STROPHE DIVISIONS OF MODERN TRANSLATIONS*

* Although they are not inspired, paragraph divisions are the key to understanding and following the original author's intent. Each modern translation has divided and summarized the paragraphs. Every paragraph has one central topic, truth, or thought. Each version encapsulates that topic in its own distinct way. As you read the text, ask yourself which translation fits your understanding of the subject and verse divisions.
 In every chapter we must read the Bible first and try to identify its subjects (paragraphs), then compare our understanding with the modern versions. Only when we understand the original author's intent by following his logic and presentation can we truly understand the Bible. Only the original author is inspired—readers have no right to change or modify the message. Bible readers do have the responsibility of applying the inspired truth to their day and their lives.
  Note that all technical terms and abbreviations are explained fully in the following documents: Brief Definitions of Greek Grammatical Structure, Textual Criticism, and Glossary.

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This is a general introduction to the Psalter. Kyle Yates, in his wonderful book Preaching From the Psalms, pp. 115-124, says this psalm describes "the kingdom man."

1. his character

2. his influence

3. his conduct

4. his destiny

B. This Psalm expresses the traditional Jewish teaching that in this life the righteous will be blessed and the wicked punished (i.e., the two ways, cf. Deut. 30:1,15-20). There are types of people who are similarly described in Jer. 17:5-8.

C. Jesus apparently used Psalm 1 as a basic outline for His Sermon on the Mount, Matthew 5-7.

In this context these words are not addressed to all humans, but to the covenant people, people who know YHWH's revelation but have chosen to ignore it. It seems that Matt. 7:13-14 is also based on this same crucial aspect of faith. Below are the notes from my commentary on Matthew. You can see the entire commentary at www.freebiblecommentary.org.

D.The rabbis combine Psalm 1 and 2 into one psalm. This may be confirmed in

1. Acts 13:33, which calls Psalm 2 "the first psalm"

2. the use of "blessed" in Ps. 1:1 and 2:12 may be a literary technique called inclusio

3. surprisingly neither Psalm 1 nor Psalm 2 has an introductory phrase in the MT

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 1:1-3
 ¹How blessed is the man who does not walk in the counsel of the wicked,
 Nor stand in the path of sinners,
 Nor sit in the seat of scoffers!
 ²But his delight is in the law of the Lord,
 And in His law he meditates day and night.
 ³He will be like a tree firmly planted by streams of water,
 Which yields its fruit in its season
 And its leaf does not wither;
 And in whatever he does, he prospers.

1:1-3 There seems to be a progression of time elements in these opening verses. Hebrew verbs do not express time, only context. It is possible that

1. the perfect verbs of Ps. 1:1 denote past time (i.e., how that person lived)

2. the imperfect verb of Ps. 1:2 denotes current time (i.e., way the person lives every day)

3. verse 3 starts out with a perfect verb with a waw (see Hebrew grammar article beginning on page iii) which could denote a future condition like blessedness (i.e., expected fruitfulness)

1:1 The word "blessed" is plural but the object is singular, "the man." This could be explained by

1. the plural is a Hebrew way to denote all the blessings of God

2. "the man" is a singular plural denoting all men who know and obey God (i.e., James 1:2-23). This is how the term "a tree" is used in Ps. 1:3a.

This word ("blessed," BDB 80) means "happy," "honored," or "well off" (cf. Matt. 5:3-12).

No human can be "happy" apart from God. We were created by Him and for Him (cf. Gen. 1:26-27; 3:8). Until our relationship with our Creator is vibrant, all other areas of physical life cannot bring true, lasting happiness! This relationship has observable characteristics!

▣ Notice the three Qal perfect verbs which denote characteristic actions and attitude (i.e., settled character).

1. does not walk in the counsel of the wicked

2. does not stand in the way of sinners

3. does not sit in the seat of scoffers

The "blessed" faithful follower is described by negations in Ps. 1:1 and by their actions in Ps. 1:2.

▣ "walk in the counsel of the wicked" This speaks of one's lifestyle associates. This emphasis on lifestyle is reinforced by the use of the verbs "walk. . .stand. . .sit." We are affected by the group to which we belong, our peers (cf. 1 Cor. 15:33).

The term "wicked" (BDB 957) refers not only to active law breakers (i.e., commission and omission) but also to those who leave God out of their lives (i.e., practical atheist).

▣ "Lord" This is the covenant name for Israel's Deity, YHWH.

SPECIAL TOPIC: NAMES FOR DEITY

▣ "path of sinners" In the root meaning of the word "path" is "way" (cf. Ps. 1:6 [twice]) and is another term used for lifestyle. NT faithful followers were first described as people of "the Way" (cf. Acts 9:2; 19:9,23; 22:4; 24:14,22). This implies that biblical faith is more than assent to a doctrine or the participation in a ritual, but also lifestyle obedience and personal relationship (i.e., "walk," cf. Eph. 4:1,17; 5:2,15).

▣ "the seat of scoffers" We all have presuppositions about life. "Scoffers" (BDB 539, KB 529, Qal participle) represents the stereotype of an irreligious pessimist (i.e., Isa. 5:19; Jer. 17:15; Ezek. 12:22,27; Mal. 2:17; 1 Tim. 4:1; 2 Tim. 3:1-5; 2 Pet. 3:3-4; Jude Ps. 1:18).

1:2 "his delight is in the law of the Lord" The term "law" (BDB 435) means "teaching." In the Psalms "the law" always refers to the general teachings of God (cf. Psalm 119), not just the writings of Moses. The law was not a burden to the OT believer (cf. Ps. 19:7-13), but the very revelation of YHWH for longevity, peace, security, joy, and abundance.

