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Like the fifth book, the first book does not merely juxtapose isolated prayers; the forty-one psalms constituting it form a highly elaborate architecture, in accordance with the principle of self-similarity of fractals, or following the procedure of mise en abyme. The book is organised as its second section and even more as the third one. The first side of each of these two sections features the king’s enemies whose sin consists in persecuting him “without reason”, with the psalmist claiming his innocence and faithfulness to the Law. Then the centre of these sections switches to the second side, where the psalmist becomes aware of his own sinfulness and inability to keep the Law; he needs to be “instructed” in the “ways” of God, who will forgive him his sins and imprint his Law “in his heart”. It therefore acts as a transition from the first covenant, the Mosaic covenant of Sinai, to the new covenant, the one announced by the exilic prophets, which is based on the forgiveness of sins, on the inner knowledge of the law and on the universality of salvation that will attain all nations. This same shift can be seen throughout the book. Its first section (Ps 1–18) entirely occupied by the threat posed to the psalmist by his sinful enemies, while the next two sections (Ps 19–25 and 26–41) make the transition from the old covenant to the new one. A similar changeover was already taking place in the central subsection of the second section (Ps 20–24) and in the third section (Ps 32–37), always in the same direction.

Psalters --- Bible. --- Liturgies --- #GBIB: jesuitica --- 223.3 --- 223.3 Psalmen --- 223.3 Psaumes --- Psalmen --- Psaumes --- Bible

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The third book of the Psalter is considerably shorter than the first book and especially than the fifth book. Nevertheless, its seventeen psalms form a composition which is not at all inferior to that of the other two books. The general tone of the book is extremely dark. There are only complaints, supplications and anguished questions: 'Why?', 'How long?' And the answers given to these questions do not seem to console the unfortunate. If they are in distress and anguish, it is their fault. They pay the price for their sins (Ps 78 and Ps 89). Having betrayed the covenant at the time of the exodus, having repeated it at the time of the Davidic monarchy, they are now left to the violence and oppression of their enemies. The voice of the Servant is heard crying out at the centre of the first book: 'My God, my God, why have you forsaken me?' (Ps 22:2). However, Ps 22 does not end in the grave. The psalmist is saved from the lion's mouth and can say: 'I will recount your name to my brothers, and in the midst of the assembly I will praise you' (22:23) and even: 'all the families of the nations will bow down before you' (22:28). Likewise, there are three psalms in the third book where praise resounds, each of them is found in a strategic position. At the centre of the first sequence of the initial section (Ps 75) with all his people the psalmist gives thanks seeing that the Lord is pronouncing judgment on the arrogant and he rejoices that soon he will be able to cut off their horns. At the centre of the central section (Ps 81), a fervent call to praise celebrating the exodus from Egypt precedes a lengthy speech by God promising new liberation from the present enemies and their conversion. Finally, at the centre of the first sequence of the final section, David in his misery and lament confirms the conversion of the Gentiles: 'All the nations which you have made will come and will bow down to your face, O Lord, and will give glory to your name' (86:9). Like the servant in Ps 22, the people and their king had to pass through death so that the light of revelation could reach all the ends of the earth.

Psalters --- Bible. --- Liturgies --- 223.3 --- #GBIB: jesuitica --- 223.3 Psalmen --- 223.3 Psaumes --- Psalmen --- Psaumes --- Bible