(Pioneer Bible Translators and The Word for the World use the following introduction in many of their translation projects around the world.)
The book of Psalms is a collection of songs and prayers. In the Hebrew language, the word psalm means “praise song.” Many psalms are indeed songs in which God is praised, but there are also other kinds of psalms. Some are prayers to ask for God’s help, while others are laments that express great sadness. There are songs that praise the Israelite king, and there are songs used to teach people about wisdom and the will of God, and so on. The Book of Psalms was written by several people and collected over hundreds of years. Some psalms are very old and were written at the time of King David. In fact, the Bible says that he wrote many of them. Others were written after the Jewish people returned from captivity in Babylon. Scholars believe that the collection of psalms reached its final form around the 3rd to 4th century BC. This final form contains 150 psalms which are divided into 5 smaller books.
Whether they are songs or prayers, all the psalms are in poetic form. Understanding a little about Hebrew poetry will be helpful to understand the psalms. An important element of Hebrew poetry is called parallelism. Authors often linked two lines together in a psalm. For example, the first line makes a statement, then the second line takes any one of three paths. It either repeats the same idea with different words for emphasis, or it contains an idea contrasting with the first line, or it explains the first line by saying more about it.
The book of Psalms is one of the most well-known and celebrated books of the Bible. Many Psalms were used in worship at the temple in Jerusalem. The Psalms teach us how to pray and praise the Most High God. Psalm 23 has brought comfort to many who were mourning. Psalm 51 has convicted many to confess their sins to God. Psalm 110 brings encouragement and hope by proclaiming the coming Messiah who will be both a king and priest.
Outline of Psalms:
1. Book 1 of the Psalms is chapters 1-41.
2. Book 2 of the Psalms is chapters 42-72.
3. Book 3 of the Psalms is chapters 73-89.
4. Book 4 of the Psalms is chapters 90-106.
5. Book 5 of the Psalms is chapters 107-150.
Le Livre des Psaumes est un recueil de chants et de prières. Dans la langue hébraïque le mot “psaume” veut dire “chant de louange”. De nombreux psaumes sont effectivement des chants où on loue Dieu, mais il y a aussi d’autres genres de psaumes. Les uns sont des prières pour demander l’aide de Dieu tandis que d’autres sont des lamentations qui expriment une profonde tristesse. Il y a des chants qui louent le roi israélite, et il y a des chants qui enseignent aux gens la sagesse et la volonté de Dieu et ainsi de suite. Le Livre des Psaumes a été écrit par plusieurs individus et a été réuni sur des centaines d’années. Quelques psaumes sont très anciens et ont été écrits à l’époque du roi David. En fait, la Bible atteste que celui-ci en a écrit un grand nombre. D’autres ont été écrits après le retour du peuple juif de leur captivité à Babylone. Les experts croient que le recueil des psaumes a atteint sa forme finale vers le 3ième ou 4ième siècle avant J-C. Cette forme finale contient 150 psaumes qui se divisent en 5 livres plus petits.
Qu’ils soient des chants ou des prières, tous les psaumes sont écrits en forme poétique. Une compréhension de la poésie hébraïque aidera à la compréhension des psaumes. Un élément important de la poésie hébraïque s’appelle le parallélisme. Les auteurs ont souvent relié deux strophes dans un psaume. Par exemple, la première strophe fait une déclaration, puis la deuxième strophe adopte l’une des trois voies possibles. Ou bien elle répète la même idée en utilisant des mots différents pour en souligner l’importance, ou elle contient une idée qui contraste avec la première strophe ou elle explique la première strophe en y ajoutant des détails.
Le Livre des Psaumes est un des livres le mieux connu et célèbre de la Bible. On a utilisé de nombreux psaumes pendant le culte au temple à Jérusalem. Les psaumes nous apprennent comment prier and louer le Dieu Très-Haut. Le psaume 23 a apporté du réconfort à maintes personnes en deuil. Le psaume 51 a convaincu bien des gens à confesser leurs péchés à Dieu. Le psaume 110 apporte de l’encouragement et de l’espérance en proclamant la venue du Messie qui sera et roi et prêtre.
