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On the Greek text. The Greek follows the standard critical text of the Septuagint (Rahlfs-Hanhart in its main wording, itself an ancient, public-domain text); the distinctively copyrighted critical apparatus is not reproduced. Versification follows the LXX.

The Book of Psalms (LXX) — Interlinear: Themes, Outlines & Translation Notes

A consolidated companion to the Psalms data set: every chapter of LXX Psalms (1-151) rendered as a six-tier Greek reverse-interlinear (Greek · gloss · parsing/case · syntax · semantic force · lexical note), with per-verse discourse analysis and a chapter argument-outline.

This document gathers the theme, the argument outline (the outline movements authored into each data file), and the translation / textual / exegetical notes (the text_note of each file, reproduced verbatim). Major translation and interpretive cruxes are handled within those notes rather than silently resolved. The Psalter is Israel's prayer book in Greek: a many-voiced sequence of lament, praise, royal theology, wisdom reflection, Zion songs, covenant memory, penitence, and thanksgiving that became one of the Septuagint's most formative books for early Christian reading and citation. Its Greek form preserves both the familiar five-book shape of the collection and the distinctively LXX numbering that includes Psalm 151. The Greek follows the standard critical text of the Septuagint (Rahlfs–Hanhart in its main wording, itself an ancient public-domain text); the distinctively copyrighted apparatus is not reproduced, and versification follows the LXX.

Scope

Chapter Verses Words annotated Outline movements
Psalms 1 6 110 4
Psalms 2 12 164 5
Psalms 3 9 109 5
Psalms 4 9 131 5
Psalms 5 13 198 6
Psalms 6 11 148 5
Psalms 7 18 254 6
Psalms 8 10 135 7
Psalms 9 39 574 7
Psalms 10 7 115 5
Psalms 11 9 126 5
Psalms 12 6 98 4
Psalms 13 7 167 5
Psalms 14 5 87 4
Psalms 15 11 178 5
Psalms 16 15 237 5
Psalms 17 51 730 6
Psalms 18 15 220 5
Psalms 19 10 127 6
Psalms 20 14 193 6
Psalms 21 32 449 6
Psalms 22 6 104 5
Psalms 23 10 152 6
Psalms 24 22 297 5
Psalms 25 12 146 5
Psalms 26 14 262 6
Psalms 27 9 184 4
Psalms 28 11 136 4
Psalms 29 13 189 5
Psalms 30 25 410 6
Psalms 31 11 189 5
Psalms 32 22 270 5
Psalms 33 23 284 5
Psalms 34 28 402 5
Psalms 35 13 174 4
Psalms 36 40 525 6
Psalms 37 23 327 5
Psalms 38 14 229 4
Psalms 39 18 326 6
Psalms 40 14 197 5
Psalms 41 12 239 4
Psalms 42 5 116 4
Psalms 43 27 385 6
Psalms 44 18 292 6
Psalms 45 12 157 6
Psalms 46 10 106 5
Psalms 47 15 196 5
Psalms 48 21 292 6
Psalms 49 23 315 6
Psalms 50 21 284 6
Psalms 51 11 162 4
Psalms 52 7 116 5
Psalms 53 9 118 5
Psalms 54 24 339 6
Psalms 55 14 204 5
Psalms 56 12 198 5
Psalms 57 12 156 5
Psalms 58 18 284 6
Psalms 59 14 185 5
Psalms 60 9 120 5
Psalms 61 13 193 5
Psalms 62 12 169 5
Psalms 63 11 131 5
Psalms 64 14 204 5
Psalms 65 20 271 5
Psalms 66 8 93 5
Psalms 67 36 525 9
Psalms 68 37 549 7
Psalms 69 6 85 4
Psalms 70 24 390 5
Psalms 71 20 294 6
Psalms 72 28 354 5
Psalms 73 23 344 6
Psalms 74 11 140 5
Psalms 75 13 159 5
Psalms 76 21 276 5
Psalms 77 72 996 5
Psalms 78 13 227 5
Psalms 79 20 263 5
Psalms 80 17 218 5
Psalms 81 8 84 4
Psalms 82 19 221 5
Psalms 83 13 206 5
Psalms 84 14 178 5
Psalms 85 17 264 5
Psalms 86 7 85 5
Psalms 87 19 261 5
Psalms 88 53 717 5
Psalms 89 17 252 5
Psalms 90 16 203 5
Psalms 91 16 195 5
Psalms 92 5 79 5
Psalms 93 23 269 5
Psalms 94 11 160 5
Psalms 95 13 196 5
Psalms 96 12 166 5
Psalms 97 9 129 5
Psalms 98 9 143 5
Psalms 99 5 75 5
Psalms 100 8 123 5
Psalms 101 29 385 5
Psalms 102 22 300 5
Psalms 103 35 440 5
Psalms 104 45 517 5
Psalms 105 48 612 5
Psalms 106 43 507 5
Psalms 107 14 175 5
Psalms 108 31 399 5
Psalms 109 7 102 5
Psalms 110 10 130 5
Psalms 111 10 133 5
Psalms 112 9 90 5
Psalms 113 26 317 5
Psalms 114 9 100 5
Psalms 115 9 82 5
Psalms 116 2 28 5
Psalms 117 29 326 5
Psalms 118 176 2134 5
Psalms 119 7 74 5
Psalms 120 8 95 5
Psalms 121 9 106 5
Psalms 122 4 69 5
Psalms 123 8 99 5
Psalms 124 5 82 5
Psalms 125 6 77 5
Psalms 126 5 85 5
Psalms 127 6 83 5
Psalms 128 8 88 5
Psalms 129 8 93 5
Psalms 130 3 58 5
Psalms 131 18 232 5
Psalms 132 3 60 5
Psalms 133 3 48 5
Psalms 134 21 273 5
Psalms 135 26 369 5
Psalms 136 9 125 5
Psalms 137 8 141 5
Psalms 138 24 333 5
Psalms 139 14 182 5
Psalms 140 10 168 5
Psalms 141 8 131 5
Psalms 142 12 226 5
Psalms 143 15 231 5
Psalms 144 21 303 5
Psalms 145 10 131 5
Psalms 146 11 145 5
Psalms 147 9 108 5
Psalms 148 14 174 5
Psalms 149 9 111 5
Psalms 150 6 67 5
Psalms 151 7 116 3
Total 2533 34,964 772

Each annotated word carries Greek, a working gloss, color-coded grammatical case, parsing (Tense·Voice·Mood·Person·Number + lemma), a Wallace-style syntactic-function label, an aspectual semantic-force label (verbal forms), and a condensed lexical note. As translation Greek, the annotation additionally flags Hebraisms and the underlying Hebrew idiom where it illuminates the rendering.

The argument of the book

The macro-structure of the whole book - its major movements - under which the chapter-by-chapter detail below unfolds. The Psalter is not a flat anthology: it opens with wisdom and royal framing, deepens through Davidic lament and praise, widens into Asaphite and Korahite communal memory, turns through enthronement, pilgrimage, and hallelujah praise, and closes with a final surge of doxology. The annotation tracks those recurring voices and genres while each completed chapter supplies its own discourse outline. (Section divisions are interpretive; the more common analysis is generally followed.)

Chapter-by-chapter

Psalms 1 — ΨΑΛΜΟΙ Α′

Theme. Blessedness grows from delight in the Lord's law, while the wicked are chaff on the way to judgment.

Outline.

Translation & textual notes. The Greek text of Psalms 1 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. As the threshold psalm of the collection, it sets the Psalter's moral and meditative horizon by contrasting the way of the righteous with the way of the ungodly. The poem moves from beatitude and negation, to delight in the Lord's law, to the image of the well-watered tree, and finally to the instability and judgment of the wicked. Its compact form gives the whole book a wisdom frame: prayer and praise are to be heard as the speech of those learning to inhabit the Lord's way. Versification follows the LXX.

Psalms 2 — ΨΑΛΜΟΙ Β′

Theme. Earthly revolt meets the Lord's decree as his anointed king is established over the nations.

Outline.

Translation & textual notes. The Greek text of Psalms 2 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A royal enthronement psalm that stages the collision between earthly revolt and the Lord's unshaken decree. The poem opens with nations and rulers in noisy conspiracy, shifts to the heavenly response of derision and wrath, and then gives voice to the king established on Zion. At the center stands the divine declaration of sonship and inheritance: the anointed ruler reigns not by human coalition but by the Lord's own appointment. The closing summons turns the psalm into warning and wisdom, calling kings to reverent service before anger breaks out and ending, as Psalm 1 began, with beatitude for those who take refuge in God. Versification follows the LXX.

Psalms 3 — ΨΑΛΜΟΙ Γ′

Theme. Besieged and outnumbered, the singer lies down in peace because deliverance belongs to the Lord.

Outline.

Translation & textual notes. The Greek text of Psalms 3 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The first sustained psalm of personal distress in the collection, and the LXX preserves its movement from siege to confidence with striking economy. The Davidic superscription places the prayer in the shadow of Absalom's revolt, so that political betrayal and filial grief stand behind the complaint without overwhelming it. The poem opens by counting enemies and reporting their taunt that God will not save, then turns sharply to confession: the Lord is shield, glory, and the one who lifts the bowed head. From that center the psalmist recalls answered prayer, dares to sleep and wake under divine support, and asks God to arise against surrounding foes. It closes with the classic summary of trust: salvation belongs to the Lord, and his blessing rests upon his people. Versification follows the LXX.

Psalms 4 — ΨΑΛΜΟΙ Δ′

Theme. An evening prayer of rebuke, reflection, and calm trust under the Lord's favor.

Outline.

Translation & textual notes. The Greek text of Psalms 4 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Cast as an evening prayer that moves from remembered deliverance into rebuke, exhortation, and quiet confidence. The speaker addresses God from distress, turns to confront human vanity and falsehood, summons hearers to inward contrition and righteous sacrifice, and finally rests in the light of the Lord's favor. The LXX presentation keeps the psalm's liturgical framing while letting its final mood settle into trust, sleep, and peace under God's solitary protection. Versification follows the LXX.

Psalms 5 — ΨΑΛΜΟΙ Ε′

Theme. Morning prayer sets the Lord's holiness against deceitful enemies and finds refuge in his guidance.

Outline.

Translation & textual notes. The Greek text of Psalms 5 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A morning prayer that begins with urgent appeal, passes through meditation on the Lord's holiness and the duplicity of the wicked, and ends in confidence that God shelters those who love his name. The speaker rises early to set his plea before the Lord, knowing that deceit, bloodshed, and lawlessness cannot stand in the divine presence. From that contrast comes the central petition: lead me in your righteousness and make your way straight before me while enemies surround and slander. It closes by widening from the individual suppliant to all who seek refuge, so that personal prayer becomes shared gladness beneath the Lord's protective favor. Versification follows the LXX.

Psalms 6 — ΨΑΛΜΟΙ Ϛ′

Theme. Weakness, tears, and repentance give way to sudden confidence that the Lord has heard.

Outline.

Translation & textual notes. The Greek text of Psalms 6 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The first sustained lament in the Psalter and moves from pleading not to be corrected in wrath, through physical weakness, inner turmoil, and night-long weeping, to a sharp reversal of confidence grounded in the Lord's hearing. The poem's rhetoric is intensely bodily: bones shake, the soul is troubled, the bed is washed with tears, and the eyes grow dim among enemies. Yet the close turns outward in authority because the suppliant is persuaded that his cry has been received. Versification follows the LXX.

Psalms 7 — ΨΑΛΜΟΙ Ζ′

Theme. Under false accusation, David takes refuge in the righteous Judge who turns violence back on the wicked.

Outline.

Translation & textual notes. The Greek text of Psalms 7 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Hostile accusation drives David to seek refuge, submit to judgment, and appeal to the Lord as the warrior-judge who turns violence back upon the wicked. After the superscription ties the poem to hostile words, the psalm moves from refuge and rescue into a formal oath of innocence: if the speaker has repaid evil or harbored injustice, let the enemy utterly prevail. From that self-imprecation the prayer turns outward and upward, summoning the Lord to rise in judgment, gather the peoples, test hearts and kidneys, and distinguish the righteous from the wicked. The closing movement holds together two themes that dominate the psalm's rhetoric: God is both a patient judge and a ready warrior, while the wicked finally collapse into the violence they themselves conceived. Versification follows the LXX.

Psalms 8 — ΨΑΛΜΟΙ Η′

Theme. Wonder at the Lord's majesty and at humanity's honored place within creation.

Outline.

Translation & textual notes. The Greek text of Psalms 8 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A hymn of astonished praise that frames the whole meditation with the cry, "O Lord, our Lord, how wondrous is your name in all the earth." Between those refrains the poem moves from the Lord's majesty above the heavens, to praise drawn from infants and nursing children, to the vastness of moon and stars, and finally to the strange dignity granted to humanity. The LXX keeps the psalm's paradoxes sharp: the smallest mouths silence enemies, mortal man is remembered and visited by God, and the one who seems insignificant beneath the heavens is crowned with glory and entrusted with dominion over living creatures. Creation is not autonomous spectacle here but the ordered work of the Lord's fingers, and human rule is meaningful only as a delegated share in that creational order. Versification follows the LXX.

Psalms 9 — ΨΑΛΜΟΙ Θ′

Theme. Thanksgiving for past judgment gives way to protest against arrogant oppression, yet the Lord still reigns forever.

Outline.

Translation & textual notes. The Greek text of Psalms 9 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In LXX numbering this psalm combines material that is divided between Psalms 9 and 10 in the Hebrew tradition. The first movement is a hymn of thanksgiving in which the psalmist recounts divine judgments against enemies, nations, and oppressors, and celebrates the Lord as the enduring judge and refuge of the poor. The second movement turns into lament over arrogant wickedness, tracing how practical denial of God issues in predation, violence, and disdain for the vulnerable. The close answers that arrogance by calling on the Lord to arise, break the arm of the wicked, hear the desire of the poor, and judge so that merely earthly man no longer terrifies. Versification follows the LXX.

Psalms 10 — ΨΑΛΜΟΙ Ι′

Theme. Shaken counsel is answered by quiet trust in the Lord enthroned as righteous judge.

Outline.

Translation & textual notes. The Greek text of Psalms 10 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A compact confession of trust that refuses frightened counsel and answers it with a theological vision of the Lord’s enthroned scrutiny. The poem begins with the pressure to flee like a bird before hidden archers, acknowledges the collapse of what has been built, and then turns upward to the Lord in his holy temple and heavenly throne. From that vantage point the psalm reads human life as a sphere of testing: the just are examined, the wicked are exposed, and destructive judgment belongs to those who love violence and wrong. Versification follows the LXX.

Psalms 11 — ΨΑΛΜΟΙ ΙΑ′

Theme. Faithful speech has vanished, and the psalm waits for the Lord's pure word to answer human arrogance.

