There are also the Psalms of Solomon, which are a further 18 psalms of Jewish origin, likely originally written in Hebrew, but surviving only in Greek and Syriac translation. Some versions of the Peshitta (the Bible used in Syriac churches in the Middle East) include Psalms 152–155. The Septuagint, present in Eastern Orthodox churches, includes a Psalm 151 a Hebrew version of this was found in the Psalms Scroll of the Dead Sea Scrolls. This leads to inconsistent numbering in 62 psalms, with an offset of 1, sometimes even 2 verses. Different traditions exist whether to include the original heading into the counting or not. Verse numbers were first printed in 1509. This loss of the original form of some of the psalms is considered by the Catholic Church's Pontifical Biblical Commission () to have been due to liturgical practices, neglect by copyists, or other causes. It is noteworthy that, on the breaking up of the original ode, each portion crept twice into the Psalter: Psalm 14 = 53, Psalm 70 = 40:14–18. The two strophes and the epode are Psalm 14 the two antistrophes are Psalm 70.
A choral ode would seem to have been the original form of Psalms 14 and 70. Later liturgical usage would seem to have split up these and several other psalms. The Hebrew text is correct in counting as one Psalm 146 and Psalm 147. Psalms 42 and 43 (Hebrew numbering) are shown by identity of subject (yearning for the house of Yahweh), of metrical structure and of refrain (comparing Psalms 42:6, 12 43:5, Hebrew numbering), to be three strophes of one and the same poem. It is generally admitted that Psalms 9 and 10 (Hebrew numbering) were originally a single acrostic poem, wrongly separated by Massorah and rightly united by the Septuagint and the Vulgate. The variance between Masorah and Septuagint texts in this numeration is likely enough due to a gradual neglect of the original poetic form of the Psalms such neglect was occasioned by liturgical uses and carelessness of copyists.
Modern Catholic translations often use the Hebrew numbering (noting the Greek number).Catholic official liturgical texts, such as the Roman Missal, use the Greek numbering.Protestant translations ( Lutheran, Anglican, Calvinist) use the Hebrew numbering, but other Christian traditions vary: Psalms are usually identified by a sequence number, often preceded by the abbreviation "Ps." Numbering of the Psalms differs-mostly by one-between the Hebrew ( Masoretic) and Greek (Septuagint) manuscripts.
The Septuagint also attributes several Psalms (like 112 and 135) to Ezekiel and Jeremiah. The Septuagint, the Peshitta (the Syriac Vulgate), and the Latin Vulgate each associate several Psalms (such as 111 and 145) with Haggai and Zechariah. Others named include Asaph (12), the sons of Korah (11), Solomon (2), Moses (1), Ethan the Ezrahite (1), and Heman the Ezrahite (1). Many carry the names of individuals, the most common (73 psalms-75 if including the two Psalms attributed by the New Testament to David) being 'of David', and thirteen of these relate explicitly to incidents in the king's life. Others appear to be references to types of musical composition, such as "A psalm" and "Song", or directions regarding the occasion for using the psalm ("On the dedication of the temple", "For the memorial offering", etc.). Over a third appear to be musical directions, addressed to the "leader" or "choirmaster", including such statements as "with stringed instruments" and "according to lilies". Many psalms (116 of the 150) have individual superscriptions (titles), ranging from lengthy comments to a single word. These divisions were probably introduced by the final editors to imitate the five-fold division of the Torah: The Book of Psalms is divided into five sections, each closing with a doxology (i.e., a benediction). An 1880 Baxter process illustration of Psalm 23, from the Religious Tract Society's magazine The Sunday at Home Benedictions
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