Vol 01 - What Are the Meanings of the Hebrew Words in the Book of Psalms, Which Are Not Translate...

What Are the Meanings of the Hebrew Words in the Book of Psalms, Which Are Not Translated Into English?

1. Aijeleth-Shahar.

(Psalms 22:1-31 title).

Aijeleth occurs only here and in Proverbs 5:19, "the loving hind"; and Jeremiah 14:5, " the hind." But there are many kindred words which confirm this meaning.

Shahar occurs about twenty-three times; it means morning, e.g. Genesis 19:15, " when the morning arose"; and 32:24 (25) " the breaking of the day"; and 26 (27), " the day breaketh," etc. The marginal reading for Aijeleth-Shahar, given by the translators is, " hind of the morning."

Query? Was this the name of an instrument; or of a tune to which the Psalm was to be sung; or was it rather a name given to the Psalm on account of its subject.

2. Alamoth occurs in 1 Chronicles 15:20, " with psalteries on Alamoth";Psalms 46:1-11 title, " A song upon Alamoth." The same word Alamoth (which is only the plural of the word commonly used for Virgin, as Isaiah 7:14, a virgin shall conceive," etc.), is, however, found, Psalms 68:25, "the damsels playing," etc. Song of Solomon 1:3, " The virgins love thee"; Song of Solomon 6:8, " Virgins without number."

"For the Virgins" (1:e. virgin voices) makes good sense, and accords with modern singing: as we say, " for boys’ voices."

It may, however, be the name of an instrument, or of a tune.

3. Al-Taschith occurs in the titles of Psalms 57:1-11; Psalms 58:1-11; Psalms 59:1-17; Psalms 75:1-10.

Al means not, and Taschith, destroy, as the translator’s margin reads "Destroy not."

Observation must decide whether this was connected with the subject of the Psalms, or whether it was the name of a tune.

4. Degrees. Though anglicized songs of Degrees in Psalms 120:1-7; Psalms 121:1-8; Psalms 122:1-9; Psalms 123:1-4; Psalms 124:1-8; Psalms 125:1-5; Psalms 126:1-6; Psalms 127:1-5; Psalms 128:1-6; Psalms 129:1-8; Psalms 130:1-8; Psalms 131:1-3; Psalms 132:1-18; Psalms 133:1-3; Psalms 134:1-3, a few words may not be amiss, inasmuch as "Degrees" is nearly as unintelligible to some, as would Mangaloth be. The same word is used in Exodus 20:26, for the steps of an altar, as in 1 Kings 10:19, of a throne; 2 Kings 9:13, the stairs, and 20:9, the degrees of a sun-dial; 1 Chronicles 17:17, a man of high degree;Ezra 7:9, for a journey, " began to go up";Ezekiel 11:5, "the things which come into your mind"; Amos 9:6, " he that buildeth his stories in the heaven (marg. ascensions or spheres). The word from which it is derived means, simply, to go up-ascend.

Luther renders it," in the higher choir," (im hohren Thor), higher, either as to position in which placed, or, perhaps, tone of voice.

Some have supposed these songs were sung on the steps of the temple; so the LXX., and Vulgate. To my own mind, there is an internal evidence in them, of their being written, in grace, for the times when, thrice in the year, the males were to go up from their homes and appear before the Lord. A few of them may also have reference to such goings up as Ezra’s from captivity.

5. Gittith. Psalms 8:1-9; Psalms 81:1-16; Psalms 84:1-12. The word Gath, wine-press, is by most connected with this word, as the inhabitants of Gath were called Gittites.

Whether the vat; or Gath, the town; or an instrument of the name; or a tune is referred to; Query?

Some one suggests that they are all joyous songs, suited to be sung on such an occasion as a harvest-home, or a vintage.

6. Higgaion. Thus once rendered in Psalms 9:16. It occurs in three other places:" and the meditation of my heart," Psalms 19:14; " harp with a solemn sound,"Psalms 92:3; "and their device against me," Lamentations 3:62. The humming sound of a harp struck, is supposed to correspond to the indistinct thoughts of musing; or the device against one who is hated; for the device, in this case, tells, but indistinctly, the hatred within.

I do not see why meditation, or solemn sound, or device might not have been put for Higgaion, and the verse anglicized with the addition of some words in italics, as (this was their) meditation, or device; or a solemn sound, (this).

