another notable feature of many verses in Spanish.
The characteristics of Hebrew poems are distinct. Some of them are
evident only in the original language: they use short sentences, approximately the
same number of words and syllables in parallel lines, inversion of the normal order of
the words, elevated and archaic vocabulary. Others, like figurative language and the
parallelism is preserved in the translation into Spanish.
HOW DOES PARALLELISM WORK?
The most outstanding feature of Hebrew poetry is parallelism, which serves
not only to beautify the psalms, but also to communicate more effectively
Strengthen your message. Let's see some examples.
PARALLELISM IN PSALM 24:1
Of Jehovah the earth and its fullness
is
B. the world and those who dwell in it
In this graph, the parallel expressions have been placed in the same column. Of
so that the text is always read horizontally, but the parallels are indicated.
"The earth" and "the world" are synonyms; that is to say, they mean the same thing.
This is the most common class of parallelism in Hebrew poetry.
"Its fullness" and "those who dwell in it" are also synonyms, but this is not
immediately evident. If we only read line A, we do not know what it is.
"fullness" of the earth. It is not until the last sentence of line B that the psalmist, through
from the parallelism, he clarifies that what he means by 'fullness' of the earth is what the
Full, that is, its inhabitants. This highlights that Jehovah is the owner of all living beings.
In the same way, the B line, especially its final part, often clarifies something.
What is ambiguous in line A. This helps in interpretation. It also increases the
impact of the verse, because we read expecting some explanation and emphasis at the end.
Parallelism in Psalms 5:1-2B
A. Listen oh Lord my words
B. Consider my moan
C. Pay attention to the voice of my cry
D. My King and My God
In this example, there are four parallel lines and yet another parallelism within the line.
D. The verbs in the first column are more or less synonyms, but with each line
the act of hearing intensifies. The psalmist pleads for God to listen to him (line A), but with
interest and attention (lines B and C). In the third column, the nouns can also
consider themselves synonyms, but go from the general (line A) to the specific (lines B and C).
The words (line A) that the author asks God to hear are defined in lines B and C.
like moan and cry. Line D invokes Jehovah through two of His titles. Thus the
the psalmist concludes the poetic unit confessing his submission to Jehovah and his dependence
of him, his king and his God. These concepts are underscored by the parallelism between the two
titles.
So in the first column there is synonymous parallelism, but with
intensification. In the second, there is a parallelism between various names and titles of
Jehovah, and in the third, between the general and the specific. The three classes of parallelism are
they are frequently found in the Psalms.
PARALLELISM IN PSALMS 5:2C–3
A. Because I will pray to you

In the morning you will hear my voice

In the morning I will introduce myself in front of you and I will wait
In this unit there are three lines. In the second column we find three ways
different ways of saying more or less the same: that the psalmist will present his request to
Jehovah. The repetition "in the morning" (the repetition is another type of common parallelism)
It emphasizes in his poem; it underscores that from early on the author calls to God every day.
Again, the climax is kept until the end. The translated word 'I will wait' does not
it means 'to wait patiently', but rather 'to wait while watching, like a lookout'. In
Habakkuk 2:1 is translated as 'I will stand watch,' and that same verse clarifies its meaning well.
Having cried out to God for help, the psalmist anxiously awaits his response.
(comp. 130:6).

LET'S THINK!
What problems are you worried about? Are you crying out to
God, so that He may deliver you from them? Does He await your response like
Watchtower, or do you think the Lord will not respond? Do you acknowledge
Jehovah as his king while he waits?

These three examples of parallelism illustrate some principles that we must take
when interpreting the Psalms.
1. Where there is parallelism, we must interpret words and phrases in light of their
parallels.
2. The most common parallelism is the synonym. We should not seek to find great
differences in meaning between synonyms.
3. Even though parallelism is synonymous, many times line B clarifies,
intensifies or adds something to line A.
4. Where there are parallel lines, often the most emphatic part is kept for the
end of the last line.
 1
2
This famous Psalm has several peculiarities. It is divided into twenty-two parts or
strophes, marked by the twenty-two letters of the Hebrew alphabet. Each strophe contains
eight verses, and the first letter of each verse is what gives the name to the stanza. The
the content is mainly praises to the word of God, exhortations for it to be
read and revered, prayers for their due influence, and complaints against the wicked who
they despise her. There are only two verses (122, 132) that do not have any term or
description of the word of God. These terms are of various derivations; but they
are mainly used here synonymously, although the apparent purpose of the
a variety of terms is to better express the various aspects of our relationship to the
revealed word of God. The Psalm does not seem to have any relation to occasion or interest.
particular to the Jewish Church or nation; but it was evidently "destined as
manual of pious thoughts, for the instruction mainly of young people; and their
peculiar artificial structure was perhaps adopted to facilitate the study and memorization of
language.2

PSALM 119: DIDACTIC PSALM. PRAISE, LOVE, POWER, AND USE OF THE
WORD OF GOD
1. You are in the ways of God, alef, vv. 1–8
2. Seek God from youth, bet, vv. 9–16
3. Keep his testimonies, guide him, vv. 17–24
4. Determine to understand and follow the truth, Dalet, vv. 25–32
5. Find understanding in his ways, hey, vv. 33-40
6. He lives talking about his salvation, vav, vv. 41–48
7. Delve into the comfort of God, zayin, vv. 49–56
8. Join those who fear God, jet, vv. 57-64
9. Triumph through humility and discipline, tet, vv. 65–72
10. Be inspired by the goodness of the Creator, yod, vv. 73–80
11. Trust in the salvation of God, kaf, vv. 81–88
12. Rise with hope in His word, Lamed, vv. 89–96
13. Meditate on His law, mem, vv. 97–104
14. Do not stray from the light, nun, vv. 105–112
15. Separate yourself from the wicked, Samej, vv. 113–120
16. Call upon God, ayin, vv. 121–128
17. Pursue the Word of God, Ps. vv. 129–136
18. Be zealous for his justice, tsade, vv. 137–144
19. Break down before him every morning, qof, vv. 145–152
20. Claim the help of God, resh, vv. 153–160
21. Keep loving His word, shin, vv. 161–168
22. Bring praise and prayer to the Lord, tav, vv. 169–176

