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62-631: The main source for the Ostrog Bible was Gennady's Bible , which was completed in 1499 in Novgorod , Russia. The Ostrog Bible was translated not from the (Hebrew) Masoretic text , but from the (Greek) Septuagint . This translation comprised seventy-six books of the Old and New Testaments and a manuscript of the Codex Alexandrinus . Some parts were based on Francysk Skaryna 's translations. The Ostrog Bible

124-899: A Psalm 151 ; a Hebrew version of this was found in the Psalms Scroll of the Dead Sea Scrolls . Some versions of the Peshitta (the Bible used in Syriac churches mainly in the Middle East) include Psalms 152–155 . There are also the Psalms of Solomon , which are a further 18 psalms of Jewish origin, likely originally written in Hebrew, but surviving only in Greek and Syriac translation. These and other indications suggest that

186-590: A benediction ). These divisions were probably introduced by the final editors to imitate the five-fold division of the Torah : Many psalms (116 of the 150) have individual superscriptions (titles), ranging from lengthy comments to a single word. Over a third appear to be musical directions, addressed to the "leader" or "choirmaster", including such statements as "with stringed instruments" and "according to lilies". Others appear to be references to types of musical composition, such as "A psalm" and "Song", or directions regarding

248-418: A doxology , or a hymn of praise. There are several types of psalms, including hymns or songs of praise, communal and individual laments, royal psalms , imprecation , and individual thanksgivings. The book also includes psalms of communal thanksgiving, wisdom, pilgrimage and other categories. While many of the psalms contain attributions to the name of King David and other Biblical figures including Asaph ,

310-502: 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. Walter Brueggemann suggested that the underlying editorial purpose was oriented instead towards wisdom or sapiential concerns, addressing the issues of how to live the life of faith. Psalm 1 calls

372-684: A copy, and others were owned by King Gustavus Adolphus of Sweden and Cardinal Barberini , among many others. The Ostrog Bible later served as the primary source for the Moscow Bible published in 1663 under Alexis of Russia , and both were later used for the Elizabeth Bible of 1751. The significance of the Ostrog Bible was enormous for Orthodox education, which had to resist strong Catholic pressure in Ukraine and Belarus. Gennady%27s Bible Gennady's Bible ( Russian : Геннадиевская Библия )

434-556: A melody recognizable as the tonus peregrinus of church and synagogue. Mitchell includes musical transcriptions of the temple psalmody of Psalms 120–134 in his commentary on the Songs of Ascents. In "The Flow of the Psalms," O. Palmer Robertson posits a thematic progression throughout the five books of Psalms, delineating distinctive characteristics and emphases: Book 1: Opposition - Predominantly attributed to David, these Psalms are perceived as

496-601: A number of books wholly or partially translated from the Latin Vulgate . The collection marked the "first serious victory of Western scholasticism on Russian soil". Gennady and his assistants used the Pentateuch , Judges , Joshua , Ruth , Kings , Job , Zephaniah , Haggai , Zechariah , Malachi , Proverbs , Ecclesiastes , the Gospels , Acts , Epistles , Revelation , Psalms and others. He translated missing books with

558-538: A number of minor psalm-types, including: The composition of the psalms spans at least five centuries, from the 10th-century Psalm 29 to others clearly from the post-Exilic period (i.e., not earlier than the fifth century BC). The majority originated in the southern kingdom of Judah and were associated with the Temple in Jerusalem , where they probably functioned as librettos during Temple worship . Exactly how they did so

620-409: A special subset of "eschatological hymns" which includes themes of future restoration (Psalm 126) or of judgment (Psalm 82). Communal laments are psalms in which the nation laments some communal disaster. Both communal and individual laments typically but not always include the following elements: In general, the individual and communal subtypes can be distinguished by the use of the singular "I" or

682-524: A third of the psalms are addressed to the Director of Music. Some psalms exhort the worshipper to sing (e.g. Pss. 33:1-3; 92:1-3; 96:1-3; 98:1; 101:1; 150). Some headings denote the musical instruments on which the psalm should be played (Pss. 4, 5, 6, 8, 67). Some refer to the Levites who sang one of eight melodies, one of which was known simply as "the eighth" ( Hebrew : sheminit ) (Pss. 6, 12). And others preserve

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744-561: 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 . (Relatedly, the Hebrew verb for prayer, hitpalal התפלל, is in fact the reflexive form of palal פלל, to intervene, petition, judge. Thus, "to pray" conveys the connotation of "judging oneself": ultimately, the purpose of prayer— tefilah תפלה—is to transform ourselves.) New Testament references show that