Outline.

Translation & textual notes. The Greek text of Psalms 11 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It laments the collapse of faithful speech in human society: the devout disappear, truth diminishes, neighbors trade empty words, and arrogant speakers imagine themselves answerable to no lord. Against that public corruption the psalm sets the Lord's own response. He rises for the oppressed, his sayings are pure like silver repeatedly refined, and his guarding word stands over against the duplicity of the age. The final verse keeps the tension visible by noting that the wicked still circulate, even while divine regard and preservation remain decisive. Versification follows the LXX.

Psalms 12 — ΨΑΛΜΟΙ ΙΒ′

Theme. Delay, sorrow, and wavering give way to prayer, song, and remembered steadfast love.

Outline.

Translation & textual notes. The Greek text of Psalms 12 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A compact lament that turns on the pressure of delayed divine response. The repeated “How long?” sets the emotional register, but the complaint does not stay abstract: forgottenness, hidden face, internal planning, heart-pain, hostile exaltation, and the threat of death are all named. The final verse resolves the tension not by erasing danger but by re-centering the speaker in the Lord's mercy, salvation, and proven beneficence. Versification follows the LXX.

Psalms 13 — ΨΑΛΜΟΙ ΙΓ′

Theme. Human corruption is exposed before the God who looks down and will restore his people.

Outline.

Translation & textual notes. The Greek text of Psalms 13 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In LXX numbering this psalm corresponds to Psalm 14 in the Hebrew tradition and presents a sapiential indictment of human corruption. After the fool's denial of God, the poem moves from heaven's searching gaze to a universal verdict of deviation, then expands the accusation with bodily images of throat, tongue, lips, mouth, feet, and eyes. The latter half turns from diagnosis to judgment and hope: oppressors consume the Lord's people, panic overtakes them because God is with the righteous generation, and the psalm closes by longing for Israel's salvation from Zion. Versification follows the LXX.

Psalms 14 — ΨΑΛΜΟΙ ΙΔ′

Theme. The one fit for the Lord's holy hill is marked by integrity, justice, and steady speech.

Outline.

Translation & textual notes. The Greek text of Psalms 14 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This short entrance liturgy asks who may dwell in the Lord's tent and holy mountain, then answers with a compact portrait of the upright worshiper. The poem moves from cultic question to ethical profile: blameless walking, truthful speech, refusal of slander and harm, proper valuation of the wicked and the God-fearing, covenant fidelity even when costly, and financial justice toward the innocent. Like several early psalms, it joins worship and moral life so tightly that access to the sanctuary becomes a test of character rather than mere ritual arrival. Versification follows the LXX.

Psalms 15 — ΨΑΛΜΟΙ ΙΕ′

Theme. The Lord himself is portion and inheritance, keeping his servant secure in life and beyond decay.

Outline.

Translation & textual notes. The Greek text of Psalms 15 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. In LXX numbering this psalm corresponds to Psalm 16 in the Hebrew tradition and unfolds as a psalm of trust and inheritance. It begins with a plea for preservation grounded in refuge, contrasts the Lord with the multiplied pains of rival loyalties, and then settles into the language of portion, boundary-lines, counsel, and stable presence. The final movement gathers joy, bodily security, deliverance from Hades, and the known paths of life into a confession that the Lord himself is the speaker's enduring good and delight. Versification follows the LXX.

Psalms 16 — ΨΑΛΜΟΙ ΙϚ′

Theme. A plea for vindication rises from tested integrity and rests in the hope of seeing God's face.

Outline.

Translation & textual notes. The Greek text of Psalms 16 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In LXX numbering this chapter corresponds to Psalm 17 in the Hebrew tradition and unfolds as a prayer for vindication. It begins by appealing to the integrity of the speaker's plea, rehearses divine testing and the disciplined path of obedience, asks for protective mercy under the image of the eye and sheltering wings, and then describes the enclosing violence of the wicked in vivid predatory terms. It closes by asking God to confront those enemies and by setting the transient fullness of the wicked over against the speaker's own hope of beholding God's face and glory. Versification follows the LXX.

Psalms 17 — ΨΑΛΜΟΙ ΙΖ′

Theme. David's great thanksgiving celebrates rescue, warrior strength, and the Lord's covenant faithfulness to his king.

Outline.

Translation & textual notes. The Greek text of Psalms 17 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In LXX numbering this chapter corresponds to Psalm 18 in the Hebrew tradition and preserves the great Davidic thanksgiving that also appears in 2 Kingdoms 22. It opens with an extended superscription linking the song to the day of deliverance from Saul and every enemy, then unfolds through love-confession, descriptions of mortal distress, a violent theophany of divine intervention, deliverance, vindication, martial empowerment, victory over hostile peoples, and a closing doxology that ties the Lord's saving mercy to his anointed king and Davidic seed. Versification follows the LXX.

Psalms 18 — ΨΑΛΜΟΙ ΙΗ′

Theme. Creation speaks, the Lord's law shines, and the worshiper prays to be kept from hidden sin.

Outline.

Translation & textual notes. The Greek text of Psalms 18 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In LXX numbering this chapter corresponds to Psalm 19 in the Hebrew tradition and moves in a carefully ordered sequence from cosmic revelation to Torah revelation to personal prayer. The heavens and firmament proclaim God's glory without speech, the sun is described in vivid bridal and athletic imagery, the perfection and sweetness of the Lord's law and testimonies are celebrated in a clustered series of predicates, and the chapter closes by turning inward toward hidden faults, presumptuous sins, and the desire that speech and meditation be acceptable before the Lord. Versification follows the LXX.

Psalms 19 — ΨΑΛΜΟΙ ΙΘ′

Theme. Royal intercession asks the Lord to answer in the day of trouble and grant victory to his anointed.

Outline.

Translation & textual notes. The Greek text of Psalms 19 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In LXX numbering this chapter corresponds to Psalm 20 in the Hebrew tradition and is a royal intercession shaped around the day of trouble. The congregation asks that the Lord hear and defend the king, send help from the sanctuary, remember his sacrifices, and fulfill his plans; confidence then rises that the Lord has saved his anointed and will answer from his holy heaven. The closing contrast between chariots and horses on the one hand and the Lord's name on the other gives the psalm its military edge, before the final plea asks the Lord to save the king and hear the people when they call. Versification follows the LXX.

Psalms 20 — ΨΑΛΜΟΙ Κ′

Theme. The king rejoices in strength and victory received from the Lord.

Outline.

Translation & textual notes. The Greek text of Psalms 20 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In LXX numbering this chapter corresponds to Psalm 21 in the Hebrew tradition and functions as the royal counterpart to the intercessory prayer of the previous psalm. Here the king rejoices in the Lord's strength and salvation, receives the desires of his heart, is crowned and granted length of days, and stands secure because he hopes in the Lord and in the mercy of the Most High. The latter half turns outward against enemies, announcing fiery judgment, the destruction of their fruit, and the Lord's triumphing power, before the chapter closes in a communal call to praise the Lord's might. Versification follows the LXX.

Psalms 21 — ΨΑΛΜΟΙ ΚΑ′

Theme. Forsaken anguish opens into vindication, worldwide praise, and hope for future generations.

Outline.

Translation & textual notes. The Greek text of Psalms 21 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In LXX numbering this chapter corresponds to Psalm 22 in the Hebrew tradition and is one of the Psalter's deepest laments, later read centrally in Christian passion interpretation. It opens with the cry of abandonment, moves through remembered trust, public mockery, bodily disintegration, and predatory encirclement, then turns in petition toward rescue from sword, dog, lion, and wild horn. From verse 23 onward the poem reverses into proclamation: the Lord has heard the poor sufferer, the congregation is summoned to praise, the poor are fed, the ends of the earth turn to the Lord, and future generations will announce his righteousness because the Lord has acted. Versification follows the LXX.

Psalms 22 — ΨΑΛΜΟΙ ΚΒ′

Theme. The shepherd Lord leads, restores, hosts, and shelters through the valley of death.

Outline.

Translation & textual notes. The Greek text of Psalms 22 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In LXX numbering this is the shepherd psalm corresponding to Psalm 23 in the Hebrew tradition. The poem is a compact confession of confidence that moves from pastoral guidance to table fellowship: the Lord shepherds, settles, restores, guides, accompanies through death-shadow, prepares a banquet in the face of enemies, anoints the head, and finally pursues the worshiper with mercy into lasting habitation in the house of the Lord. Several Septuagintal turns deserve notice: the Lord causes the speaker to dwell "in a place of green grass," nourishes him beside "water of rest," and the closing line is expressed with an articular infinitive, "my dwelling in the house of the Lord," emphasizing an abiding state rather than a momentary visit. The vivid phrase τὸ ποτήριόν σου μεθύσκον ὡς κράτιστον heightens the host-metaphor by portraying the cup as richly intoxicating and excellent. Versification follows the LXX.

Psalms 23 — ΨΑΛΜΟΙ ΚΓ′

Theme. The King of glory claims the gates, and clean hands alone may stand in his holy place.

Outline.

Translation & textual notes. The Greek text of Psalms 23 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In LXX numbering this chapter corresponds to Psalm 24 in the Hebrew tradition. The Davidic superscription includes the additional liturgical phrase τῆς μιᾶς σαββάτων, commonly taken as 'for the first day of the week,' a heading absent from the Masoretic tradition and well suited to the psalm's movement from cosmic creation to sanctuary entry. The poem falls into two tightly joined halves: verses 1-6 confess that the whole world belongs to the Lord and ask what kind of worshiper may ascend his holy mountain; verses 7-10 then stage an antiphonal gate liturgy in which the everlasting doors are summoned to receive the King of glory. It therefore binds ethics and worship together: the clean-handed seeker may enter because the one entering in triumph is none other than the Lord himself, mighty in battle and Lord of hosts. Versification follows the LXX.

Psalms 24 — ΨΑΛΜΟΙ ΚΔ′

Theme. An alphabetic prayer for guidance, forgiveness, and covenant faith amid waiting and trouble.

Outline.

Translation & textual notes. The Greek text of Psalms 24 follows the standard Septuagint form of the psalm traditionally numbered Psalm 25 in the Hebrew tradition. This alphabetically shaped prayer of trust and instruction lifts the speaker's soul to the Lord, asks not to be shamed before enemies, seeks to learn the Lord's ways, pleads that youthful sins not be remembered, and reflects on the Lord's goodness toward the meek and toward those who fear him. The final movement returns to urgent personal distress, asking for mercy, forgiveness, and deliverance, before the closing verse broadens the lament into a corporate petition for Israel's redemption from every affliction. Versification follows the LXX.

Psalms 25 — ΨΑΛΜΟΙ ΚΕ′

Theme. Integrity pleads for vindication while refusing the company and worship of the wicked.

Outline.

Translation & textual notes. The Greek text of Psalms 25 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In LXX numbering this chapter corresponds to Psalm 26 in the Hebrew tradition and belongs to the cluster of Davidic prayers of innocence. It asks the Lord to judge and test the speaker, grounds that plea in a life ordered by steadfast love and truth, renounces the company of the vain and lawless, and turns toward the sanctuary with washed hands, praise, and delight in the beauty of God's house. The closing petition asks not to share the fate of the bloodstained and bribed, yet it does not end in self-righteous isolation: integrity still depends on redemption and mercy, and the final stance is public blessing in the assembly. Versification follows the LXX.

Psalms 26 — ΨΑΛΜΟΙ ΚϚ′

Theme. Fearless confidence seeks the Lord's face and waits for his goodness in the land of the living.

Outline.

Translation & textual notes. The Greek text of Psalms 26 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In LXX numbering this chapter corresponds to Psalm 27 in the Hebrew tradition and moves from confident confession into petition and back into exhortation. It opens by naming the Lord as light, savior, and defender, so hostile attackers and military threat lose their terror. Its center is the single desire to dwell in the Lord's house, behold his beauty, and offer jubilant sacrifice. From verse 7 onward the confidence becomes urgent prayer: the speaker asks to seek God's face, begs not to be abandoned, contrasts human forsaking with divine reception, and pleads for guidance and protection from false witnesses. The close regathers the whole poem in trust that the Lord's goodness will still be seen in the land of the living, then commands patient courage before the Lord. Versification follows the LXX.

Psalms 27 — ΨΑΛΜΟΙ ΚΖ′

Theme. A cry for mercy turns quickly into gratitude because the Lord has heard.

Outline.

Translation & textual notes. The Greek text of Psalms 27 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In LXX numbering this chapter corresponds to Psalm 28 in the Hebrew tradition and moves with striking economy from urgent plea to confident thanksgiving. The first half begs the Lord not to remain silent and asks not to be swept away with smooth-talking workers of injustice; the middle petitions for a recompense that matches their deeds because they have failed to discern the Lord's works; the final movement pivots abruptly into blessing, trust, and intercession for the whole people and for the Lord's anointed. The sanctuary gesture of lifted hands and the closing pastoral prayer give the psalm both liturgical and royal breadth. Versification follows the LXX.

Psalms 28 — ΨΑΛΜΟΙ ΚΗ′

Theme. The Lord's voice thunders over the waters, shakes creation, and blesses his people with peace.

Outline.

Translation & textual notes. The Greek text of Psalms 28 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In LXX numbering this chapter corresponds to Psalm 29 in the Hebrew tradition and presents a compact storm-theophany framed by worship. The opening summons calls heavenly beings to ascribe glory to the Lord and to bow in his holy court; the middle section repeats "the voice of the Lord" as it moves from the waters to Lebanon, the wilderness, animals, and forests; the close lifts from the storm to the Lord's royal enthronement above the flood and to his gift of strength and peace for his people. The superscription's reference to the departure of the tabernacle gives the hymn a liturgical setting, while the refrain turns natural power into doxology. Versification follows the LXX.

Psalms 29 — ΨΑΛΜΟΙ ΚΘ′

Theme. Rescue from near death becomes thanksgiving, dancing, and praise after a night of weeping.

Outline.

Translation & textual notes. The Greek text of Psalms 29 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In LXX numbering this chapter corresponds to Psalm 30 in the Hebrew tradition and is a thanksgiving psalm for rescue from mortal descent. The heading associates it with the dedication of the house, but the body of the poem moves through deliverance from near death, a summons for the holy ones to praise, reflection on the briefness of divine anger and the return of joy, confession of former self-security, renewed supplication when God hid his face, and finally a closing vow of perpetual thanksgiving after mourning is turned into dancing. Versification follows the LXX.

Psalms 30 — ΨΑΛΜΟΙ Λ′

Theme. Under slander and distress, the singer entrusts life to the faithful God who shelters those who fear him.

Outline.

