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At least one of these divisions (between Ps 106–107) seems arbitrary (see introduction to Ps 107).In spite of this five-book division, the Psalter was clearly thought of as a whole, with an introduction (Ps 1–2) and a conclusion (Ps 146–150).The titles “Psalms” and “Psalter” come from the Septuagint (the pre-Christian Greek translation of the OT), where they originally referred to stringed instruments (such as harp, lyre and lute), then to songs sung with their accompaniment.
Whether the “Great Hallel” (Ps 120–136) was already a recognized unit is not known.
In its final edition, the Psalter contained 150 psalms.
It is both a confession of faith that only the LORD is god and it is He who has saved the group, allowing them to reach the temple, and an exhortation to the members of the group to proceed to the altar with the bound festival sacrifice.
) that were used on holidays, and particularly on Tabernacles, rather than to the bound sacrificial animal.
If the intent had been to say that the dedicated animal was tied to the corner of the altar, the preposition would probably have been על, or possibly ל, as in Deuteronomy 6:8: I would suggest that a careful reading of the KJV's "even unto" in fact does not imply that the animal was tied to the corner of the alter. Moses Isaac Tedeschi, in his book "Moses Began", M. Seitz, Trieste, 1870, suggested that the animal was tied to the corner of the altar.
However, Amos Hacham, in the "Daat Mikra" refutes this, saying that there is no support for this view in either the MT or the Talmudic tradition.But it is more than a treasury of prayers and hymns for liturgical and private use on chosen occasions. it was referred to as the “Book of Psalms” (Lk ; Ac ).Both the scope of its subject matter and the arrangement of the whole collection strongly suggest that this collection was viewed by its final editors as a book of instruction in the faith and in full-orbed godliness—thus a guide for the life of faith in accordance with the Law, the Prophets and the canonical wisdom literature (see chart, pp. At that time Psalms appears also to have been used as a title for the entire section of the Hebrew OT canon more commonly known as the “Writings” (see Lk and note).Strangely, both the Septuagint and Hebrew texts number Ps 42–43 as two psalms whereas they were evidently originally one (see NIV text note on Ps 42).In its final form the Psalter was divided into five Books (Ps 1–41; 42–72; 73–89; 90–106; 107–150), each of which was provided with a concluding doxology (see ; –19; ; 1; 150).Regarding the KJV translation, it sounds belabored to the modern Hebrew speaker.In any event, we need to read the verse in the context of the whole psalm and in particular, the context of verse 26.The first two of these Books, as already noted, were probably preexilic.The division of the remaining psalms into three Books, thus attaining the number five, was possibly in imitation of the five books of Moses (otherwise known simply as the Law).This translation possibility appeals to me because it resolves the redundancy of the "bound sacrifice" (אסרו-חג) that is "bound" up to the altar, into two symbols of the holiday that were bound, the and the sacrifice.So, the answer to your question, is that this is a pilgrimage festival sacrifice that was eaten by the pilgrims themselves, after the priestly portions had been taken, most likely a bull or ox, brought most likely on Tabernacles, but possibly also on Passover or Weeks.