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CHAPTER IX

PSALM HEADINGS

LL who read the Psalms in the Bible, whether in the King James or the Canterbury Version, are impressed and mystified by the curious headings. Turn, for instance, to Psalm lvii. in the King James Version, and you find this heading: "To the chief Musician, Al-taschith, Michtam of David." In the marginal note you find the Hebrew words Al-taschith and Michtam rendered, the former, Destroy not, and the latter, A golden Psalm. At first sight the words Destroy not seem to make no sense, and you are inclined to say that the translator must be mistaken; but if you will turn to Isaiah lxv. 8, you will find such an explanation of the words as proves that there is no mistake, and that the words possess an intelligible sense. There a reference is made to the popular vintage song that is sung regularly by the people when they pick the clusters of the grapes; when the new wine is found in the cluster, then they sing, "Destroy it not, for a blessing is in it."

The words Al-taschith, or "Destroy it not," which are placed at the head of this psalm are a liturgical direction, specifying a particular use for the psalm, namely, that it is to be sung at vintage. There are four psalms in all specified for this use by the same heading, Al-taschith, "Destroy not," namely, Psalms lvii., lviii., lix., and lxxv. Not that these psalms were written originally as vintage songs, but that they were designated at a certain period, in the arrangement of the Psalter for liturgical purposes, to be sung at the vintage.

Three other Psalms, viii., lxxxi., and lxxxiv., are designated

by their heading ("upon Gittith") to be sung at the treading out of the grapes-wine-press songs, as the Greeks called their similar hymns. One of these Greek wine-press songs, by Anacreon, which lies before me as I write, reads as follows:

"Only men tread the vine, setting free the wine,

Loudly praising God with wine-press songs."

That it was customary for the Jews to sing such songs we learn from the writings of contemporary prophets. So in Isaiah xvi. 10 we read: "In the vineyards there shall be no singing, neither joyful noise; no treaders shall tread out wine in the presses; the shout I have made to cease." And Jeremiah xxv. 30 reads, “Yahaweh shall roar from on high, and utter His voice from His holy habitation; He shall mightily roar against His foes; He shall give a shout as they that tread the grapes."

Reading these seven psalms, which are designated as psalms for the vintage and for the treading of the grapes, we find that there is not the slightest reference in the psalms themselves either to the vintage or to the treading of the presses. We do not know at what time these headings were prefixed to the psalms, but the style of them should be sufficient to convince anyone that it was done at an intensely pietistic period, when the life of the people was becoming more and more absorbed in its religion. The religious leaders of the people were even endeavouring to drive out profane, that is secular, songs and hymns, providing the people with spiritual songs and hymns to sing on all occasions. Study the four psalms which are appointed for the vintage psalms, that is, the four "Destroy not" psalms, and you will be puzzled to ascertain any principle on which the director of the liturgy assigned these particular hymns for this purpose. They are not even joyous in character. The three hymns headed "For the pressing of the Grapes"-for I suppose that we should translate in this manner the words "set to Gittith," or "upon Gittith," which are the translations given in the Revised and King James Versions, respectively-are, however,

joyful songs. The first of them, Psalm viii., is one of the beautiful nature hymns of the Psalter; Psalm lxxxi. commences joyfully and ends with a beautiful promise; and Psalm lxxxiv. is beautiful and amiable throughout. Nevertheless, there is nothing in any of them which has any reference to the treading of grapes. They were not composed with the vintage in mind, and were merely assigned to that use by the liturgical directors, when they undertook out of the Temple Psalm Book to provide the people with hymns for all

occasions.

Two psalms (xxxviii. and lxx.) are designated by their headings for a particular sacrificial rite. In our Authorised Bibles these psalms are headed, "to bring to remembrance." In the Revised Version there is a note, "to make memorial." The translation should be, "to make the azkara," or memorial offering, which is described in Leviticus xxiv. 7, 8: "And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial (azkara), even an offering made by fire unto Yahaweh. Every Sabbath he shall set it in order before Yahaweh continually." Every Sabbath the shewbread was renewed, and every Sabbath the azkara, or memorial, was offered. In the liturgical arrangement of the Psalter, as indicated by the headings which have come down to us, it was directed that one or the other of these two psalms, xxxviii. or lxx., should be sung. If you will turn to them, you will notice that Psalm xxxviii. is distinctly of a penitential character; Psalm lxx. is briefer and more joyful. It seems as though the intention were to allow the use of one or the other, according to the different seasons or the different circumstances, just as alternative chants are provided in our ritual, one being used where a more penitential tone was required, and the other under ordinary circumstances.

