As mentioned last month, there are 34 psalms bearing no inscription. In the remaining psalms, 23 different “titles” are used. In this issue, we will list these with a brief definition of each.
- “Psalm” — taken from Mizmor which means to sing or to play an instrument. 44 psalms have this inscription.
- “Song” — derived from the word Shir. This title appears in 30 psalms including the 16 Songs of Degrees. The meaning is similar to psalm. It has been suggested that a Mizmor was a piece composed to be sung with instrumental accompaniment on special occasions and that a Shir was a piece widely know and sung with or without any accompaniment.
- “Shiggaion” — only Psalm 7. If its origin is Hebrew, it probably means “to err, or to wander;” if it is from Arabic roots, it would mean “to stir the emotions or to lament.” This title is also found in the psalm of Hab. 3.
- “Michtam” — used in Psalms 16, 56-60. This word may be derived from a word meaning “to cover.” In the psalms, it possibly implies “to cover the lips in secrecy.”
- “Maschil” — 13 times. The root Hebrew word is SKL, denoting “might, strength, wisdom.” This word may refer to the musical difficulty of the psalm or it could indicate they are to be skillfully played. However, some feel the word refers to the content of the psalm, indicating that it contains words which will give strength and wisdom.
- “Te philah” — means “prayer” and is found in five psalms.
- “Te hillah” — only at Psalm 145 and means “song of praise.”
- “Lamenasseah” — “to the choirmaster,” included with 55 psalms. This title probably refers to the conductor of the temple choir and/or orchestra and indicates the psalm was used in the temple service. This title can be combined with others which indicates the psalm is appropriate for certain special occasions.
- “L’Iammed” — Psalm 60, means “for teaching.” This title, no doubt, indicates the psalm was for teaching the Levites and the people in public service.
- 10 “L’hazkir” — Psalms 38 and 70, means “to bring to remembrance.” These psalms were possibly used at the offering of incense. The inscription may be interpreted “to use as incense” implying that here is a prayer which would arise to God and cause Him to remember His people.
- “L’thodah” — Psalm 100 and means “for thanksgiving.” The psalm was probably appropriate for accompanying the thank offering.
- “Aijeleth-Hashshahar” — “hind of the dawn” found only at Psalm 22. Since the Hebrew word for “hind” is close to the word for “help,” some feel the inscription should read “help of the dawn” which would fit better with the subject matter of Psalm 22.
- “Alamoth” — found at Psalm 46 and means “the manner of maidens.” J.W. Thirtle renders the term “a song of loves” and associates it with the wedding content of Psalm 45.
- “Al-tashheth” — means “destroy not” and is found at Psalms 57, 58, 59 and 75. This title stresses the desire that God provide the supplicant deliverance from danger and expresses trust that He will do so.
- “Gittith” — Psalms 8, 81 and 84. The Hebrew word is related to Gath which means “wine press.” The possible significance is that the psalm was to used at the time of the grape harvest which spoke of thanksgiving but could also be associated with God’s judgments.
- 16 “Jeduthun” — Psalms 38,61 and 76. Jeduthun was originally instructed to prophesy in “giving thanks and praising the LORD;” this probably refers to a choir convened to sing praises and thanksgiving to God.
- “Jonath Elem Rehokim” — rendered in the title of Psalm 56 “the dove of the distant terebinths.” This probably refers to the innocent dove suffering in patience and may refer to the conflicts that David endured.
- “Mahalath” — Psalms 53 and 88. The meaning of the term is most uncertain, some associating it with music and others with sickness. It possibly indicates psalms that were appropriate music for times of illness.
- “Muth-labben” — rendered “death of the champion” and found only at Psalm 9. It could refer to the death of Goliath or of the defiant kingdoms of sin as represented by Goliath.
- “Neginoth” — found at seven psalms indicating they should be accompanied by stringed instruments.
- “Nehiloth” — Psalm 5. Some relate the word to the inheritance of the land; others believe it alludes to the flute as being used for musical accompaniment.
- “Sheminith” — means “the eighth” and may indicate a male choir singing an octave below the female choir. This inscription is found only at Psalms 6 and 12.
- “Shoshannim Eduth” — found in Psalm 80 and signifies “after lilies, the testimony. “Shoshannim” (“after lilies”) is found in Psalms 45 and 69 and “Shushan Eduth” (after the lily of the testimony) in Psalm 60. These psalms are used for the feast of weeks which commemorated the giving of the law.
The Origin of the Organic World – Part One