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 With this anonymous Psalm begins the series of the strictly Hallelujah-Psalms, i.e., those Psalms which have הללו־יה for their arsis-like beginning and for their inscription (Ps 106, 111-113, Psa 117:1-2, 135, 146-150). The chronicler in his cento, 1Ch 16:8., and in fact in 1Ch 16:34-36, puts the first and last verses of this Psalm (Psa 106:1, Psa 106:47), together with the Beracha (Psa 106:48) which closes the Fourth Book of the Psalms, into the mouth of David, from which it is to be inferred that this Psalm is no more Maccabaean than Psa 96:1-13 and Ps 105 (which see), and that the Psalter was divided into five books which were marked off by the doxologies even in the time of the chronicler. The Beracha, Psa 106:48, appears even at that period to have been read as an integral part of the Psalm, according to liturgical usage. The Hallelujah Psalms 106, like the Hodu Ps 105 and the Asaph Ps 78, recapitulates the history of the olden times of the Israelitish nation. But the purpose and mode of the recapitulation differ in each of these three Psalms. In Ps 78 it is didactic; in Ps 105 hymnic; and here in Psalms 106 penitential. It is a penitential Psalm, or Psalm of confession, a ודּוּי (from התודּה to confess, Lev 16:21). The oldest types of such liturgical prayers are the two formularies at the offering of the first-fruits, Deut. 26, and Solomon's prayer at the dedication of the Temple, 1 Kings 8. And to this kind of tephilla, the Vidduj,