806-771: Is the first full manuscript translation of the Bible into Church Slavonic , completed in 1499. Gennady ( r.  1484–1504 ), the archbishop of Novgorod the Great and Pskov , set the task to collect all Biblical translations, partly in response to the emergence of a religious sect known in Russia as the Judaizers that confronted the Russian Orthodox Church . Before him, there were only separate and incomplete Slavonic translations of various books and chapters. Gennady's Bible included

868-556: The tonus peregrinus melody to Psalm 114. Cantillation signs, to record the melody sung, were in use since ancient times; evidence of them can be found in the manuscripts of the oldest extant copies of Psalms in the Dead Sea Scrolls and are even more extensive in the Masoretic text , which dates to the Early Middle Ages and whose Tiberian scribes claimed to be basing their work on temple-period signs. (See Moshe ben Asher's 'Song of

930-680: The Psalms , or the Psalter , is the first book of the third section of the Tanakh ( Hebrew Bible ) called Ketuvim ('Writings'), and a book of the Old Testament . The book is an anthology of Hebrew religious hymns . In the Jewish and Western Christian traditions, there are 150 psalms, and several more in the Eastern Christian churches. The book is divided into five sections, each ending with

992-522: The Psalter and the New Testament. The Ostrog Bible is a monumental publication of 1,256 pages, lavishly decorated with headpieces and initials, which were prepared especially for it. From the typographical point of view, the Ostrog Bible is irreproachable. This is the first Bible printed in Cyrillic type. It served as the original and model for further Russian publications of the Bible. The importance of

1054-467: The epode are Psalm 14; the two antistrophes are Psalm 70. It is noteworthy that, on the breaking up of the original ode, each portion crept twice into the Psalter: Psalm 14 = 53, Psalm 70 = 40:14–18. Other such duplicated portions of psalms are Psalm 108:2–6 = Psalm 57:8–12; Psalm 108:7–14 = Psalm 60:7–14; Psalm 71:1–3 = Psalm 31:2–4. This loss of the original form of some of the psalms is considered by

1116-400: The ingathering of exiled Israel by a bridegroom-king; his establishment of a kingdom; his violent death; Israel scattered in the wilderness, regathered and again imperiled, and then rescued by a king from the heavens, who establishes his kingdom from Zion, brings peace and prosperity to the earth and receives the homage of the nations. These three views—Wilson's non-messianic retrospective of

1178-477: The morning services ( Shacharit ). The pesukei dezimra component incorporates Psalms 30, 100 and 145–150. Psalm 145 (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

1240-474: The sons of Korah , and Solomon , David's authorship is not accepted by most modern Bible scholars, who instead attribute the composition of the psalms to various authors writing between the 9th and 5th centuries BC. The psalms were written from the time of the Israelite conquest of Canaan to the post-exilic period and the book was probably compiled and edited into its present form during the post-exilic period in

1302-464: The 5th century BC. In English, the title of the book is derived from the Greek word ψαλμοί ( psalmoi ), meaning 'instrumental music' and, by extension, 'the words accompanying the music'. The Hebrew name of the book, Tehillim ( תהילים ), means 'praises', as it contains many praises and supplications to God. The Book of Psalms is divided into five sections, each closing with a doxology (i.e.,

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1364-615: The Babylonian Tiamat , Canaanite Yam and the Leviathan which also appears in the Hebrew Bible—is "reduced to an aquatic pet with whom YHWH can play". The biblical poetry of Psalms uses parallelism as its primary poetic device. Parallelism is a kind of symmetry in which restatement, synonym, amplification, grammatical repetition, or opposition develops an idea. Synonymous parallelism involves two lines expressing essentially

1426-591: The Book of Psalms. Some psalms are called " maskil " ( maschil ), meaning "enlightened" or "wise saying", because they impart wisdom. Most notable of these is Psalm 142 which is sometimes called the "Maskil of David"; others include Psalm 32 and Psalm 78. A special grouping and division in the Book of Psalms are fifteen psalms (Psalms 120–134) known in the construct case, shir ha-ma'aloth ("A Song of Ascents", or "A Song of degrees"), and one as shir la-ma'aloth (Psalm 121). According to Saadia Gaon , these songs differed from