SPECIAL TOPIC: Terms for God's Revelation (Using Deuteronomy and Psalms)

▣ "he meditates day and night" This verb (BDB 211, KB 237, Qal imperfect) denotes a "soft reading" of YHWH-revealed truths. The ancients did not read silently, so it must refer to quiet reading.

Notice how this verb is used.

1. meditating on YHWH's teachings — Ps. 1:2; Jos. 1:8

2. meditating on YHWH Himself — Ps. 63:7

3. meditating on YHWH's deeds — Ps. 77:13; 143:5

4. meditating on terror — Isa. 33:18

What do you meditate on?

Our thought life is the seed bed for our actions (cf. Pro. 23:7). This verse emphasizes the principle of continually (i.e., day and night) keeping God and His will in our consciousness. This was the original purpose symbolized in Deut. 6:8-9. I have included the comment from these verses here.

1:3 "like a tree" There is a striking metaphor of this in Jer. 17:5-8. For a desert community, the fruitful tree was a symbol of strength and prosperity.

▣ The verb (BDB 1060, KB 1670, firmly planted," Qal passive participle) means "transplanted" (cf. Ps. 92:14; Jer. 17:8; Ezek. 17:10,22; 19:10,13; Hos. 9:13). This implies that this person, like all people, was not originally a fruitful believer. Maturity takes time, effort, and especially the grace of God. Paul uses a litany of OT texts to illustrate the initial evil of humans after the Fall (cf. Rom. 3:10-18).

1. vv. 10-12 — Ps. 14:1-3; 53:1-4

2. v. 13 — Ps. 5:9; 140:3

3. v. 14 — Ps. 10:7

4. vv. 15-17 —Isa. 59:7-8

5. v. 18 — Ps. 36:1

All of us are "transplanted" from rebellion into blessedness!

▣ "streams of water" This is plural and speaks of an elaborate irrigation system.

▣ "yields its fruit in its season" This is a biblical metaphor to describe a mature spiritual life (cf. Matt. 7:15-27). The goal of faith is faithfulness! This same imagery has an eschatological setting in Revelation 22.

▣ "its leaf does not wither" This is an eschatological theme (cf. Ezek. 47:12; Rev. 22:2). Agricultural metaphors were very powerful for farmers and herders in semi-arid areas.

1:3-4 "whatever he does, he prospers. . .the wicked are not so" This is the OT view that temporal blessings and cursings were based on one's spiritual life (cf. Deuteronomy 28 and 30).

However, this must be balanced with the life of Job, Psalm 37 and 73, and also NT revelation. The OT is a performance-based covenant but the NT is a grace-based covenant (cf. Jer. 31:31-34; Ezek. 36:22-38; Eph. 2:8-10). Both were meant to produce godly followers who demonstrate the character of YHWH.

NASB (UPDATED) TEXT: PSALM 1:4-6
 ⁴The wicked are not so,
But they are like chaff which the wind drives away.
 ⁵Therefore the wicked will not stand in the judgment,
Nor sinners in the assembly of the righteous.
 ⁶For the Lord knows the way of the righteous,
But the way of the wicked will perish.

1:4 "like chaff" This is a common biblical metaphor for that which is transitory, temporary, or fleeting (cf. Ps. 35:5; 83:13; Job 21:18; Isa. 17:13; 29:5; 40:24; 41:15-16; Jer. 13:24; Hos. 13:3).

There are two ways to look at the judgment of the wicked.

1. temporal — no joy, no prosperity, early death (cf. Matthew 7)

2. eschatological — end-time judgment scene, where one's eternal destiny is revealed (cf. Matthew 25; Revelation 20)

1:5 "stand" This verb (BDB 763, KB 840) has the connotation of a legal setting (cf. Pro. 19:21; Isa. 14:24; note Rom. 8:31-38). Sinners/wicked will have

1. no right to present their case

2. no right to even be present in court

3. no possible excuses

4. no hope for a positive judgment

▣ "the judgment" This implies that individuals are responsible for their actions and will one day give an account to God (cf. Matt. 25:31-46; 1 Cor. 3:10-15; Rev. 20:11-15). In the OT this truth is gradually developed (cf. Job 19:25-27; Dan. 12:2).

▣ "the wicked. . .sinners" There are several descriptive titles given to those who do not "walk/stand/sit."

1. the wicked, Ps. 1:1, 5, 6 (BDB 957)

2. sinners, Ps. 1:1, 5 (BDB 308)

3. scoffers, Ps. 1:1 (BDB 539)

The NIDOTTE, vol. 3, p. 1202, lists the different Hebrew terms that describe those who do not know and follow YHWH (i.e., the righteous).

1. workers of iniquity — Ps. 28:3; 92:7; 101:8; 141:9

2. evildoers — Ps. 26:5; 37:9; Pro. 24:19

3. evil men — Ps. 10:15; Pro. 4:14; 14:19; 24:20

4. ruthless men — Job 15:20; 27:13; Isa. 13:11

5. sinners — Ps. 1:1,5; 104:35

6. scorners — Ps. 1:1; Pro. 9:7

7. liars — Ps. 58:3

8. transgressors — Pro. 2:22; 21:18; Jer. 12:1; Hab. 1:13

9. the enemy — Job 27:7; Ps. 3:7; 17:9; 55:3

▣ "in the assembly of the righteous" Notice the parallelism between this phrase and "in the judgment." These phrases must refer to a gathering of true, faithful followers where the wicked are not recognized or able to speak.

