Psalm 78 (Bible Marathon Day 298)

Psalm 78 (Bible Marathon Day 298)

Psalm 78[a]
A New Beginning in Zion and David
1 A maskil of Asaph.

Attend, my people, to my teaching;
listen to the words of my mouth.
2 I will open my mouth in a parable,[b]
unfold the puzzling events of the past.
3 What we have heard and know;
things our ancestors have recounted to us.
4 We do not keep them from our children;
we recount them to the next generation,
The praiseworthy deeds of the Lord and his strength,
the wonders that he performed.
5 God made a decree in Jacob,
established a law in Israel:
Which he commanded our ancestors,
they were to teach their children;
6 That the next generation might come to know,
children yet to be born.
In turn they were to recount them to their children,
7 that they too might put their confidence in God,
And not forget God’s deeds,
but keep his commandments.
8 They were not to be like their ancestors,
a rebellious and defiant generation,
A generation whose heart was not constant,
and whose spirit was not faithful to God.
9 The ranks of Ephraimite archers,[c]
retreated on the day of battle.
10 They did not keep God’s covenant;
they refused to walk according to his law.
11 They forgot his deeds,
the wonders that he had shown them.

12 In the sight of their ancestors God did wonders,
in the land of Egypt, the plain of Zoan.[d]
13 He split the sea and led them across,
making the waters stand like walls.
14 He led them with a cloud by day,
all night with the light of fire.
15 He split rocks in the desert,
gave water to drink, abundant as the deeps of the sea.
16 He made streams flow from crags,
caused rivers of water to flow down.

17 But they went on sinning against him,
rebelling against the Most High in the desert.
18 They tested God in their hearts,
demanding the food they craved.
19 They spoke against God, and said,
“Can God spread a table in the wilderness?
20 True, when he struck the rock,
water gushed forth,
the wadies flooded.
But can he also give bread,
or provide meat to his people?”

21 The Lord heard and grew angry;
fire blazed up against Jacob;
anger flared up against Israel.
22 For they did not believe in God,
did not trust in his saving power.
23 [e]So he commanded the clouds above;
and opened the doors of heaven.
24 God rained manna upon them for food;
grain from heaven he gave them.
25 Man ate the bread of the angels;[f]
food he sent in abundance.
26 He stirred up the east wind in the skies;
by his might God brought on the south wind.
27 He rained meat upon them like dust,
winged fowl like the sands of the sea,
28 They fell down in the midst of their camp,
all round their dwellings.
29 They ate and were well filled;
he gave them what they had craved.
30 But while they still wanted more,
and the food was still in their mouths,
31 God’s anger flared up against them,
and he made a slaughter of their strongest,
laying low the youth of Israel.
32 In spite of all this they went on sinning,
they did not believe in his wonders.

33 God ended their days abruptly,
their years in sudden death.
34 When he slew them, they began to seek him;
they again looked for God.
35 They remembered[g] that God was their rock,
God Most High, their redeemer.
36 But they deceived him with their mouths,
lied to him with their tongues.
37 Their hearts were not constant toward him;
they were not faithful to his covenant.
38 [h]But God being compassionate forgave their sin;
he did not utterly destroy them.
Time and again he turned back his anger,
unwilling to unleash all his rage.
39 He remembered that they were flesh,
a breath that passes on and does not return.

40 How often they rebelled against God in the wilderness,
grieved him in the wasteland.
41 Again and again they tested God,
provoked the Holy One of Israel.
42 They did not remember his power,
the day he redeemed them from the foe,
43 [i]When he performed his signs in Egypt,
his wonders in the plain of Zoan.
44 God turned their rivers to blood;
their streams they could not drink.
45 He sent swarms of insects that devoured them,
frogs that destroyed them.
46 He gave their harvest to the caterpillar,
the fruits of their labor to the locust.
47 He killed their vines with hail,
their sycamores with frost.
48 He exposed their cattle to plague,
their flocks to pestilence.
49 He let loose against them the heat of his anger,
wrath, fury, and distress,
a band of deadly messengers.
50 He cleared a path for his anger;
he did not spare them from death,
but delivered their animals to the plague.
51 He struck all the firstborn of Egypt,
the first fruits of their vigor in the tents of Ham.
52 Then God led forth his people like sheep,
guided them like a flock through the wilderness.
53 He led them on secure and unafraid,
while the sea enveloped their enemies.
54 And he brought them to his holy mountain,
the hill his right hand had won.
55 He drove out the nations before them,
allotted them as their inherited portion,
and settled in their tents the tribes of Israel.

