Parenting and Psalms

The first thing to notice about the psalms is that the poet complains to God.

My first advice about parenting is - don't hurt your child or yourself.

If you know what you are doing is going to hurt - then complain about yourself to God. You can't hurt God. God has already absorbed your hurt.

The most valuable advice I have is more fully understood from the New Testament. In order to stop doing something you know is hurtful, you need the power to stop. This power comes by faith in the same God of the psalms. That faith represents itself by inaction - by not acting. All your anger and destructive behaviour that arises out of yourself or your difficult childhood has already been destroyed by your baptism into Christ - take that as a given. You cannot act in a hurtful way that you know is hurtful because you have already died (in your baptism) - and a dead person cannot do anything.

If you believe this and act on it - by not doing - then you believe the one who moves me, Jesus who died for me, and in believing him, you will find life that I cannot show you - but he will.

Who I am not

Can you define yourself apophatically?

I am not the Bob Macdonald who runs Quirks and Quarks. I do not teach Parenting 101. I am not on TV.

This blog is about Psalms.

I do know something about parenting so I will, once, answer a comment that was left here just in case it was not spam.

I saw you on tv last night in a program called Food for Life and you were talking about parenting. I only caught the last part of your talk but it was enough to lift my spirits. You said something about mercy and how parents themselves should also learn how to be easy on themselves.
... My mother was a very angry woman. She would lash out at me and my siblings for no reason. I vowed when i had a child of my own i will never be like her. Sometimes though i snap just like her. I dont want my daughter to grow up afraid like me. She is 5 years old now, and im hoping its not too late to change.

My answer will come later when I have time to think

Graduation

I think I just got my 'graduation' present: A Comparative Psalter, Edited by John R. Kohlenberger III with the Hebrew, RSV, NETS, and the Greek in parallel columns. If only I can figure out what all the little bits and pieces are at the bottom of the page...

It's a nicely printed book and its back will be broken by the time I am through with it. I hope we both can stand the intensity.

Psalms 89-91 - an inner ridge

I think of Psalms 89-91 as a kind of inner ridge of the Psalter. Psalm 89 ends the third book. It is a serious lament. Where is the promise of completion? In Psalm 90 we get two words, unique in that Psalm, which translate differently due only to pointing differences.

כָלִינוּ we are consumed, and
כִּלִּינוּ we complete.

In Psalm 91, which John suggested on his birthday is an answer to Psalm 90, we get seven promises each of which is a hapax in the Psalter (see the image to the right, Psalm 91:14-16). By this I mean that each word in exactly this consonantal form occurs only in this psalm in the Psalter. It is typical of poets that they would want to express things uniquely and thus find a way into our stubborn hearts.

And here's another intriguing hapax. From generation to generation is not exactly a unique phrase - ldor vdor - but as I noted earlier, in Psalm 89 VDVR occurs only once out of 18 occurrences of 'and generation' in the Psalter and in Psalm 90, BDR is a unique form. There are 15 other occurrences of DR(4) and DVR (11). Perhaps these are just coincidental ancient spelling variations. (Not of course if you believe in the letters of fire - and while I might defer to the human variation, I would not put it past my Love to consider hiding a message in a mater lectionis - just [ed: did you mean 'righteous'] for fun).

Psalm 90-91 together will be found here. The singularities are boxed in the Hebrew and weirdly coloured in the English. The border width indicates their repetition (within the psalm) as well.

And while we are on notes on translation, I note that translators often slip from one concept to another. So it is here with a common translation: Lord, thou has been our refuge - No - it must not be refuge. It is our dwelling and it recurs as home in Psalm 91 and with much of the dwelling of God with us all over the place. Refuge is used in Psalm 91 and here it means shelter as in Psalm 2, but shelter is not the only role for a dwelling (and I see I have not been too consistent either - not that consistency is that important - only within the recurrence context).

Marginalia

You may have read how Secundus wrote in the margins of his sister's codices - things he thought were appropriate. And you may have guessed that some mischievous child thus contributed to the manuscript variants that textual critics struggle with. Well - all those first translators of the Psalms did the same thing! They changed the Word of God to suit themselves! O Joy, O Rapture! Batter my heart! How will we sing the Lord's Song in a strange tongue?

