to danger. These were precisely the circumstances of Nehemiah and his men during the rebuilding of the city (Neh. ii. 14, 15; iv. 6, 9, 13, 14, 16, 17, 21, 22).

Ps. cxxii. This psalm by David, as all the others by the same author, were chosen by the collector because, as we suppose, they were applicable for the purpose which was kept in view regarding the collection. In this psalm we have mention of gates, walls, palaces, and the general character of Jerusalem architecturally, as built compactly together (Neh. iii. 1 etc.). The gladness and expectation of verses 1, 2 may be considered as connected with Nehemiah's bringing the inhabitants from the villages round about 'to keep the dedication with gladness,' etc. (Neh. xii. 27). Peace be within thy walls' may be considered doubly significant in the view of the disturbances mentioned in chap. v., and the troublesome enemies without.

Ps. cxxiii. The Psalmist complains of the contempt of the proud,' and 'the scorning of those that are at ease.' Nehemiah complains sadly that Sanballat, Tobiah, and Geshem laughed them to scorn (Neh. ii. 19), mocked them (Neh. iv. 1), spoke of them as feeble Jews (iv. 2), and their city as heaps of rubbish (iv. 12), and taunted them with the remark that a fox running up their wall would break it down (iv. 3; v. 9); also the dutiful reverence with which the psalmist looks to God for direction in all things is characteristic of Nehemiah (Neh. ii. 4-20).

Ps. cxxiv. By David, and adopted by the collector because suitable to his purpose. Every verse of this psalm breathes the same spirit as the book of Nehemiah. "The Lord was on our side,' says the Psalmist. the Psalmist. Our God will fight for us,' says Nehemiah (iv. 20). The snare is broken, and we are escaped,' says David. Sanballat's counsels were brought to nought (Neh. iv. 15).

Ps. cxxv. Here is another allusion to the position of Jerusalem amidst the surrounding mountains, which must often have struck the builders. Compare ver. 3 with Neh. ii. 10; ver. 5 with Neh. vi. 17, 18, 19; also xiii. 7.

Ps. cxxvi. The heathen acknowledging the hand of God is expressly referred to in Neh. iv. 15; vi. 16. Sowing in tears and reaping in joy has its counterpart in Neh. viii. 9, 10, 17.

Ps. cxxvii. By Solomon, adopted because applicable for the general plan according to which these fifteen psalms were put together. Building, watching, rising early, sitting up late-these exercised the hands and thoughts of the Jews at all times during the interesting portion of their history with which we are now concerned. Compare ver. 1 with Neh. iv. 9, 21, 22, 23; vii. 3; ver. 5 with Neh. vii. 4.

Ps. cxxviii. The subject of this psalm is, that blessings accompany the man who fears the Lord (ver. 1, 3). Now the fear of the Lord appears to have been very prominent before the mind of Nehemiah (vii. 2; v. 15; v. 9; i. 11).

It

Ps. cxxix. This psalm very much resembles Ps. cxxiv. refers to the persecution of enemies, and the measure of success which had been permitted to crown their malicious endeavours. But they are ultimately to fall. It is not difficult to find haters of Zion in the book of Neh. ii. 19; iv. 7; vi. 6, 19. But they are not to prevail, ver. 2 (Neh. ii. 20; iv. 15).

Ps. cxxx. This important psalm was doubtless often in the minds of the parties of watchers as they anxiously awaited the dawn of day, ver. 6 (Neh. iv. 9, 22; vii. 3). Ver. 2 closely resembles Neh. i. 6, 11. Compare ver. 4 and Neh. ix. 17. The psalm evidently refers to a time of patient expectation, corresponding accurately with the circumstances of Nehemiah.

Ps. cxxxi. By David, and adopted as appropriate for the object kept in view by the collector of these psalms. It expresses very well what would be the feelings of Nehemiah when taunted with undertaking what was too great for him (Neh. iv. 2; vi. 7).

Ps. cxxxii. This psalm we at once refer to the time of the dedication of the wall (Neh. xii. 27). Its tone of exultation, mingled with some plaintive references, accords perfectly with the circumstances of the Jews as described in that chapter.

