Book of Psalms: Selected and Adapted from the Hebrew

Overview

Psalm 93

God acts within every moment and creates the world with each breath.
He speaks from the center of the universe,
in the silence beyond all though.
Mighter than the crash of a thunderstorm,
mighter than the roar of the sea,
is God's voice silently speaking in the depths of the listening heart.
...
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A Book of Psalms: Selections Adapted from the Hebrew

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Overview

Psalm 93

God acts within every moment and creates the world with each breath.
He speaks from the center of the universe,
in the silence beyond all though.
Mighter than the crash of a thunderstorm,
mighter than the roar of the sea,
is God's voice silently speaking in the depths of the listening heart.
Read More Show Less

Product Details

  • ISBN-13: 9780060924706
  • Publisher: HarperCollins Publishers
  • Publication date: 4/28/1994
  • Series: Harper Perennial
  • Edition description: Reissue
  • Edition number: 1
  • Pages: 108
  • Sales rank: 711,504
  • Product dimensions: 5.25 (w) x 8.25 (h) x 0.24 (d)

Meet the Author

Stephen Mitchell

Stephen Mitchell's many books include the bestselling Tao Te Ching, Gilgamesh, and The Second Book of the Tao, as well as The Selected Poetry of Rainer Maria Rilke, The Gospel According to Jesus, Bhagavad Gita, The Book of Job, and Meetings with the Archangel.

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Read an Excerpt

Foreword

The Hebrew word for psalm is mizmór, which means a hymn sung to the accompaniment of a lyre. But when the ancient rabbis named the anthology that we know as the Book of Psalms, they called it séfer tehillím, the Book of Praises. That is the dominant theme of the greatest of the Psalms: a rapturous praise, a deep, exuberant gratitude for being here.

The mind in harmony with the way things are sees that this is a good world, that life is good and death is good. It feels the joy that all creatures express by their very being, and finds its own music in accompanying the universal rapture.

Let the heavens and the earth rejoice, let the waves of the ocean roar, let the rivers clap their hands, let the mountains rumble with joy, let the meadows sing out together, let the trees of the forest exult.

Thus the Psalmists, in the ardor of their praise, enter the sabbath mind and stand at the center of creation, saying, "Behold, it is very good." This is the poet's essential role, as Rilke wrote in a late poem; when the public wonders, "But all the violence and horror in the world — how can you accept it?" Rilke's poet says simply, "I praise."

The praise is addressed to whom? to what? When gratitude wells up through our whole body, we don't even ask. Words such as God and Tao and Buddha-nature only point to the reality that is the source and essence of all things, the luminous intelligence that shines from the depths of the human heart: the vital, immanent, subtle, radiant X. The ancient Jewsnamed this unnamable reality yhvh, "that which causes [everything] to exist:' or, even more insightfully, ehyeh, "I am." Yet God is neither here nor there, neither before nor after, neither outside nor inside. As soon as we say that God is anything, we are a billion light-years away.

How supremely silly, then, to say that God is a he or a she. But because English lacks a personal pronoun to express what includes and transcends both genders, even those who know better may refer to God as "he." (Lao-tzu, wonderfully, calls "him" "it"

There was something formless and perfect
before the universe was born.
It is serene. Empty.
Solitary. Unchanging.
Infinite. Eternally present.
It is the mother of the universe.
For lack of a better name,
I call it the Tao.)


In the following adaptations, I have called God "him" for lack of a better pronoun. You should, of course, feel free to substitute "her" if you wish.

"Sing to the Lord a new song" My primary allegiance in these psalms was not to the Hebrew text but to my own sense of the genuine. I have translated fairly closely where that has been possible; but I have also paraphrased, expanded, contracted, deleted, shuffled the order of verses, and freely improvised on the themes of the originals. When I disregarded the letter entirely, it was so that I could follow the spirit, wherever it wanted to take me, into a language that felt genuine and alive.

The Psalms speak as both poetry and prayer. Some of them are very great poems. But as prayer, even the greatest poems are inadequate. Pure prayer begins at the threshold of silence. It says nothing, asks for nothing. It is a kind of listening. The deeper the listening, the less we listen for, until silence itself becomes the voice of God.