The "assembly" can refer to

1. gathered worship (i.e., Ps. 22:25; 35:18; 40:9-10)

2. a title for the people of God (i.e., Exod. 12:3,6,19,47; 16:1,2,9,10,22)

SPECIAL TOPIC: RIGHTEOUSNESS

1:6 "the Lord knows" The term "know" means "intimate personal relationship" (cf. Gen. 4:1; Jer. 1:5).

SPECIAL TOPIC: KNOW (USING MOSTLY DEUTERONOMY AS A PARADIGM)

▣ "the way of the wicked will perish" The theological question is what does "perish" (BDB 1, KB 2) mean?

1. total non-existence (i.e., annihilation)

2. will not last on earth (i.e., death)

The issue has become acute in the modern discussion of an eternal hell. Some evangelical scholars (i.e., John Stott) advocate a period of judgment, then non-existence for sinners instead of an eternal punishment. My problem is that the same word, "eternal," used in Matt. 25:46, describes both "punishment" and "eschatological life." I cannot see how an inspired writer can use them with differing senses in the same verse.

SPECIAL TOPIC: Where Are the Dead?

DISCUSSION QUESTIONS

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.

1. What does the phrase "the two ways" mean?

2. Describe the difference between the righteous man and the wicked man from this Psalm.

3. Explain the use of the metaphors:

a. walk. . .way

b. tree

c. chaff

4. Does this Psalm teach an eschatological judgment or temporal judgment?

5. How does this Psalm relate to Job, or Psalm 37 and 73?

6. Why is this Psalm considered an introduction to the whole Psalter?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This Psalm is understood in the NT to be Messianic (cf. Heb. 1:5; 5:5, i.e., a son, cf. Ps. 1:7). It is used by

a. Peter in Acts 4:25

b. Paul in Acts 13:33

The problem with this referring to Jesus is verse 7. See full notes there relating to "today I have begotten You."

B. The Messianic reign will be universal (this is the obvious conclusion to monotheism (see Special Topic at Psalm 2:9, cf. Ps. 2:8; Rev. 12:5; 19:5; see my commentary on Revelation online at www.freebiblecommentary.org).

C. There will be opposition from "the nations" (cf. Ps. 2:1-3). Many commentators relate this as an end-time military conflict (i.e., premillennialism) between those who know YHWH and His Messiah and those who do not! This is the consummation of the promise in Gen. 3:15 and the new heaven and new earth of Revelation 21-22. Everything in between is a terrible parenthesis of rebellion which abrogated God's plan of fellowship with His highest creation (i.e., Gen. 1:26-27; 3:8).

D. Conflict may come but YHWH has an eternal plan of redemption which involves His Messiah.

SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 2:1-3
 ¹Why are the nations in an uproar
 And the peoples devising a vain thing?
 ²The kings of the earth take their stand
 And the rulers take counsel together
 Against the Lord and against His Anointed, saying,
 ³"Let us tear their fetters apart
 And cast away their cords from us!"

2:1-3 This describes the independence of the fallen human spirit (esp. Ps. 2:3; Genesis 3). Nationalism was God's way of protecting humans from the one-world government (cf. Genesis 10-11; 2 Thessalonians 2). However, one day the world will be united under God's Messiah. For the church this reversal of the Tower of Babel occurred at Pentecost (cf. Acts 2, i.e., "they all heard the gospel in their own language").

2:1 The AB (p. 6) translates this first verse as "Why do the nations forgather, and the peoples number their troops?" This reading is based on

1. parallelism

2. Ugaritic word usage

3. the first verb ("be in tumult," BDB 921, KB 1189, Qal perfect) is found only here in the OT

4. the use of the root, "vain thing," ריק (BDB 937) in Gen. 14:14, is translated by the LXX (i.e., "he counted his own homebreds")

It seems to form a better parallel to verse 2.

2:2 "kings. . .rulers" These are also parallel in Jdgs. 5:3; Pro. 8:15 (poetry).

▣ "of the earth" The term "earth" has a wide semantical field. Context must determine if it is local, regional, or global. The question here is "Did this Psalm originally refer to the nations surrounding Israel, the nations of the ANE, or all nations (cf. Ps. 2:8)"? In a sense this may be a multi-fulfillment prophecy like Isa. 7:14 or typology like Psalm 22. In light of this Psalm's usage in the NT, it has a universal sense (i.e., Messianic, eschatological, global).

SPECIAL TOPIC: LAND, COUNTRY, EARTH

▣ "the Lord" This is the covenant name for Israel's Deity. See Special Topic at Ps. 1:1.

▣ "Anointed" This is the Hebrew word for "messiah." It is translated into Greek as "Christ." It symbolized the special presence of the Holy Spirit to accomplish God's assigned task through a person (cf. 1 Sam.10:1,6; 16:13; 1 Kgs. 19:16; Isa. 61:1).

SPECIAL TOPIC: MESSIAH

SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE

2:3 This verse has two cohortatives.

1. let us tear — BDB 683, KB 736, Piel cohortative, cf. Jer. 5:5

2. let us cast away — BDB 1020, KB 1527, Hiphil cohortative

Fallen humans (individuals and corporate groups) want independence from their Creator (cf. Genesis 3).

The terms "fetters" (BDB 64) and "cords" (BDB 721) refer to things that bind prisoners (here, vassals). They (like all fallen humans) saw YHWH's law as restricting their freedom, while in reality, His law is designed to keep us safe, happy, and productive in a fallen world. The laws are the loving guidelines of a parent, providing guidance and wisdom!

NASB (UPDATED) TEXT: PSALM 2:4-6
 ⁴He who sits in the heavens laughs,
 The Lord scoffs at them.
 ⁵Then He will speak to them in His anger
 And terrify them in His fury, saying,
 ⁶"But as for Me, I have installed My King
 Upon Zion, My holy mountain."