Translation & textual notes. The Greek text of Psalms 30 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In LXX numbering this chapter corresponds to Psalm 31 in the Hebrew tradition and is a psalm of trust that moves from urgent petition into remembered rescue, deep complaint, renewed confession of confidence, and finally communal exhortation. The superscription includes the unusual term ἐκστάσεως, which can suggest bewilderment, distress, or a state of being beside oneself and fits the psalm's movement between panic and restored assurance. Several lines became especially influential in later reception: v. 6, 'Into your hands I will commit my spirit,' stands at the center of Jewish and Christian prayer, while vv. 20-21 celebrate the hidden goodness and shelter the Lord stores up for those who fear him. The closing summons broadens one sufferer's deliverance into instruction for all the faithful: love the Lord, for he seeks faithfulness and strengthens those who hope in him. Versification follows the LXX.

Psalms 31 — ΨΑΛΜΟΙ ΛΑ′

Theme. Confession gives way to pardon, instruction, and joy for those who take refuge in the Lord.

Outline.

Translation & textual notes. The Greek text of Psalms 31 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In LXX numbering this chapter corresponds to Psalm 32 in the Hebrew tradition and is one of the classic penitential psalms, though it moves from confession into wisdom and communal exhortation rather than remaining in lament alone. The opening beatitudes celebrate forgiven lawlessness and unreckoned sin, while the middle of the poem contrasts the bodily wasting of silence with the immediate release that follows confession. Several Septuagint details are noteworthy: v. 2 speaks of no deceit in the speaker's mouth rather than in his spirit, v. 4 preserves the difficult image of misery 'when a thorn was driven in,' and vv. 8-9 turn the psalm into direct instruction, likely divine speech, warning against brute stubbornness. It closes with a wisdom-style contrast between the many blows of the sinner and the encircling mercy granted to the one who hopes in the Lord. Versification follows the LXX.

Psalms 32 — ΨΑΛΜΟΙ ΛΒ′

Theme. The Lord's upright word made the world and still watches the nations with steadfast care.

Outline.

Translation & textual notes. The Greek text of Psalms 32 follows the standard Septuagint form represented in the Rahlfs-Hanhart tradition. In LXX numbering this chapter corresponds to Psalm 33 in the Hebrew tradition and is a communal hymn of praise that moves from summons to song, to meditation on the Lord's upright word and faithful works, to celebration of his creative sovereignty over sea and nations, and finally to a confession that no earthly power saves apart from his watchful mercy. The poem closes by turning cosmic praise into communal trust and petition: the people who wait for the Lord ask that the mercy on which they hope may rest on them. Versification follows the LXX.

Psalms 33 — ΨΑΛΜΟΙ ΛΓ′

Theme. Deliverance draws praise, instruction, and an invitation to fear the Lord and taste his goodness.

Outline.

Translation & textual notes. The Greek text of Psalms 33 follows the standard Septuagint form represented in the Rahlfs-Hanhart tradition. In LXX numbering this chapter corresponds to Psalm 34 in the Hebrew tradition and combines thanksgiving hymn, communal exhortation, and wisdom instruction. The superscription links the poem to David's feigned madness before a Philistine ruler, though the psalm names Αβιμελεχ where 1 Kingdoms 21 names Achish; as elsewhere in the Old Testament, 'Abimelech' may function as a dynastic Philistine throne-name rather than a contradiction of the narrative setting. Several Septuagint details deserve notice: v. 5 speaks of deliverance from the psalmist's "sojournings" (παροικίαι) rather than the Hebrew's "fears," the central moral instruction of vv. 12-15 turns thanksgiving into catechesis about the fear of the Lord, and v. 21's promise that not one bone of the righteous will be broken became a christological proof-text in John 19:36. Versification follows the LXX.

Psalms 34 — ΨΑΛΜΟΙ ΛΔ′

Theme. False accusers are answered with a plea that the Lord arise, contend, and vindicate.

Outline.

Translation & textual notes. The Greek text of Psalms 34 follows the standard Septuagint form represented in the Rahlfs-Hanhart tradition. In LXX numbering this chapter corresponds to Psalm 35 in the Hebrew tradition and is an individual plea for vindication in which the psalmist asks the Lord to act as both judge and warrior against false accusers and violent pursuers. The poem moves from martial imprecations, to confidence that the poor are delivered by the Lord, to grief over enemies whom the speaker had once treated like kin, and finally to a renewed courtroom appeal that their triumph might be reversed into public praise. Distinctive Septuagint features include the repeated agency of the angel of the Lord in vv. 5-6, the striking promise that prayer will return to the psalmist's own bosom in v. 13, and the closing concern that the Lord's servant be granted peace rather than swallowed by gloating foes. Versification follows the LXX.

Psalms 35 — ΨΑΛΜΟΙ ΛΕ′

Theme. The wicked flatter themselves into ruin, but the Lord's mercy is life, light, and refuge.

Outline.

Translation & textual notes. The Greek text of Psalms 35 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It in the Septuagint corresponds to Psalm 36 in the Hebrew tradition and is built around a sharp contrast: verses 2-5 expose the interior logic, speech, and settled practice of the lawless person, while verses 6-10 answer with a hymn to the Lord's immeasurable mercy, righteousness, and life-giving abundance, and verses 11-13 close with petition and confidence that the proud workers of iniquity will not stand. The opening diagnosis that there is no fear of God before the sinner's eyes is especially important in later reception, since Paul cites this line in Romans 3:18 to summarize humanity's rebellion. Versification follows the LXX.

Psalms 36 — ΨΑΛΜΟΙ ΛϚ′

Theme. Patient trust forbids envy as the righteous wait for the Lord and outlast the wicked.

Outline.

Translation & textual notes. The Greek text of Psalms 36 follows the standard Septuagint form represented in the Rahlfs-Hanhart tradition. In LXX numbering this chapter corresponds to Psalm 37 in the Hebrew tradition and functions as a wisdom psalm of patient trust: it repeatedly forbids envy at the temporary success of the wicked and answers that temptation with commands to hope, do good, wait quietly, and keep the Lord's way. The poem is structured by sharp contrasts between the short-lived flourishing of sinners and the durable inheritance of the righteous, especially in the recurring promise that the meek or upright will inherit the land. Several Septuagint turns are notable, including the pastoral nuance of v. 3, where the hearer is told to dwell in the land and be fed on its richness, and the aging personal testimony of v. 25, which grounds the psalm's teaching in lived experience. It closes by gathering the whole argument into a final confession: salvation and protection come from the Lord alone. Versification follows the LXX.

Psalms 37 — ΨΑΛΜΟΙ ΛΖ′

Theme. Sin, pain, and shame are laid bare before the Lord in a heavy penitential lament.

Outline.

Translation & textual notes. The Greek text of Psalms 37 follows the standard Septuagint form represented in the Rahlfs-Hanhart tradition. In LXX numbering this chapter corresponds to Psalm 38 in the Hebrew tradition and stands among the classic penitential laments of the Psalter. It moves from a plea that the Lord not rebuke in wrath, to graphic descriptions of bodily collapse under sin and divine pressure, to social abandonment and predatory enemies, and then to a quieter turn of trust, confession, and final petition. Its rhetoric binds physical suffering, moral awareness, and communal isolation into one prayer: the speaker does not deny guilt, yet still asks the God of salvation to come near rather than abandon him. Versification follows the LXX.

Psalms 38 — ΨΑΛΜΟΙ ΛΗ′

Theme. Silence before suffering becomes prayer as human life shrinks to breath and passing shadow.

Outline.

Translation & textual notes. The Greek text of Psalms 38 follows the standard Septuagint form represented in the Rahlfs-Hanhart tradition. In LXX numbering this chapter corresponds to Psalm 39 in the Hebrew tradition and is assigned in the superscription to Jeduthun, placing the poem in a liturgical setting even though its voice is intensely personal. It begins with a resolve to restrain speech before the wicked, but silence only concentrates grief until inward meditation bursts into prayer. The central movement asks to know the measure of life: days are only a handbreadth, human standing is almost nothing before God, and anxious acquisition ends with uncertainty about who will inherit it. Yet the chapter is not mere reflection on mortality. The speaker also pleads for deliverance from sin, interprets suffering as divine chastening, and closes as a resident alien asking God for a little relief before he departs. Versification follows the LXX.

Psalms 39 — ΨΑΛΜΟΙ ΛΘ′

Theme. Remembered rescue and willing obedience lead into fresh lament from a worshiper still in need.

Outline.

Translation & textual notes. The Greek text of Psalms 39 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It in the Septuagint corresponds to Psalm 40 in the Hebrew tradition and moves through a striking sequence of remembrance, obedience, proclamation, and renewed lament. The opening testimony celebrates patient waiting and dramatic rescue from the pit, which in turn becomes a public witness that teaches many to fear and hope in the Lord. At the center of the psalm stands the claim that sacrifice and offering were not what God finally desired; instead the speaker comes ready to do the divine will, with the law internalized and openly proclaimed before the great assembly. The Greek of vv. 7-9 is especially important in later interpretation: this text reads 'ears you prepared for me,' while Hebrews 10 cites a related Greek form, 'a body you prepared for me,' showing the psalm's deep afterlife in discussions of obedience and incarnation. The closing movement returns from testimony to urgent petition, as innumerable evils and personal sins hem in the speaker, enemies are handed over to shame, and the final word is a poor and needy cry for God's swift help. Versification follows the LXX.

Psalms 40 — ΨΑΛΜΟΙ Μ′

Theme. The Davidic collection closes by blessing the compassionate and pleading for help amid betrayal and weakness.

Outline.

Translation & textual notes. The Greek text of Psalms 40 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It in the Septuagint corresponds to Psalm 41 in the Hebrew tradition and closes the first Davidic collection with a prayer that moves from wisdom beatitude into personal lament. The opening blessing on the one who attends to the poor and needy is not left as a general proverb; it becomes the framework through which the singer asks for preservation in sickness, mercy after sin, and vindication against slanderous enemies. A particularly memorable turn comes in verse 10, where the trusted table companion raises a "heel" against the psalmist, an image of intimate betrayal that later reception found especially potent. It closes with renewed confidence in divine favor and with the book-ending doxology that concludes the Psalter's first book. Versification follows the LXX.

Psalms 41 — ΨΑΛΜΟΙ ΜΑ′

Theme. Thirst for the living God wrestles with tears, taunts, and the stubborn command to hope again.

Outline.

Translation & textual notes. The Greek text of Psalms 41 follows the standard Septuagint form represented in the Rahlfs-Hanhart tradition. In LXX numbering this chapter corresponds to Psalm 42 in the Hebrew tradition and gives one of the Psalter's most memorable Korahite laments: thirst for the living God is voiced through deer-at-the-stream imagery, sharpened by tears, public taunts, and distance from the sanctuary. The poem alternates between complaint and self-address. Memory of festal worship and the repeated refrain keep the lament from collapsing into despair, so that even the imagery of cataracts and waves becomes the setting for renewed hope in the God whose mercy is commanded by day and sung by night. Versification follows the LXX.

Psalms 42 — ΨΑΛΜΟΙ ΜΒ′

Theme. The downcast worshiper asks God to judge, guide, and lead him back to joy at the altar.

Outline.

Translation & textual notes. The Greek text of Psalms 42 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It in the Septuagint corresponds to Psalm 43 in the Hebrew tradition and functions as the concise companion piece to the refrain-driven lament of the preceding psalm. The speaker asks God to act as judge and advocate against a profane nation and a deceitful oppressor, then turns from protest to petition: divine light and truth must guide him back to the holy mountain and sanctuary. The movement is short but carefully shaped. Legal plea, exile grief, pilgrimage imagery, altar-vow, and the repeated self-address all converge so that the psalm ends where faithful lament must end: not with resolved circumstances, but with commanded hope in the God whose presence restores joy. Versification follows the LXX.

Psalms 43 — ΨΑΛΜΟΙ ΜΓ′

Theme. Remembered victories sharpen the pain of present defeat as the people plead for divine help.

Outline.

Translation & textual notes. The Greek text of Psalms 43 follows the standard Septuagint form represented in the Rahlfs-Hanhart tradition. In LXX numbering this chapter corresponds to Psalm 44 in the Hebrew tradition and gives a communal lament that moves from remembered conquest to bewildered defeat. The poem first rehearses the ancestral story of God planting his people in the land, then confesses that Israel’s victories depended on God’s favor rather than military strength. From that confession it turns sharply into public disgrace, scattering, and taunt, yet the community insists that it has not abandoned the covenant. The closing appeal presses the paradox to its limit: the people are being treated like sheep for slaughter precisely for God’s sake, so the psalm ends by begging the Lord to wake, arise, and redeem for the sake of his name. Versification follows the LXX.

Psalms 44 — ΨΑΛΜΟΙ ΜΔ′

Theme. A royal wedding song exalts the king, the bride, and a throne upheld by righteousness.

Outline.

Translation & textual notes. The Greek text of Psalms 44 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This royal wedding ode praises the king in language that is at once courtly and theological: the poet celebrates the beloved ruler's beauty, arms, justice, and everlasting throne, then turns to the bride, summoning her into the king's house and ending with a promise of dynastic memory and worldwide praise. In Christian reception the psalm became especially significant because verses 7-8 address the king with language that Hebrews 1 applies to the Son, yet within the psalm itself the poem retains the vivid textures of procession, fragrance, gold, and festal joy. Versification follows the LXX.

Psalms 45 — ΨΑΛΜΟΙ ΜΕ′

Theme. God is refuge for his city when earth, waters, and nations convulse.

Outline.

Translation & textual notes. The Greek text of Psalms 45 follows the Septuagint numbering for the hymn commonly known as Psalm 46 in the Hebrew tradition. After the Korahite superscription, the psalm confesses God as refuge amid catastrophic upheaval: earth, mountains, waters, nations, and kingdoms all shake, yet the city where God dwells remains secure. A central contrast sets the chaotic seas beside the life-giving river that gladdens God's city, and the refrain about the Lord of hosts frames the middle and close of the composition. The final movement summons hearers to behold the Lord's war-ending acts and to recognize his exaltation among the nations and in the earth. Versification follows the LXX.

Psalms 46 — ΨΑΛΜΟΙ ΜϚ′

Theme. All nations are summoned to rejoice because the Most High reigns as king over all the earth.

Outline.

Translation & textual notes. The Greek text of Psalms 46 follows the Septuagint numbering for the royal hymn commonly known as Psalm 47 in the Hebrew tradition. After a brief Korahite superscription, the psalm summons all nations to clap and shout because the Lord Most High rules as fearsome king over the whole earth. The middle movement celebrates his subduing of peoples, his choice of Jacob's beautiful inheritance, and his ascent amid acclamation and trumpet sound. The closing verses widen the horizon still further: praise must be offered with understanding because God reigns over the nations, sits on his holy throne, and gathers the rulers of the peoples to the God of Abraham. Versification follows the LXX.