7. Jonath- Elem - Re-Chokim is only found. Psalms 56:1-13 title.

Jonah means dove, as in Genesis 8:8-12; or pigeon, as in Leviticus 1:14, etc.

Elem means bound; the verbis frequently used to mark silence; as, I was dumb,Psalms 39:3; Psalms 39:10 : but it is applicable to any binding: as, Genesis 37:7, binding sheaves. The word Elem only occurs here, where it is commonly said to mean silence, and in Psalms 58:1, where it is rendered "Do ye indeed speak righteousness, O congregation?" (1:e. mass of persons bound together)..

Rechokim, in Hebrew, is a distinct word from Elem; though, in English, sometimes printed as one with it; it is a participle of the verb translated (Psalms 22:11),"Be not far from me;" see also 5: 19, and 35:22, and 38:21, and 71:12, and 109:17, &c.

" The dove of silence (among) strangers" is a common literal. The dove of-that which is bound - persons afar off-are its three representative terms in English.-Compare the Psalm itself.

8. Leannoth, see under 9.

9. Mahalath occurs alone Psalms 53:1-6 The dictionary says, "meaning uncertain." Why not, as others, sickness, or disease, taking it as the common noun of the verb (Genesis 48:1) " thy father is sick;"Psalms 35:13, " when they were sick," etc. The 53rd Psalm is striking, concerning the diseased state of the nation, and its importance as a Psalm is seen in its being given a second time in the book, but slightly altered (see 14). The word Mahalath also occurs with Leannoth, after it, Psalms 88:1-18, which may be the plural of the word rendered Wormwood,Deuteronomy 29:18; Proverbs 5:4; Jeremiah 9:15; Jeremiah 23:15, &c.; and Hemlock,Amos 6:12 - unless Leannoth be a proper name, concerning the sickness of Leannoth; concerning the disease of wormwood (1:e. the deadly, bitter disease), which would suit the Psalm. The LXX. divided Leannoth into k, the preposition to, and עכה , sing, respond to; and consider Mahalath either a proper name, or the name of a tune, or instrument, ὑπερμαελεθ του ἀποκριθῆναι, to sing on, or to Mahalath. I prefer the other.

10. Maschil. Translated in margin, " or giving instruction."

There are thirteen of these Psalms, viz. Psalms 1:1-6; Psalms 2:1-12; Psalms 3:1-8; Psalms 4:1-8; Psalms 5:1-12; Psalms 6:1-10; Psalms 7:1-17; Psalms 8:1-9; Psalms 9:1-20; Psalms 10:1-18; Psalms 11:1-7; Psalms 12:1-8; Psalms 13:1-6; Psalms 14:1-7; Psalms 15:1-5; Psalms 16:1-11; Psalms 17:1-15; Psalms 18:1-50; Psalms 19:1-14; Psalms 20:1-9; Psalms 21:1-13; Psalms 22:1-31; Psalms 23:1-6; Psalms 24:1-10; Psalms 25:1-22; Psalms 26:1-12; Psalms 27:1-14; Psalms 28:1-9; Psalms 29:1-11; Psalms 30:1-12; Psalms 31:1-24; Psalms 32:1-11; Psalms 42:1-11; Psalms 44:1-26; Psalms 45:1-17; Psalms 54:1-7; Psalms 55:1-23; Psalms 74:1-23; Psalms 78:1-72; Psalms 88:1-18; Psalms 89:1-52; Psalms 142:1-7. As the translators have given a rendering here, I say no more than that their side readings (as found in King James’ Bible) are as authoritative as their text, and of far more value than modern " lit." which are often worse than nonsense. As a whole, their translation is as wonderful as is the mercy which God has shown to this land, in connection with it, as above that of other lands.

11. The Michtam Psalms are 16, 56- 60

I know no better rendering than the common one, a golden psalm. The word Michtam occurs no where else; but the word rendered, in gold of Ophir, Psalms 45:9, and golden wedge (Isaiah 13:12) is a kindred word, and occurs nines times, as gold, and in no other sense.

12. Muth-Labben. Psalms 9:1-20 title.

Muth (Psalms 48:14), our guide unto death.

La, for the; ben, son. "Concerning death for the Son." The LXX. ὑπὲρ τῶν κρυφίων τοῦ υἱοῦ, concerning the secret things of the Son.