All the discussion over translation - why? What do you want to accomplish? Only one thing surely - only that one thing that is needful - that we should find our home at the feet of the Master - that part that will not be taken away. Such a dwelling. Would you preclude others from finding it except on your terms? - - - Perfect love casts out fear.

Those Psalm titles - someone once told me they were not inspired. Hah! That old five volume commentary by Neale and Littledale is quite a piece of work. They treat the Hebrew, the LXX, the Vulgate, and the Syriac as if they were all equally inspired. They are pleased (if a little randomly) to move by association to almost any theological point from any one of these 'originals'. How interesting it will be if that new Jerusalem project gets to where it would like to get to, including the reception history that is planned.

Example: Psalm 81 - To the chief musician upon Gittith, A Psalm of Asaph.
Chaldee Targum: For praise, upon the harp brought from Gath, by the hand of Asaph.
LXX: To the end, for the presses, A Psalm of Asaph.
Vulgate: To the Conqueror, [on the fifth of the Sabbath] for the presses, A Psalm of Asaph.
Syriac: Of Asaph, when David was making ready by him for the festivals.

I think I will get all five volumes from the library next time I am there - for musing. (But it is a bit difficult to follow the commentators' immediate Christological responses to the Psalms.)

Here's an example:

For this was made a statute for Israel : and a law of the God of Jacob

כִּי חֹק לְיִשְׂרָאֵל הוּא מִשְׁפָּט לֵאלֹהֵי יַעֲקֹב

For the word mishpat, here translated law, the LXX and Vulgate more literally read judgment, which draws the following comment from S. Augustine: where there is a statute, there is a judgment. For they who sinned under the Law shall be judged by the Law. And the LORD CHRIST, WORD made flesh, is the giver of the statute: "For judgment I am come into this world, that they which see not might see, and that they which see might be made blind." (John 9:39) Thus we are warned that the Lawgiver and the Judge are one, and that the commands He lays upon us are not merely subject for meditation by Israel, the contemplative saints, but for practical operation by Jacob, the saints of active life, and as the final test for all at the Doom. (S. Bruno Carth.)

And so on... - note what S. Bruno makes of the parallelism! Like the Rabbis, he makes each parallel specifically different as it suits his thought.

Ref: Commentary on the Psalms from primitive and mediaeval writers : and from the various office-books and hymns of the Roman, Mozarabic, Ambrosian, Gallican, Greek, Coptic, Armenian, and Syriac rites / by J.M. Neale and R.F. Littledale.

Feeling all cut up

Until now I was not able to publish Psalm 78 at full size - it was too big. Now it's all cut up into 181 small pieces. Hope it loads much faster.

Various notes on the structure and content of the psalter

I will try and impose some discipline on this long project. So I begin a series of notes on the structure and content of the psalter - not necessarily in order, but necessarily attempting a complete second pass through the books.

I have a few piles of debris in the garden. Two are from severely pruned climbing roses and one from a hopefully destroyed ivy hedge with roots the size of your arm. There is also an old rusty fence post with attached concrete. The roots are easy to pick up but dirty. The roses are not so easy to gather and hold since they will catch your clothes and prick your hand. The fence post is too heavy to lift, but can be rolled or leveraged if needed.

We are preparing a new fence. I hope to save the ancient roses when the bulldozer arrives. And I hope the crew will remove the roots and old fence posts. The Psalter is more than piles of debris though some thorns need to be pointed out at least in passing and the roots are deep. Some aspects of the old hedge are like the fencepost, unfathomable. On this second pass, I hope some rooted prejudices have already been removed. They would grow if replanted, but it is not advisable. Perhaps also there will be some bloom and some guided trails for the one who walks in the garden.