Ps. cxxxiii. This psalm comes in well after Ps. cxxxii. The Jews had been collected out of the neighbouring villages to come and keep the dedication with gladness (Neh. xii. 27, 28), and it might well be adopted from their venerable poet David as appropriate for the occasion of a meeting of brethren. The circumstances of chap. v. also give it significance.

Ps. cxxxiv. This is a doxological conclusion, winding up the collection.

We have thus thought proper to point out a close agreement between the contents of each of the psalms of the collection and the book of Nehemiah, an agreement which becomes all the more extensive, as well as minute, in proportion to the diligence with which they are both compared. At this point we think we get a view of the general object of the collection, which we are disposed to consider as follows-viz., an historical document, consisting in a measure of materials already in existence, but so arranged and chosen as to contain in itself a unity of reference to the eventful and memorable period which had just elapsed. We may look upon it as probably drawn up by Nehemiah or Ezra, or under their superintendence, and designed to be a permanent memorial

of the good hand of God upon them in enabling them to rebuild their beloved city; and that praise to God for his goodness at this national era might be the more certainly secured to Him, the songs are incorporated into the temple service. Or, indeed, even supposing them all to have been there already, they are so collocated and set apart under a separate title which connects them with the time of the rebuilding of Jerusalem, as to be equally calculated for attaining the end desired.

.and the book of Nehemiah שִׁיר הַמַּעֲלוֹת

We have now to point out the connection between the title We have seen that niby means steps, and we have several notices of Steps in Nehemiah. There is special mention of the stairs, nibyen, leading down from the city of David to the Pool of Siloam (Neh. iii. 15; xii. 37). Also we know of the steps of the temple, and, from the natural position of Jerusalem, that there must have been flights of stairs of no unfrequent occurrence. As to the way in which special psalms came to have any connection with steps, we shall endeavour to illustrate by an examination of three of them, viz., Pss. cxxi., cxxvii., and cxxxii. ; and, owing to its prominent position, we shall take Ps. cxxvii. to begin with.

We have already seen this psalm as the nucleus around which all the rest have been gathered. We have seen it as eminently suitable in its tone and contents for the circumstances of the builders under Nehemiah, and now we shall proceed to point out more especially its probable connection with the title of the 'Songs of Degrees.' (1) This psalm was peculiarly appropriate for those engaged in repairing the temple. The author of it was Solomon, whose name was so closely associated with the temple, and the contents of it were applicable to the present occasion. The song was applicable, inasmuch as it spoke of building to those who were engaged in building; but it was also useful, inasmuch as it pointed to the Great Master Builder. While Nehemiah neglected nothing as to the use of means in establishing watches throughout the city, still he would have his men look above the means to God, who was in reality their main support. Nevertheless we made our prayer unto our God, and set a watch against them day and night. Neh. iv. 9. But (2) as appropriate in the circumstances now referred to, it must have been often in the minds of the pious Jews concerned about the temple. Did they not often repeat it as they paced up and down the numerous stairs belonging to that temple? And may not this have been the origin of the mutilated tradition that the nibyn 'e were so called because they were sung on the fifteen steps of the temple,

VOL. VII.-NO. XIII.

E

b

referred to in Ezek. xl.' The repetition and alliteration observable in the first verse, seem to point it out as mnemonic.

These lines reflect accurately the spirit of Nehemiah, and when he piously looked to God so often to remember him for good in connection with the work which he carried on at Jerusalem, Neh. v. 19; xiii. 22, 31, he takes measures, as we are disposed to believe, to ensure God's goodness being remembered in succeeding times by the Jews, as they repeated the words of the nibyen. Owing to the frequency with which this particular psalm would be used by those engaged on the temple, it may very naturally have been called a 'song of the steps,' and may have had considerable influence in deciding the general title of the whole collection, on account of its importance in that collection.