2:4-6 This describes YHWH's thoughts and actions in response to the nations' uproar. This is anthropomorphic language.

1. sits

2. laughs (cf. Ps. 59:8; Pro. 1:26)

3. scoffs

4. speaks in anger

Can fallen, corporate humanity resist YHWH's will (i.e., Genesis 10-11)? No!

SPECIAL TOPIC: GOD DESCRIBED AS A HUMAN (anthropomorphic language)

2:4 "sits in the heavens" This refers to the place of God's throne, where He reigns! For "heavens" see Special Topic below.

SPECIAL TOPIC: HEAVEN

SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN

▣ "laughs" The verb (BDB 965, KB 1315, Qal imperfect ) is a literary way of denoting YHWH's sovereignty. THE UBS Handbook (p. 26) has an insightful comment. "In Ps. 1:1 ‘scoffers' are people who make fun of God; here it is God who mocks the pagan rulers."

▣ "Lord" Verses 4a and 4b are parallel, so the Deity referred to is YHWH (cf. Ps. 2:2c). Here the word is not YHWH but Adon the Hebrew word for "owner," "husband," "lord." See SPECIAL TOPIC: NAMES FOR DEITY at Ps. 1:1.

2:6 YHWH, in contradistinction to the idols who cannot see, hear, or act, installed (lit. "consecrated," BDB 651, KB 703, Qal perfect) His King! Israel's King acted as YHWH's representative.

Notice the use of the personal pronoun, "Me," "My" (twice). YHWH is personally present and active in the world, and especially with His covenant people.

▣ "Zion, My holy mountain" These both refer to Mount Moriah, the hill in Jerusalem on which the temple was built. Originally Zion referred to the hill on which the Jebusite fortress was built (i.e., Jerusalem encompassed seven hills). David conquered it and built his palace on this hill. Later it came to be a way to designate the entire city of Jerusalem.

NASB (UPDATED) TEXT: PSALM 2:7-9
 ⁷"I will surely tell of the decree of the Lord:
 He said to Me, ‘You are My Son,
 Today I have begotten You.
 ⁸Ask of Me, and I will surely give the nations as Your inheritance,
 And the very ends of the earth as Your possession.
 ⁹You shall break them with a rod of iron,
 You shall shatter them like earthenware.'"

2:7-9 The speaker is the new King, here called YHWH's "Son" (cf. Heb. 1:2; 3:6; 5:8; 7:28).

SPECIAL TOPIC: THE SON OF GOD

2:7 "today I have begotten You" In a sense this phrase represents the divine promises of 2 Samuel 7 (cf. Ps. 89:26-27), where YHWH promises in figurative language to be a "father" to David's royal descendants. "Today" would refer to the king's coronation day. Note John H. Walton, ANE Thought and the OT, p. 89, footnote 19,

"the idea that procreation is related to role rather than to substance is evident even in the biblical statements like. . .(Ps. 2:7) in which the king is born to his royal position."

Also note G. B. Caird, The Language and Imagery of the Bible, p. 190. However, in this Psalm it is used of the Messiah (i.e., Jesus, cf. Matt. 3:17; Luke 3:22; Mark 1:11; 9:7; Acts 13:33; Heb. 1:5; 5:5), which caused some theological problems particularly in relation to "monotheism," and later the NT heresy of adoptionism.

SPECIAL TOPIC: MONOTHEISM

The theological issue is "Is the Messianic king pre-existent deity" or a created being (cf. Pro. 8:22-31; Rom. 1:4)? John 1:1-3 answers this issue. It is so important that I have included my notes from John 1:1-3.

▣ "was" (thrice) This is an imperfect tense (cf. Ps. 2:1,2,4,10) which focuses on continual existence in past time. This tense is used to show the Logos' pre-existence (cf. Ps. 8:57-58; 17:5,24; 2 Cor. 8:9; Col. 1:17; Heb. 10:5-7). It is contrasted with the aorist tensesof Ps. 2:3, 6, and 14.

▣ "the Word" The Greek term logos referred to a message, not just a single word. In this context it is a title which the Greeks used to describe "world reason" and the Hebrews as analogous with "Wisdom." John chose this term to assert that God's Word is both a person and a message. See Contextual Insights, C.

▣ "with God" "With" could be paraphrased "face to face." It depicts intimate fellowship. It also points toward the concept of one divine essence and three personal eternal manifestations (see SPECIAL TOPIC: THE TRINITY at John 14:26). The NT asserts the paradox that Jesus is separate from the Father, but also that He is one with the Father.

▣ "the Word was God" This verb is imperfect tense as in Ps. 2:1a. There is no article (which identifies the subject, see F. F. Bruce, Answers to Questions, p. 66) with Theos, but Theos is placed first in the Greek phrase for emphasis. This verse and Ps. 2:18 are strong statements of the full deity of the pre-existent Logos (cf. Ps. 5:18; 8:58; 10:30; 14:9; 17:11; 20:28; Rom. 9:5; Heb. 1:8; 2 Pet. 1:1). Jesus is fully divine as well as fully human (cf. 1 John 4:1-3). He is not the same as God the Father, but He is the very same divine essence as the Father.

The NT asserts the full deity of Jesus of Nazareth, but protects the distinct personhood of the Father. The one divine essence is emphasized in John 1:1; 5:18; 10:30,34-38; 14:9-10; and 20:28, while their distinctives are emphasized in John 1:2,14,18; 5:19-23; 8:28; 10:25,29; 14:11,12,13,16.

1:2 This is parallel to Ps. 2:1 and emphasizes again the shocking truth in light of monotheism that Jesus, who was born around 6-5 b.c., has always been with the Father and, therefore, is Deity.

