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https://archive.org/details/TheOdesAndPsalmsOfSolomon/page/n189/mode/2up

http://www.earlyjewishwritings.com/psalmssolomon.html

First Century B.C.
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Online Text for Psalms of Solomon
Translated from Greek and Syriac by G. Buchanan Gray (R. H. Charles)
Greek Text
Online Resources for Psalms of Solomon
Jewish Encyclopedia: Psalms of Solomon
Catholic Encyclopedia: Psalms of Solomon
1911 Encyclopedia: Psalms of Solomon
Abstract by Penelope Robin Junkermann
Psalms of Solomon: Introductory Notes
Notes of Kenneth Atkinson
Offline Resources for Psalms of Solomon
The Old Testament Pseudepigrapha, Volume Two
The Syriac Version of the Psalms of Solomon: A Critical Evaluation
Manuscript History of the Psalms of Solomon
Information on Psalms of Solomon
Raymond F. Surburg writes: "The Psalms are closely modeled after the pattern supplied by the canonical psalter. The first psalm announces the declaration of war, but is mainly concerned with the denunciation of hypocrites. The second portrays the siege of Jerusalem and admits that the hardships and punishments encountered were well deserved, but concludes with a description of the conqueror's death on the sands of Egypt. The third psalm is a poem of thanksgiving by the God-fearing. In the fourth we find a denunciation of hypocrites in language strongly reminiscent of that used by Christ against His enemies. Psalm 5 is a prayer for mercy to God. The sixth psalm is primarily occuped with a description of the blessedness of righteousness. In the seventh there is a prayer of Israel in a time of distress, asking God not to remove His tabernacle from their midst. The eighth psalm describes the siege of Jerusalem and denounces its sins. In the ninth, Israel as captive petitions Jehovah for forgiveness. The tenth psalm shows how the man who takes the chastening of the Lord is blessed. The next psalm speaks of the return of the captives. The 12th psalm is not unlike a stanza of Psalm 120 of the inspired psalter. The 13th has as its theme the blessedness of the righteous. The following one has a similar sentiment. The 15th begins with the assertion: 'When I was in trouble I called upon the Lord.' The 16th is experimental in the sense of the old Puritans. The first 16 psalms have no allusion to the Messiah, but discourse on the Messianic kingdom. Psalm 17 contains, however, what is believed to be one of the chief Messianic passages in the post-Biblical literature of Judaism. The main interest of Psalm 18 is its Christology. The Messiah is portrayed as of the seed of the House of David, who would come to overthrow the Romans after the downfall of the Hasmoneans. The rule of the Messiah is to be wise, holy, just, and spiritual." (Introduction to the Intertestamental Period, pp. 144-145)

Martin McNamara writes: "The position of the Psalms of Solomon on the question of the afterlife is not quite clear. Some scholars have seen references to the resurrection in some passages, e.g., PssSol. 3:16 (12), 15:15 (13), to which others add Pss Sol. 13:9, 14:2-3, 6. Ps. Sol. 3 says that the sinner falls and rises no more; he shall not be remembered when the righteous is visited. The Psalm thus ends: 'But they that fear the Lord shall rise to life eternal. And their life (shall be) in the light of the Lord, and shall come to an end no more. ' Unfortunately, we do not have sufficient context in this to warrant the conclusion that there is reference to the resurrection rather than eternal life without belief in a resurrection. Ps. Sol. 15 speaks of the reward of the righteous and the punishment which awaits the wicked. The psalm ends with the following words: 'And sinners shall perish for ever in the day of the Lord's judgment, when God visits the earth with his judgment. But they that fear the Lord shall find mercy therein, and shall live by the compassion of their God; but sinners shall perish for ever' (15:14 (12) f.) Once again, the statement is too general to warrant the conclusion that the reference is to resurrection." (Intertestamental Literature, pp. 185-186)

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