.a שִׁיר

שִׁירֵי

We shall next proceed to point out the probable connection between Psa. cxxi, and the steps. We have already seen how many allusions are contained in it suitable to the circumstances of Nehemiah and his men. We shall now see that, in addition to these, it can be associated with steps. (1) It is to be noticed that the title of this psalm slightly varies from the rest. It stands niby, a song for the steps. Now, bearing in mind that there were numerous flights of stairs in different parts of Jerusalem, leading to the more elevated places, we can see the propriety of the opening sentence of the psalm: Shall I lift mine eyes to the hills? the surrounding mountains becoming more and more conspicuous as the parties mounted up the steps. (2) In Neh. iii. 19, we have reference to an elevated part of the city, which is described by niby. This place, associated with the armoury, has been considered as probably the position where subsequently stood

b In regard to this tradition, it ought to be noticed, that whatever absurdities may be pointed out in the account by Rabbi David Kimchi as a whole, regarding the place or part of the temple to which these songs are referred, nevertheless there seems to be no question as to the fact that they are connected with steps. Amongst the merest conjectures as to matters of fact, is it not probable that the meaning of the word would stand a fair chance of being correctly handed down by a Jewish tradition? As Ps. cxxvii. stands prominently distinct amidst the fifteen songs of degrees, so do these fifteen songs of degrees stand prominently distinct amidst the whole 150 psalms, by being all grouped under one title, and bearing unmistakeable marks of belonging to one symmetrical whole. Is there anything absurd in the supposition that they were thrown into this form, and so chosen as to their substance that they might serve as an historical memorial of the times of Nehemiah? And as such, is there anything absurd in the supposition that perhaps on stated occasions, in connection with some great festival, they were actually by themselves sung on the steps of the temple, as praise and thanksgiving to God for the national deliverance to which they refer?

the tower of Hippicus, towards the north-west corner of Zion. (3) Moreover it was at this place that Ezer, the son of Jeshua, built his second piece, Neh. iii. 19; and the word Ezer, being a common noun, as well as an appellative, occurs in the first and second verses of the psalm: Whence should my help come?" My help comes,' &c. This psalm, therefore, may very probably have been specially used by Ezer and his men; for we have seen that (1) there was an ascent niby (2) In such a place there must have been steps, nibyp. (3) Ezer's own name occurs twice in the psalm. (4) We see the suitableness of the reference to the hills in such a lofty situation. (5) We see the pious Jew acknowledging God as really his defence, notwithstanding his nearness to an armoury. From these considerations we are disposed to look upon this psalm as one specially used by Ezer and his men as they passed up and down the stairs leading to the armoury and the neighbouring wall; all which is the more confirmed by the insertion of the preposition in the title.

We are here tempted again to diverge a little from our course, to point out a prominent disadvantage attending Hengstenberg's theory. We have mentioned his questionable position in wishing to destroy the individuality of the 'Songs of Degrees,' and we think we can give a good example of this disadvantage in connection with the psalm before us. Instead of the vague generality implied in considering it for the church, we are disposed to make use of such materials as we possess, for endeavouring to identify it with some author. For example:-the reference to hills, help, the foot-slipping, the Keeper of Israel, the shade from noon-day heat, and defence from the cold of night, and the going out, and coming in, seems to point very decidedly towards David during his persecution under Saul. Again, the prominence of the word py, to keep, as applied to his keeper, seems to bring out a contrast with Saul's keepers, as described in 1 Sam. xxvi. 12, 15, 16. This was on the occasion of his sparing Saul's life the second time, 1060 B.C. 6 Wherefore hast thou not kept thy Lord the king?' 'Ye are worthy to die, because ye have not kept your master.' Within the comparatively short psalm which we are considering, the same verb occurs six times- a sufficient index to the vividness with which some event was still in the Psalmist's mind. Still farther when we remember that David complained of being hunted like a partridge in the mountains, 1 Sam. xxvi. 20; that he went to the top of an hill afar off, to be out of Saul's reach, 1 Sam. xxvi. 13; that he was tauntingly told to flee as a bird to his mountain, Ps. xi. 1; that he had concealed himself in the hill Hachilah, 1 Sam. xxvi. 1; as well as many other hilly places,