The first notes have been indicated in prior postings:

1. There is a grand inclusio: Psalms 1 and 2 together as opening bracket have their closing bracket in Psalm 149. The overall subjects of the 150 are Torah - better rendered Instruction than Law, and the anointed king, named son in Psalm 2. The murmuring kings of the earth - perhaps including 'self' - will be bound, according to Psalm 149. The ones who have been shown mercy are seen rejoicing at the end of the Psalter. Who knows but that the bindings of iron are also of love.
2. Groups of psalms have a closing doxology: each book has its one-verse doxology. The Psalter as a whole has Psalm 150, and it appears that some Psalms may be a closing doxology to other sets - I will keep my eyes open for these.
3. There is an overall shape to the Psalter that can be derived from the use of different names for the divine: the tetragrammeton in Psalms 1-41 and 87-150 and Elohim in Psalms 42-86. There is one exception: 108.
4. Psalms 3 to 6 with a reminder in 38 are personal (among many others). The psalmist appeals in your great mercy (בְּרֹב חַסְדְּךָ). Though these psalms are personal, they anticipate the many who will be shown that same mercy. They begin the exploration of the issues of all my enemies (כָּל-אֹיְבַי), in all my troubles (בְּכָל צוֹרְרָי), and various vexations - both mine and 'others'.
5. Psalm 7 is ambiguous. For me the ambiguity of verses 13-16 hints at the time when God in the person of the righteous one steps into the pit of destruction and completes the wickedness of the wicked (verse 10 יִגְמָר נָא רַע רְשָׁעִים).
6. After the reel of Psalm 7, Psalm 8 is a relief - and a commonly felt truth about the nature of the heavens and the role of the human.
7. Psalm 151 is a curiosity - definitely not inside the structure of the Psalter.

Hail Poetry

With apologies to Sir Philip Sydney and the Countess of Pembroke

וְאַתָּה אֱלֹהִים
תּוֹרִדֵם לִבְאֵר שַׁחַת
אַנְשֵׁי דָמִים וּמִרְמָה
לֹא יֶחֱצוּ יְמֵיהֶם
וַאֲנִי אֶבְטַח בָּךְ

Task: to render in 'verse' what we here roughly cut: But you, O God, will bring them to the well of destruction. Men of blood and deceit will not-half their days, but I will trust in you.

Psalm 55 (Geneva Bible 1560 - Sternhold Hopkins)

But God shall cast them deep in pit.
that thirst for blood always;
He will no guileful man permit
To live out half his days.
Though such be quite destroid and gone,
In thee O Lord I trust:
I shall depend thy grace upon,
With all my heart and lust.

Now aren't we glad that Hebrew does not use rhythm and ryhme scheme!

The Countess:

But, Lord, how long shall these men tarry here?
Fling them in pitt of death where never shin'd
The light of life; and while I make my stay
On thee, let who thirst with bloud allay
Have their life-holding threed so weakly twin'd
That it, half spunne, death may in sunder sheare.

Wow! Where are today's poets?

Mary Herbert, Countess of Pembroke and sister of Sir Philip Sydney, was born at Tickenhill Palace, near Bewdley, Worcester, on October 27, 1561. She was married in 1577 to Henry Herbert, 2nd Earl of Pembroke. Her major work, the translation of the Psalms, praised by Donne, was not published until 1823.

Wot's the mater, Vav?

Mater is mother - the one who teaches us to read. I was surprised to see in Psalm 89 that there was a uniqueness in the phrase from generation to generation, for of course, generation is a common word - לְדֹר וָדוֹר (LDR VDVR). So I checked my algorithm to hope there was no bug - and it seems there was not. This is the only place of the 18 occurrences of וָדוֹר including one other in Psalm 89 where the mater is also in the word. Curious - don't you think?

What do the Titles say

The psalm titles are an intriguing collection of various things. Here's another list of categories

• as belonging to an individual - of David, or Korah, or Asaph, or Hayman, or Ethan, or Moses, or Solomon - or no-one in particular.
• the genre - psalm, song, maskil, miktam, prayer, reel, or none.
• For the leader - or not.
• on flutes, strings, or other instrument.
• or with a context of an incident in the life of (usually) David.
• or various other headings some unique, some in pairs, trios and quartets - perhaps the name of a tune.