1:3 "All things came into being through Him" The Logos was the Father's agent of creation of both the visible and the invisible (cf. Ps. 2:10; 1 Cor. 8:6; Col. 1:16; Heb. 1:2). This is similar to the role wisdom plays in Ps. 33:6 and Pro. 8:12-23 (in Hebrews "wisdom" is a feminine gender noun).

▣ "apart from Him nothing came into being" This is a refutation of the Gnostic false teaching of angelic aeons between the high, good god and a lesser spiritual being that formed, pre-existent matter (see Contextual Insights, D).

It must be noted that the "Father. . .son" imagery is a figurative way to show a personal relationship (cf. Deut. 32:18). The human family is an easily understood way to symbolize this fellowship. This same truth is also part of the Hebrew concept of "know." See Special Topic: Know at Ps. 1:6.

2:8 The reign of the Messiah will be universal (cf. Ps. 67:7; Isa. 45:22; 52:10; Jer. 16:19; Micah 5:4, see Special Topic: Land, Country, Earth at Ps. 1:2). This is God's world. It was created as a platform for God and the creatures made in His image (cf. Gen. 1:26-27) for fellowship (cf. Gen. 3:8). The rebellion of Adam and Eve (cf. Genesis 3) damaged the image of God in mankind and negatively affected physical creation (cf. Rom. 8:18-25). This is not the world that God intended it to be! However, He has refused to give up on mankind. He revealed Himself through Israel and sent His Son (cf. Gen. 3:15) to restore creation to its intended purpose. The Bible starts with God and mankind in a garden setting (cf. Genesis 1-3; Ps. 1:3) and it concludes with God and mankind in a garden setting (cf. Revelation 21-22). Everything between Genesis 3 and Revelation 21-22 is God cleaning up the mess!

▣ "inheritance. . .possession" Both of these words have theological significance to God's gift, to His covenant people. The first is often especially related to the Levites. The second is a promise to the descendants of Abraham (cf. Gen. 17:8; 48:4; Lev. 25:34).

2:9 "You will break them with a rod of iron" The Hebrew verb (BDB 949, KB 1270, Qal imperfect) is from the root רעע, but the LXX and Peshitta read it as "rule" or "shepherd," רעה (BDB 944). The early church used the LXX and this is how the phrase is used in Rev. 2:27; 12:5 and 19:15.

However, the parallelism with the next line of Hebrew poetry (i.e., "shatter" — BDB 658, KB 711, Piel imperfect) favors "break."

▣ "rod" The noun (BDB 986) can mean "rod," "staff," or "scepter." The last option seems best in the royal context (cf. Ps. 45:6; 125:3; Num. 24:17; Isa. 14:5; Ezek. 19:11,14; Zech. 10:11). Although if "shepherd" is correct, then it would be "staff" (cf. Ps. 23:4; Micah 7:14).

▣ "You will shatter them like earthenware" The breaking of a clay vessel was an ANE visual symbol of judgment.

NASB (UPDATED) TEXT: PSALM 2:10-12
 ¹⁰Now therefore, O kings, show discernment;
 Take warning, O judges of the earth.
 ¹¹Worship the Lord with reverence
 And rejoice with trembling.
 ¹²Do homage to the Son, that He not become angry, and you perish in the way,
 For His wrath may soon be kindled.
 How blessed are all who take refuge in Him!

2:10-12 Notice the series of imperatives as the psalmist (i.e., David, cf. Acts 4:25), speaking for YHWH, warns the rulers of this world to prepare to meet Him (cf. Pro. 8:12-21).

1. show discernment — BDB 968, KB 1328, Hiphil imperative

2. take warning — BDB 415, KB 418, Niphal imperative

3. worship the Lord — BDB 712, KB 773, Qal imperative

4. rejoice with trembling — BDB 162, KB 189, Qal imperative

5. do homage to the Son (lit. "kiss") — BDB 676, KB 730, Piel imperative

2:12 "the Son" There is some doubt about this translation. The Hebrew word "son," בן (BDB 61), is used in Ps. 2:7 but here the word is בר (BDB 135, i.e., the Aramaic word for "son," cf. Pro. 31:2 [thrice]), which in Hebrew can mean "pure" (BDB 141 II, cf. Ps. 24:4; 73:1; Job 11:4; Pro. 14:4). The NRSV and NJB translate Ps. 2:11a-12a as "with trembling kiss his feet." The UBS Text Project (p. 164) gives "kiss the Son" a "B" rating (i.e., some doubt).

Some scholars have assumed that since Ps. 2:11-12 are directed to surrounding pagan nations, there is a purposeful switch from the Hebrew "son" to the Aramaic "son." The general thrust of "submission" is clear even if the linguistic details are not!

▣ "you perish in the way" One wonders if it is by accident that both the words "perish" (BDB 1, KB 2) and "way" (BDB 202) are used in Psalm 1. Biblical faith is a daily relationship with YHWH and His Messiah. Jesus may surely have used Psalm 1 and 2 as an outline in Matthew 5-7, esp. 7:13,21-23,26-27.

▣ "How blessed are all who take refuge in Him" The last line of Psalm 2 links to the first line of Psalm 1, possibly a literary technique called inclusio. Thereby, Psalm 1— Psalm 2 comprise one literary unit (cf. Acts 13:33). The Talmud suggests that Psalm 1 and Psalm 2 form one psalm (cf. b. Ber. 9b-10a). Blessed is the true believer who reverences YHWH and obeys His revelation! Faith and faithfulness must go together. Justification and sanctification cannot be separated!

Notice that both Ps. 1:1 and 2:12 accentuate human choices and activities. Biblical faith is a life journey of trust and obedience.