56 But they tested and rebelled against God Most High,
his decrees they did not observe.
57 They turned disloyal, faithless like their ancestors;
they proved false like a slack bow.
58 They enraged him with their high places,
and with their idols provoked him[j] to jealous anger.

59 God heard and grew angry;
he rejected Israel completely.
60 He forsook the shrine at Shiloh,[k]
the tent he set up among human beings.
61 He gave up his might into captivity,
his glorious ark into the hands of the foe.
62 God delivered his people to the sword;
he was enraged against his heritage.
63 Fire consumed their young men;
their young women heard no wedding songs.
64 Their priests fell by the sword;
their widows made no lamentation.

65 Then the Lord awoke as from sleep,
like a warrior shouting from the effects of wine.
66 He put his foes to flight;
everlasting shame he dealt them.
67 He rejected the tent of Joseph,
chose not the tribe of Ephraim.
68 [l]God chose the tribe of Judah,
Mount Zion which he loved.
69 He built his shrine like the heavens,
like the earth which he founded forever.
70 He chose David his servant,
took him from the sheepfolds.
71 From tending ewes God brought him,
to shepherd Jacob, his people,
Israel, his heritage.
72 He shepherded them with a pure heart;
with skilled hands he guided them.


Psalm 78 A recital of history to show that past generations did not respond to God’s gracious deeds
and were punished by God making the gift into a punishment. Will Israel fail to appreciate God’s act—
the choosing of Zion and of David? The tripartite introduction invites Israel to learn the lessons hidden
in its traditions (Ps 78:1–4, 5–7, 8–11); each section ends with the mention of God’s acts. There are
two distinct narratives of approximately equal length: the wilderness events (Ps 78:12–39) and the
movement from Egypt to Canaan (Ps 78:40–72). The structure of both is parallel: gracious act (Ps
78:12–16, 40–55), rebellion (Ps 78:17–20, 56–58), divine punishment (Ps 78:21–31, 59–64), God’s
readiness to forgive and begin anew (Ps 78:32–39, 65–72). While the Psalm has been thought to
reflect the reunification program of either King Hezekiah (late eighth century) or King Josiah (late
seventh century) in that the Northern Kingdom (Ephraim, Joseph) is especially invited to accept Zion
and the Davidic king, a postexilic setting is also possible. Notable is the inclusion of the David-Zion
tradition into the history of Israel recounted in the sources of the Pentateuch.
78:2 Parable: Hebrew mashal literally refers to some sort of relationship of comparison and can signify
a story whose didactic potential becomes clear in the telling, as here in the retrospective examination
of the history of Israel. Mt 13:35 cites the verse to explain Jesus’ use of parables.
78:9 Ephraimite archers: Ephraim was the most important tribe of the Northern Kingdom. Its military
defeat (here unspecified) demonstrates its infidelity to God, who otherwise would have protected it.
78:12, 43 Zoan: a city on the arm of the Nile, a former capital of Egypt.
78:23–31 On the manna and the quail, see Ex 16 and Nm 11. Unlike Ex 16, here both manna and
quail are instruments of punishment, showing that a divine gift can become deadly because of Israel’s
78:25 Bread of the angels: the translation “angels” comports with the supernatural origin of the manna,
though the Hebrew lechem ‘abbirim is more literally translated as “bread of the strong ones” or “bread
of the mighty.” In the context of the manna event, this phrase cannot possibly mean the Israelites or any
human being.
78:35 Remembered: invoked God publicly in worship. Their words were insincere (Ps 78:36).
78:38 God is always ready to forgive and begin anew, as in choosing Zion and David (Ps 78:65–72).
78:43–55 Ex 7–12 records ten plagues. Here there are six divine attacks upon Egypt; the seventh
climactic act is God’s bringing Israel to the holy land.
78:58 Provoked him: lit., “made him jealous.”
78:60 Shiloh: an important shrine in the north prior to Jerusalem. Despite its holy status, it was
destroyed (Ps 78:60–64; cf. Jer 7:12, 14).
78:68, 70 God’s ultimate offer of mercy to the sinful, helpless people is Zion and the Davidic king.