Psalms 47 — ΨΑΛΜΟΙ ΜΖ′

Theme. Zion stands secure as the city of the great King, where hostile powers melt into fear.

Outline.

Translation & textual notes. The Greek text of Psalms 47 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In Hebrew numbering this chapter corresponds to Psalm 48 and celebrates Zion as the city of the great King. The poem begins with praise for the Lord's presence in his holy city, recounts the panic of hostile kings who collapse before that presence, turns to liturgical recollection of divine mercy and worldwide praise, and ends by inviting a processional survey of Zion so that her God-grounded security may be told to generations yet to come. Versification follows the LXX.

Psalms 48 — ΨΑΛΜΟΙ ΜΗ′

Theme. The whole world is summoned to hear that wealth cannot ransom a life from death.

Outline.

Translation & textual notes. The Greek text of Psalms 48 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A wisdom meditation addressed to the whole inhabited world. It summons every social class to hear a parabolic teaching about the false security of wealth, the impossibility of buying release from death, and the common destiny that overtakes both the wise and the foolish. Its dark realism is interrupted by one decisive confession: God can redeem the speaker from the hand of Hades. The repeated refrain about honored humanity without understanding turns the psalm into both warning and invitation. Versification follows the LXX.

Psalms 49 — ΨΑΛΜΟΙ ΜΘ′

Theme. From Zion the covenant God judges hollow sacrifice, exposes the wicked, and calls for true thanksgiving.

Outline.

Translation & textual notes. The Greek text of Psalms 49 follows the standard critical text of the Septuagint as represented in the Rahlfs-Hanhart edition. In Hebrew numbering this poem corresponds to Psalm 50, the great Asaphite oracle in which God appears from Zion as covenant judge. It unfolds in two large movements. Verses 1-15 stage a cosmic theophany and clarify the nature of acceptable worship: God summons heaven and earth, denies that sacrifice feeds him, and redirects his people toward thanksgiving, vow-keeping, and prayer in affliction. Verses 16-23 then expose the hypocrisy of the wicked worshiper who recites the covenant while embracing theft, adultery, slander, and forgetfulness of God. The closing line gathers the whole psalm into a concise rule of worship: praise glorifies God, and the rightly ordered way is the path on which his salvation is shown. Versification follows the LXX.

Psalms 50 — ΨΑΛΜΟΙ Ν′

Theme. David's great confession pleads for cleansing, renewal, and a restored heart after sin.

Outline.

Translation & textual notes. The Greek text of Psalms 50 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The great LXX confession of sin and renewal traditionally linked to David after Nathan's rebuke. Its movement runs from urgent pleas for mercy and cleansing, through frank acknowledgment of guilt and the desire for inward truth, to prayer for a recreated heart, restored joy, and Spirit-sustained obedience. The closing verses widen from the penitent individual to Zion and Jerusalem, where forgiven worship becomes fitting again before God. Versification follows the LXX.

Psalms 51 — ΨΑΛΜΟΙ ΝΑ′

Theme. The treacherous tongue is answered by confidence that God will uproot deceit and preserve the faithful.

Outline.

Translation & textual notes. The Greek text of Psalms 51 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It answers the malicious tongue of Doek the Idumaean with a confidence that God will uproot violent deceit and preserve the righteous. Its movement runs from the superscription and historical notice, through an indictment of the boastful destroyer, into a prophetic sentence of removal and a communal response of awe, and finally to the speaker's own durable trust and thanksgiving in the house of God. Versification follows the LXX.

Psalms 52 — ΨΑΛΜΟΙ ΝΒ′

Theme. Folly denies God, but the Lord sees through corruption and brings down those who crave human approval.

Outline.

Translation & textual notes. The Greek text of Psalms 52 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It restages the folly saying of Psalms 13 but sharpens it with a judgment scene against those who live by human approval rather than by reverence for God. The movement runs from superscription, to the atheist confession of the fool, to God's searching gaze from heaven, to the universal verdict of corruption, to the exposure of devourers who consume God's people, and finally to a plea that salvation would come out of Zion and reverse captivity. Its rhetoric joins wisdom, prophetic indictment, and communal hope: human corruption is total, divine judgment is decisive, and restoration still belongs to the Lord. Versification follows the LXX.

Psalms 53 — ΨΑΛΜΟΙ ΝΓ′

Theme. Betrayal drives a compact plea for vindication, upheld by confidence that God is helper and judge.

Outline.

Translation & textual notes. The Greek text of Psalms 53 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It combines a liturgical heading, a historical notice about the Ziphites' betrayal, and a compact prayer for vindication. David asks to be saved by God's name and judged by God's power because hostile outsiders and ruthless men are seeking his life without regard for God. The center of the poem turns from plea to confidence: God is helper and sustainer, enemy evil will recoil, and the singer vows freewill sacrifice and thanksgiving in response to deliverance already anticipated and remembered. Versification follows the LXX.

Psalms 54 — ΨΑΛΜΟΙ ΝΔ′

Theme. Pressure, betrayal, and civic treachery turn the lament into a desperate cry for escape and justice.

Outline.

Translation & textual notes. The Greek text of Psalms 54 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A long lament of pressure, betrayal, and civic corruption. It begins with an urgent cry for God to hear, traces the speaker's inner collapse under enemy violence, imagines flight into the wilderness, and then turns toward a city whose public life is filled with strife, exploitation, and deceit. At the emotional center stands the wound of betrayal by a trusted companion with whom the psalmist once shared table fellowship and worship. From there the prayer moves back into confidence: God hears, redeems, humbles the unrepentant, and invites the righteous to cast their care upon him. Versification follows the LXX.

Psalms 55 — ΨΑΛΜΟΙ ΝΕ′

Theme. Fearful vulnerability steadies itself with the refrain that trusting God is stronger than fear.

Outline.

Translation & textual notes. The Greek text of Psalms 55 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A compact individual lament shaped by the refrain of trust. After a detailed superscription about David's seizure in Gath, the singer asks for mercy under relentless human pressure, names the trampling hostility of enemies, and repeatedly answers fear with confidence in God and his word. The middle of the poem exposes the enemies' speech, ambush, and stalking, then appeals for divine judgment and for God to register tears and mortal vulnerability. The closing movement returns to praise, vows thank-offerings, and confesses deliverance from death so that life may continue before God in the light of the living. Versification follows the LXX.

Psalms 56 — ΨΑΛΜΟΙ ΝϚ′

Theme. From the cave, the singer rises under God's wings from danger into public praise.

Outline.

Translation & textual notes. The Greek text of Psalms 56 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It moves from cave-borne vulnerability to public praise. Its superscription recalls David's flight from Saul into the cave, and the prayer itself asks for mercy under the shelter of God's wings until violent lawlessness passes. The middle of the psalm alternates between confidence in heaven-sent deliverance and vivid description of predatory human speech, then the repeated refrain lifts the focus to God's glory above heaven and earth. The closing movement turns fully into resolved praise: a steadfast heart, awakened instruments, thanksgiving among peoples and nations, and a final celebration of God's mercy and truth as they rise to cosmic height. Versification follows the LXX.

Psalms 57 — ΨΑΛΜΟΙ ΝΖ′

Theme. Corrupt rulers and violent sinners are arraigned before the God who judges the earth.

Outline.

Translation & textual notes. The Greek text of Psalms 57 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A prophetic indictment of corrupt judges and violent sinners. After a sharp opening challenge about whether human rulers truly speak righteousness, the poem exposes inward lawlessness, portrays the wicked as estranged and deceitful from the womb, and compares their fury to the venom of a deaf serpent that will not heed the voice of charmers. The second half turns into imprecation and assurance: God is asked to shatter predatory power, the wicked are to dissolve like water and wax before fire, and the righteous finally rejoice because divine judgment proves that God truly governs on the earth. Versification follows the LXX.

Psalms 58 — ΨΑΛΜΟΙ ΝΗ′

Theme. Night watch, snarling enemies, and remembered strength frame a fierce plea for God to act.

Outline.

Translation & textual notes. The Greek text of Psalms 58 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It joins a historical superscription about Saul's surveillance of David with a fierce night-lament against violent pursuers. The opening movement piles up rescue petitions, protests innocence, and asks the God of Israel to inspect both the attackers and the wider nations. The middle of the poem alternates between mocking descriptions of the enemies as prowling dogs and confident expectation that God will expose, scatter, and humble them without letting their downfall become morally forgettable. The closing turn answers danger with morning praise: God's strength, mercy, and protection become the singer's refuge and song. Versification follows the LXX.

Psalms 59 — ΨΑΛΜΟΙ ΝΘ′

Theme. Military defeat yields to hope as lament and oracle place the battle in God's hands.

Outline.

Translation & textual notes. The Greek text of Psalms 59 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It joins a martial superscription to a communal lament and oracle of confidence. After recalling conflict with Aram and Edom, the poem speaks for a people who feel rejected, shaken, and made to drink the wine of staggering. The center turns when God speaks from his holy sphere and reclaims the tribal territories as his own, reducing surrounding nations to subordinate status. The final movement asks who will lead the people into the fortified objective and answers that human rescue is empty, but in God they will act with strength and see their oppressors brought low. Versification follows the LXX.

Psalms 60 — ΨΑΛΜΟΙ Ξ′

Theme. From far-off weakness, the prayer reaches for God's shelter and for steadfast love over the king.

Outline.

Translation & textual notes. The Greek text of Psalms 60 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. From the earth's far edge the singer moves from faint-hearted exile into confidence that God's heard vows can secure both shelter and a king's enduring future. The singer cries to God from the ends of the earth when his heart grows faint, asking to be lifted onto a rock too high for him and recalling God as both guide and fortress from the enemy. After a pause the prayer turns toward abiding in God's tent, sheltering under his wings, and trusting that vows have been heard. The closing movement expands from the individual worshiper to the king, asking for length of days, enduring life before God, and the preserving accompaniment of mercy and truth, before ending with a vow of unending praise and daily fulfillment of promised worship. Versification follows the LXX.

Psalms 61 — ΨΑΛΜΟΙ ΞΑ′

Theme. Quiet waiting finds salvation, honor, and unshakable refuge in God alone.

Outline.

Translation & textual notes. The Greek text of Psalms 61 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A meditation on settled trust under pressure. After a Jeduthun superscription, the singer confesses that his soul waits in submission before God alone because salvation, stability, glory, help, and hope all come from him. The middle of the poem confronts violent and duplicitous opponents whose blessing mouths conceal cursing hearts, then turns outward to exhort the whole people to pour out their hearts before God. The closing lines strip away misplaced confidence in human status, injustice, robbery, and flowing wealth, and they anchor life instead in the twin truths that power belongs to God and merciful recompense belongs to the Lord. Versification follows the LXX.

Psalms 62 — ΨΑΛΜΟΙ ΞΒ′

Theme. Wilderness thirst deepens into praise, clinging love, and confidence that enemies will fall.

Outline.

Translation & textual notes. The Greek text of Psalms 62 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Wilderness thirst becomes sanctuary-shaped desire, then ripens into praise, attachment, and confidence that enemies will fall while the king rejoices in God. Its superscription places David in the wilderness of Judah, and the poem opens by describing thirst for God with language that joins bodily dryness to spiritual longing. From that hunger the singer turns toward remembered sanctuary vision, then into sustained praise: God's mercy is better than life, the hands rise in blessing, and the mouth answers with exultant speech. Night meditation and the shelter of God's wings deepen the movement from need to security, until the final verses contrast the psalmist's close attachment to God with the downfall of those who seek his life. The closing line widens personal deliverance into royal and communal rejoicing as the king and all who swear by God are vindicated while lying mouths are stopped. Versification follows the LXX.

Psalms 63 — ΨΑΛΜΟΙ ΞΓ′

Theme. A tightly wound plea asks for protection from secret plots and the weapon of malicious words.

Outline.

Translation & textual notes. The Greek text of Psalms 63 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A tightly shaped plea for preservation under coordinated verbal violence. After the Davidic superscription, the singer asks God to hear the voice of his supplication and to shield his life from the fear and conspiracy of enemies. The middle movement lingers over their weapons of speech: tongues sharpened like swords, bows bent to send bitter words, hidden ambushes against the blameless, and conspiratorial confidence that no one will see their traps. The turning point comes when God answers with his own arrow, so that the attackers are struck, destabilized by their own tongues, and made into a public lesson. It closes with a widening human response of fear, recognition of God's work, and glad trust among the righteous and upright in heart. Versification follows the LXX.

Psalms 64 — ΨΑΛΜΟΙ ΞΔ′

Theme. Zion's praise widens into a vision of forgiveness, ordered creation, and fields overflowing with harvest.

Outline.

Translation & textual notes. The Greek text of Psalms 64 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It moves from Zion-centered praise into a wide vision of divine forgiveness, creation-order, and harvest abundance. Worship begins with the God who hears prayer and atoningly overcomes human lawlessness, then blesses the one drawn near to dwell in his courts. From there the poem celebrates the Lord as the hope of earth's farthest reaches and of the distant sea, the one who steadies mountains, stills the roar of waters and nations, and fills morning and evening with joy. The final movement lingers over God's visitation of the land: watered furrows, enriched fields, glad hills, clothed flocks, and valleys shouting with grain. Versification follows the LXX.

Psalms 65 — ΨΑΛΜΟΙ ΞΕ′

Theme. The God who acts with awesome power is blessed from sea to sea, and the nations are summoned to rejoice.

Outline.

Translation & textual notes. The Greek text of Psalms 65 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It opens with a universal summons to shout, sing, and acknowledge the fearsome power of God, then invites the nations to consider his mighty acts in history and providence. The middle of the poem turns from the exodus pattern of sea and river crossing to the testing of God's people through affliction, fire, and water, before confessing that he finally brought them out into refreshment. The final movement narrows from communal praise to personal thanksgiving as the worshiper fulfills vows, recounts answered prayer, and blesses God for not removing either prayer or mercy. Versification follows the LXX.

Psalms 66 — ΨΑΛΜΟΙ ΞϚ′

Theme. A brief plea for mercy opens into worldwide praise and the hope of God's saving way among the nations.

Outline.

Translation & textual notes. The Greek text of Psalms 66 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A compact missionary hymn that moves from petition to worldwide praise. After the liturgical heading, the singer asks God to pity and bless his people and to make his face shine upon them, not as a private favor but so that God's way and saving power may become known throughout the earth. A repeated refrain summons all peoples to give thanks, while the center of the poem celebrates the joy of the nations because God judges peoples with uprightness and guides the nations upon the earth. The closing lines join harvest blessing with renewed petition, widening local fruitfulness into universal reverence as all the ends of the earth learn to fear God. Versification follows the LXX.

Psalms 67 — ΨΑΛΜΟΙ ΞΖ′

Theme. Procession, wilderness memory, royal triumph, and universal praise surge together around God's ascent to Zion.

