than Solomon (Ethan, 1 Kings iv. 31, 1 Chron. vi. 44; Heman, 1 Kings iv. 31, 1 Chron. vi. 33, xv. 17, 19, xxv. 5; Asaph, 1 Chron. vi. 39, xxv. 1f, Neh. xii. 46; in Ezra ii. 41, Neh. vii. 44, Asaph seems to mean a guild of singers rather than an individual). If any of the Psalms ascribed to authors might be expected to yield confirmation by internal evidence, it would be Ps. xc.; but there is nothing in its language or thought that points to extreme antiquity. There is also nothing in the Psalms themselves that confirms the authorship of the contemporaries of Solomon, Ethan and Heman. The title of Ps. cxxvii., "of Solomon," is missing in the Septuagint and is evidently a late gloss, and the title of Ps. lxxii. is translated in the Septuagint: "a psalm _for_ Solomon," which certainly describes the contents better. The Psalms ascribed to the Sons of Korah (xlii.-xlix., lxxxiv., lxxxv., lxxxvii., lxxxviii.; 2 Chron. xx. 19, 1 Chron. xxvi. 19; but 1 Chron. vi. 33-38 shows that Kohathite and Korahite are the same), have common features, as have also the Psalms ascribed to Asaph, which imply that they are at least guild collections; but their exalted conception of God, their consciousness of national righteousness, the reference to synagogue worship and the cessation of prophecy (lxxiv. 8f) point to a time subsequent to Ezra. The chief interest of the titles is found in the ascription of so many Psalms to David. It was long thought that David was not only the author of the Psalms ascribed to him, but that he was also editor of the entire Psalter. (When as early as Theodore of Mopsuestia it was recognised that some of the Psalms were Maccabæan, it was supposed that David wrote them in the spirit of prophecy.) Our enquiry may be narrowed down to those Psalms that are ascribed to David in the earliest collection, Book I. Do these reflect the conditions and development of his times? It must be replied that there is nothing in the Davidic Psalms as a whole to distinguish them from other Psalms, and what historical connection they betray seems everywhere to belong to an age later than David. The Temple is spoken of as already in existence (Ps. v. 7; xi. 4) and the name for Jerusalem, "my holy hill," seems to demand a time subsequent to the mission of Isaiah. The general conditions of life reflected are clearly those in which a godly minority is oppressed and wickedness is established in the land; a condition which finds no parallel in the Books of Samuel. Moreover, the religious ideas are far in advance of those that seem to have been prevalent in the time of David or that can be traced to him. The general tone of the Psalms is one of a chastened piety that hardly existed in the time of the kingdom, and the religious ideas everywhere show dependence upon the teaching of the Prophets. There is hardly a verse of the fifty-first Psalm which cannot be paralleled in Jeremiah, but there is almost nothing in the Psalm that makes it a fitting