Psalm 77 (Bible Marathon Day 298)

Psalm 77 (Bible Marathon Day 298)

Psalm 77[a]
Confidence in God During National Distress

1 For the leader; According to Jeduthun. A psalm of Asaph.

2 I cry aloud to God,
I cry to God to hear me.
3 On the day of my distress I seek the Lord;
by night my hands are stretched out unceasingly;
I refuse to be consoled.
4 When I think of God, I groan;
as I meditate, my spirit grows faint.
5 You have kept me from closing my eyes in sleep;
I am troubled and cannot speak.
6 I consider the days of old;
the years long past
7 I remember.
At night I ponder in my heart;
and as I meditate, my spirit probes:
8 “Will the Lord reject us forever,
never again show favor?
9 Has God’s mercy ceased forever?
The promise to go unfulfilled for future ages?
10 Has God forgotten how to show mercy,
in anger withheld his compassion?”
11 [b]I conclude: “My sorrow is this,
the right hand of the Most High has abandoned us.”
12 [c]I will recall the deeds of the Lord;
yes, recall your wonders of old.
13 I will ponder all your works;
on your exploits I will meditate.
14 Your way, God, is holy;
what god is as great as our God?
15 You are the God who does wonders;
among the peoples you have revealed your might.
16 With your mighty arm you redeemed your people,
the children of Jacob and Joseph.
17 The waters saw you, God;
the waters saw you and lashed about,
even the deeps of the sea[d] trembled.
18 The clouds poured down their rains;
the thunderheads rumbled;
your arrows flashed back and forth.
19 The thunder of your chariot wheels resounded;
your lightning lit up the world;
the earth trembled and quaked.
20 Through the sea was your way;
your path, through the mighty waters,
though your footsteps were unseen.
21 You led your people like a flock
by the hand of Moses and Aaron.


Psalm 77 A community lament in which the speaker (“I”) describes the anguish of
Israel at God’s silence when its very existence is at stake (Ps 77:2–11). In response
the speaker recites the story of how God brought the people into existence (Ps
77:12–20). The question is thus posed to God: Will you allow the people you
created to be destroyed?
77:11 I conclude: lit., “I said.” The psalmist, after pondering the present distress and
God’s promises to Israel, has decided that God has forgotten the people.
77:12 I will recall: the verb sometimes means to make present the great deeds of
Israel’s past by reciting them, cf. Ps 78:42; 105:5; 106:7.
77:17 The deeps of the sea: Heb. tehom; the same word is used in Gn 1:2, where it
alludes to the primeval seas which in ancient Semitic cosmography are tamed by
God in creation, cf. Ps 74:12–17; 89:12–13 and notes.

Psalm 76 (Bible Marathon Day 298)

Psalm 76 (Bible Marathon Day 298)

Psalm 76[a]
God Defends Zion
1 For the leader; a psalm with stringed instruments. A song of Asaph.

2 Renowned in Judah is God,
whose name is great in Israel.
3 On Salem[b] is God’s tent, his shelter on Zion.
4 There the flashing arrows were shattered,
shield, sword, and weapons of war.
5 Terrible and awesome are you,
stronger than the ancient mountains.[c]
6 Despoiled are the stouthearted;
they sank into sleep;
the hands of all the men of valor have failed.
7 At your roar, O God of Jacob,
chariot and steed lay still.
8 You, terrible are you;
who can stand before you and your great anger?
9 From the heavens you pronounced sentence;
the earth was terrified and reduced to silence,
10 When you arose, O God, for judgment
to save the afflicted of the land.
11 Surely the wrath of man will give you thanks;
the remnant of your furor will keep your feast.
12 Make and keep vows to the Lord your God.
May all around him bring gifts to the one to be feared,
13 Who checks the spirit of princes,
who is fearful to the kings of earth.


Psalm 76 A song glorifying Zion, the mountain of Jerusalem where God destroyed
Israel’s enemies. Zion is thus the appropriate site to celebrate the victory (Ps 76:3–
4), a victory described in parallel scenes (Ps 76:5–7, 8–11). Israel is invited to
worship its powerful patron deity (Ps 76:12).
76:3 Salem: an ancient name for Jerusalem, used here perhaps on account of its
allusion to the Hebrew word for peace, shalom, cf. Gn 14:18; Hb 7:1–3.
76:5 Ancient mountains: conjectural translation of a difficult Hebrew phrase on the
basis of Gn 49:26. The mountains are part of the structure of the universe (Ps

Psalm 75 (Bible Marathon Day 297)

Psalm 75 (Bible Marathon Day 297)

Psalm 75[a]
God the Judge of the World
1 For the leader. Do not destroy! A psalm of Asaph; a song.

