Psalms
30 sessions, each with its notes, questions, and the full World English Bible text.
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Session 1 · Psalms 1–5
Two ways, a king, and daily prayer
- Psalm 1 opens the Psalter with Torah wisdom: the blessed one delights in the Lord's instruction, and the wicked are chaff.
- Psalm 2 is a royal psalm in which raging nations meet the King God has installed on Zion, and refuge is found in the Son.
- Psalm 3 is David's lament while fleeing Absalom, and he lies down to sleep because the Lord is his shield and glory.
- Psalm 4 is an evening prayer that turns companions from vain words and lies down in a peace God gives, greater than grain and wine.
- Psalm 5 is a morning prayer that asks for a straight path, because the Lord rejects bloody and deceitful speech and shields the righteous.
Session 2 · Psalms 6–10
Tears, a judge, and crowned man
- Psalm 6 is the first penitential lament: David begs not to be rebuked in wrath, floods his bed with weeping, and then hears that the Lord has heard.
- Psalm 7 is an appeal of innocence to the righteous judge, asking to be handed over if he is guilty and trusting the pit the violent dig.
- Psalm 8 is a creation hymn that marvels at the Lord's name and at man made a little lower than the angels and crowned with glory.
- Psalm 9 gives thanks that the Lord holds a throne of judgment and is a stronghold for the oppressed against nations who fall in their own pit.
- Psalm 10, partner in the broken acrostic, asks why the Lord stands far off while the wicked hunts the poor and tells himself that God does not see.
Session 3 · Psalms 11–15
Refuge, pure words, a holy hill
- Psalm 11 is a song of trust: the Lord is refuge, so the singer will not flee to a mountain as if the foundations' ruin left heaven empty.
- Psalm 12 laments the vanishing of the faithful and sets the Lord's pure words, silver refined seven times, against flattery and double heart.
- Psalm 13 is the short how-long lament, four cries of abandonment that turn, without pretending the pain was small, to trust and song.
- Psalm 14 is a wisdom indictment: the fool says in his heart there is no God, and the Lord looks down on a corrupt race that devours his people.
- Psalm 15 is an entrance liturgy asking who may sojourn in the Lord's tent, and it answers with truth, justice, and a life that does not sell the neighbor.
Session 4 · Psalms 16–20
Portion, theophany, king, and law
- Psalm 16 is a miktam of trust: the Lord is portion and cup, and the holy one is not abandoned to Sheol or given over to corruption.
- Psalm 17 is a prayer for vindication that asks to be kept as the apple of the eye and ends longing to see God's face and likeness.
- Psalm 18 is a royal thanksgiving in which David recounts a theophany of rescue and the Lord's training of his hands for war.
- Psalm 19 joins a hymn of the heavens, speechless yet heard, to a Torah poem in which the law is perfect, clean, and more desirable than gold.
- Psalm 20 is a royal intercession for the king on the day of trouble, trusting the name of the Lord rather than chariots and horses.
Session 5 · Psalms 21–25
Crown, cross, shepherd, open gates
- Psalm 21 is royal thanksgiving: the king rejoices in the Lord's strength, receives a gold crown, and is kept by the steadfast love of the Most High.
- Psalm 22 is the great lament of forsakenness, mockery, pierced hands, and divided garments, which turns at last to praise among the nations.
- Psalm 23 is a psalm of trust in the Lord as shepherd and host, through valley, table, and the hope of dwelling in the house of the Lord.
- Psalm 24 is a Zion entrance psalm: the earth is the Lord's, clean hands may ascend, and the gates must lift for the King of glory.
- Psalm 25 is an acrostic lament of penitence and guidance, asking God not to remember the sins of youth and to forgive for his name's sake.
Session 6 · Psalms 26–30
Integrity, glory, and turned mourning
- Psalm 26 is a plea of integrity: David asks to be judged, refuses the seat of liars, and declares his love for the Lord's house and altar.
- Psalm 27 joins trust to longing: the Lord is light and salvation, and the one request is to dwell in the house and gaze on the Lord's beauty.
- Psalm 28 begins as lament to the rock who must not stay silent, then blesses the Lord who has heard and who shepherds his people.
- Psalm 29 is a theophany hymn in which the voice of the Lord breaks cedars, shakes the wilderness, and is answered by glory in the temple.