Psalm c., which is very familiar to every Churchman, from its constant use in our services, was also appointed to be used for a special liturgical purpose. In the King James Version it is designated as "A Psalm of praise," and in the Revised Version as "A Psalm of thanksgiving"; but in the

Revised Version you find a note, giving an alternative reading, "for the thank offering." This is the correct rendering of the words. The thank offering referred to is the one described in the provisions of the ritual code in Leviticus vii. 11, 12: "The law of the sacrifice of peace offerings . . . when a man offers them for a thanksgiving."

It is possible that Psalm xxii. was also appointed for use in connexion with a sacrifice, namely, the morning whole burnt sacrifice. The heading of the Psalm is, as it is translated in our King James Version, in the marginal note, "The hind of the morning"; and it is ordinarily supposed that "To the hind of the morning" means "This is to be sung to the tune known as the Hind of the Morning." It is, however, possible, and some of the very earliest interpretations of this heading give this rendering, that the words mean, "To be sung at the time of the morning sacrifice." This use of psalms in connexion with sacrifice was a very early one. In old Arabian sacrificial usage the tahlil, or praise cry, uttered when the blood was poured out, was an essential feature of the sacrificial ritual. Similarly in early Hebrew use the sacrifice was accompanied by a tahillah (the same root as the Arabic tahlil), or praise cry. Later these tehilloth, or praise cries, were developed into psalms.

Psalm xxx. was appointed to be sung at the Feast of the Dedication. The translation of this heading in the King James Version is misleading, namely, "A Psalm and Song at the dedication of the house of David." Properly, the words "of David" form a sentence by themselves. It is the same heading which we find in all the Psalms, xxx.-xli. They belong to the so-called Davidic Psalter, or Psalm Book, and each Psalm is headed "of David." It should read, "A Psalm. A Song for the Temple Dedication. Of David." We learn in I Maccabees iv. 52 and following verses that in the year B.C. 165, after the Temple had been purified, a new altar was dedicated, and we know that later this occasion was observed as the Feast of the Dedication, which is referred to in St. John's Gospel x. 22. Was it for this festival

that this psalm was prescribed? It is peculiarly appropriate for such a purpose, but it is difficult to suppose that a liturgical psalm-heading of this character could have been composed so late.

Psalm xcii. is another of those which had a special use in the ritual. It is appointed to be used on the Sabbath day, and it is certainly beautifully adapted to that purpose. One asks, If there were a psalm appointed for the Sabbath, were there not also psalms appointed for the other days of the week? The headings of the Psalter, as they have come down to us in the Hebrew, show no such appointment, but on consulting the Greek and Latin translations, and the notes of the Talmud on the use of the Psalter, we find such appointments. Psalm xxiv. was appointed for Sunday, the first day. If you will turn to this psalm you will see at once why it was chosen; the first part of the psalm makes you think of the beginning of creation. Psalm xlviii. for Monday and lxxxii. for Tuesday do not have any such evident appropriateness, neither do xciv. for Wednesday, lxxxi. for Thursday, or xciii. for Friday.

The Greek translation also tells us that Psalm xxix. was appointed to be sung on the last day of the Feast of Tabernacles. This psalm, if we were to give it a heading in English fashion, we should probably designate as "The Song of the Seven Thunders." It describes a thunderstorm. You will remember that in Hebrew use thunder is designated by the words, "Voice of Yahaweh." Read over this psalm, with its sevenfold repetition of "The Voice of Yahaweh," thinking each time you read them of the thunder peal, and the thunderstorm will be brought very vividly and realistically before you, breaking over Palestine from the north, sweeping southward, and finally disappearing in the desert. And after the destruction and violence of the storm comes the calm and peace that make you think of the gentleness of the presence of God. (Another well-known description of the thunderstorm as the manifestation of the God of Israel is contained in the first part of Psalm xviii., where the hailstones and the coals