YHWH is described in several metaphors as a place of safety, security, and rest. We can trust/take refuge in

1. a rock — Deut. 32:37; 2 Sam. 22:2,3; Ps. 18:2

2. a fortress — 2 Sam. 22:2; Ps. 144:2

3. a stronghold — Ps. 18:2; 62:2; 144:2

4. a deliverer — 2 Sam. 22:2; Ps. 144:2

5. a shield — Gen. 15:1; 2 Sam. 22:3; Ps. 3:3; 18:2; 144:2; Pro. 30:5

6. a horn of salvation — 2 Sam. 22:26; Ps. 18:2; 75:10

7. a mother bird — Ps. 17:8; 36:7 (also note Deut. 32:10-11); 57:1; 63:7; 91:4

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is this Psalm considered Messianic?

2. Are the nations local or worldwide?

3. Define "Anointed" in verse 2.

4. Are "His Anointed" and My Son the same person?

5. If this refers to Jesus does verse 7 imply he was created?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 3:1-2
 ¹O Lord, how my adversaries have increased!
 Many are rising up against me.
 ²Many are saying of my soul,
 "There is no deliverance for him in God."Selah.

3:1-2 The psalmist felt trapped/surrounded by adversaries (BDB 865 III).

1. they have increased (cf. Ps. 3:6)

2. they are rising up

3. they are saying

Notice the threefold use of "many" (BDB 912 I). Even for the righteous God-fearer there are problems (real and imagined) in this fallen world. The Psalms want to give the reader a faith worldview (i.e., the eyes of faith, cf. 2 Kgs. 6:17). The remainder of the psalm describes YHWH's presence and care!

One wonders how these laments work in

1. our day

2. our faith groups

Are those who disagree with us enemies of God? I think it best to use the psalms as words of encouragement to faith/trust in God and not as an attack on all who disagree with me! The true enemies are those who reject our God and His Christ!

3:2 "my soul" This is the Hebrew word nephesh (BDB 659, KB 711-713), which denotes an air-breathing animal (i.e., related to the Hebrew word for breath and spirit). It is used of mankind (cf. Gen. 2:7) and cattle (cf. Gen. 1:24; 2:19).

Humans are both a part of this creation and created in the image and likeness of the Creator (cf. Gen. 1:26-27). We have both a physical component and a spiritual component.

▣ "Selah" Notice this term is placed in the margin, apparently for the choir director, in Ps. 3:2,4,8. The root is not certain. Here are some of the theories.

1. from Persian root for "song"

2. from Hebrew סלל (BDB 699) "to lift up," i.e., a higher pitch

3. from Hebrew נצח (BDB 663) meaning "always," functioning like "amen"

4. from LXX denoting an interlude of instruments

With all these theories it is obvious that moderns do not know what it refers to in the Psalter. It is used over 70 times in the MT and over 90 times in the LXX. See Intro. to Psalms, VIII.

NASB (UPDATED) TEXT: PSALM 3:3-6
 ³But You, O Lord, are a shield about me,
 My glory, and the One who lifts my head.
 ⁴I was crying to the Lord with my voice,
 And He answered me from His holy mountain. Selah.
 ⁵I lay down and slept;
 I awoke, for the Lord sustains me.
 ⁶I will not be afraid of ten thousands of people
 Who have set themselves against me round about.

3:3-6 "O Lord" See SPECIAL TOPIC: NAMES FOR DEITY at Ps. 1:1.

▣ "You. . .are" The psalmist enumerates in powerful imagery the person and work of YHWH for the believer.

1. a shield, Ps. 3:3 — Gen. 15:1; Deut. 33:29; 2 Sam. 22:3; Ps. 28:7; 33:20; 59:11; 84:11; 115:9,10,11; 119:114; 144:2 (also note 1 Pet. 1:5)

2. my glory, Ps. 3:3 — Ps. 62:7

a. honor

b. victory (cf. TEV)

3. lifts my head, Ps. 3:3

a. victory in battle

b. recognition by the judge in court

c. deliverance from death

4. answers my prayers, Ps. 3:4

5. sustains me, Ps. 3:5

6. causes me not to have fear, Ps. 3:6

3:4 "I was crying to the Lord" This prayer for help may be Ps. 3:7a. The consequences of "He answered me" are seen in Ps. 3:7b-8.

▣ "from His holy mountain" This refers to the temple, where in OT imagery, YHWH dwelt between the wings of the Cherubim over the ark of the covenant. This was the place where heaven and earth (the spiritual and physical) met!

3:5 Sleep is possible because of YHWH's presence, peace, and protection (cf. Ps. 4:8; Pro. 3:24). Psalm 3:5a is an idiom for a restful night's sleep! This is possible because of one's faith and trust in YHWH, His presence, His promises, His character!

3:6 This is hyperbolic, idiomatic language. The term "ten thousand" (BDB 914) is an idiom for an innumerable host. The plural (as here) intensifies this (cf. Deut. 33:2,17; 1 Sam. 18:7; Micah 6:7).

NASB (UPDATED) TEXT: PSALM 3:7-8
 ⁷Arise, O Lord; save me, O my God!
 For You have smitten all my enemies on the cheek;
 You have shattered the teeth of the wicked.
 ⁸Salvation belongs to the Lord;
 Your blessing upon Your people! Selah.

3:7 This verse begins with two imperatives (i.e., prayer requests).

1. arise — BDB 877, KB 1086, Qal imperative used in the sense of entreating YHWH to act, cf. Num. 10:35; Ps. 7:6; 9:19; 10:12; 44:26; 68:1; 74:22; 82:8; 132:8; as enemies "arose," now the palmist calls on YHWH to rise up (i.e., from His throne)!