I have put these together in a different form here. I think there is a structure and there is a hint of it in the psalms that have no title or attribution at all. There are very few of these in Books 1 to 3: psalms 1 and 2, (10), 33 and then the next is 71. In book 3 there are none. In book 4 and 5 there are long strings of them - 91, 93-97, 99, 104-106, 107, 111-119, 135-137 and 146-150. As Jinkyu Kim points out in his paper from SBL, some of these are strings of doxological psalms following Royal psalms.

I wonder - ... - I may not answer these questions for years yet in this project. But there is a movement from the introduction and the personal psalms of Book 1 to the triumph and praise of Books 4 and 5 - but how to express this movement with clarity and without too much oversimplification - that is the work to begin.

Extended Contents

I have updated the emerging portrait of the psalter with links to the groupings of psalms as they define themselves: the 14 which reference an incident in (usually) David's life, singles, pairs, trios, and quartets which have a common title - musing, on strings, for Jeduthun, Do not destroy, related to lilies, etc. I expect there are a few headings I have not quite considered - it is a motley bunch of headings.

One wonders if there is structure. Certainly there is a move away from the concentration of Davidic themes at the beginning of the psalter and a move towards a concentration of praise psalms as we go to the end of the psalter. Only three psalms in Books 4 and 5 are 'To the Leader' whereas 48 are so dedicated in the first 3 books. Only 2 of the 14 psalms with a context of an incident in David's life are in Books 4 and 5. There are no psalms with miscellaneous instruments or singular titles in Books 4 and 5 except perhaps psalms 100 and 145 labeled praise and maybe psalm 110 if Oracle is a label.

We have begun to study the psalter here at St Barnabas in Victoria. We looked first at psalms 1-2, and 149 - the beginning and end. We will next look at the seam between Books 3 and 4 - Psalms 89-90-91. Lament-Prayer-and answer.

Tagged, finally

I don't intend to tag anyone back - so the meme stops here. But I did get tagged as a bonus by BeyondWords.

The closest book has been close for some time - actually it's hard to judge - The Cloud of Unknowing is within reach - and just under it - Jesus and the Eyewitnesses, or to my left a pile of books from the library. The one on top is Forming Prophetic Literature. And the optimum book would have been Rose Macaulay's Letters to a Friend which I have been enjoying these past few months - but it is just out of reach. So how not to cheat! Well I already cheated. I saw the meme addressed to me at the office, but decided not to mark it as read yet. I don't do books at the office. So in which of these titles at page 123 do these sentences appear?

Not as these heretics do, for they have been likened to those mad folk whose custom it is when they have drunk from some beautiful cup to throw it at the wall and break it; we are not going to do this sort of thing, if we mean to make progress. For we who feed on its fruit are not going to despise the tree, nor when we drink break the cup we have drunk from. I would call the tree and the cup a miracle that we can see, like all those outward observances which help and do not hinder the spirit.

Psalm 95

The other day in the very early morning when sleeping was denied, I arose and put on my cloak and went to my office to read Psalm 95. Why would you do that? I don't know, but it happens. This is one of the psalms in Hebrews (chapter 3) and is discussed in a recently posted article by Peter Enns.

This psalm (diagrammed here) is in two parts. I had some difficulty seeing if the parts are parallel or if there are the usual concentric structures. Enns suggests a parallel for the first 7 verses: the invitation to rejoice, for the LORD is the creator, the invitation to worship, for the LORD is our God.

Enns also offers an integrated reading more or less in three parts. The psalm is starkly in two pieces - one invitational and the second, with a sudden shift to God as speaker, as warning. (Anglicans sing Psalm 95 as the Venite at Mattins - but they often omit the warning part.) I have no problem with the sudden shift of pronoun - a common characteristic in psalms. The poet in the intimacy of relationship with God becomes an oracle for the warning of God. There is a recurring word, come, (בֹּאוּ) circling from verse 6 to 11 and effectively joining the second reason for worship to the warning. There are also other words connecting the halves of the psalm. So poetically speaking, I don't see a problem with the psalm's unity.