1
Williams, G. (1995).

2
Jamieson, R., Fausset, A. R., & Brown, D. (2003).
Bible - Volume 1: The Old Testament
 3

PSALM 119: DIDACTIC PSALM. PRAISE, LOVE, POWER AND

USE OF THE WORD OF GOD
It is the largest acrostic arrangement of the Psalter. Each stanza represents a letter of
Hebrew alphabet. While in other acrostic poems each verse or each line
starts with a certain letter in alphabetical order, here each of the eight verses
the stanzas start with the same letter, and the stanzas follow the letters in order of
the 22 letters of the Hebrew alphabet.
The psalmist wants to showcase the Word of God in its entirety; he uses a series of
synonyms; each one speaks of the Word of God, but also highlights certain aspects
about her.
Law (Torah)8451) comes from a verb that means 'to lead' or 'to teach'. It means
law and revelation; it is the will of God revealed, both in specific laws and
in all its revelation. The Pentateuch is called Torah, and sometimes the word is used for
all Scripture (cf. 1 Cor. 14:21).
Testimonies5713is from the verb, 'to testify'; they testify regarding
God himself, his will and his promises.
Commandments (miswot)4687It is from the verb "to send" or "to give order"; it emphasizes the
authority of the one who gives the order.
Statutes (huq-quim)2706the term 'menudoleyesen RVA' is derived from the verb 'to record' or
register; indicates a law, written, defined; underscores permanence and authority of
the Scriptures.
Judgments (mishpatim)4941It is from the verb 'to govern' or 'to judge'; it refers to the norms.
ethics, the duties and rights that God, the wise judge, has given to ensure justice
among human beings.
Word1697) is the broadest term; it refers to the will revealed by
God, His command, His oracle; in short, it is all the revelation expressed by God.
Said (ʿimra)565) indicates what God has said or promised.
Ordinances or precepts6490), of the verb 'to commission', are orders of
God that has to do with consciousness and the responsibility of the human being as a
be intelligent; they are specific instructions with an emphasis on details.
Paths (derakim)1870orchestrations734) indicate moral action and character, the
lifestyle that corresponds to the norms revealed by God. Jesus said: I am the
way. In the NT, Christians were called 'those of the way.'
4

Psalms of the Law

It was a meeting for new believers. The pastor was talking to them about some things that
they had to do to grow spiritually. He mentioned the need to confess their
sins to God every day. A lady, perplexed, commented that she didn't know what she should

3
Carro, D., Poe, J. T., Zorzoli, R. O., & Editorial Mundo Hispano (El Paso, T. (1993-<1997).
Comment (1st ed.) (56). El Paso, TX: Hispanic World Publishing.
4
Carro, D., Poe, J. T., Zorzoli, R. O., & Editorial Mundo Hispano (El Paso, T. (1993-<1997).
(1st ed.) (371). El Paso, TX: Hispano World Publishing.
to confess. I had never stolen, nor killed, nor committed adultery. I honestly thought
that I had nothing to confess.
Paradoxically, those who recognize their sin the most are those who grow the most.
spiritually and better serve God (Isaiah 6:5–8; Luke 5:8–10). In contrast, those who
they do not confess their transgressions, they do not please the Lord (Luke 18:9-14; 1 John 1:8-10).
How can we be aware of our sins and free ourselves from them?
We will find an answer to this question in our study of the psalms of the
law.
WHAT ARE THE PSALMS OF THE LAW?
As their title suggests, these psalms are the ones that exalt the law of Jehovah. Just like
that the sapiential texts announce that obedience to divine commandments is
necessary to achieve a successful life (Psalms 1:2). However, the central theme of
these psalms are not success, but the law itself. They also bear some resemblance to
the psalms of general praise. They do not tell much about what God is or has done, but
they magnify it by exalting its word.
PURPOSE OF THE PSALMS OF THE LAW:
EXALT THE LAW OF JEHOVAH
There are two psalms of this type. Below we will see some details.
interesting about Psalm 119, and then we will study 19 more closely.
PSALM 119: PSALM OF THE LAW
Psalm 119 is the longest chapter in the entire Bible. It is divided into 22 parts,
of eight verses each. Within them, all the verses begin with the
same Hebrew letter. The name of the letter can be found in the 22 headings. All 22
Hebrew letters are used in alphabetical order. The psalms in which the first
The letters of the verses are in alphabetical order and are called 'acrostics'.
There are other acrostics in the Bible: Psalms 9–10; 25; 34; 37; 111; 112; 145;
Proverbs 31:10–31; Lamentations 1; 2; 3; 4. In almost all these poems, each letter ...
It is used at the beginning of a sentence. In Lamentations 3, each one begins three sentences.
but only in Psalm 119 do we find eight consecutive sentences that begin with the
same letter.
Of the 176 verses, 171 mention the word of God. To avoid repetition.
too much, they use a variety of synonyms. Cited in the order in which they appear
For the first time in the psalm, they are: law, testimonies, ways, precepts (v. 4; the term
Hebrew is not the same as in v. 6), statutes, commandments, word and sayings.
Despite its emphasis on the law, the psalm does not worship it. Always remember that the
Commandments are from Jehovah. By exalting his word, he praises him.
5

5
Williams, G. (1995).