- Psalm 30 is thanksgiving for deliverance from the pit, singing that weeping may last for a night and that mourning is turned into dancing.
Session 7 · Psalms 31–35
Hands, forgiveness, and false friends
- Psalm 31 is a lament of refuge that commits the spirit into the Lord's hand and confesses that the singer's times are held there.
- Psalm 32 is the second penitential psalm: blessed is the forgiven, for silence wasted the bones and confession opened a hiding place.
- Psalm 33 is a hymn of creation and providence, a new song to the Lord whose counsel stands and whose eye is on those who fear him.
- Psalm 34 is an acrostic thanksgiving that invites the humble to taste and see, promising that the Lord is near the brokenhearted.
- Psalm 35 is an imprecatory lament: David asks the Lord to contend with his contenders and not to let false witnesses rejoice over him.
Session 8 · Psalms 36–40
Fret not, for the failing body
- Psalm 36 sets the rebel heart that flatters itself beside the Lord's steadfast love, a fountain of life and light in which we see light.
- Psalm 37 is a wisdom acrostic that tells the righteous not to fret over evildoers, because the meek inherit the land and the Lord upholds their steps.
- Psalm 38 is the third penitential psalm, a sickness lament under God's heavy hand, with friends standing aloof and the singer confessing iniquity.
- Psalm 39 is a lament of frailty: the singer goes mute, asks to know the measure of his days, and calls himself a sojourner like all his fathers.
- Psalm 40 thanks God for being drawn from the pit and set on a rock, then offers the obedience of one who says, Here I am, before trouble returns.
Session 9 · Psalms 41–45
Betrayal, exile, and the bride
- Psalm 41 blesses the one who considers the poor, laments a sickness deepened by a friend who ate bread and lifted his heel, and closes the first book.
- Psalm 42 is a Korah lament of exile from the sanctuary: the soul pants for God as a deer for streams, and the cast-down soul is told to hope.
- Psalm 43 continues that longing, asking for light and truth to lead the singer to the altar on God's holy hill.
- Psalm 44 is a communal lament: the fathers' victories are remembered, yet the people are now sheep for slaughter though they have not forgotten God.
- Psalm 45 is a royal wedding song, addressing the king whose throne stands forever and the bride called to forget her father's house.
Session 10 · Psalms 46–50
City of God, and the judge
- Psalm 46 is a Zion song of confidence: God is refuge, a river makes glad his city, and the nations are told to be still because he is God.
- Psalm 47 is an enthronement psalm: all peoples clap, God has gone up with a shout, and he reigns over the nations from his holy throne.
- Psalm 48 celebrates Zion herself, the city of the great King, and tells the pilgrims to walk about her and number her towers.
- Psalm 49 is a wisdom psalm on death and wealth: no man can ransom another, and pomp will not remain, though God ransoms a soul from Sheol.
- Psalm 50 is Asaph's covenant lawsuit: God shines from Zion, refuses sacrifices offered as if he were hungry, and charges the wicked who recite his statutes.
Session 11 · Psalms 51–55
A clean heart, a betrayed friend
- Psalm 51 is the great penitential prayer after Nathan's visit: mercy, hyssop, a clean heart created, and then a plea for Zion's walls.
- Psalm 52 rebukes the mighty boaster, Doeg's kind of tongue, and sets against him the steadfast man like a green olive tree in God's house.
- Psalm 53 repeats the fool's denial that there is a God, and adds the terror of an enemy camp whose bones God scatters.
- Psalm 54 is a short lament from the Ziphite betrayal, asking to be saved by God's name and promising a freewill sacrifice.
- Psalm 55 laments not a stranger's taunt but a companion's treachery, longing for dove's wings and casting the burden on the Lord.
Session 12 · Psalms 56–60
Tears in a bottle, a rejected land
- Psalm 56, from the seizure in Gath, puts trust beside fear and asks God to keep the tears he has counted in his bottle.
- Psalm 57, from the cave, hides under God's wings among lions and then commands that God be exalted above the heavens.
- Psalm 58 is an imprecatory word against unjust rulers whose judgments are violence and whose mouths carry a serpent's venom.
- Psalm 59, when Saul's men watched the house, laments enemies who return each evening like dogs and still sings of God's strength.
- Psalm 60 is a communal lament after defeat: God has rejected his people, yet an oracle portions the land and the singer still asks help against Edom.
