The Second Test

Tables are limited - read the right columns as: Torah, Wicked, Wisdom?, Royal, Personal, Penitential, Acrostic, Miktam, Prayer, Maskil - it is much asier to see in an image.

PSALM	Comment	TR	WK	WS	RL	PL	PN	AC	MK	PR	MS
Overview	Just for the moment considering only Psalms 1-17 - how many differing themes emerge in these psalms?
Psalm --1	Psalm 1 introduces at least 2: the way of Torah and the way of the wicked. In the structure chart I note 4 psalms connected by a third link: 73, 90, 107, 145 - representing Wilson's final wisdom frame. My analysis does not support this connection. It looks like a subjective judgment. 73, 90, and 107 play more formative roles than the vague idea of wisdom. Wisdom itself is used in psalms 19, 37, 49, 51, 58, 90, 104, 105, 107, 111, and 119.	x	x	x
Psalm --2	Psalm 2 introduces the anointed king. There are two ways to look at the designation Royal: the psalms related to royal functions in Israel, and the psalms related to יְהוָה as King. I have one connection on the diagram but (if there were more room) two columns here to see if these should be divided.				x
Psalm --3, 4, 5	Psalms 3, 4, and 5 all represent individual psalms expressing parts of the dialogue with יְהוָה. One could think of it as the introduction to the changes of mind that come with reflection on the covenant promises and the confidence that comes as a result.					x
Psalm --6	Psalm 6 begins a new thing - the response to a rebuke from יְהוָה. There is a hint of rebuke in Psalm 4, but it is too brief to sink in. Psalm 38 is a reminder of Psalm 6. Psalm 6 is traditionally seen as the beginning of the 7 penitential psalms.						x
Psalm --7	Having seen the first rebuke, Psalm 7 returns to the issue of the wicked. Include in this group Psalms 11, 37, and 149 though the histogram of wickedness is more pervasive than this.		x
Psalm --8	Psalm 8 doesn't look very directly 'royal' but it does let יְהוָה give the human, the child of the dust rule תַּמְשִׁילֵהוּ over creation.				x
Psalm --9-10	There is a considerable seriousness to the beginning of the Psalter. Now we get to play as well with our first acrostic. It is a Royal acrostic.				x			x
Psalm -11	Like Psalm 7, Psalm 11 foreshadows hell and the judgment of the wicked. Let this not be trivialized, God's interest in the wicked extends to their redemption and the ambivalence of the psalmist over who is the subject of the suffering is clear. (How can ambivalence be clear eh?)		x
Psalm -12	Psalm 12 is a Torah psalm. It includes the recognition that mercy (חסד) is not a property of the children of dust.		x					x
Psalm -13	There is a common change of heart in the Psalmist as the dialogue progresses. In this case just before the last three sentences, the prayer is answered and the prayer's confidence returns. Does the bounty of יְהוָה suggest Psalm 139?
Psalm -14	A double of 53 - but not itself a Maskil - perhaps it too early to introduce insight. Such must wait till the great penitential Psalm 51 is read.										x
Psalm -15	With 24 and 1 and 119 a Torah stream	x
Psalm -16	The first of the Miktamim								x
Psalm -17	The first Prayer									x