13. Neginah, of which Neginoth is the plural.

Job 30:9, " I am their song";Psalms 69:12; Psalms 77:6, song; so Isaiah 38:20; and Lamentations 3:14; Lamentations 5:14, music;Habakkuk 3:19," on my stringed instruments" (margin, neginoth) shows the meaning plainly enough. The verb is to strike the strings. Neginah occurs on Psalms 61:1-8 title: Neginoth,Psalms 4:1-8; Psalms 6:1-10; Psalms 54:1-7; Psalms 55:1-23; Psalms 67:1-7; Psalms 76:1-12 Upon the stringed instrument, or upon the stringed instruments.

14. Nehiloth. Psalms 5:1-12 The pipes, or flutes, as commonly derived from the verb, to pierce.

15. Selah occurs seventy times in the Psalms, and three times in Habakkuk.

All sorts of tortures have been inflicted on this word, to make it speak. Some take its three consonants as the first letters of three words, and render it as equivalent to, our da capo, in music: let the musician return. But this is very unlike old Hebrew.

Gesenius says it is Silence, supposing it equivalent to the words, at rest,Daniel 4:4; as if Shelah and Selah were the same. Though 1 desire to read with shoes off my feet (for the place is holy, and I dread conjectures), it might, ac-Cording to kindred words, mean raising. And so silence, as the result of one’s rising from singing; for the idea of weighing is found in tem Lamentations 4:2, in a good sense, comparable to gold; and also, in a bad sense rev Psalms 119:118, trodden down.

I observe that Selah is put often where a pause is natural, as after some peculiar statement; and thus, practically, I feel that it is pause, or silence, with Gesenius. More I cannot say.

16. Sheminith occurs 1 Chronicles 15:21; Psalms 6:1-10 title, 12 title. The translator’s margin gives, on the eighth. It is the common ordinal adjective for eight, and refers to strings of instruments.

Some render it Octave, as denoting that it is to be played an octave lower than it is written: so, I think, Gesenius. I prefer the margin.

Observe that in 1 Ch 20:21, Alamoth and Sheminith are in contra-position.

17. Shiggaion. Psalms 7:1-17, and Habakkuk 3:1, upon Shigionoth in the plural. The verb is, to err, as in Psalms 119:10; Psalms 119:21; Psalms 119:118; Leviticus 4:13, sin through ignorance. A wandering ode -an ode of wandering.

Variable songs-songs with variations. But I prefer either of the former.

18. Shoshannim. The lilies, as in Song of Solomon 2:16; Song of Solomon 4:5, etc., occurs Psalms 45:1-17; Psalms 69:1-36 and in connection with Eduth,Psalms 80:1-19.

Shushan-Eduth (Psalms 40:1-17) is the same word nearly, it occurs only 1 Kings 7:19, lily. Eduth is the common word for the testimony, in Exodus, etc. The lily is supposed to refer to an instrument, from its shape: so, I think, Calmet. Others connect it with the name of a song. The word for upon may just as will be rendered concerning, to, etc.

Aijeleth -Shahar…the hind of the morning.

Alamoth…Virginals.

Al-Taschith…Destroy not.

Degree…To go up, ascend.

Gittith…The wine-vat.

Higgaion…Meditation.

Jonah-Elem-Rechokim…The dove dumb (among) strangers.

Mahalath…Disease.

Mahalath-Leannoth…Bitter disease.

Maschil…To instruct.

Michtam…Golden (psalm).

Gnal Muth-Labben.

Neginah … A stringed instrument.

Neginoth … The stringed instruments.

Nehiloth … The pipes.

Selah… Pause.

Sheminith … Eight Stringed instrument.

Shiggaion … Wandering ode.

Shoshannim… The lilies.

Shushan…The lily.

Shushan Eduth… of the testimony.