Session 13 · Psalms 61–65
Silence, thirst, and watered earth
- Psalm 61 is a royal prayer from the end of the earth, asking for a rock higher than the singer and for the king's life to be prolonged.
- Psalm 62 commands the soul to wait in silence for God alone, the only rock, and warns that riches and rank are a breath.
- Psalm 63, from the wilderness of Judah, thirsts for God as in a dry land and remembers seeing his power in the sanctuary.
- Psalm 64 laments secret plots and sharp tongues, then says God will shoot his own arrow and bring the schemers to ruin.
- Psalm 65 is Zion's harvest thanksgiving: praise is due there, God atones, stills the seas, and visits the earth with water.
Session 14 · Psalms 66–70
Fire, water, zeal, and haste
- Psalm 66 calls all the earth to see God's awesome deeds, remembers the sea turned dry, and vows offerings after fire and water.
- Psalm 67 turns the priestly blessing outward so that God's way may be known among nations and the earth may yield its increase.
- Psalm 68 is a theophany of the ark and the march from Sinai to the sanctuary, God arising, with gifts for the rebellious on high.
- Psalm 69 is a deep lament of waters to the neck, zeal for God's house, vinegar for thirst, and a prayer that ends with Zion rebuilt.
- Psalm 70 is a short urgent plea, close to the end of an earlier thanksgiving, begging God to make haste and not delay.
Session 15 · Psalms 71–75
Old age, a king, ruined house
- Psalm 71 is the lament of old age: the singer has leaned on the Lord from youth and begs not to be cast off when strength is spent.
- Psalm 72 is a royal prayer for the king's justice toward the poor, a dominion to the ends of the earth, and it closes the second book.
- Psalm 73 opens the third book with Asaph's crisis: envy of the arrogant until he enters the sanctuary and sees their end.
- Psalm 74 is a communal lament over the ruined sanctuary, axes in the carved wood, asking the God who crushed Leviathan why his hand is held back.
- Psalm 75 is a judgment song: God steadies the pillars, puts down one and lifts another, and the wicked must drain the cup in his hand.
Session 16 · Psalms 76–80
Broken weapons, a torn vine
- Psalm 76 is a Zion victory hymn: God is known in Judah, and in Salem he breaks the flashing arrows, the shield, and the sword.
- Psalm 77 is a personal lament that cannot sleep, then remembers the years of the Most High and the path through the sea no footprint marked.
- Psalm 78 is a long historical teaching meant for children, recounting rebellion in the wilderness and God's choice of Judah, Zion, and David.
- Psalm 79 is a communal lament after invasion: nations have defiled the temple, blood is poured out, and the cry is for the sake of God's name.
- Psalm 80 pleads with the Shepherd of Israel, enthroned on the cherubim, to restore the vine and to shine his face three times over.
Session 17 · Psalms 81–85
Listen, unjust thrones, a lovely house
- Psalm 81 is a festival hymn that blows the trumpet and then lets God speak: I brought you from Egypt, and oh that my people would listen.
- Psalm 82 sets God in the divine council judging unjust powers, commanding justice for the weak, and warning that those called gods will die like men.
- Psalm 83 is a communal imprecation against a named coalition that plots to wipe out Israel, asking that they know the Lord alone is Most High.
- Psalm 84 is Zion pilgrimage longing: the courts are lovely, a sparrow finds a nest, and one day there is better than a thousand elsewhere.
- Psalm 85 remembers restored fortunes and still asks for revival, until mercy and truth meet and righteousness and peace kiss.
Session 18 · Psalms 86–90
The pit, a broken oath, the dust
- Psalm 86 is an individual lament of a poor and needy man who asks for an undivided heart and pleads the name that is merciful and slow to anger.
- Psalm 87 is a Zion hymn of citizenship: glorious things are spoken of the city, and nations are registered as born there.
- Psalm 88 is the darkest lament in the Psalter, a cry from the pit that never turns to praise and ends in darkness as the nearest companion.
- Psalm 89 sings the Davidic covenant and then protests that the anointed crown lies in the dust, closing the third book with how long.
- Psalm 90, a prayer of Moses, opens the fourth book with dust, wrath, and the plea to number our days and establish the work of our hands.
Session 19 · Psalms 91–95
Shelter, sabbath, and refused rest
- Psalm 91 is a trust psalm of shelter: wings, night terror, pestilence, and angels who guard, with a promise the tempter later twists.