Outline.

Translation & textual notes. The Greek text of Psalms 67 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A triumphal procession hymn that binds the ancient ark-cry, wilderness memory, Zion theology, and universal praise into one long movement. The poem opens by summoning God to rise and scatter his enemies, then contrasts their disappearance with the joy of the righteous and with God's care for orphans, widows, prisoners, and the solitary. From there it remembers the divine march through the wilderness, the shaking of Sinai, the restoration of a weakened inheritance, and the heralded victory that culminates in the chosen mountain, God's innumerable chariots, and the ascent on high. The final third turns toward daily blessing, crushing judgment on persistent foes, a visible sanctuary procession, petitions for renewed strength, and the gathering of tribute and praise from the nations, until the chapter closes by blessing the God who gives power to his people. Versification follows the LXX.

Psalms 68 — ΨΑΛΜΟΙ ΞΗ′

Theme. Drowning, shame, and isolation drive one of the Psalter's fiercest cries for vindication.

Outline.

Translation & textual notes. The Greek text of Psalms 68 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This long lament moves from drowning imagery and public shame into one of the Septuagint's sharpest pleas for vindication. The speaker suffers hatred without cause, estrangement from kin, and mockery for zeal toward God's house, and he asks that his disgrace not spill over onto the faithful who wait for God. The middle of the psalm renews the rescue plea and then turns to fierce imprecation against persecutors who deepen the pain of one already struck by God. The closing movement rises from poverty and pain to vowed praise, summons the poor and then the whole creation to rejoice, and ends with confidence that God will save Zion and settle his servants there. Several lines became especially resonant in later Jewish and Christian reading, including the zeal for God's house and the offering of gall and vinegar. Versification follows the LXX.

Psalms 69 — ΨΑΛΜΟΙ ΞΘ′

Theme. A short, urgent plea asks God to save quickly, shame the wicked, and hasten to help.

Outline.

Translation & textual notes. The Greek text of Psalms 69 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This short psalm is an urgent appeal for immediate divine intervention. After a brief Davidic superscription of remembrance, the singer presses God to save and to hasten help. The middle petitions ask that those hunting his life be turned back in shame, especially the mocking voices that gloat over his distress. In counterpoint, all who seek God are invited to rejoice and continually magnify him for salvation. It closes with a stark self-description as poor and needy, which sharpens the final plea that the Lord, already named as helper and deliverer, must not delay. Versification follows the LXX.

Psalms 70 — ΨΑΛΜΟΙ Ο′

Theme. Old age and lifelong dependence become a stubborn prayer for rescue and renewed praise.

Outline.

Translation & textual notes. The Greek text of Psalms 70 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A sustained prayer of lifelong dependence that tightens around the fear of abandonment in old age and opens back out into public praise. After an expanded superscription, the singer rehearses trust from the womb, asks for rescue from violent and lawless enemies, and begs not to be cast off when strength fades. The middle of the poem answers enemy taunts with renewed hope and a vow to recount God's righteousness, while the final movement asks for enough remaining life to declare God's arm to the coming generation and ends with music, exultation, and meditation on the righteousness that has already brought the speaker up from the depths. Versification follows the LXX.

Psalms 71 — ΨΑΛΜΟΙ ΟΑ′

Theme. For Solomon, royal justice and peace widen into a kingdom whose blessing reaches the ends of the earth.

Outline.

Translation & textual notes. The Greek text of Psalms 71 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This royal psalm is framed 'for Solomon,' yet its vision quickly widens beyond any merely local reign. The opening petition asks God to entrust his own judgment and righteousness to the king and the king's son so that the poor may be defended and peace may spread through the land. From there the poem unfolds into a portrait of enduring rule, refreshing beneficence, worldwide dominion, and compassionate deliverance for the needy. The closing stanzas imagine tribute from distant peoples, agricultural abundance, and blessing that reaches all nations before concluding with a doxology that praises the God of Israel, whose glory fills the whole earth. Versification follows the LXX.

Psalms 72 — ΨΑΛΜΟΙ ΟΒ′

Theme. Envy dissolves in the sanctuary, where the singer sees the wicked's end and clings to God as portion forever.

Outline.

Translation & textual notes. The Greek text of Psalms 72 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This wisdom psalm of Asaph begins with a confession that God is truly good to the upright, then immediately narrates how close the singer came to collapse when he envied the apparent ease and prosperity of the wicked. The middle movement dwells on their arrogance, their blasphemous speech, and the temptation to think piety has been pointless, until entry into God's sanctuary reframes their future and exposes how suddenly their stability will vanish. From there the poem turns inward: the psalmist admits his own brutish ignorance, rejoices that God has held and guided him, and climaxes in the confession that God himself is the heart's portion forever. The closing contrast sets those far from God on the path to ruin while declaring that the singer's good is to cling to God and proclaim his praises in Zion. Versification follows the LXX.

Psalms 73 — ΨΑΛΜΟΙ ΟΓ′

Theme. A desecrated sanctuary and shattered signs draw out a communal lament over the seeming triumph of the enemy.

Outline.

Translation & textual notes. The Greek text of Psalms 73 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Asaphic communal lament opens with the shock of divine rejection and then lingers over the desecration of Zion's sanctuary, where hostile powers have planted their own signs, hacked down its doors, and burned the holy place. The middle complaint grieves the disappearance of prophetic guidance and asks how long the enemy will keep insulting God's name. From there the psalm turns into a strong confession that the same God who once ruled chaos, crushed the dragon, and ordered day, night, and seasons still reigns over the world. The closing petitions ask that covenant, worship, and the cause of the poor not be forgotten, and they end by summoning God to rise and answer the ongoing uproar of his adversaries. Versification follows the LXX.

Psalms 74 — ΨΑΛΜΟΙ ΟΔ′

Theme. Thanksgiving stands beside the promise that God will judge uprightly, abase the proud, and lift up the righteous.

Outline.

Translation & textual notes. The Greek text of Psalms 74 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It of Asaph opens in thanksgiving, but the thanks are immediately tied to a coming act of divine judgment. God announces that he himself will choose the appointed time, steady a melting world, and warn the lawless not to exalt themselves against heaven. The center rejects every merely geographical source of promotion because God alone is judge: he brings one down and raises another, and in his hand is the potent cup from which the wicked of the earth must drink. The closing lines answer that vision with enduring praise to the God of Jacob and with confidence that the strength of the wicked will be cut off while the strength of the righteous is lifted up. Versification follows the LXX.

Psalms 75 — ΨΑΛΜΟΙ ΟΕ′

Theme. God's fearsome appearing breaks invading power and brings rescue to the humble of the earth.

Outline.

Translation & textual notes. The Greek text of Psalms 75 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Zion becomes the scene of God's fearsome self-disclosure, where invading power collapses and the Judge of all the earth silences nations and rescues the meek. After an Asaphic superscription that remembers the Assyrian threat, the poem announces that God is known in Judah and has fixed his peaceful dwelling in Zion, the very place where he breaks bow, sword, and war. The middle movement lingers on the shock of that intervention: the divine light streaming from the ancient mountains leaves the proud and well-armed helpless, while horse and rider collapse under the rebuke of the God of Jacob. The closing verses widen from battlefield victory to cosmic judgment, portraying the earth silenced before heaven's verdict, the meek saved, human schemes turned into unwilling praise, and the surrounding nations summoned to bring tribute to the God who strips rulers of breath. Versification follows the LXX.

Psalms 76 — ΨΑΛΜΟΙ ΟϚ′

Theme. Anguished night prayer turns toward remembrance of God's mighty deeds.

Outline.

Translation & textual notes. The Greek text of Psalms 76 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. It moves from anguished night prayer into a determined recollection of God's mighty deeds. The opening half lingers over sleepless distress, probing questions, and the fear that divine favor may have withdrawn for good. The turning point comes when the singer chooses to remember the Lord's wonders, especially the redemption of Jacob through the exodus, and the poem closes with storm-filled imagery of God's hidden path through the sea and his shepherding of Israel through Moses and Aaron. Versification follows the LXX.

Psalms 77 — ΨΑΛΜΟΙ ΟΖ′

Theme. Israel's history is retold so remembered rebellion may train later generations in trust and obedience.

Outline.

Translation & textual notes. The Greek text of Psalms 77 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This long Asaphic teaching psalm turns Israel's history into admonition. The opening summons calls the community to hear ancestral instruction and to pass the Lord's mighty acts to future generations so that memory may become obedience. The body of the poem rehearses repeated rebellion: Ephraim's collapse, the wilderness testing over bread, shallow repentance under judgment, forgetfulness of the exodus plagues, and renewed apostasy after settlement in the land. The closing movement interprets the crisis at Shiloh as divine rejection of unfaithful worship and balances it with the election of Judah, Zion, and David, so that the psalm ends with a theology of memory, chastening, and renewed shepherding. Versification follows the LXX.

Psalms 78 — ΨΑΛΜΟΙ ΟΗ′

Theme. Jerusalem's desecration draws a communal plea for mercy amid bloodshed, shame, and mockery.

Outline.

Translation & textual notes. The Greek text of Psalms 78 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This communal lament grieves the desecration of Jerusalem after foreign nations invade God's inheritance, defile the sanctuary, and leave the holy people exposed to shame, bloodshed, and mockery. It presses from description of ruin into urgent petition: the singer asks how long divine anger will burn, calls for wrath to fall on the nations that ravaged Jacob, pleads that ancestral sins not determine the present, and appeals for help, atonement, and public vindication for the sake of God's name. The closing vow answers devastation with identity and praise, confessing that God's flock will keep proclaiming his praise from generation to generation. Versification follows the LXX.

Psalms 79 — ΨΑΛΜΟΙ ΟΘ′

Theme. Israel calls on its shepherd while humiliation, unanswered prayer, and public scorn press in.

Outline.

Translation & textual notes. The Greek text of Psalms 79 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This communal lament addresses God as Israel's shepherd while the nation experiences humiliation, unanswered prayer, and the apparent collapse of its protected life. The opening movement alternates invocation with the refrain asking God to restore his people and let his face shine, then the center of the psalm unfolds the vine metaphor: Israel was transplanted from Egypt, given room to root and spread, and then shockingly left exposed to passing plunderers and wild destruction. The closing appeal asks the God of hosts to look down, repair what his own right hand planted, uphold the man at his right hand, and renew the people so that they may live and call on his name once more. Versification follows the LXX.

Psalms 80 — ΨΑΛΜΟΙ Π′

Theme. Festival joy, trumpet blasts, and covenant warning recall the God who brought Israel out.

Outline.

Translation & textual notes. The Greek text of Psalms 80 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Asaph psalm begins as a festival summons, calling Israel to rejoice, sound the trumpet, and keep the appointed feast as a statute rooted in the exodus memory. The middle of the psalm shifts into direct divine speech: God recalls hearing Israel in Egypt, removing the burden from their shoulders, answering them in distress, and testing them at the waters of contradiction. From there the chapter becomes a covenant admonition against foreign worship, followed by grief over Israel's refusal to listen and the judicial handing over of the people to their own counsels. The close imagines the blessing that obedience would have brought: subdued enemies, enduring security, and rich provision with wheat and honey from the rock. Versification follows the LXX.

Psalms 81 — ΨΑΛΜΟΙ ΠΑ′

Theme. God stands in the council as judge and exposes the failure of those charged with justice.

Outline.

Translation & textual notes. The Greek text of Psalms 81 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This short Asaph psalm stages God as judge standing in the council and exposing the failure of those charged with justice. The central rebuke condemns partiality toward the wicked and commands protection for the orphan, poor, and needy, while the psalmist explains that the rulers' blindness throws the very foundations of the earth into instability. The closing movement recalls the honor once given them as sons of the Most High, announces that they will nevertheless die like ordinary mortals, and ends with a direct appeal for God himself to rise and judge the earth because all nations belong to his inheritance. Versification follows the LXX.

Psalms 82 — ΨΑΛΜΟΙ ΠΒ′

Theme. A many-nation conspiracy against God's people draws a fierce plea for decisive judgment.

Outline.

Translation & textual notes. The Greek text of Psalms 82 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Asaphite communal lament reacts to a multi-nation conspiracy gathered against the people of God. After the superscription the psalm urgently begs God not to remain silent while hostile nations rage, plot, and covenant together to erase Israel's name. The center of the chapter names the coalition and then appeals to earlier acts of deliverance from Judges, asking that the present enemies be broken like Midian, Sisera, Jabin, and their princes. The closing petitions intensify into storm and fire imagery: shame is requested not as an end in itself but so that the nations may seek the divine name and finally know that the Lord alone is the Most High over all the earth. Versification follows the LXX.

Psalms 83 — ΨΑΛΜΟΙ ΠΓ′

Theme. The loveliness of the Lord's dwelling places makes nearness to him the pilgrim's blessed joy.

Outline.

Translation & textual notes. The Greek text of Psalms 83 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Korahite pilgrimage psalm celebrates the loveliness of the Lord's dwelling places and turns longing for the sanctuary into a theology of blessedness. After the superscription the singer aches for the courts of the Lord, imagines even the birds at home near the altars, and pronounces blessed those who dwell or journey toward Zion. The middle movement pictures pilgrims crossing the valley of weeping and advancing from strength to strength until God appears in Zion, after which the prayer asks God to regard his anointed. It closes by valuing a single day in God's courts above innumerable alternatives and by affirming that the Lord gives grace, glory, and every good thing to the upright. Versification follows the LXX.

Psalms 84 — ΨΑΛΜΟΙ ΠΔ′

Theme. Remembered restoration becomes a fresh plea for mercy, revival, and peace in the land.

Outline.

Translation & textual notes. The Greek text of Psalms 84 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This restoration psalm begins by recalling the Lord's earlier favor to the land, the forgiveness of Jacob's iniquities, and the turning away of wrath, then turns those memories into a renewed plea for God to restore, revive, and show mercy again. The final movement listens for the divine answer of peace and unfolds a vision in which salvation draws near, glory dwells in the land, mercy and truth meet, righteousness and peace embrace, and the renewed earth yields its fruit under God's righteous rule. Versification follows the LXX.

Psalms 85 — ΨΑΛΜΟΙ ΠΕ′

Theme. A poor suppliant pleads for mercy, an undivided heart, and a saving sign against violent foes.

Outline.

Translation & textual notes. The Greek text of Psalms 85 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A poor suppliant presses urgent petitions, then widens into praise of God's incomparable mercy before asking for an undivided heart and a saving sign against violent foes. The opening verses stack imperatives asking God to listen, guard, show mercy, gladden, and attend, all grounded in the singer's poverty, dependence, and constant crying. From there the psalm widens into praise: the Lord is uniquely good, incomparable among the gods, and destined to receive worship from all the nations because he alone works wonders. The closing movement asks to be taught God's way, remembers rescue from the depths, names the hostility of violent enemies, and appeals to God's compassionate character for one more saving sign that will shame those who hate the psalmist. Versification follows the LXX.