Psalms 1:1-6; Psalms 2:1-12; Psalms 6:1-10; Psalms 11:1-7; Psalms 12:1-8; Psalms 15:1-5; Psalms 16:1-11; Psalms 17:1-15; Psalms 19:1-14; Psalms 21:1-13; Psalms 23:1-6; Psalms 26:1-12; Psalms 28:1-9; Psalms 29:1-11; Psalms 32:1-11; Psalms 34:1-22; Psalms 39:1-13; Psalms 93:1-5; Psalms 101:1-8; Psalms 102:1-28; Psalms 103:1-22; Psalms 107:1-43; Psalms 110:1-7; Psalms 111:1-10; Psalms 112:1-10; Psalms 114:1-8; Psalms 117:1-2; Psalms 120:1-7; Psalms 121:1-8; Psalms 124:1-8; Psalms 125:1-5; Psalms 126:1-6; Psalms 127:1-5; Psalms 128:1-6; Psalms 129:1-8; Psalms 130:1-8; Psalms 131:1-3; Psalms 132:1-18; Psalms 133:1-3; Psalms 134:1-3; Psalms 137:1-9; Psalms 139:1-24; Psalms 140:1-13; Psalms 141:1-10; Psalms 142:1-7; Psalms 148:1-14; Psalms 149:1-9; Psalms 150:1-6 (forty-eight) have not אלהימ God. In Psalms 43:1-5; Psalms 44:1-26; Psalms 45:1-17; Psalms 49:1-20; Psalms 51:1-19; Psalms 52:1-9; Psalms 53:1-6; Psalms 57:1-11; Psalms 59:1-17; Psalms 61:1-8; Psalms 62:1-12; Psalms 63:1-11; Psalms 65:1-13; Psalms 66:1-20; Psalms 67:1-7; Psalms 73:1-28; Psalms 77:1-20; Psalms 82:1-8; Psalms 114:1-8; Psalms 150:1-6. (1:e. twenty) יהוה does not occur LORD.

Much of the force and beauty of the Psalms hangs upon the Divine names, titles, and glories used in them. (Signed) Va. The Editor would add a few general remarks to the foregoing, in connection with the Book of Psalms. The name "Psalms" is evidently derived from the Greek ωαλμοί, lyrics, as expressive of their being fit to be sung to the lyre or other stringed instruments. In Hebrew, however, the title is different, viz., חהלים and signifies " hymns", or " praises", which in Greek would rather be ὔμνοι. Than ψαλμοί: only one Psalm (145), however, is headed טהלה, The titles. Each Psalm, as the general rule, has a title. Those which have none, have been called " orphans", in number twenty-three, viz.: 1, 2, 10, 33, 43, 71, 91, 93-97, 99, 104, 105, 107, 114-116, 118, 119, 136, 137, and eleven more, making the number of orphans in all thirty-four, if the word "Hallelujah" is not looked at as a title; viz.: 106, 111, 112, 113, 117, 135, 146, 147, 148, 149, 150. As to the value of the titles: they are, I believe, an integral part of the Divine text; even if the inserting of them be ascribed to Ezra, as is the arrangement of the present order of the Psalms by some. The difficulty the Septuagint translators found in translating them into Greek, suggests that they were ancient in their days; but their authority rests upon the same basis as the rest of the text. The use of them. It was, we may presume, the difficulty of deciding this, which caused the translators to preserve in the English text the Hebrew words. The difficulty may be seen in the option given in the paper above, and a much larger one might be made.

Acrostics are of peculiar interest in Scripture, as showing the condescension of God to man’s ways, even in the style of composition. I know of none in the New Testament. In the Lamentations, each verse of the 1James 2:1-26 nd and 4th chapters begins with the letters of the alphabet in their successional order. Chapter 3 is in triplets; the first three verses have א; the next three have כ, and so on. In the Psalms, the 119th is in octaves; the first eight verses begin with א; the eight next with כ; and so on.

Psalms 25:1-22; Psalms 34:1-22; Psalms 37:1-40; Psalms 145:1-21, also are in measure acrostic, though not perfectly so. The Book of Psalms is, in some Hebrew Bibles, divided into five Books. The following have been suggested as the scope of each of these Books:

Book 1.-Christ in his sufferings, in the midst of them, in the discovery of the people he is among, and the responsible relationship to God he thereon assumes, as identifying himself with the saints. 1-41.

Book 2.-Himself and the remnant as cast out by Antichrist, out of Jerusalem. 42-72.

Book 3.--Himself about Israel, as lying beyond Judah. 73-89.

Book 4.-His coming into the world. 90-106.

Book 5.-The Great Hallel-all from every part coming up to the blessing of Jehovah-Shammah. 107 to end. May the Lord bless us in the study of his word!-[ED],