Résumé des Psaumes
1. Le premier livre contient les chapitres 1-41
2. Le deuxième livre contient les chapitres 42-72
3. Le troisième livre contient les chapitres 73-89
4. Le quatrième livre contient les chapitres 90-106
5. Le cinquième livre contient les chapitres 107-150
Translation: Swahili
Utangulizi wa Kitabu cha Zaburi
Kitabu cha Zaburi kimebeba mkusanyiko wa nyimbo na sala. Katika lugha ya Kiebrania, neno zaburi lina maana ya “wimbo wa sifa”. Kwa hakika, zaburi zilizo nyingi ni nyimbo ambazo ndani yake Mungu anasifiwa, lakini pia zimo aina nyingine za zaburi zilizo tofauti. Baadhi ni sala za kuomba msaada wa Mungu, wakati nyingine zikiwa zimebeba hali ya maombolezo na kusheheni maneno yanayoelezea huzuni kubwa inayobebwa ndani ya mioyo ya wanadamu. Kuna nyimbo za sifa zinazomsifu mfalme wa Israeli, na zimo nyimbo zilizotumika kuwafundisha watu hekima na mapenzi ya Mungu, na kadharika. Kitabu cha Zaburi kiliandikwa na watu kadhaa, na kukusanywa katika kipindi cha mamia ya miaka. Zaburi zilizo za zamani zaidi ni zile zilizoandikwa katika kipindi cha enzi ya utawala wa Mfalme Daudi. Ni jambo la kuaminiwa kwamba zaburi zilizo nyingi ziliandikwa na mfalme Daudi mwenyewe. Zaburi nyingine ziliandikwa baada ya watu kurudi nyumbani wakitoka katika kile kilichojulikana kama uhamisho wa Babeli. Wasomi waliobobea katika fani ya elimu ya Biblia wanaamini kwamba mkusanyiko wa zaburi ulifikia muundo wake wa sasa katika kipindi cha kati ya karne ya 3 na ya 4 KK. Muundo huu wa mwisho umesheheni zaburi 150 ambazo zimegawanywa katika vitabu vitano.
Bila kujali kwamba zaburi husika ni nyimbo au sala, zaburi zote zimeandikwa zikiwa katika mtindo wa ushairi. Ili mtu aweze kujipatia uelewa kidogo wa maana iliyo katika tenzi za ushairi wa zaburi, litakuwa jambo linalosaidia angalau kidogo kuufahamu mtindo wa uandishi wa mashairi ya Kiebrania. Moja ya kipengele kilichomo ndani ya zaburi za Kiebrania kinaitwa mistali inayobeba kweli zilizo sambamba. Waandishi mara nyingi waliunganisha pamoja mistali miwili ya zaburi. Kwa mfano, mstali wa kwanza ulitoa kauli, na kisha mstali wa pili ulifuata moja ya njia tatu tofauti. Mstali wa pili ama ungeweza kulirudia wazo lile lile la kwanza kwa kutumia maneno tofauti yaliyolenga kuongeza msisitizo, au, ulikuwa na wazo lililokinzana na lile lililokuwa katika msitali wa kwanza, au, pengine ungetoa ufafanuzi wa wazo la msitali wa kwanza kwa kulipanua zaidi ili kulifanya lieleweke vyema.
Kitabu cha Zaburi ni moja ya vitabu vya Biblia vinavyoeleweka na kusherehekewa sana. Zaburi zilizo nyingi zilitumika katika mfumo wa ibada ndani ya hekalu lililokuwa Yerusalemu. Zaburi zinatufundisha jinsi ya kusali na kumsifu Mungu Mwenyezi aliye juu ya yote. Zaburi ya 23 imekuwa ni faraja kubwa kwa wengi waliokuwa wamejawa huzuni na machungu. Zaburi ya 51 imetumiwa na Mungu kuleta toba ndani ya maisha ya wengi wakifanya hivyo kwa kuzitubia dhambi zao kwa Mungu. Zaburi 110 hutumika kuleta hali ya kutia moyo na matumaini kwa kumtangaza Masihi ajaye ambaye atakuwa yeye ni Mfalme na Kuhani.
Muhtasari wa Yaliyomo:
1. Kitabu cha Kwanza cha Zaburi ni sura 1-41.
2. Kitabu cha Pili cha Zaburi ni sura 42-72.
3. Kitabu cha Tatu cha Zaburi ni sura 73-89.
4. Kitabu cha Nne cha Zaburi ni sura 90-106.
5. Kitabu cha Tano cha Zaburi ni sura 107-150.
(The Catholic Christian Community Bible [first English edition 1997, other translations into Indonesian, Chinese, Cebuano, Chavacano, French, Ilonggo, Korean, Quechuan, Spanish, and Tagalog] “for the Christian Communities of the Third World” uses the following introduction.)
The five books of the Psalms
The Psalms come from the collections of songs used in the Temple of Jerusalem. Although tradition has it that David regulated the liturgy just as he composed all the psalms, it is more likely that the Levites — the “Sons of Asaph and Yedutun” – who were in charge of the sacred music of the Temple, had a greater role in the writing and selection of the psalms. With the passage of time, the psalms took on an overlay of personal piety, collective lamentations and the expressions of another era.
As the prayer book of ancient Israel, the psalms fed Jewish piety as they did the prayer of Jesus. To this day, they form the foundation of Christian liturgical prayer used by countless religious, priests and deacons as well as an increasing number of laity.
Not all Christians may find in the psalms the fulfillment of their own aspirations, but adapting them for prayer, or better still, allowing them to educate and form one’s spiritual life may prove to be more valuable. If we are to enter into a conversation with God, we would benefit more by listening to Him and meditating his inspired words than by speaking of our own worries.
The Psalms have come through the ages as a powerful means of prayer. If they do not always satisfy our own sense of prayer, it is not necessarily a bad thing. If they manage to unbalance even slightly our ingrained habits of piety, that is not a small gift. These psalms may be capable of renewing our language and symbolism in a world where God is often a stranger and people would prefer to be left alone, to pursue their own interests.