2. save — BDB 446, KB 448, Hiphil imperative, which in the OT, denotes deliverance from the trials, pains, issues of this life (Ps. 3:8)

SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM) (OT Term)

▣ "has smitten. . .has shattered" YHWH brings deliverance by forcefully dealing with the psalmist's adversaries.

1. has smitten — BDB 645, KB 697, Hiphil perfect

2. has shattered — BDB 990, KB 1402, Piel perfect

The "cheek" (BDB 534 I) and "teeth" 9BDB 1042 I) are idioms of shame and defeat (cf. 1 Kgs. 22:24; Job 16:10; Ps. 58:6; Micah 5:1). It specifically refers to their hateful words (cf. Ps. 3:2).

3:8 There are no verbs in Ps. 3:8. Often the biblical Hebrew "to be" verb is supplied by the reader.

▣ "Selah" See notes at Psalm 3:2.

3:9 Notice how an individual lament is used to reflect a corporate concern (i.e., "Thy people," of Ps. 3:9; Ps. 25:22; 28:9). YHWH brings salvation/deliverance, not only to individuals who ask but to the nation who asks (i.e., 2 Chr. 7:14).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Who are the adversaries?

2. Why are they denying YHWH's deliverance?

3. What does the imperative "arise" mean?

What are its possible backgrounds

4. What does "Selah" mean?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BRIEF OUTLINE

A. Opening prayer to God, Ps. 4:1

B. Address to opponents, Ps. 4:2-3

C. Commands for an appropriate response to God, Ps. 4:4-5 

D. Closing prayer to God, Ps. 4:6-8

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 4:1
 ¹Answer me when I call, O God of my righteousness!
 You have relieved me in my distress;
 Be gracious to me and hear my prayer.

4:1 Notice the imperatives used to implore God.

1. answer me — BDB 772, KB 851, Qal imperative, cf. Ps. 27:7

2. be gracious to me — BDB 335, KB 334, Qal imperative, cf. Ps. 25:16; 69:16

3. hear my prayer — BDB 1033, KB 1570, Qal imperative, cf. Ps. 17:6; 39:12

The psalmist expects God to hear and act (cf. Ps. 3:4; 6:8,9; 17:6; 86:7)! Prayer is not only request, it is fellowship! We need Him even more than our answered requests!

▣ Notice how the psalmist characterizes God.

1. O God of my righteousness (see Special Topic at Ps. 1:5)

2. O God, reliever of my distress

There are so many personal pronouns in these first two verses! YHWH is the only source of "righteousness," which brings peace (both physically and spiritually)!

NASB, NKJV"relieved me"
NRSV, LXX"gave me room"
NJB"set me at large"
JPSOA, REB"freed me"

The Hebrew word (BDB 931, KB 1210, Hiphil perfect) is an idiom for a wide space (cf. Ps. 18:19), the opposite of "restriction" (i.e., oppression, tribulation, narrow straights, BDB 865, "distress"). Its metaphorical nature can be seen in Gen. 26:22; Deut. 33:20; Ps. 25:17; Isa. 54:2; 57:8.

NASB (UPDATED) TEXT: PSALM 4:2-3
 ²O sons of men, how long will my honor become a reproach?
 How long will you love what is worthless and aim at deception?
 Selah.
 ³But know that the Lord has set apart the godly man for Himself;
 The Lord hears when I call to Him.

4:2 The author develops the antagonistic setting by two questions directed to those who oppose.

1. reproach/shame — BDB 484

2. worthless/vain words — BDB 938

3. deception/lies — BDB 469

As God is called "my righteousness" in Ps. 4:1, now He is called on to reveal the attitude, motives, and actions of those who would do the psalmist harm.

NASB"my honor become a reproach"
NKJV"my glory to shame"
NJB"heavy of heart"

The NJB follows the LXX, which apparently translated a different Hebrew text than the MT. The UBS Text Project (p. 165) gives the MT a "C" rating (considerable doubt).

▣ "Selah" See note at Psalm 3:2.

4:3 How should the opponents respond to the psalmist's questions of Ps. 4:2?

1. know (Qal imperative) that the Lord has set apart (LXX, "has done wondrous things for His holy one," cf. NJB, NEB) the godly man for Himself (UBS Text Project gives an "A" rating [very high probability])

2. the Lord hears the godly man (BDB 339) when he prays

YHWH knows and responds to His true followers. An attack on them is an attack on Him!

NASB (UPDATED) TEXT: PSALM 4:4-5
 ⁴Tremble, and do not sin;
 Meditate in your heart upon your bed, and be still. Selah.
 ⁵Offer the sacrifices of righteousness,
 And trust in the Lord.

4:4-5 There is a series of commands whereby the psalmist suggests how his opponents (i.e., "sons of men," Ps. 4:2) should live.

1. tremble — BDB 919, KB 1182, Qal imperative

2. do not sin — BDB 306, KB 305, Qal imperfect used in a jussive sense

3. meditate (lit. speak) — BDB 55, KB 65, Qal imperative, cf. Ps. 77:6

4. be still — BDB 198, KB 226, Qal imperative

5. offer sacrifices — BDB 256, KB 261, Qal imperative

6. trust in YHWH — BDB 105, KB 120, Qal imperative, cf. Ps. 37:3; 62:8

4:4 Number 2 above is quoted by Paul in Eph. 4:26 in combination with Deut. 24:15, as "be angry, and yet do not sin," which is from the LXX. The MT has "tremble" which denotes "fear" (cf. Isa. 32:11; Micah 7:17; Hab. 3:16), not anger.