- Psalm 92 is a sabbath hymn in which the righteous flourish like a palm in the Lord's house and still bear fruit in old age.
- Psalm 93 is a short enthronement psalm: the Lord reigns, robed in majesty, mightier than the floods, and his decrees fit his holy house.
- Psalm 94 is a justice lament that calls on the God of vengeance, asks how long the proud crush the widow, and blesses the man God disciplines.
- Psalm 95 calls the people to sing and bow, then warns them not to harden their hearts as at Meribah, lest they miss his rest.
Session 20 · Psalms 96–100
The Lord reigns, the nations sing
- Psalm 96 commands a new song among the nations, shames worthless idols, and says the Lord comes to judge the earth with equity.
- Psalm 97 is enthronement in fire and cloud: mountains melt, idolaters are ashamed, and Zion with the towns of Judah hears and is glad.
- Psalm 98 sings a new song because the Lord's right hand has worked salvation for Israel in the sight of the nations, and rivers clap.
- Psalm 99 has the Lord reigning on the cherubim, holy in Zion, answering Moses, Aaron, and Samuel as a forgiver and an avenger.
- Psalm 100 is an entrance thanksgiving: know that the Lord is God, he made us, and enter his gates as his people and his sheep.
Session 21 · Psalms 101–105
A watched house, and beloved dust
- Psalm 101 is a royal vow of integrity: the king will walk blamelessly in his house and cut the wicked off from the city of the Lord.
- Psalm 102 is the prayer of an afflicted man whose days pass like smoke, who then pleads for Zion and for the God whose years do not end.
- Psalm 103 blesses the Lord who forgives, heals, and pities dust as a father pities his children, from everlasting steadfast love.
- Psalm 104 is the great creation hymn: light as a garment, the sea with Leviathan at play, and the Spirit renewing the face of the ground.
- Psalm 105 recites the covenant with Abraham, Joseph's chains, the plagues, and the land, as a history of God remembering, not of Israel's confession.
Session 22 · Psalms 106–110
Gather us, and a priest forever
- Psalm 106 confesses the nation's rebellions from the sea to the exile and ends Book IV by begging God to gather his people from the nations.
- Psalm 107 opens Book V with the redeemed gathered from the four directions, four rescues, and the refrain that his steadfast love endures forever.
- Psalm 108 joins a steadfast dawn-song to the old oracle about Edom and the fortified city, praise and battle in one composite.
- Psalm 109 is the sharpest imprecatory psalm: a betrayed poor man asks that an accuser's office be given to another and hands the curse to God.
- Psalm 110 is the royal priestly psalm: the Lord seats David's Lord at his right hand and swears a priesthood forever after Melchizedek.
Session 23 · Psalms 111–115
Wisdom, the poor lifted, silent idols
- Psalm 111 is an acrostic hymn of the Lord's works in the congregation, ending in the fear of the Lord as the beginning of wisdom.
- Psalm 112 is the twin acrostic of the person who fears the Lord, generous and steady, whose righteousness endures while the wicked gnash and melt.
- Psalm 113 opens the festival Hallel: the high God looks down and lifts the poor from the dust and the barren woman to a house of children.
- Psalm 114 is a tight exodus hymn in which sea and Jordan flee and mountains skip because the God of Jacob turns rock into a pool.
- Psalm 115 says not to us but to your name give glory, mocks idols that cannot speak, and commands Israel, Aaron, and those who fear the Lord to trust.
Session 24 · Psalms 116–120
The cup, the stone, the long law
- Psalm 116 thanks the Lord for deliverance from death's snares and vows the cup of salvation and a thanksgiving sacrifice in Jerusalem's courts.
- Psalm 117, the shortest psalm, calls all nations to praise because the Lord's steadfast love toward his people is great and his faithfulness endures.
- Psalm 118 is the festal entrance: better to trust the Lord than princes, the rejected stone becomes the corner, and blessed is he who comes.
- Psalm 119 is the great Torah acrostic, twenty-two stanzas of an afflicted sojourner who delights in the Lord's instruction and begs to be taught and kept.
- Psalm 120 begins the songs of ascent with a lament far from peace, begging deliverance from lying lips while sojourning among hostile tents.
Session 25 · Psalms 121–125
The keeper, the city, the hills
- Psalm 121 is an ascent of trust: the hills are not the help, the Maker of heaven and earth keeps Israel, and he keeps your going out and coming in.