1488-567: The Catholic Church's Pontifical Biblical Commission (1 May 1910) to have been due to liturgical practices, neglect by copyists, or other causes. Verse numbers were first printed in 1509. Different traditions exist whether to include the original heading into the counting or not. This leads to inconsistent numbering in 62 psalms, with an offset of 1, sometimes even 2 verses. The Septuagint, present in Eastern Orthodox churches, includes

1550-476: The Davidic covenant, Brueggemann's sapiential instruction, and Mitchell's eschatological-messianic program—all have their followers. However, the sapiential agenda has been somewhat eclipsed by the other two. Shortly before he died in 2005, Wilson modified his position to allow for the existence of messianic prophecy within the Psalms' redactional agenda. Mitchell's position remains essentially unchanged, but he now sees

1612-583: The Ezrahite (1), and Heman the Ezrahite (1). The Septuagint , the Peshitta (the Syriac Vulgate) , and the Latin Vulgate each associate several Psalms (such as 111 and 145 ) with Haggai and Zechariah . The Septuagint also attributes several Psalms (like 112 and 135 ) to Ezekiel and Jeremiah . Psalms are usually identified by a sequence number, often preceded by the abbreviation "Ps." Numbering of

1674-537: The Hebrew Psalter proposed—by parallel with other ancient Near 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

1736-412: The Psalms concern the subject of death and says "This unatural conclusion to every human life can be understood only in the context of the original threat to the original man: 'in the day you shall eat of it you shall surely die.'" Robertson goes on to say "The anticipation from redemption fom the grave overcomes the inevitability of death. The psalmist is fully aware of his need for total deliverance from

1798-399: The Psalms differs—mostly by one—between the Hebrew ( Masoretic ) and Greek (Septuagint) manuscripts. Protestant translations ( Lutheran , Anglican , Calvinist ) use the Hebrew numbering, but other Christian traditions vary: The variance between Masorah and Septuagint texts in this numeration is likely enough due to a gradual neglect of the original poetic form of the Psalms; such neglect

1860-501: The Psalter. Gunkel divided the psalms into five primary types: Hymns are songs of praise for God's work in creation or history. They typically open with a call to praise, describe the motivation for praise, and conclude with a repetition of the call. Two sub-categories are "enthronement psalms", celebrating the enthronement of Yahweh as king, and Zion psalms, glorifying Mount Zion , God's dwelling-place in Jerusalem. Gunkel also described

1922-476: The Southern and Northern kingdoms. Expressions like "trust in God" diminish. Book 4: Maturity - Notably, with over 10 quotes from Chronicles , indicating a temporal progression beyond the initial three books. Book 5: Consummation - Robertson proposes that the Psalms of Ascent and Hallel Psalms are post-Babylonian exile compositions, portraying a culmination of themes and perspectives Most individual psalms involve

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1984-567: The Vine' colophon to the Codex Cairensis). Several attempts have been made to decode the Masoretic cantillation, but the most "successful" is that of Suzanne Haïk-Vantoura (1928–2000) in the last quarter of the 20th century. Her reconstruction assumes the signs represent the degrees of various musical scales – that is, individual notes – which puts it at odds with all other existing traditions, where

2046-505: The address to "sons of God" at the opening "[is] best thought of [as] the flickering literary afterlife of a polytheistic mythology" but that "belief in them...is unlikely to have been shared by the scribal circles that produced Psalms ". The contrast between the Psalmist's theology and the surrounding area's polytheistic religion is well seen in Psalms 104:26,<refr> Psalms 104:26 </ref> in which locals' mythical fierce sea-god—such as

2108-564: The collection bore the imprint of an underlying message or metanarrative , but that this message remained concealed, as Augustine of Hippo said, "The sequence of the Psalms seems to me to contain the secret of a mighty mystery, but its meaning has not been revealed to me" ( Enarr. on Psalms 150:1). Others pointed out the presence of concatenation—that is, adjacent Psalms sharing similar words and themes. In time, this approach developed into recognizing overarching themes shared by whole groups of psalms. In 1985, Gerald H. Wilson 's The Editing of

2170-431: The current Western Christian and Jewish collection of 150 psalms were selected from a wider set. Hermann Gunkel 's pioneering form-critical work on the psalms sought to provide a new and meaningful context in which to interpret individual psalms—not by looking at their literary context within the Psalter (which he did not see as significant), but by bringing together psalms of the same genre ( Gattung ) from throughout