Psalms 86 — ΨΑΛΜΟΙ ΠϚ′

Theme. Zion's election reaches outward as the nations themselves are counted among her citizens.

Outline.

Translation & textual notes. The Greek text of Psalms 86 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This short Korahite Zion hymn celebrates the Lord's election of the holy city and then imagines the nations themselves being registered as native-born within her. The movement begins with Zion's foundations in the holy mountains and the Lord's special love for her gates, turns to the famous praise spoken over the city of God, then widens to name Rahab, Babylon, Philistia, Tyre, and Cush as peoples counted there. The closing lines present Zion as a mother-city established by the Most High, with the Lord himself recording her citizens and ending on a festive image of rejoicing dwellers whose habitation is in her. Versification follows the LXX.

Psalms 87 — ΨΑΛΜΟΙ ΠΖ′

Theme. Darkness, isolation, and unrelieved affliction make this one of the Psalter's bleakest prayers.

Outline.

Translation & textual notes. The Greek text of Psalms 87 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Korahite lament, attributed to Heman the Israelite, is one of the bleakest prayers in the Psalter. The speaker calls to the God of his salvation, yet describes himself as already counted among those going down to the pit, pressed beneath divine wrath, cut off from companions, and shut inside darkness and the shadow of death. The middle movement presses God with rhetorical questions about whether the dead can declare his mercy or truth, so that praise from the grave becomes an argument for renewed deliverance. Unlike many laments, the psalm never turns into visible rescue; it ends with friend and neighbor removed, leaving the prayer suspended in affliction. Versification follows the LXX.

Psalms 88 — ΨΑΛΜΟΙ ΠΗ′

Theme. Davidic promise and present collapse are held together in painful covenant tension.

Outline.

Translation & textual notes. The Greek text of Psalms 88 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This maskil of Ethan the Israelite is one of the Psalter's great covenant psalms: it opens with a vow to sing the Lord's mercies, celebrates his unrivaled rule over heaven, sea, and nations, and then rehearses the oracle by which David was chosen, anointed, protected, disciplined, and yet promised an enduring throne. The turning point comes at verse 39, where the singer lays the present catastrophe beside that oath without softening the tension: the anointed appears rejected, his walls broken, his crown cast to the ground, and the nations mocking the apparent failure of the promise. Several phrases remain interpretively charged in Greek, especially the reference to the king's profaned 'consecrated crown' in verse 40 and the final reproach against the 'succession' or exchanged state of the anointed in verse 52; those cruxes are translated transparently rather than flattened. It therefore holds praise, oath, discipline, and unresolved lament in one frame before ending with the doxology that closes this division of the Psalter. Versification follows the LXX.

Psalms 89 — ΨΑΛΜΟΙ ΠΘ′

Theme. The Lord's everlasting being is set against the brevity, frailty, and sorrow of human life.

Outline.

Translation & textual notes. The Greek text of Psalms 89 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The Mosaic prayer that contrasts the Lord's everlasting being with the brevity and frailty of human life. It opens by naming God as Israel's refuge before creation itself, then turns to the mortality of the children of Adam, whose years fade like grass under divine wrath. The middle movement reads that mortality morally: sins stand in the light of God's face, human days collapse under anger, and even long life is marked by toil, pain, and chastening. The closing petitions ask for a wise heart, for the Lord to return in mercy, to gladden his servants after affliction, to let his work be seen by their children, and to establish the work of human hands beneath his own beauty. Versification follows the LXX.

Psalms 90 — ΨΑΛΜΟΙ Ϟ′

Theme. Every terror is gathered beneath the shelter of the Most High and answered by God's own promise of rescue.

Outline.

Translation & textual notes. The Greek text of Psalms 90 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A refuge psalm that gathers every terror under the shelter of the Most High and climaxes in God's own promise of rescue. The center insists that the faithful may watch the downfall of the wicked without sharing it, because the Most High has been chosen as refuge and has charged his angels with protective care. The final movement shifts into God's own first-person speech, promising rescue, answered prayer, honor, length of days, and a sight of salvation for the one who knows his name. Versification follows the LXX.

Psalms 91 — ΨΑΛΜΟΙ ϞΑ′

Theme. The wicked flower briefly, but the righteous stand fresh and fruitful in the Lord's courts.

Outline.

Translation & textual notes. The Greek text of Psalms 91 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A Sabbath thanksgiving that contrasts the brief flowering of the wicked with the durable joy and fruitfulness of the righteous before God. The singer delights in God's works, confesses that shallow minds miss the depth of his purposes, and closes with the planted faithful flourishing in God's courts into old age so they can keep declaring his uprightness. Versification follows the LXX.

Psalms 92 — ΨΑΛΜΟΙ ϞΒ′

Theme. The Lord's kingship steadies the world, masters chaotic waters, and secures the holiness of his house.

Outline.

Translation & textual notes. The Greek text of Psalms 92 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. An enthronement psalm in which the Lord's eternal kingship steadies the world, overmasters chaotic waters, and secures the holiness of his house. The extended opening verse combines superscription and proclamation: the Lord has taken his royal office, clothed himself with beauty and strength, and established the inhabited world so that it will not be shaken. The following lines anchor that rule in eternity, contrast it with the swelling voice of the rivers and sea, and answer those threatening powers by confessing the Lord as more wonderful in the heights. The closing verse turns from cosmic rule to covenant reliability: God's testimonies stand firm, and holiness fittingly adorns his house for length of days. Versification follows the LXX.

Psalms 93 — ΨΑΛΜΟΙ ϞΓ′

Theme. A plea for avenging justice trusts the Creator's knowledge, discipline, and final judgment.

Outline.

Translation & textual notes. The Greek text of Psalms 93 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A communal plea for avenging justice that answers violent oppression with confidence in the Creator's knowledge, discipline, and final judgment. The middle of the psalm blesses the one whom the Lord disciplines through his law, because divine correction steadies the faithful while judgment ripens for the wicked. The closing movement turns personal: the singer recalls how near he came to collapse, confesses that the Lord's mercy and consolations held him up, and ends by denying any fellowship between God and corrupt rule before announcing the destruction of those who weaponize injustice. Versification follows the LXX.

Psalms 94 — ΨΑΛΜΟΙ ϞΔ′

Theme. Exuberant worship is joined to the warning not to harden the heart against God's voice.

Outline.

Translation & textual notes. The Greek text of Psalms 94 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. An invitatory psalm that joins exuberant worship to the urgent warning not to harden the heart against God's voice as Israel once did in the wilderness. The first half summons the congregation to shout, give thanks, bow, and weep before the Lord because he is the great king, creator of sea and land, and shepherd of his people. The second half pivots on the urgent word 'today,' recalling the rebellion in the wilderness as a lasting admonition against hardened hearts that refuse God's voice and forfeit his rest. Versification follows the LXX.

Psalms 95 — ΨΑΛΜΟΙ ϞΕ′

Theme. The nations are summoned to new-song praise because the Lord reigns and comes to judge.

Outline.

Translation & textual notes. The Greek text of Psalms 95 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A restoration hymn that summons the nations to a new song because the Lord alone reigns as creator and comes to judge in righteousness and truth. It moves from missionary proclamation among the nations to a contrast between the Lord and the gods of the peoples, then calls the families of the nations to bring glory into his holy courts. Its closing strophe announces the Lord's reign and imagines heaven, sea, field, and forest rejoicing because he comes to judge the world in righteousness and the peoples in truth. Versification follows the LXX.

Psalms 96 — ΨΑΛΜΟΙ ϞϚ′

Theme. The Lord's enthronement is revealed through cosmic upheaval and Zion's joy.

Outline.

Translation & textual notes. The Greek text of Psalms 96 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A royal-theophanic hymn in which the Lord's enthronement is revealed through cosmic upheaval, the shaming of idols, and the joy of Zion and the righteous. The superscription frames the poem with a Davidic setting, but the body of the chapter moves quickly into cosmic imagery: cloud, darkness, fire, lightning, melting mountains, and the heavens themselves bearing witness. The center of the psalm contrasts the shame of idol worshipers with Zion's joy, and the closing exhortation turns that revelation into an ethical summons for the righteous to hate evil, trust the Lord's preserving care, and rejoice in his holy rule. Versification follows the LXX.

Psalms 97 — ΨΑΛΜΟΙ ϞΖ′

Theme. The Lord's saving act widens into universal praise and creation's joy at his righteous judgment.

Outline.

Translation & textual notes. The Greek text of Psalms 97 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A compact enthronement hymn that widens from the Lord's saving act to universal praise and to creation's joy at his righteous judgment. It moves from God's wondrous deliverance and covenant remembrance toward a widening circle of response: Israel sees mercy, the whole earth is told to shout, instruments join the praise, and finally sea, rivers, and mountains are imagined as rejoicing because the divine king comes to judge with righteousness and straightness. Versification follows the LXX.

Psalms 98 — ΨΑΛΜΟΙ ϞΗ′

Theme. The holy king in Zion is praised with Moses, Aaron, and Samuel as majesty is joined to mercy.

Outline.

Translation & textual notes. The Greek text of Psalms 98 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The enthroned Lord is praised as holy king in Zion, yet the psalm also remembers Moses, Aaron, and Samuel to show that his majesty is joined to hearing, forgiveness, and just judgment. The opening proclaims the Lord's reign above the cherubim and over the trembling earth, then celebrates his love of justice in Jacob and calls worshipers to bow at his footstool. The second half turns to Moses, Aaron, and Samuel as witnesses that this holy king truly hears prayer, speaks from the cloud, forgives his servants, and yet avenges their deeds. It closes by returning to worship on his holy mountain because the Lord our God is holy. Versification follows the LXX.

Psalms 99 — ΨΑΛΜΟΙ ϞΘ′

Theme. Joyful worship rests on the Lord's creative ownership and enduring goodness.

Outline.

Translation & textual notes. The Greek text of Psalms 99 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A short thanksgiving psalm that grounds joyful worship in the Lord's creative ownership of his people and in his enduring goodness, mercy, and truth. The opening verses command acclaim, glad service, and entrance before the Lord, then ground that praise in the confession that the Lord alone is God, that he made his people, and that they are his flock. The closing movement turns the congregation toward the temple gates with thanksgiving and hymns, and ends by confessing the Lord's enduring goodness, mercy, and truth from generation to generation. Versification follows the LXX.

Psalms 100 — ΨΑΛΜΟΙ Ρ′

Theme. Praise becomes a program of household and civic integrity under a Davidic king.

Outline.

Translation & textual notes. The Greek text of Psalms 100 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Davidic royal-ethical psalm turns praise into a program of household and civic integrity. The opening verse joins song and moral discrimination by singing of mercy and judgment, and the following lines map that commitment onto the king's own conduct: he wants to walk in a blameless way, rejects lawless practice, hates crookedness, and refuses both slanderers and the proud. The positive counterpart appears in the search for the faithful of the land, who may dwell and minister with him. The closing verse extends private integrity into public governance, imagining an early-morning purging of the city's wicked so that the Lord's city may be cleared of workers of lawlessness. Versification follows the LXX.

Psalms 101 — ΨΑΛΜΟΙ ΡΑ′

Theme. Bodily collapse and loneliness turn toward Zion's restoration and the Lord's unchanging years.

Outline.

Translation & textual notes. The Greek text of Psalms 101 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. An afflicted prayer turns from bodily collapse toward Zion's restoration and the Lord's unchanging years. The sufferer describes days consumed like smoke, a heart dried like grass, and a life mocked and cast down under divine wrath. Yet the middle of the psalm widens into hope for Jerusalem's rebuilding, future generations, and gathered kingdoms serving the Lord. The closing lines return to personal frailty, but they anchor it in a stronger confession: the Creator of heaven and earth remains the same even while creation ages, and therefore the servants' children have a future before him. Versification follows the LXX.

Psalms 102 — ΨΑΛΜΟΙ ΡΒ′

Theme. The soul blesses the Lord by remembering his healing mercy, covenant compassion, and rule over all.

Outline.

Translation & textual notes. The Greek text of Psalms 102 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The soul blesses the Lord by remembering his healing mercy, covenant compassion, and rule over all creation. It begins by urging the soul not to forget any of God's gifts and then moves through redemption, renewal, justice for the oppressed, and the revelation of his ways to Moses and Israel. The center contrasts divine compassion with human frailty: our days are grass and flowers, but the Lord's mercy stretches from age to age toward those who fear him and keep his covenant. The final movement lifts the praise outward from the individual to heaven, angels, hosts, and every work within the range of his dominion. Versification follows the LXX.

Psalms 103 — ΨΑΛΜΟΙ ΡΓ′

Theme. Creation is ordered, fed, and sustained by the majestic Lord whose wisdom fills the world.

Outline.

Translation & textual notes. The Greek text of Psalms 103 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Creation is ordered, fed, and sustained by the majestic Lord whose wisdom fills the whole world. The poem moves from divine vesture of light and the architecture of heaven into the founding of the earth, the bounding of the waters, the provision of springs, plants, wine, bread, and habitats for beasts and birds. It then traces the rhythms of moon, night, lions, sun, labor, sea-life, and daily dependence on the Creator's open hand. It closes in praise, delight, and trembling awe: the Lord rejoices in his works, the singer resolves to sing while he lives, and the final wish asks that sinners disappear so the whole creation may bless the Lord without contradiction. Versification follows the LXX.

Psalms 104 — ΨΑΛΜΟΙ ΡΔ′

Theme. Israel is called to remember the Lord's covenant acts from the patriarchs through exodus, wilderness, and land.

Outline.

Translation & textual notes. The Greek text of Psalms 104 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Israel is called to remember the Lord's covenant acts from the patriarchs through exodus, wilderness, and land. It keeps the accent on divine initiative: God remembers, sends, strikes, leads, feeds, and settles his people so that they may keep his statutes. Versification follows the LXX.

Psalms 105 — ΨΑΛΜΟΙ ΡΕ′

Theme. Israel's rebellions are confessed so the Lord's enduring mercy and renewed gathering may be magnified.

Outline.

Translation & textual notes. The Greek text of Psalms 105 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. A communal confession retells Israel's rebellions to magnify the Lord's enduring mercy and renewed gathering. It repeatedly sets human forgetfulness against divine judgment and divine compassion, ending in a plea for renewed gathering from the nations. Versification follows the LXX.

Psalms 106 — ΨΑΛΜΟΙ ΡϚ′

Theme. The redeemed retell repeated rescues so the Lord's steadfast mercy is recognized in every kind of distress.

Outline.