- Psalm 122 is gladness at Jerusalem: the tribes go up, thrones of David are set for judgment, and the singer prays for the peace of the city.
- Psalm 123 is a short ascent lament, eyes lifted like servants to a master's hand, weary of the contempt of the proud.
- Psalm 124 gives Israel a counterfactual thanksgiving: if the Lord had not been on our side, the flood and the snare would have finished us.
- Psalm 125 likens those who trust the Lord to Mount Zion, surrounded as the mountains surround the city, and prays that wicked rule not rest on the land.
Session 26 · Psalms 126–130
Tears sown, a house, the depths
- Psalm 126 remembers Zion's restoration as a dream the nations noticed, then asks that fortunes be restored again like streams in the dry south.
- Psalm 127, of Solomon, says a house and a city are vain without the Lord, and that children are a heritage and arrows, not an anxious achievement.
- Psalm 128 blesses the one who fears the Lord: the labor of his hands, a wife like a vine, children like olive shoots, and peace from Zion.
- Psalm 129 is Israel's lament of affliction from youth, a plowed back, and a curse on Zion's haters as grass that never becomes a harvest.
- Psalm 130 cries out of the depths, rests forgiveness where iniquity is not marked, and tells Israel to hope in the Lord more than watchmen for morning.
Session 27 · Psalms 131–135
A weaned soul, Zion chosen
- Psalm 131 is an ascent of humility: the heart is not lifted, the soul is quieted like a weaned child with its mother, and Israel is told to hope.
- Psalm 132 remembers David's oath to find a place for the ark, then God's oath to set a son on the throne and to choose Zion as his resting place.
- Psalm 133 delights in brothers dwelling in unity, like oil on Aaron's beard and like the dew of Hermon falling on Zion, where blessing is commanded.
- Psalm 134 closes the ascents with a night call: servants who stand in the house are to bless the Lord, and Zion blesses them in return.
- Psalm 135 praises the Lord who chose Jacob, struck the firstborn and the kings, and shames idols that have mouths but cannot speak.
Session 28 · Psalms 136–140
Steadfast love beside Babylon's rivers
- Psalm 136 is the Great Hallel, a litany of creation, exodus, and food, every line answered by his steadfast love endures forever.
- Psalm 137 is an exile lament by Babylon's rivers, lyres hung up, Jerusalem set above joy, and a terrible cry against Edom and Babylon's cruelty.
- Psalm 138 is David's thanksgiving toward the temple, before the gods, trusting that kings will hear and that the high Lord regards the lowly.
- Psalm 139 is the psalm of being searched: no flight from the Spirit, the child knit in the womb, and a final plea to be led in the everlasting way.
- Psalm 140 is a lament against violent men and hidden snares, asking for burning coals on the wicked and justice for the afflicted.
Session 29 · Psalms 141–145
Incense, a cave, trained hands
- Psalm 141 is an evening prayer asking that prayer rise as incense, that the mouth be guarded, and that the wicked's delicacies not be eaten.
- Psalm 142 is David's cave lament: no one cares for his soul, the Lord is his portion in the land of the living, and he asks to be brought out of prison.
- Psalm 143 is the seventh penitential psalm, begging God not to enter judgment because no one living is righteous, and asking the Spirit to lead on level ground.
- Psalm 144 blesses the Lord who trains hands for war, asks what man is that God regards him, and pictures sons, daughters, and streets without outcry.
- Psalm 145 is David's acrostic of the kingdom: gracious and merciful, upholding the falling, near to those who call in truth, and destroying the wicked.
Session 30 · Psalms 146–150
Do not trust princes; let breath praise
- Psalm 146 opens the final hallelujahs by forbidding trust in princes, whose plans die with their breath, and by listing the justice the God of Jacob actually does.
- Psalm 147 praises the builder of Jerusalem who gathers outcasts, names the stars, sends snow, and gives his statutes to Jacob rather than delighting in war-horses.
- Psalm 148 drafts a cosmic choir, angels to infants and kings to sea monsters, because he commanded and they were created, and he has raised a horn for his people.
- Psalm 149 sings a new song in the assembly, adorns the humble with salvation, and joins high praises to a two-edged sword and a judgment already written.
- Psalm 150 ends the Psalter where praise began in blessing: sanctuary and firmament, every instrument, and everything that has breath.