2 We thank you, God, we give thanks;
we call upon your name,
we declare your wonderful deeds.
[You said:][b]
3 “I will choose the time;
I will judge fairly.
4 Though the earth and all its inhabitants quake,
I make steady its pillars.”
5 So I say to the boastful: “Do not boast!”
to the wicked: “Do not raise your horns![c]
6 Do not raise your horns against heaven!
Do not speak with a stiff neck!”
7 For judgment comes not from east or from west,
not from the wilderness or the mountains,
8 But from God who decides,
who brings some low and raises others high.
9 Yes, a cup[d] is in the Lord’s hand,
foaming wine, fully spiced.
When God pours it out,
they will drain it even to the dregs;
all the wicked of the earth will drink.
10 But I will rejoice forever;
I will sing praise to the God of Jacob,
11 [Who has said:]
“I will cut off all the horns of the wicked,
but the horns of the righteous will be exalted.”


Psalm 75 The psalmist gives thanks and rejoices (Ps 75:2, 10) for the direct
intervention of God, which is promised in two oracles (Ps 75:3–4, 11). Expecting
that divine intervention, the psalmist warns evildoers to repent (Ps 75:5–9).
75:2 You said: supplied for clarity here and in Ps 75:11. The translation assumes in
both places that the psalmist is citing an oracle of God.
75:5 Do not raise your horns!: the horn is the symbol of strength; to raise one’s horn
is to exalt one’s own power as Ps 75:5 explains.
75:9 A cup: “the cup of God’s wrath” is the punishment inflicted on the wicked, cf. Is
51:17; Jer 25:15–29; 49:12; Eze 23:31–33. Spiced: lit., “a mixed drink”; spices or
drugs were added to wine, cf. Prv 9:2, 5.

Psalm 74 (Bible Marathon Day 297)

Psalm 74 (Bible Marathon Day 297)

Psalm 74[a]
Prayer at the Destruction of the Temple

1 A maskil of Asaph.

Why, God, have you cast us off forever?[b]
Why does your anger burn against the sheep of your pasture?
2 Remember your people, whom you acquired of old,
the tribe you redeemed as your own heritage,
Mount Zion where you dwell.
3 Direct your steps toward the utter destruction,
everything the enemy laid waste in the sanctuary.
4 Your foes roared triumphantly in the place of your assembly;
they set up their own tokens of victory.
5 They hacked away like a forester gathering boughs,
swinging his ax in a thicket of trees.
6 They smashed all its engraved work,
struck it with ax and pick.
7 They set your sanctuary on fire,
profaned your name’s abode by razing it to the ground.
8 They said in their hearts, “We will destroy them all!
Burn all the assembly-places of God in the land!”
9 [c]Even so we have seen no signs for us,
there is no prophet any more,
no one among us who knows for how long.
10 How long, O God, will the enemy jeer?
Will the enemy revile your name forever?
11 Why draw back your hand,
why hold back your right hand within your bosom?[d]
12 [e]Yet you, God, are my king from of old,
winning victories throughout the earth.
13 You stirred up the sea by your might;
you smashed the heads of the dragons on the waters.
14 You crushed the heads of Leviathan,
gave him as food to the sharks.
15 You opened up springs and torrents,
brought dry land out of the primeval waters.[f]
16 Yours the day and yours the night too;
you set the moon and sun in place.
17 You fixed all the limits of the earth;
summer and winter you made.
18 Remember how the enemy has jeered, Lord,
how a foolish people has reviled your name.
19 Do not surrender to wild animals those who praise you;
do not forget forever the life of your afflicted.
20 Look to your covenant,
for the recesses of the land
are full of the haunts of violence.
21 Let not the oppressed turn back in shame;
may the poor and needy praise your name.
22 Arise, God, defend your cause;
remember the constant jeering of the fools.
23 Do not forget the clamor of your foes,
the unceasing uproar of your enemies.