Book of Psalms. Copyright © by Stephen A. Mitchell. Reprinted by permission of HarperCollins Publishers, Inc. All rights reserved. Available now wherever books are sold.
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First Chapter

A Book of Psalms
Selected and Adapted from the Hebrew

Foreword

The Hebrew word for psalm is mizmór, which means a hymn sung to the accompaniment of a lyre. But when the ancient rabbis named the anthology that we know as the Book of Psalms, they called it séfer tehillím, the Book of Praises. That is the dominant theme of the greatest of the Psalms: a rapturous praise, a deep, exuberant gratitude for being here.

The mind in harmony with the way things are sees that this is a good world, that life is good and death is good. It feels the joy that all creatures express by their very being, and finds its own music in accompanying the universal rapture.

Let the heavens and the earth rejoice, let the waves of the ocean roar, let the rivers clap their hands, let the mountains rumble with joy, let the meadows sing out together, let the trees of the forest exult.

Thus the Psalmists, in the ardor of their praise, enter the sabbath mind and stand at the center of creation, saying, "Behold, it is very good." This is the poet's essential role, as Rilke wrote in a late poem; when the public wonders, "But all the violence and horror in the world -- how can you accept it?" Rilke's poet says simply, "I praise."

The praise is addressed to whom? to what? When gratitude wells up through our whole body, we don't even ask. Words such as God and Tao and Buddha-nature only point to the reality that is the source and essence of all things, the luminous intelligence that shines from the depths of the human heart: the vital, immanent, subtle, radiant X. The ancient Jews named this unnamable reality yhvh, "that which causes [everything] to exist:' or, even more insightfully, ehyeh, "I am." Yet God is neither here nor there, neither before nor after, neither outside nor inside. As soon as we say that God is anything, we are a billion light-years away.

How supremely silly, then, to say that God is a he or a she. But because English lacks a personal pronoun to express what includes and transcends both genders, even those who know better may refer to God as "he." (Lao-tzu, wonderfully, calls "him" "it"

There was something formless and perfect
before the universe was born.
It is serene. Empty.
Solitary. Unchanging.
Infinite. Eternally present.
It is the mother of the universe.
For lack of a better name,
I call it the Tao.)


In the following adaptations, I have called God "him" for lack of a better pronoun. You should, of course, feel free to substitute "her" if you wish.

"Sing to the Lord a new song" My primary allegiance in these psalms was not to the Hebrew text but to my own sense of the genuine. I have translated fairly closely where that has been possible; but I have also paraphrased, expanded, contracted, deleted, shuffled the order of verses, and freely improvised on the themes of the originals. When I disregarded the letter entirely, it was so that I could follow the spirit, wherever it wanted to take me, into a language that felt genuine and alive.

The Psalms speak as both poetry and prayer. Some of them are very great poems. But as prayer, even the greatest poems are inadequate. Pure prayer begins at the threshold of silence. It says nothing, asks for nothing. It is a kind of listening. The deeper the listening, the less we listen for, until silence itself becomes the voice of God.

A Book of Psalms
Selected and Adapted from the Hebrew
. Copyright © by Stephen A. Mitchell. Reprinted by permission of HarperCollins Publishers, Inc. All rights reserved. Available now wherever books are sold.
Read More Show Less

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Sort by: Showing all of 2 Customer Reviews
  • Posted July 21, 2011

    Greatly deepens one's understanding

    This is an extraordinary translation of some of the Psalms. Mitchell is a very talented and thoughtful translator, who deepens one's understanding of the traditional text while clarifying and sharpening the language. Psalm 4 is a particularly brilliant translation. This translation will offer much to those who pray with the Psalms!!!!

    2 out of 2 people found this review helpful.

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  • Anonymous

    Posted October 5, 2004

    a book you'll go back to

    THe author is known for his translations of Rilke, the Tao Te Ching, and the Book of Job. These versions of the psalms are quite 'free.' The central image of the psalm is there, but other elements may be moved around, and influences from his other work is clearly present. These are Mitchell's psalms, not the ones you will remember from Sunday services. Having said that, his language reaches me more than that of the traditional psalms in translation I have read. He has a knack for the simple, eloquent phrase that pithily expresses our spiritual longings, our sense of thanksgiving, our quest ofr forgiveness, and our search for comfort in a time of hardship. A great book

    1 out of 1 people found this review helpful.

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