There are some claims in his essay that I don't find convincing on the surface: He writes that psalm 81 resembles Psalm 95 more closely than any other. This claim doesn't follow from word usage. Psalm 81's highest scores are against psalm 42. Psalm 95's highest score is against psalm 58. I owe the essay a better read some day - especially when I get back to the study of the letter to the Hebrews.

Cross tab

I am back to being silly with the numbers again. This image is a cross-tab calculation of all psalms as they score against each other. It is not very useful yet - but I have proven that the diagram can handle 22,500 new properties pasted from oracle into the table. (I did not put the sql into the diagram since it exceeds our allowable expression length at the moment.)

What is curious is that I did my original measurements with diagram code rather than psalm number and I can see the order I defined the diagrams in from the shapes in the image.

Heavily related psalms

Here are pairs of psalms that are more strongly related - sharing >= 5 words per verse.
Psalm 14 and 53 we would expect. Psalm 136 will be high with any psalm mentioning mercy. Psalm 150 has some very high relationships with Psalms 113, 146 and 148 - all doxologies. I have not yet mapped Jinkyu Kim's suggestions (SBL paper on the strategic placement of royal psalms) - but these doxologies seem not out of place.

The score means x words per verse match - the greater of the verses for each psalm is used in the divisor. Some day I will find a way to summarize this in a single picture - but for now there are too many points 150x150 to fit conveniently anywhere all at once!

Psalm -14 Compared with Psalm -53 scores 10.29
Psalm -18 Compared with Psalm -69 scores 5.59
Psalm -18 Compared with Psalm -78 scores 5.78
Psalm -22 Compared with Psalm -69 scores 5
Psalm -22 Compared with Psalm 102 scores 5.28
Psalm -25 Compared with Psalm -86 scores 5.68
Psalm -25 Compared with Psalm 136 scores 5.23
Psalm -31 Compared with Psalm -35 scores 5.54
Psalm -31 Compared with Psalm -40 scores 5.24
Psalm -31 Compared with Psalm -71 scores 6.24
Psalm -31 Compared with Psalm -86 scores 5.2
Psalm -33 Compared with Psalm 136 scores 5.38
Psalm -35 Compared with Psalm -40 scores 5.39
Psalm -35 Compared with Psalm -69 scores 5.05
Psalm -35 Compared with Psalm -71 scores 5.71
Psalm -35 Compared with Psalm 109 scores 5.06
Psalm -40 Compared with Psalm -59 scores 5.28
Psalm -40 Compared with Psalm -71 scores 7
Psalm -40 Compared with Psalm -86 scores 6.5
Psalm -40 Compared with Psalm -88 scores 5.21
Psalm -42 Compared with Psalm -30 scores 5.15
Psalm -42 Compared with Psalm -43 scores 5.54
Psalm -42 Compared with Psalm -56 scores 6.64
Psalm -42 Compared with Psalm -57 scores 5.69
Psalm -42 Compared with Psalm -59 scores 5
Psalm -42 Compared with Psalm -86 scores 6.35
Psalm -42 Compared with Psalm -88 scores 6.11
Psalm -42 Compared with Psalm 143 scores 7
Psalm -44 Compared with Psalm -74 scores 5.15
Psalm -45 Compared with Psalm 136 scores 5.12
Psalm -59 Compared with Psalm -86 scores 5.06
Psalm -67 Compared with Psalm -96 scores 5.15
Psalm -68 Compared with Psalm -69 scores 6
Psalm -68 Compared with Psalm 104 scores 5.28
Psalm -69 Compared with Psalm -78 scores 5.56
Psalm -69 Compared with Psalm 104 scores 5.41
Psalm -69 Compared with Psalm 109 scores 5.68
Psalm -71 Compared with Psalm -86 scores 5.83
Psalm -78 Compared with Psalm 105 scores 6.89
Psalm -78 Compared with Psalm 106 scores 7.14
Psalm -86 Compared with Psalm 136 scores 5.46
Psalm -86 Compared with Psalm 143 scores 6.47
Psalm -89 Compared with Psalm -18 scores 7.17
Psalm -89 Compared with Psalm -69 scores 5.04
Psalm -89 Compared with Psalm -78 scores 6.33
Psalm -89 Compared with Psalm 105 scores 5.66
Psalm -89 Compared with Psalm 106 scores 5.28
Psalm -89 Compared with Psalm 107 scores 5.02
Psalm -89 Compared with Psalm 136 scores 8.21
Psalm 103 Compared with Psalm 115 scores 5.41
Psalm 103 Compared with Psalm 136 scores 7.35
Psalm 104 Compared with Psalm 105 scores 5.24
Psalm 105 Compared with Psalm 106 scores 6.96
Psalm 107 Compared with Psalm 105 scores 5.04
Psalm 107 Compared with Psalm 106 scores 6.44
Psalm 107 Compared with Psalm 136 scores 5.3
Psalm 113 Compared with Psalm 148 scores 5.14
Psalm 115 Compared with Psalm 135 scores 7.43
Psalm 118 Compared with Psalm 136 scores 10.69
Psalm 135 Compared with Psalm 148 scores 5.29
Psalm 145 Compared with Psalm -45 scores 5.9
Psalm 145 Compared with Psalm 103 scores 5.82
Psalm 145 Compared with Psalm 136 scores 6.27
Psalm 146 Compared with Psalm 148 scores 5.14
Psalm 150 Compared with Psalm 113 scores 7.22
Psalm 150 Compared with Psalm 146 scores 5.3
Psalm 150 Compared with Psalm 148 scores 11.21