2232-456: 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

2294-495: The earliest in origin, characterized by a focus on trust in God, with Yahweh as the dominant name. Book 2: Communication - Despite continued opposition, this book reflects an outreach even to enemies of God. The prevalent name for God shifts to Elohim, especially when borrowing sections from Book 1. Robertson suggests Book 2 may have Northern Kingdom origins. Book 3: Devastation - Marked by the overtaking of Jerusalem, this book holds out hope for Jacob and Joseph, possibly symbolizing

2356-612: 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. 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 states that this practice

2418-415: The fate of the psalmist. By far the most common type of psalm, they typically open with an invocation of God, followed by the lament itself and pleas for help, and often ending with an expression of confidence. In individual thanksgiving psalms, the opposite of individual laments, the psalmist thanks God for deliverance from personal distress. In addition to these five major genres, Gunkel also recognised

2480-562: The first printed Cyrillic Bible can hardly be overestimated. Prince Ostrogski sent copies to Pope Gregory XIII and Russian tsar Ivan the Terrible , while the latter presented a copy to an English ambassador. When leaving Ostrog, Fyodorov took 400 books with him. Only 300 copies of the Ostrog Bible are extant today. The Ostrog Bible was widely known in Ukraine , Russia , and Belarus , and also abroad. The Bodleian Library at Oxford University has

2542-894: The help of the monk Veniamin from the Vulgate, including the Nehemiah , Ezra , Tobit , Judith , Esther , Jeremiah , Wisdom , 1 Maccabees , 2 Maccabees , 1 Esdras , 2 Esdras and others. Gennady's Bible was also the main source of the Ostrog Bible . Russian tsar Ivan IV requested copies from Ivan Fyodorov . Psalms The Book of Psalms ( / s ɑː ( l ) m z / SAH(L)MZ , US also / s ɔː ( l ) m z / SAW(L)MZ ; Biblical Hebrew : תְּהִלִּים , romanized:  Tehillīm , lit.   'praises'; Ancient Greek : Ψαλμός , romanized :  Psalmós ; Latin : Liber Psalmorum ; Arabic : زَبُورُ , romanized :  Zabūr ), also known as

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2604-405: 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

2666-620: The issue as identifying when the historical beginning of the Psalms turns to eschatology. The Psalms were written not merely as poems, but as songs for singing. According to Bible exegete Saadia Gaon (882–942) who served in the geonate of Babylonian Jewry, the Psalms were originally sung in the Temple precincts by the Levites , based on what was prescribed for each psalm (lineage of the singers, designated time and place, instruments used, manner of execution, etc.), but are permitted to be randomly read by anyone at any time and in any place. More than

2728-407: The last great enemy, and attests to expectation of deliverance." 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.g., ps. 123 as one of the Psalms of Ascent); finally, individual psalms might be understood within the Psalter as a whole, either narrating

2790-536: The life of David or providing instruction like the Torah. 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. Many authors have commented on the psalms, including: Some of the titles given to the Psalms have descriptions which suggest their use in worship: Psalms are used throughout traditional Jewish worship . Many complete Psalms and verses from Psalms appear in

2852-465: 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

2914-522: The name for ancient eastern modes, like ayelet ha-shachar (hind of the dawn; Ps. 22); shoshanim / shushan ( lilies / lily ; Pss. 45; 60), said to be describing a certain melody; or ʻalmuth / ʻalamoth ( mute ; Pss. 9, 46), which, according to Saadia Gaon, is "a silent melody, nearly inaudible." 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 synagogue and church chant, particularly in

2976-429: The occasion for using the psalm ("On the dedication of the temple", "For the memorial offering", etc.). Many carry the names of individuals, the most common (73 psalms—75 if including the two Psalms attributed by the New Testament to David) being 'of David', and thirteen of these relate explicitly to incidents in the king's life. Others named include Asaph (12), the sons of Korah (11), Solomon (2), Moses (1), Ethan

3038-557: The other psalms in that they were to be sung by the Levites in a "loud melody" ( Judeo-Arabic : בלחן מרתפע ‎). Every psalm designated for Asaph (e.g. Psalms 50, 73–83) was sung by his descendants while making use of cymbals , in accordance with 1 Chronicles 16:5. Every psalm wherein is found the introductory phrase "Upon Mahalath" (e.g. Psalms 53 and 88) was sung by the Levites by using large percussion instruments having wide and closed bezels on both sides and beaten with two wooden sticks. O. Palmer Robertson observes that many of