Translation & textual notes. The Greek text of Psalms 106 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The redeemed retell repeated rescues so the Lord's steadfast mercy can be recognized in every kind of distress. A recurring refrain calls the redeemed to confess the Lord's mercies, and the closing wisdom line invites careful readers to discern these patterns as signs of divine steadfast love. Versification follows the LXX.

Psalms 107 — ΨΑΛΜΟΙ ΡΖ′

Theme. Confident praise before battle rests on God's covenant mercy, his oracle of possession, and his gift of victory.

Outline.

Translation & textual notes. The Greek text of Psalms 107 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Confident praise before battle rests on God's covenant mercy, his oracle of possession, and his gift of victory. The singer declares a ready heart, summons instruments and dawn itself into praise, celebrates God's mercy and truth as reaching heaven, asks for deliverance of God's beloved, and then anchors that request in the divine oracle that assigns the lands and subdues hostile nations. It closes by rejecting human help as vain and resting victory in God alone. Versification follows the LXX.

Psalms 108 — ΨΑΛΜΟΙ ΡΗ′

Theme. Deceitful accusation is answered with fierce imprecation and an appeal for vindication.

Outline.

Translation & textual notes. The Greek text of Psalms 108 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This long Davidic lament moves from complaint about deceitful accusers into one of the Psalter's sharpest imprecations, asking that the malicious enemy experience the very ruin he has loved to invoke on others. The middle section traces the curse through office, household, memory, and reputation, grounding the plea in the enemy's refusal of mercy toward the poor and brokenhearted. The final movement turns back from curse to petition as the speaker asks for rescue, asks that the divine hand be recognized, and anticipates thanksgiving before the congregation because the Lord stands at the right hand of the needy. Versification follows the LXX.

Psalms 109 — ΨΑΛΜΟΙ ΡΘ′

Theme. The Davidic lord is enthroned at God's right hand and sent from Zion to rule in the midst of enemies.

Outline.

Translation & textual notes. The Greek text of Psalms 109 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This short royal oracle presents the Davidic lord enthroned at God's right hand, empowered from Zion to rule in the midst of enemies. The center of the psalm combines royal power with priestly permanence by means of the irrevocable oath that names the king a priest forever according to the order of Melchizedek. The final verses return to conquest and judgment, portraying victorious rule over kings and nations before ending with the image of refreshed strength and uplifted head. Versification follows the LXX.

Psalms 110 — ΨΑΛΜΟΙ ΡΙ′

Theme. The Lord's mighty works, covenant faithfulness, and enduring righteousness draw Hallelujah praise.

Outline.

Translation & textual notes. The Greek text of Psalms 110 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Hallelujah psalm is a compact hymn of praise for the Lord's mighty works, covenant faithfulness, and enduring righteousness. It moves from full-hearted thanksgiving into reflection on the grandeur of the divine works, then celebrates remembered wonders, provision for those who fear him, and the gift of inheritance. The closing lines praise the firmness of the Lord's commands, his redemption of his people, and the truth that the fear of the Lord is the beginning of wisdom. Versification follows the LXX.

Psalms 111 — ΨΑΛΜΟΙ ΡΙΑ′

Theme. Blessedness belongs to the one who fears the Lord and delights greatly in his commandments.

Outline.

Translation & textual notes. The Greek text of Psalms 111 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Hallelujah wisdom psalm describes the blessed person who fears the Lord and delights greatly in his commandments. The poem traces the fruit of such fear through household stability, remembered righteousness, generosity, steadfastness under bad news, and final honor. Its closing contrast sets the enduring elevation of the righteous against the frustrated collapse of the wicked. Versification follows the LXX.

Psalms 112 — ΨΑΛΜΟΙ ΡΙΒ′

Theme. The Lord's servants are called to bless his name through all times and from east to west.

Outline.

Translation & textual notes. The Greek text of Psalms 112 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Hallelujah hymn summons the servants of the Lord to bless his name from the present moment into everlasting time and from the sunrise to the sunset. The middle of the psalm balances transcendence and condescension: the Lord is exalted above nations and heavens, yet he stoops to look upon heaven and earth. The closing lines celebrate that same God as the one who raises the poor from the dust, seats them among princes, and turns the barren woman into a joyful mother of children. Versification follows the LXX.

Psalms 113 — ΨΑΛΜΟΙ ΡΙΓ′

Theme. The Lord who shook creation for Israel alone deserves trust, blessing, and living praise.

Outline.

Translation & textual notes. The Greek text of Psalms 113 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The Lord who shook creation for Israel alone deserves trust, blessing, and living praise. It opens with creation recoiling before the God of Jacob, then pivots into a liturgical refusal to claim honor for Israel itself. The second half contrasts the inert idols of the nations with the living Lord who remembers, helps, blesses, and assigns the earth to humanity while drawing the living into ongoing praise. Versification follows the LXX.

Psalms 114 — ΨΑΛΜΟΙ ΡΙΔ′

Theme. Heard prayer turns mortal danger into rest, renewed walking, and vowed devotion before the Lord.

Outline.

Translation & textual notes. The Greek text of Psalms 114 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Heard prayer turns mortal danger into rest, renewed walking, and vowed devotion before the Lord. The speaker begins in love because the Lord hears, remembers the deadly pressure that once surrounded him, and narrates the cry that brought deliverance. The center of the poem dwells on the Lord's merciful character, and the close turns inward and outward at once: the soul is told to rest, rescued life is named in detail, and the psalmist vows to walk pleasingly before the Lord in the land of the living. Versification follows the LXX.

Psalms 115 — ΨΑΛΜΟΙ ΡΙΕ′

Theme. Afflicted faith answers the Lord's rescue with public thanksgiving, vowed worship, and servant praise.

Outline.

Translation & textual notes. The Greek text of Psalms 115 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Afflicted faith answers the Lord's rescue with public thanksgiving, vowed worship, and servant praise. The speaker rejects human reliability, asks how he can repay the Lord, and answers with liturgical gratitude: the cup of salvation, invocation of the divine name, sacrifice, and public vow-paying. The center names the death of the holy as weighty before the Lord, and the psalm closes with the speaker identifying himself as the Lord's freed servant within the courts of Jerusalem. Versification follows the LXX.

Psalms 116 — ΨΑΛΜΟΙ ΡΙϚ′

Theme. Israel's experience of mercy becomes a universal summons to praise the Lord.

Outline.

Translation & textual notes. The Greek text of Psalms 116 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The brief Hallel turns Israel's experience of mighty mercy and enduring truth into a universal summons for every nation to join the praise of the Lord. Its brevity is part of its force, turning covenant experience into universal invitation. Versification follows the LXX.

Psalms 117 — ΨΑΛΜΟΙ ΡΙΖ′

Theme. The Lord's enduring mercy carries the worshiper from distress through rescue into public thanksgiving and festal praise.

Outline.

Translation & textual notes. The Greek text of Psalms 117 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The Lord's enduring mercy carries the worshiper from distress through rescue into public thanksgiving and festal praise. The speaker remembers constriction, encirclement, chastening, and deliverance, then approaches the gates of righteousness to confess the Lord as salvation. The rejected stone saying and the blessed coming one give the psalm its enduring liturgical and messianic resonance, while the close returns to the covenant refrain that the Lord is good and his mercy endures forever. Versification follows the LXX.

Psalms 118 — ΨΑΛΜΟΙ ΡΙΗ′

Theme. The great alphabetic Torah psalm returns again and again to the Lord's law, testimonies, and judgments.

Outline.

Translation & textual notes. The Greek text of Psalms 118 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Psalms 118 is the great alphabetic Torah psalm of the Septuagint, arranged in twenty-two stanzas that move from Aleph to Taw and return again and again to the Lord's law, testimonies, commandments, ordinances, sayings, and judgments. Its rhetoric is intensely personal but never merely private: the speaker blesses the obedient way, pleads for instruction, confesses weakness, resists arrogant persecutors, and learns to read affliction as a place where divine teaching becomes sweeter than wealth and steadier than human protection. The psalm's long acrostic form creates a disciplined meditation in which every corner of life is brought under the word of God, until the closing confession asks the Lord to seek the servant who still depends on remembered commandments. Versification follows the LXX.

Psalms 119 — ΨΑΛΜΟΙ ΡΙΘ′

Theme. Fraudulent speech and hostile neighbors turn this first ascent song into a compact lament.

Outline.

Translation & textual notes. The Greek text of Psalms 119 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This first Song of Ascents is a compact lament against fraudulent speech and hostile social surroundings. It begins with remembered prayer in affliction, sharpens into a plea for rescue from lying lips, and briefly answers deceit with an image of warrior arrows and burning coals. The second half turns inward to the pain of prolonged exile among alien tents and ends with the bitter contrast between the speaker's peaceable intent and his neighbors' gratuitous warfare. Versification follows the LXX.

Psalms 120 — ΨΑΛΜΟΙ ΡΚ′

Theme. Lifted eyes become a steady confession that the Lord keeps his pilgrim at every step.

Outline.

Translation & textual notes. The Greek text of Psalms 120 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Song of Ascents moves from the lifted eyes of the pilgrim to a sustained confession of the Lord as keeper. Heaven and earth are named to ground that confidence in creation itself, and the central assurance insists that Israel's guardian neither slumbers nor sleeps. The poem then unfolds protection through sun, moon, evil, soul, going out, and coming in, so that ordinary movement through time becomes enclosed by divine vigilance. Versification follows the LXX.

Psalms 121 — ΨΑΛΜΟΙ ΡΚΑ′

Theme. Pilgrim arrival in Jerusalem opens into intercession for the city's peace.

Outline.

Translation & textual notes. The Greek text of Psalms 121 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Song of Ascents is a pilgrim psalm of arrival and intercession for Jerusalem. Joy at the summons to worship gives way to the sight of the city as a joined and ordered whole, where the tribes ascend, testimony is maintained, and thrones of judgment stand in Davidic continuity. The final movement turns from description to petition, asking for peace, prosperity, and every good thing for Jerusalem because it houses both kinship and the Lord's own house. Versification follows the LXX.

Psalms 122 — ΨΑΛΜΟΙ ΡΚΒ′

Theme. A communal plea for mercy watches the Lord like servants watching the hand of a master.

Outline.

Translation & textual notes. The Greek text of Psalms 122 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Song of Ascents is a communal plea for mercy cast through the image of servants watching the hand of a master. The opening upward gaze is sustained by a long household simile in which dependence is patient, alert, and wholly directed toward the Lord in heaven. The closing verses compress the reason for the plea into a cry of repeated mercy: the worshiping community is overfilled with contempt, reproach, and the disdain of the prosperous and proud. Versification follows the LXX.

Psalms 123 — ΨΑΛΜΟΙ ΡΚΓ′

Theme. Israel thanks the Lord that its enemies did not swallow it alive.

Outline.

Translation & textual notes. The Greek text of Psalms 123 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Song of Ascents is a communal thanksgiving built around a counterfactual confession: if the Lord had not been among us, Israel would have been consumed. The central verses pile up disaster images of swallowing jaws, floodwater, and irresistible torrents before the tone pivots into blessing. The final confession celebrates deliverance from a hunter's snare and grounds help not in Israel's strength but in the name of the Lord, maker of heaven and earth. Versification follows the LXX.

Psalms 124 — ΨΑΛΜΟΙ ΡΚΔ′

Theme. Those who trust in the Lord are encircled like Zion by his preserving presence and righteous rule.

Outline.

Translation & textual notes. The Greek text of Psalms 124 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Song of Ascents joins confidence, moral realism, and prayer. Those who trust in the Lord are compared to Zion's durable stability, and Jerusalem's mountain ring becomes an image for the Lord's encircling presence around his people. Yet the psalm also knows the pressure of wicked rule, so it asks God to keep that rod from settling on the righteous, to do good to the upright, and to separate the crooked from Israel's peace. Versification follows the LXX.

Psalms 125 — ΨΑΛΜΟΙ ΡΚΕ′

Theme. Restoration came so suddenly that the returned community seemed like people waking into comfort.

Outline.

Translation & textual notes. The Greek text of Psalms 125 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Song of Ascents remembers a restoration so sudden that the returned community seemed like people newly comforted. Memory gives rise to testimony as both Israel and the nations acknowledge the Lord's great act, but remembrance becomes fresh petition when the psalm asks for restored captivity like torrents in the south. The final pair of agricultural sayings turns tears into sowing and harvest into jubilation, insisting that grief-driven labor is not the end of the story. Versification follows the LXX.

Psalms 126 — ΨΑΛΜΟΙ ΡΚϚ′

Theme. House, city, labor, sleep, and children are all re-read through dependence on the Lord's gift.

Outline.

Translation & textual notes. The Greek text of Psalms 126 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. House, city, labor, sleep, and children are all interpreted through dependence on the Lord, who alone turns anxious striving into secure household blessing. House-building, city-guarding, and early-rising toil are all exposed as vain when severed from the Lord's granting action, and the center counters anxious bread with the sleep God gives his beloved. The last movement redefines household wealth in covenantal terms: sons are the Lord's inheritance and reward, like arrows that furnish a man with confidence before his enemies at the gate. Versification follows the LXX.

Psalms 127 — ΨΑΛΜΟΙ ΡΚΖ′

Theme. The fear of the Lord appears as household blessedness flowing outward toward Zion and peace.

Outline.

Translation & textual notes. The Greek text of Psalms 127 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The fear of the Lord is pictured as embodied household blessedness: fruitful labor, a flourishing table, Zion's favor, and peace extending from family life into Israel's future. The opening beatitude blesses all who fear the Lord, then unfolds that fear through labor that yields food, a fruitful wife within the house, and sons like young olive shoots around the table. The final blessing widens from the family to Zion, Jerusalem, grandchildren, and peace upon Israel, so that domestic flourishing is set inside the life of the worshiping people. Versification follows the LXX.

Psalms 128 — ΨΑΛΜΟΙ ΡΚΗ′

Theme. Repeated oppression is remembered as a long assault from youth that never finally mastered Israel.

Outline.

Translation & textual notes. The Greek text of Psalms 128 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Song of Ascents is a communal memory of repeated oppression answered by divine justice. Israel is invited to confess that attacks began from youth, yet never achieved final mastery. The center compares the nation’s suffering to a plowed back, then turns into imprecation: Zion’s haters are to wither like rooftop grass, too barren for harvest or passing blessings. Versification follows the LXX.

Psalms 129 — ΨΑΛΜΟΙ ΡΚΘ′

Theme. From the depths comes a cry for forgiveness, redemption, and the Lord more than watchmen wait for morning.

Outline.

Translation & textual notes. The Greek text of Psalms 129 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Song of Ascents is the classic cry from the depths. It begins with desperate appeal, asks the Lord to listen closely, and then faces the impossible prospect of standing under strict scrutiny of sins. From that brink it turns toward atonement, patient waiting, and finally a summons to Israel to hope in the Lord, because with him are mercy, abundant redemption, and release from all iniquities. Versification follows the LXX.