Lightly related psalms

Here are 99 pairs of psalms that are lightly related with respect to words that contain three consecutive consonants. Note how often psalm 150 appears (35 times). This shows you that the psalter is not all praise! Bruggemann (Israel's Praise, chapter 4, Doxology without Reason) complains that the Hallel psalms give no reason for praise. We need to read the complaints in the psalms to find the reason for praise - but this is not to short-circuit the realities of life - nor is it to give free reign either to the King or to the Cult.

Complain, Beloved, and grow in joy.

Psalm --1 Compared with Psalm 133 scores 0
Psalm --1 Compared with Psalm 150 scores 0
Psalm --2 Compared with Psalm 150 scores .08
Psalm --4 Compared with Psalm 134 scores 0
Psalm --6 Compared with Psalm 128 scores 0
Psalm --6 Compared with Psalm 133 scores .09
Psalm --6 Compared with Psalm 149 scores .09
Psalm --8 Compared with Psalm 117 scores 0
Psalm --8 Compared with Psalm 150 scores 0
Psalm -11 Compared with Psalm 117 scores 0
Psalm -11 Compared with Psalm 136 scores .08
Psalm -13 Compared with Psalm 148 scores .07
Psalm -15 Compared with Psalm 133 scores 0
Psalm -23 Compared with Psalm 150 scores 0
Psalm -25 Compared with Psalm 134 scores .09
Psalm -26 Compared with Psalm -53 scores .08
Psalm -29 Compared with Psalm 131 scores .09
Psalm -29 Compared with Psalm 133 scores .09
Psalm -32 Compared with Psalm 133 scores .09
Psalm -38 Compared with Psalm 117 scores .09
Psalm -39 Compared with Psalm 117 scores .07
Psalm -43 Compared with Psalm 129 scores 0
Psalm -46 Compared with Psalm 150 scores .08
Psalm -50 Compared with Psalm 117 scores .09
Psalm -58 Compared with Psalm 123 scores .08
Psalm -61 Compared with Psalm -87 scores 0
Psalm -62 Compared with Psalm 117 scores .08
Psalm -64 Compared with Psalm 123 scores 0
Psalm -64 Compared with Psalm 134 scores .09
Psalm -67 Compared with Psalm 150 scores 0
Psalm -68 Compared with Psalm 117 scores .03
Psalm -70 Compared with Psalm 148 scores .07
Psalm -74 Compared with Psalm 117 scores .09
Psalm -75 Compared with Psalm 117 scores .09
Psalm -76 Compared with Psalm 117 scores 0
Psalm -80 Compared with Psalm 117 scores .05
Psalm -85 Compared with Psalm 129 scores .07
Psalm -93 Compared with Psalm 129 scores 0
Psalm -95 Compared with Psalm 120 scores .09
Psalm -95 Compared with Psalm 123 scores .09
Psalm 100 Compared with Psalm -93 scores 0
Psalm 100 Compared with Psalm 119-A-H scores .07
Psalm 111 Compared with Psalm 129 scores 0
Psalm 113 Compared with Psalm 120 scores 0