Psalm 74 A communal lament sung when the enemy invaded the Temple; it would
be especially appropriate at the destruction of Jerusalem in 587 B.C. Israel’s God is
urged to look upon the ruined sanctuary and remember the congregation who
worshiped there (Ps 74:1–11). People and sanctuary are bound together; an attack
on Zion is an attack on Israel. In the second half of the poem, the community brings
before God the story of their origins—their creation (Ps 74:12–17)—in order to
move God to reenact that deed of creation now. Will God allow a lesser power to
destroy the divine project (Ps 74:18–23)?
74:1 Forever: the word implies that the disaster is already of long duration, cf. Ps
74:9 and note.
74:9 Even so we have seen no signs…: ancients often asked prophets to say for
how long a divine punishment was to last, cf. 2 Sm 24:13. Here no prophet has
arisen to indicate the duration.
74:11 Why hold back…within your bosom: i.e., idle beneath your cloak.
74:12–17 Comparable Canaanite literature describes the storm-god’s victory over
all-encompassing Sea and its allies (dragons and Leviathan) and the subsequent
peaceful arrangement of the universe, sometimes through the placement of paired
cosmic elements (day and night, sun and moon), cf. Ps 89:12–13. The Psalm
apparently equates the enemies attacking the Temple with the destructive cosmic
forces already tamed by God. Why then are those forces now raging untamed
against your own people?
74:15 Waters: lit., “rivers” (cf. Ps 24:7; Isa 50:2) upon which, or from which, in
primordial times the earth is created.

Psalm 73 (Bible Marathon Day 297)

Psalm 73 (Bible Marathon Day 297)

Psalm 73[a]
The Trial of the Just

1 A psalm of Asaph.

How good God is to the upright,
to those who are pure of heart!
2 But, as for me, my feet had almost stumbled;
my steps had nearly slipped,
3 Because I was envious of the arrogant
when I saw the prosperity of the wicked.
4 For they suffer no pain;
their bodies are healthy and sleek.
5 They are free of the burdens of life;
they are not afflicted like others.
6 Thus pride adorns them as a necklace;
violence clothes them as a robe.
7 Out of such blindness comes sin;
evil thoughts flood their hearts.
8 They scoff and spout their malice;
from on high they utter threats.
9 [b]They set their mouths against the heavens,
their tongues roam the earth.
10 [c]So my people turn to them
and drink deeply of their words.
11 They say, “Does God really know?”
“Does the Most High have any knowledge?”
12 Such, then, are the wicked,
always carefree, increasing their wealth.
13 Is it in vain that I have kept my heart pure,
washed my hands in innocence?
14 For I am afflicted day after day,
chastised every morning.
15 Had I thought, “I will speak as they do,”
I would have betrayed this generation of your children.
16 Though I tried to understand all this,
it was too difficult for me,
17 Till I entered the sanctuary of God
and came to understand their end.[d]
18 You set them, indeed, on a slippery road;
you hurl them down to ruin.
19 How suddenly they are devastated;
utterly undone by disaster!
20 They are like a dream after waking, Lord,
dismissed like shadows when you arise.
21 Since my heart was embittered
and my soul deeply wounded,
22 I was stupid and could not understand;
I was like a brute beast in your presence.
23 Yet I am always with you;
you take hold of my right hand.
24 With your counsel you guide me,
and at the end receive me with honor.[e]
25 Whom else have I in the heavens?
None beside you delights me on earth.
26 Though my flesh and my heart fail,
God is the rock of my heart, my portion forever.
27 But those who are far from you perish;
you destroy those unfaithful to you.
28 As for me, to be near God is my good,
to make the Lord God my refuge.
I shall declare all your works
in the gates of daughter Zion.[f]