3100-530: The plural "we". However, the "I" could also be characterising an individual's personal experience that was reflective of the entire community. Royal psalms deal with such matters as the king's coronation, marriage and battles. None of them mentions any specific king by name, and their origin and use remain obscure; several psalms, especially Psalms 93–99, concern the kingship of God, and might relate to an annual ceremony in which Yahweh would be ritually reinstated as king. Individual laments are psalms lamenting

3162-419: The praise of God for his power and beneficence, for his creation of the world, and for his past acts of deliverance for Israel. They envision a world in which everyone and everything will praise God, and God in turn will hear their prayers and respond. Sometimes God "hides his face" and refuses to respond, questioning (for the psalmist) the relationship between God and prayer which is the underlying assumption of

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3224-482: The reader to a life of obedience; Psalm 73 (Brueggemann's crux psalm) faces the crisis when divine faithfulness is in doubt; Psalm 150 represents faith's triumph when God is praised not for his rewards but for his being. In 1997, David. C. Mitchell's The Message of the Psalter took a quite different line. Building on the work of Wilson and others, Mitchell proposed that the Psalter embodies an eschatological timetable like that of Zechariah 9–14. This programme includes

3286-506: The same idea. An example of synonymous parallelism: Two lines expressing opposites is known as antithetic parallelism . An example of antithetic parallelism: Two clauses expressing the idea of amplifying the first claim is known as expansive parallelism. An example of expansive parallelism: Many scholars believe the individual Psalms were redacted into a single collection during the Second Temple period. It had long been recognized that

3348-423: The same poem. The Hebrew text is correct in counting as one Psalm 146 and Psalm 147. Later liturgical usage would seem to have split up these and several other psalms. Zenner combines into what he deems were the original choral odes: Psalms 1, 2, 3, 4; 6 + 13; 9 + 10; 19, 20, 21; 56 + 57; 69 + 70; 114 + 115; 148, 149, 150. A choral ode would seem to have been the original form of Psalms 14 and 70. The two strophes and

3410-479: The signs invariably represent melodic motifs; it also takes no account of the existence of older systems of notation, such as the Babylonian and Palestinian systems. Musicologists have therefore rejected Haïk-Vantoura's theories, with her results dubious, and her methodology flawed. In spite of this, Mitchell has repeatedly defended it, showing that, when applied to the Masoretic cantillation of Psalm 114, it produces

3472-497: 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

3534-702: The three sons of Korah . According to Abraham ibn Ezra , the final redaction of the book was made by the Men of the Great Assembly . Some of the psalms show influences from related earlier texts from the region; examples include various Ugaritic texts and the Babylonian Enūma Eliš . These influences may be either of background similarity or of contrast. For example, Psalm 29 shares characteristics with Canaanite religious poetry and themes. Not too much should be read into this, however. Robert Alter points out that

3596-559: The week (starting Sunday, Psalms: 24, 48, 82, 94, 81, 93, 92). 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

3658-467: Was expected that any candidate for bishop would be able to recite the entire Psalter from memory, something they often learned automatically during their time as monks . Christians have used Pater Noster cords of 150 beads to pray the entire Psalter. 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

3720-535: Was occasioned by liturgical uses and carelessness of copyists. It is generally admitted that Psalms 9 and 10 (Hebrew numbering) were originally a single acrostic poem, wrongly separated by Massorah and rightly united by the Septuagint and the Vulgate. Psalms 42 and 43 (Hebrew numbering) are shown by identity of subject (yearning for the house of Yahweh), of metrical structure and of refrain (comparing Psalms 42:6, 12; 43:5, Hebrew numbering), to be three strophes of one and

3782-520: Was printed on two dates: 12 July 1580, and 12 August 1581. The second version differs from the 1580 original in composition, ornamentation, and correction of misprints. In the printing of the Bible, delays occurred, as it was necessary to remove mistakes, to search for correct textual resolutions of questions, and to produce a correct translation. The editing of the Bible detained printing. In the meantime, Fyodorov and his company printed other biblical books. The first were those that did not require correcting:

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3844-512: Was unclear, but there are indications in some of them: "Bind the festal procession with branches, up to the horns of the altar" suggests a connection with sacrifices, and "Let my prayer be set forth before you as incense" suggests a connection with the offering of incense. According to Jewish tradition , the Book of Psalms was composed by the First Man ( Adam ), Melchizedek , Abraham , Moses , David , Solomon , Heman , Jeduthun , Asaph , and

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