The Psalms have been collected into five books as one can see from the endings of each book (cf Ps 41, 72, 106). Within different collections one sometimes finds nearly identical Psalms and we can consider them as pairs.
Ang panalangin ay gawa ng Espiritu Santo. Hindi natin alam kung ano ang hihingin o kung paano ito hihingin. Kaya ang Espiritu ang nananalangin sa atin. Tumatawag siya sa Diyos sa pamamagitan ng mga hinaing na bumubuka sa ating puso (Rom 8:26). Sa katunayan, hindi lamang paghingi ang panalangin; nagpapasalamat din tayo, nagninilay sa mga gawa ng Panginoon, ipinagtatapat natin sa kanya ang ating pananabik na mas mapalapit sa kanya. Pinupukaw ng Espiritu sa bawat tao ang mga damdamin at salitang ipangungusap sa Diyos. Hindi na kailangang gumamit pa ng mga pormula at dasal. Sapat na ang magsalita nang simple, tulad ng batang nagsasabing “Abba,” na ibig sabihi’y, “Tatay” (Rom 8:15).
Gayunpaman, ang panalangin ay nangangailangan ng patnubay sa kaparehong paraan na ang espiritu natin ay nangangailangan ng katawan. Kailangan natin ang mga naihanda nang mga panalangin bilang patnubay para turuan tayo ng mga paraan at damdamin ng mga anak ng Diyos.
May bago at Kristiyanong paraan ng pag-unawa at pagdarasal ng Mga Salmo. Kung minsan, nagsasahimpapawid ang mga programa sa radyo ng pinaghalong musika na ibinase sa mga pamilyar na himig. Nakikilala ang ritmo ng himig, ngunit hindi na ito ang lumang kanta, kundi isang bagong himig na malayang nabubuo. Nangyayari ito sa mga salmo. Mga lumang dasal ang mga ito na nagbibigay ng mga salita o mga damdaming malaya nating binubuo habang iniaangkop natin sa ating kalagayan. Kung minsan, hindi nauukol sa akin ang galit ng isang mananampalatayang Judio sa isang salmo na hinihiling sa Diyos ang kamatayan ng mga naghahangad na pumatay sa kanya; hindi ko rin aangkinin ang pahayag ng taong nagsasabi sa Diyos: “Wala akong kasalanan.” Ngunit lahat ng ito’y magpapasigla sa aking panalangin. Sasabihin ko sa Diyos ang galit ko sa kawalang-katarungan at karahasan. Hihilingin ko sa kanyang wasakin ang kasamaan, at gugunitain kong kakampi ko si Kristo, “ang siyang makatarungan” na walang kasalanan at nananalangin para sa akin.
Si Jesus ay marunong manalangin sa pamamagitan ng mga salmo; dapat din nating matutunan ang pananalangin sa pamamagitan ng mga ito. Pagkatapos nating masanay sa mga lumang pormulang ito, malalaman nating sa kalahatan, nangungusap ang mga salmo tungkol kay Kristo at inuulit ang kanyang tinig.
Translation: Spanish
Los salmos tienen su origen en la recopilación de los cánticos del Templo de Jerusalén. La tradición quiso pensar que el rey David había fijado las normas de esta liturgia y le atribuyó un gran número de salmos, al igual que atribuyó a Salomón los libros de la Sabiduría. Es probable que los levitas, a cargo de los cantos y melodías, «hijos de Asaph» o «hijos de Yedutum», jugaran un papel importante en su composición o en su selección. En el transcurso del tiempo las recopilaciones se enriquecieron con oraciones personales o lamentaciones colectivas, expresión de otra época donde la piedad personal y las vicisitudes de la comunidad creyente cobraron matiz diverso.
Los salmos han alimentado la piedad popular y han sido la oración de Jesús. Son todavía la base del oficio litúrgico que recitan hoy en día varios centenares de miles de religiosos, religiosas, sacerdotes, diáconos y laicos.
Los salmos desconciertan a muchos cristianos, porque en ellos no encuentran sus propias aspiraciones. Pero somos nosotros los que debemos adaptarnos, o mejor dicho, dejarnos educar y formar por ellos. Si deseamos estar en sintonía con Dios, no podemos aferrarnos indefinidamente a nuestra propia forma de ver y sentir los hechos. Hay que saber escuchar su palabra y abrirnos al Otro.
Estos salmos, que han sido transmitidos a través de los siglos, son un buen medio para esto. Si no dan plena satisfacción a nuestra sensibilidad, no resultará un hecho grave. En cambio nos será de gran beneficio para romper nuestros esquemas y costumbres piadosas. Quizás sean capaces de oxigenar y renovar nuestro lenguaje, sujeto a un mundo donde Dios es un desconocido, donde se busca, ante todo, vivir sin problemas a nuestro antojo.
Los salmos estaban distribuidos en cinco libros, y encontramos trazas del final de esos libros (confrontar el final de los salmos 41, 72, 106). Algunos salmos aparecieron casi idénticos en distintas recopilaciones, y por eso los tenemos duplicados.
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