Psalm 116 Compared with Psalm 133 scores .05
Psalm 117 Compared with Psalm 120 scores 0
Psalm 117 Compared with Psalm 129 scores 0
Psalm 117 Compared with Psalm 133 scores 0
Psalm 117 Compared with Psalm 134 scores 0
Psalm 117 Compared with Psalm 140 scores .07
Psalm 119-A-H Compared with Psalm -14 scores .09
Psalm 119-A-H Compared with Psalm -53 scores .07
Psalm 119-A-H Compared with Psalm 117 scores .01
Psalm 119-A-H Compared with Psalm 125 scores .07
Psalm 119-A-H Compared with Psalm 126 scores .05
Psalm 119-A-H Compared with Psalm 134 scores .08
Psalm 119-A-H Compared with Psalm 149 scores .06
Psalm 119-A-H Compared with Psalm 150 scores .02
Psalm 119-K-* Compared with Psalm 114 scores .09
Psalm 119-K-* Compared with Psalm 117 scores .04
Psalm 119-K-* Compared with Psalm 150 scores .02
Psalm 119-Ts-T Compared with Psalm 117 scores .08
Psalm 119-Ts-T Compared with Psalm 126 scores .08
Psalm 119-Ts-T Compared with Psalm 134 scores .08
Psalm 119-V-Y Compared with Psalm 114 scores .09
Psalm 119-V-Y Compared with Psalm 117 scores .04
Psalm 119-V-Y Compared with Psalm 123 scores .05
Psalm 119-V-Y Compared with Psalm 124 scores .07
Psalm 119-V-Y Compared with Psalm 134 scores .07
Psalm 119-V-Y Compared with Psalm 149 scores .08
Psalm 119-V-Y Compared with Psalm 150 scores .03
Psalm 120 Compared with Psalm 136 scores .08
Psalm 133 Compared with Psalm 136 scores .08
Psalm 150 Compared with Psalm -13 scores 0
Psalm 150 Compared with Psalm -16 scores 0
Psalm 150 Compared with Psalm -19 scores .07
Psalm 150 Compared with Psalm -25 scores 0
Psalm 150 Compared with Psalm -26 scores .08
Psalm 150 Compared with Psalm -32 scores .09
Psalm 150 Compared with Psalm -41 scores .07
Psalm 150 Compared with Psalm -42 scores .08
Psalm 150 Compared with Psalm -50 scores .09
Psalm 150 Compared with Psalm -55 scores .08
Psalm 150 Compared with Psalm -62 scores .08
Psalm 150 Compared with Psalm -72 scores .05
Psalm 150 Compared with Psalm -85 scores .07
Psalm 150 Compared with Psalm -86 scores .06
Psalm 150 Compared with Psalm -94 scores .09
Psalm 150 Compared with Psalm -95 scores .09
Psalm 150 Compared with Psalm 121 scores 0
Psalm 150 Compared with Psalm 123 scores 0
Psalm 150 Compared with Psalm 124 scores 0
Psalm 150 Compared with Psalm 125 scores 0
Psalm 150 Compared with Psalm 126 scores 0
Psalm 150 Compared with Psalm 128 scores 0
Psalm 150 Compared with Psalm 129 scores 0
Psalm 150 Compared with Psalm 133 scores 0
Psalm 150 Compared with Psalm 137 scores 0
Psalm 150 Compared with Psalm 140 scores .07