Psalm 73 The opening verse of this probing poem (cf. Ps 37; 49) is actually the
psalmist’s hard-won conclusion from personal experience: God is just and good!
The psalmist describes near loss of faith (Ps 73:2–3), occasioned by observing the
wicked who blasphemed God with seeming impunity (Ps 73:4–12). Feeling
abandoned despite personal righteousness, the psalmist could not bear the
injustice until an experience of God’s nearness in the Temple made clear how
deluded the wicked were. Their sudden destruction shows their impermanence (Ps
73:13–20). The just can thus be confident, for, as the psalmist now knows, their
security is from God (Ps 73:1, 23–28).
73:9 They set their mouths against the heavens: in an image probably derived from
mythic stories of half-divine giants, the monstrous speech of the wicked is likened to
enormous jaws gaping wide, devouring everything in sight.
73:10 The Hebrew is obscure.
73:17 And came to understand their end: the psalmist receives a double revelation
in the Temple: 1) the end of the wicked comes unexpectedly (Ps 73:18–20); 2) God
is with me.
73:24 And at the end receive me with honor: a perhaps deliberately enigmatic
verse. It is understood by some commentators as reception into heavenly glory,
hence the traditional translation, “receive me into glory.” The Hebrew verb can
indeed refer to mysterious divine elevation of a righteous person into God’s domain:
Enoch in Gn 5:24; Elijah in 2 Kgs 2:11–12; the righteous psalmist in Ps 49:16.
Personal resurrection in the Old Testament, however, is clearly attested only in the
second century B.C. The verse is perhaps best left unspecified as a reference to
God’s nearness and protection.
73:28 In the gates of daughter Zion: this reading follows the tradition of the
Septuagint and Vulgate.

Psalm 72 (Bible Marathon Day 296)

Psalm 72 (Bible Marathon Day 296)

Psalm 72[a]
A Prayer for the King

1 Of Solomon.
2 O God, give your judgment to the king;
your justice to the king’s son;[b]
That he may govern your people with justice,
your oppressed with right judgment,
3 That the mountains may yield their bounty for the people,
and the hills great abundance,
4 That he may defend the oppressed among the people,
save the children of the poor and crush the oppressor.
5 May they fear you with the sun,
and before the moon, through all generations.
6 May he be like rain coming down upon the fields,
like showers watering the earth,
7 That abundance may flourish in his days,
great bounty, till the moon be no more.
8 [c]May he rule from sea to sea,
from the river to the ends of the earth.
9 May his foes kneel before him,
his enemies lick the dust.
10 May the kings of Tarshish and the islands[d] bring tribute,
the kings of Sheba and Seba offer gifts.
11 May all kings bow before him,
all nations serve him.
12 For he rescues the poor when they cry out,
the oppressed who have no one to help.
13 He shows pity to the needy and the poor
and saves the lives of the poor.
14 From extortion and violence he redeems them,
for precious is their blood[e] in his sight.
15 Long may he live, receiving gold from Sheba,
prayed for without cease, blessed day by day.
16 [f]May wheat abound in the land,
flourish even on the mountain heights.
May his fruit be like that of Lebanon,
and flourish in the city like the grasses of the land.
17 May his name be forever;
as long as the sun, may his name endure.
May the tribes of the earth give blessings with his name;[g]
may all the nations regard him as favored.
18 [h]Blessed be the Lord God, the God of Israel,
who alone does wonderful deeds.
19 Blessed be his glorious name forever;
may he fill all the earth with his glory.
Amen and amen.
20 The end of the psalms of David, son of Jesse.


Psalm 72 A royal Psalm in which the Israelite king, as the representative of God, is
the instrument of divine justice (Ps 72:1–4, 12–14) and blessing (Ps 72:5–7, 15–
17) for the whole world. The king is human, giving only what he has received from
God. Hence intercession must be made for him. The extravagant language is
typical of oriental royal courts.
72:2 The king…the king’s son: the crown prince is the king’s son; the prayer
envisages the dynasty.
72:8 From sea to sea…the ends of the earth: the boundaries of the civilized world
known at the time: from the Mediterranean Sea (the western sea) to the Persian Gulf
(the eastern sea), and from the Euphrates (the river) to the islands and lands of
southwestern Europe, “the ends of the earth.” The words may also have a mythic
nuance—the earth surrounded by cosmic waters, hence everywhere.
72:10 Tarshish and the islands: the far west (Ps 48:6); Arabia and Seba: the far
south (1 Kgs 10:1).
72:14 Their blood: cf. Ps 116:15.
72:16 The translation of the difficult Hebrew is tentative.
72:17 May the tribes of the earth give blessings with his name: an echo of the
promise to the ancestors (Gn 12:3; 26:4; 28:14), suggesting that the monarchy in
Israel fulfilled the promise to Abraham, Isaac, and Jacob.
72:18–19 A doxology marking the end of Book II of the Psalter.