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 Ps 80, which looks back into the time of the leading forth out of Egypt, is followed by another with the very same Asaphic thoroughly characteristic feature of a retrospective glance at Israel's early history (cf. More particularly Psa 81:11 with Psa 80:9). In Psalms 81 the lyric element of Ps 77 is combined with the didactic element of Ps 78. The unity of these Psalms is indubitable. All three have towards the close the appearance of being fragmentary. Fro the author delights to ascend to the height of his subject and to go down into the depth of it, without returning to the point from which he started. In Ps 77 Israel as a whole was called “the sons of Jacob and Joseph;” in Ps 78 we read “the sons of Ephraim” instead of the whole nation; here it is briefly called “Joseph.” This also indicates the one author. Then Psalms 81, exactly like Psa 79:1-13, is based upon the Pentateuchal history in Exodus and Deuteronomy. Jahve Himself speaks through the mouth of the poet, as He did once through the mouth of Moses - Asaph is κατ ̓ ἐξοχήν the prophet (חזה) among the psalmists. The transition from one form of speech to another which accompanies the rapid alternation of feelings, what the Arabs call talwı̂n el - chitab, “a colouring of a speech by a change of the persons,” is also characteristic of him, as later on of Micah (e.g., Mic 6:15.). This Psalms 81 is according to ancient custom the Jewish New Year's Psalm, the Psalm of the Feast of Trumpets (Num 29:1), therefore the Psalm of the first (and second) of Tishri; it is, however, a question whether the blowing of the horn (shophar) at the new moon, which it calls upon them to do, does not rather apply to the first of Nisan, to the ecclesiastical New Year. In the weekly liturgy of the Temple it was the Psalm for the Thursday. The poet calls upon them to give a jubilant welcome to the approaching festive season, and in Psa 81:7. Jahve Himself makes Himself heard as the Preacher of the festival. He reminds those now living of His loving-kindness towards ancient Israel, and admonishes them not to incur the guilt of like