Psalms 130 — ΨΑΛΜΟΙ ΡΛ′

Theme. Humility and settled trust quiet the soul like a child at rest with its mother.

Outline.

Translation & textual notes. The Greek text of Psalms 130 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Davidic Song of Ascents is a brief confession of humility and settled trust. The speaker denies a lifted heart, haughty eyes, and traffic in matters too great, then answers that negation with the image of a weaned child resting with its mother. The closing imperative extends that quiet confidence to all Israel, turning personal lowliness into communal hope from now and forever. Versification follows the LXX.

Psalms 131 — ΨΑΛΜΟΙ ΡΛΑ′

Theme. David's vow, the ark's resting place, and the Lord's promise to his anointed shape this long ascent psalm.

Outline.

Translation & textual notes. The Greek text of Psalms 131 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This long Song of Ascents remembers David’s vow, celebrates the discovery and procession of the ark, and appeals for the Lord to honor his anointed. The middle of the psalm shifts from petition to oath as the Lord swears enduring truth to David regarding throne and descendants, while the closing oracle names Zion as the chosen resting place where food, priestly clothing, rejoicing, and royal light will abound. It is both liturgical memory and covenantal theology, binding worship, kingship, and divine presence together. Versification follows the LXX.

Psalms 132 — ΨΑΛΜΟΙ ΡΛΒ′

Theme. Brotherly unity is praised through oil descending on Aaron and dew descending on Zion.

Outline.

Translation & textual notes. The Greek text of Psalms 132 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Davidic Song of Ascents praises fraternal unity through two descending images. Shared dwelling is compared first to the consecrating oil that runs from Aaron’s head to the hem of his garment, and then to Hermon’s dew falling upon Zion’s mountains. The final line explains the imagery: in that gathered place the Lord has commanded blessing and life enduring into the age. Versification follows the LXX.

Psalms 133 — ΨΑΛΜΟΙ ΡΛΓ′

Theme. Night-watch worship rises from the temple courts and returns as Zion's blessing from the Creator.

Outline.

Translation & textual notes. The Greek text of Psalms 133 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Night-watch worship rises from the temple courts and returns as Zion's blessing from the Creator. The final line answers the call with a blessing flowing back out of Zion from the Creator of heaven and earth. Though only three verses long, the psalm moves from summons, to embodied priestly posture, to benediction. Versification follows the LXX.

Psalms 134 — ΨΑΛΜΟΙ ΡΛΔ′

Theme. Israel praises the Lord by rehearsing his chosen people, his mighty acts, and the emptiness of rival gods.

Outline.

Translation & textual notes. The Greek text of Psalms 134 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Israel praises the Lord by rehearsing his chosen people, his mighty acts, and the emptiness of rival gods. The final verses gather Israel, Aaron, Levi, and all who fear the Lord into one communal blessing from Zion. It moves from summons, to reasons for praise, to historical rehearsal, to anti-idol contrast, and finally to congregational doxology. Versification follows the LXX.

Psalms 135 — ΨΑΛΜΟΙ ΡΛΕ′

Theme. Enduring mercy binds creation, exodus, conquest, and daily provision into one sustained thanksgiving.

Outline.

Translation & textual notes. The Greek text of Psalms 135 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The refrain of enduring mercy binds creation, exodus, conquest, and daily provision into one sustained thanksgiving. It first praises him as God above gods and creator of heaven, earth, lights, and sea. It then rehearses the Exodus, wilderness passage, conquest of kings, and gift of land before adding remembrance of Israel's humiliation, rescue from enemies, and provision of food for all flesh. The repeated refrain turns Israel's history and the whole created order into one long meditation on enduring mercy. Versification follows the LXX.

Psalms 136 — ΨΑΛΜΟΙ ΡΛϚ′

Theme. Exiles refuse to turn Zion's grief into entertainment, cling to Jerusalem in memory, and ask God to remember the destroyers.

Outline.

Translation & textual notes. The Greek text of Psalms 136 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Exiles refuse to turn Zion's grief into entertainment, cling to Jerusalem in memory, and ask God to remember the destroyers. It begins with tears, silence, and abandoned instruments as the captives remember Zion and resist the demand to perform sacred songs in a foreign land. It then turns into an oath never to forget Jerusalem, followed by prayers for the Lord to remember Edom's complicity and for Babylon's violence to be answered in kind. The movement is from grief, to fidelity, to imprecation rooted in devastated memory. Versification follows the LXX.

Psalms 137 — ΨΑΛΜΟΙ ΡΛΖ′

Theme. Answered prayer becomes public praise, widening from one grateful worshiper to kings who will learn the Lord's ways.

Outline.

Translation & textual notes. The Greek text of Psalms 137 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Answered prayer becomes public praise, widening from one grateful worshiper to kings who will learn the Lord's ways. The singer vows wholehearted confession because the Lord heard his words, bows toward the holy temple, and praises the Lord's mercy, truth, and magnified word. From there the poem widens toward kings of the earth who will one day hear and sing the Lord's ways. The closing lines hold together transcendence and nearness: the high Lord sees the humble, revives his servant in trouble, stretches out his hand against enemies, and will complete what concerns the one who trusts his enduring mercy. Versification follows the LXX.

Psalms 138 — ΨΑΛΜΟΙ ΡΛΗ′

Theme. God's exhaustive knowledge and inescapable presence lead to wonder, self-scrutiny, and a plea for guidance.

Outline.

Translation & textual notes. The Greek text of Psalms 138 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. God's exhaustive knowledge and inescapable presence lead to wonder at creation, repudiation of bloodguilt, and a final plea to be searched and led in the everlasting way. After the superscription, the psalm traces how God knows sitting, rising, thoughts, paths, speech, beginnings, and endings, then asks where anyone could flee from such presence in heaven, Hades, dawn, sea, darkness, or night. It turns next to the mystery of personal formation in the womb and the wonder of God's creative knowledge. The final movement shifts abruptly into loyalty against bloodthirsty men and closes with a prayer that the God who knows everything would search, test, expose any lawless way, and guide the speaker in the everlasting path. Versification follows the LXX.

Psalms 139 — ΨΑΛΜΟΙ ΡΛΘ′

Theme. Surrounded by violent plotters and hidden snares, the speaker appeals to the Lord for protection and trusts him to vindicate the poor.

Outline.

Translation & textual notes. The Greek text of Psalms 139 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Surrounded by violent plotters and hidden snares, the speaker appeals to the Lord for protection and trusts him to vindicate the poor. The prayer moves from description of traps and hostile speech to renewed confession that the Lord is the psalmist's God and battlefield protector, then closes in confidence that divine justice will defend the poor and establish the upright before God's face. Versification follows the LXX.

Psalms 140 — ΨΑΛΜΟΙ ΡΜ′

Theme. As evening prayer rises like incense, the speaker asks for guarded speech, faithful correction, and deliverance from the wicked's snares.

Outline.

Translation & textual notes. The Greek text of Psalms 140 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. As evening prayer rises like incense, the speaker asks for guarded speech, faithful correction, and deliverance from the wicked's snares. He prefers the corrective wounds of the righteous to the seductive comforts of the wicked, entrusts his scattered condition to God, and pleads to be kept from snares until the wicked fall into their own nets. Versification follows the LXX.

Psalms 141 — ΨΑΛΜΟΙ ΡΜΑ′

Theme. Hidden in the cave, the abandoned singer confesses the Lord alone as portion, refuge, and future praise.

Outline.

Translation & textual notes. The Greek text of Psalms 141 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Hidden in the cave, the speaker pours out abandonment and entrapment before God, then confesses the Lord alone as his portion and the one who can bring him into public thanksgiving. The psalmist pours out distress before the Lord, describes a path hidden with snares and a total lack of human refuge, then confesses that the Lord alone remains his hope and portion in the land of the living. The prayer ends by asking release from confinement so that thanksgiving may be offered among the righteous. Versification follows the LXX.

Psalms 142 — ΨΑΛΜΟΙ ΡΜΒ′

Theme. Pressed into darkness, the speaker remembers God's deeds and begs for guidance, life, and rescue.

Outline.

Translation & textual notes. The Greek text of Psalms 142 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Pressed into darkness, the speaker abandons self-defense, remembers God's past deeds, and begs for guidance, life, and rescue for God's name's sake. The turning point comes in remembered acts of God, uplifted hands, and repeated requests for guidance, deliverance, and life for the sake of God's name. The final note entrusts judgment on enemies to the Lord's mercy because the speaker belongs to him as servant. Versification follows the LXX.

Psalms 143 — ΨΑΛΜΟΙ ΡΜΓ′

Theme. The king blesses God as warrior and rescuer while asking him to descend against foreign deceivers.

Outline.

Translation & textual notes. The Greek text of Psalms 143 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The king blesses God as warrior and rescuer, asks him to descend against foreign deceivers, and envisions a people flourishing under his protection. It asks the heavenly warrior to descend, scatter enemies, and rescue the king from deceitful foreigners; then it vows a new song and imagines the blessedness of a people enjoying secure sons, adorned daughters, full storehouses, strong herds, and streets without alarm under the Lord's rule. Versification follows the LXX.

Psalms 144 — ΨΑΛΜΟΙ ΡΜΔ′

Theme. Generation after generation blesses the Lord's kingship by telling what he does for the lowly, hungry, and faithful.

Outline.

Translation & textual notes. The Greek text of Psalms 144 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. Generation after generation blesses the Lord's kingship by telling both who he is and what he does for the lowly, hungry, and faithful. It repeatedly shifts from what worshipers say about God to what God actually does for the falling, the hungry, the truthful, and the God-fearing, ending in a universal call for all flesh to bless his holy name forever. Versification follows the LXX.

Psalms 145 — ΨΑΛΜΟΙ ΡΜΕ′

Theme. Fleeting human help is set against the enduring faithfulness of the Lord.

Outline.

Translation & textual notes. The Greek text of Psalms 145 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Hallelujah psalm, associated in the superscription with Haggai and Zechariah, contrasts the fleeting help of human rulers with the enduring faithfulness of the Lord. After opening with personal praise, it warns against trusting princes whose plans perish with them, then blesses the one whose hope rests in the God of Jacob. The second half celebrates the Creator who keeps truth forever and acts concretely for the oppressed, hungry, imprisoned, blind, stranger, orphan, and widow, before ending with the confession that the Lord reigns forever as Zion's God. Versification follows the LXX.

Psalms 146 — ΨΑΛΜΟΙ ΡΜϚ′

Theme. Jerusalem praises the Lord for rebuilding the city and gathering Israel's scattered people.

Outline.

Translation & textual notes. The Greek text of Psalms 146 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Hallelujah hymn, again linked with Haggai and Zechariah in the superscription, praises the Lord for rebuilding Jerusalem and gathering Israel's scattered people. It moves from a general summons to praise into celebration of the Lord as healer of the brokenhearted, knower of the stars, and upholder of the humble. The closing strophe combines creation and providence: the God who clothes the sky with clouds, gives rain and grass, and feeds beasts and ravens does not delight in military strength but in those who fear him and hope in his mercy. Versification follows the LXX.

Psalms 147 — ΨΑΛΜΟΙ ΡΜΖ′

Theme. Jerusalem and Zion praise the Lord for protection, peace, and the gift of his revealed word.

Outline.

Translation & textual notes. The Greek text of Psalms 147 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This Hallelujah hymn calls Jerusalem and Zion to praise the Lord for civic protection, peace, and revelatory privilege. The first half celebrates strengthened gates, blessed children, secure borders, and abundant grain. The middle section marvels at the swift power of the divine word in winter and thaw, while the final verses return to covenant identity by proclaiming that the Lord has made his statutes and judgments known uniquely to Jacob and Israel. Versification follows the LXX.

Psalms 148 — ΨΑΛΜΟΙ ΡΜΗ′

Theme. Heaven, earth, creatures, and peoples alike are summoned into the Lord's praise.

Outline.

Translation & textual notes. The Greek text of Psalms 148 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This sweeping Hallelujah hymn summons every level of creation to praise the Lord, moving from the highest heavens down through the depths of the earth to human society itself. The first half calls angels, celestial lights, upper waters, and sea deeps to join the chorus because all were created and fixed by the divine command. The latter half gathers weather, landscapes, animals, rulers, and generations of people into the same praise before closing with the exaltation of the Lord's unique name and the raised horn of the people near to him. Versification follows the LXX.

Psalms 149 — ΨΑΛΜΟΙ ΡΜΘ′

Theme. New-song praise and covenant judgment are joined in one militant doxology for the holy assembly.

Outline.

Translation & textual notes. The Greek text of Psalms 149 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. The final Hallelujah fuses liturgical joy with covenant judgment, placing new-song praise, holy assembly, and the written sentence against the nations in one militant doxology. Israel is summoned to rejoice in its maker and king, to praise with dance and instruments, and to recognize that the Lord delights in his people and adorns the meek with salvation. The final movement places exaltation of God in the throat and double-edged swords in the hand, portraying the saints as agents of written judgment upon nations and rulers. Versification follows the LXX.

Psalms 150 — ΨΑΛΜΟΙ ΡΝ′

Theme. The closing Hallelujah gathers the Psalter into a final doxology filled with instruments.

Outline.

Translation & textual notes. The Greek text of Psalms 150 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This closing Hallelujah gathers the Psalter into a final, concentrated doxology. It first names the places and reasons for praise, then unfolds a litany of instruments and sounds that fill sacred space with worship. Its last line broadens the chorus beyond any one instrument or people by summoning every breathing thing to praise the Lord. Versification follows the LXX.

Psalms 151 — ΨΑΛΜΟΙ ΡΝΑ′

Theme. David recounts his unlikely election and the victory over Goliath that lifted Israel's reproach.

Outline.

Translation & textual notes. The Greek text of Psalms 151 follows the standard critical text of the Septuagint as established in the Rahlfs-Hanhart edition (Septuaginta, rev. ed. 2006), an ancient and public-domain text; the critical apparatus is not reproduced. This brief Davidic psalm stands outside the numbered collection in the Greek tradition, as the superscription itself says, and it presents a compressed first-person rehearsal of 1 Kingdoms 16-17: David's littleness among his brothers, his musician-shepherd identity, the Lord's choice of him over taller brothers, the divine anointing, the Philistine's curse, and the victory won with the enemy's own sword. Its textual status in the Hebrew tradition is complex, but within the LXX Psalter it functions as a short Davidic appendix that turns election and deliverance into autobiographical praise. Versification follows the LXX.

How the data set is organized

The interpretive tiers (syntactic function, semantic force, discourse structure, and the proposed argument outlines) are interpretive by nature; where readings legitimately differ, the more common analysis was generally chosen, and the lexical notes are condensed orientation rather than a substitute for a lexicon (e.g. LEH / Muraoka) or a full commentary.