Editing Psalms (section)

==Themes and execution==
Most individual psalms involve the praise of God for his power and beneficence, for his creation of the world, and for his past acts of deliverance for Israel. They envision a world in which everyone and everything will praise God, and God in turn will hear their prayers and respond. Sometimes God "hides his face" and refuses to respond, questioning (for the psalmist) [[efficacy of prayer|the relationship between God and prayer]] which is the underlying assumption of the Book of Psalms.{{sfn|Berlin|Brettler|2004|p=1284}}

Some psalms are called ''maskil'' (or ''maschil''), meaning {{gloss|enlightened}} or {{gloss|wise saying}}, because they impart wisdom. Most notable of these is Psalm 142 which is sometimes called the "Maskil of David"; others include Psalm 32 and Psalm 78.<ref>{{cite book |last=McKenzie |first=Steven L. |year=2000 |title=King David: A Biography |location=New York |publisher=Oxford University Press |url=https://archive.org/details/kingdavid00stev |url-access=registration |page=[https://archive.org/details/kingdavid00stev/page/39 39]–40 |isbn=978-0-19-535101-9 }}</ref>

A special grouping and division in the Book of Psalms are fifteen psalms (Psalms 120–134) known in the construct case, {{tlit|he|shir ha-ma'aloth}} ("A Song of Ascents", "A Song of degrees"), and one as {{tlit|he|shir la-ma'aloth}} (Psalm 121). According to [[Saadia Gaon]], these songs differed from the other psalms in that they were to be sung by the Levites in a "loud melody" ({{langx|jrb|בלחן מרתפע}}).{{sfn|Saadia|2010|p=31}} Every psalm designated for Asaph (e.g. Psalms 50, 73–83) was sung by his descendants while making use of [[cymbals]], in accordance with 1 Chronicles 16:5.<ref>{{bibleverse|1 Chronicles|16:5|HE}}</ref>{{sfn|Saadia|2010|p=31}} Every psalm wherein is found the introductory phrase "Upon Mahalath" (e.g. Psalms 53 and 88) was sung by the Levites by using large percussion instruments having wide and closed bezels on both sides and beaten with two wooden sticks.{{sfn|Saadia|2010|pp=31-32 (note 77)}}

[[O. Palmer Robertson]] observes that many of the Psalms concern the subject of death and says "This unatural conclusion to every human life can be understood only in the context of the original threat to the original man: 'in the day you shall eat of it you shall surely die.{{'"}}<ref>[[O. Palmer Robertson |Robertson, O. Palmer]] (2013). ''The Flow of the Psalms: Discovering Their Structure and Theology''. P&R Publishing, p. 34,  {{ISBN|978-1-62995-133-1}}</ref> Robertson goes on to say "The anticipation from redemption fom the grave overcomes the inevitability of death.  The psalmist is fully aware of his need for total deliverance from the last great enemy,  and attests to expectation of deliverance."<ref>Roberson (2013), p. 35.</ref>