Enjoy all the psalms in one application to read and reflect.
The psalms have their origin in the compilation of the songs of the Temple of Jerusalem. Tradition wanted to think that King David had established the rules of this liturgy and attributed a large number of psalms to it, just as he attributed the books of Wisdom to Solomon. It is probable that the Levites, in charge of the songs and melodies, "sons of Asaph" or "sons of Yedutum", played an important role in its composition or in its selection. In the course of time the compilations were enriched with personal prayers or collective lamentations, an expression of another time where personal piety and the vicissitudes of the believing community took on a different hue.
The psalms have fed popular piety and have been the prayer of Jesus. They are still the basis of the liturgical office that is recited today by several hundred thousand men and women religious, priests, deacons and laity.
The psalms baffle many Christians, because they do not find their own aspirations. But we are the ones who must adapt, or rather, let ourselves be educated and trained by them. If we want to be in tune with God, we cannot hold on indefinitely to our own way of seeing and feeling the facts. We must know how to listen to his word and open ourselves to the Other.
These psalms, which have been handed down through the centuries, are a good medium for this. If they do not fully satisfy our sensitivity, it will not be a serious event. On the other hand, it will be of great benefit to us to break our schemes and pious customs. Perhaps they will be able to oxygenate and renew our language, subject to a world where God is unknown, where we seek, above all, to live without problems at will.
The psalms were distributed in five books, and we find traces of the end of those books (compare the end of psalms 41, 72, 106). Some psalms appeared almost identical in different compilations, and that is why we have them duplicated.
The numbering of the psalms is different in the Hebrew Bible than in the Greek. First we transcribe the number in Hebrew and in parentheses the Greek number preserved in our liturgy.
The psalms have their origin in the compilation of the songs of the Temple of Jerusalem. Tradition wanted to think that King David had established the rules of this liturgy and attributed a large number of psalms to it, just as he attributed the books of Wisdom to Solomon. It is probable that the Levites, in charge of the songs and melodies, "sons of Asaph" or "sons of Yedutum", played an important role in its composition or in its selection. In the course of time the compilations were enriched with personal prayers or collective lamentations, an expression of another time where personal piety and the vicissitudes of the believing community took on a different hue.
The psalms have fed popular piety and have been the prayer of Jesus. They are still the basis of the liturgical office that is recited today by several hundred thousand men and women religious, priests, deacons and laity.
The psalms baffle many Christians, because they do not find their own aspirations. But we are the ones who must adapt, or rather, let ourselves be educated and trained by them. If we want to be in tune with God, we cannot hold on indefinitely to our own way of seeing and feeling the facts. We must know how to listen to his word and open ourselves to the Other.
These psalms, which have been handed down through the centuries, are a good medium for this. If they do not fully satisfy our sensitivity, it will not be a serious event. On the other hand, it will be of great benefit to us to break our schemes and pious customs. Perhaps they will be able to oxygenate and renew our language, subject to a world where God is unknown, where we seek, above all, to live without problems at will.
The psalms were distributed in five books, and we find traces of the end of those books (compare the end of psalms 41, 72, 106). Some psalms appeared almost identical in different compilations, and that is why we have them duplicated.
The numbering of the psalms is different in the Hebrew Bible than in the Greek. First we transcribe the number in Hebrew and in parentheses the Greek number preserved in our liturgy.
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