▣ "be still" The word (BDB 198, KB 226) has several usages.

1. fear in battle — Exod. 15:14-16

2. speechless in judgment — 2 Sam. 2:9

3. silence in death — Ps. 31:17; 94:17; Jer. 48:2; 49:26

4. shocked silence at destruction — Jer. 25:37

5. silence of wisdom in an appropriate moment — Ps. 4:4; 62:5; 131:2; Amos 5:13

▣ "Selah" See notes at Psalm 3:2.

4:5 "trust in the Lord" This is a recurrent theme (BDB 105, KB 120).

1. a call to sinners — Ps. 4:5

2. a call to the faithful — Ps. 9:10; 32:10; 37:3,5; 40:3; 55:23; 56:4,11; 84:12; 91:2; 112:7; 115:11; 125:1; 143:8; Pro. 16:20; 29:25; Isa. 26:3-4

3. the king — Ps. 21:7; 25:2; 26:1; 28:7

4. the fathers — Ps. 22:4-5

5. O people — Ps. 62:8; 115:9

6. priests — Ps. 115:10

It is trust in YHWH and His word that brings hope (cf. Ps. 4:3), joy (cf. Ps. 4:7), and peace (cf. Ps. 4:8) in this fallen world.

NASB (UPDATED) TEXT: PSALM 4:6-8
 ⁶Many are saying, "Who will show us any good?"
 Lift up the light of Your countenance upon us, O Lord!
 ⁷You have put gladness in my heart,
 More than when their grain and new wine abound.
 ⁸In peace I will both lie down and sleep,
 For You alone, O Lord, make me to dwell in safety.

4:6-7 Like verse 2, verse 6 begins with a question which reflects the attitude, motives, and actions of the psalmist's opponents.

The answer is the request (Qal imperative) that YHWH "lift up the light of His countenance" (cf. Num. 6:26; Ps. 80:3,7,19). This is an idiom of Deity taking personal notice and extending mercy to His faithful (Ps. 4:5b) followers (cf. Ps. 27:1; Micah 7:8). YHWH has

1. put gladness in the psalmist's heart

2. put peace in the psalmist's heart

3. put safety in the psalmist's heart

In Num. 6:26 the verb "lift up," is נשא, BDB 669, but here it is נסה (KB 702). Apparently they are two forms of one root (cf. BDB 650, KB 702, NET Bible, p. 853, #6).

4:7 "heart" See Special Topic below.

SPECIAL TOPIC: THE HEART

▣ "new grain" The UBS Handbook (p. 47) mentions that the Hebrew MSS found in the Dead Sea Scrolls, as well as the LXX and Vulgate, add "and olive oil" after "grain" and before "new wine," which may come from Deut. 7:13; 11:14; 12:17; 14:23; 18:4; 28:51.

▣ "new wine" See Special Topic below.

SPECIAL TOPIC: Biblical Attitudes Toward Alcohol (fermentation) and Alcoholism (addiction)

4:8

NASB, NKJV
NRSV, REV,
NJB"For You alone, O Lord, make me to dwell in safety"
NET, JPSOA
(footnote)"For You, O Lord, keep me alone and secure"

The word "alone" (BDB 94) can modify

1. the Lord

2. the faithful follower who sleeps alone (i.e., no enemies present)

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Who are "sons of men"? How are they characterized?

2. What are the different meanings of the Hebrew verb "know"?

3. Explain verse 4 in your own words.

4. Who are the "many" in verse 6?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 5:1-3
 ¹Give ear to my words, O Lord,
 Consider my groaning.
 ²Heed the sound of my cry for help, my King and my God,
 For to You I pray.
 ³In the morning, O Lord, You will hear my voice;
 In the morning I will order my prayer to You and eagerly watch.

5:1-2 This prayer begins with three imperatives.

1. give ear to my words — BDB 24; KB 27, Hiphil imperative

2. consider my groanings — BDB 106, KB 122, Qal imperative ("groaning," BDB 211, only here and Ps. 39:3, "musing")

3. heed the sound of my cry — BDB 904, KB 1151, Hiphil imperative

These do not represent a fear on the psalmist's part that God will not hear, but Hebrew parallelism.

5:1 "O Lord" Notice the parallelism of titles.

1. O Lord (YHWH, cf. Exod. 3:14)

2. my King (the terminology comes from 1 Sam. 8:7, cf. Ps. 84:3, the rabbis later call YHWH "the King of the universe")

3. my God (see note below)

For #3 there are several forms of the term "God/god." A good example is Deuteronomy 32.

1. vv. 3,15 — אלה (Eloah, BDB 42-43, cf. Ps. 5:2)

2. vv. 4,18,21 — אל (El, BDB 41-42, cf. Ps. 5:4)

3. v. 17 — אלהים (Elohim, BDB 43-44, cf. Ps. 5:10)

All are based on El, which denotes power and strength. In poetry all are used interchangeably.

5:3 This Psalm denotes a morning prayer. For post-exilic Jews there were several set times a day when prayers were offered.

1. at the time of the morning sacrifice, about 9 a.m. (possibly alluded to in Ps. 46:5b)

2. at noon

3. at the time of the evening sacrifice, about 3 p.m.

This faithful follower structured his day around times with God. He believed God heard and would respond (i.e., "eagerly watch," Ps. 5:3b, BDB 859 I, KB 1044, Piel imperfect).

The daily sacrifices in the tabernacle (cf. Exod. 29:38-42), and later temple, occurred every morning and evening. They were called "The Continual." These were special times to draw near to YHWH.

NASB"I will order"
NKJV"I will direct"
NRSV"I will plead"
TEV"I will offer"
NJB"I will lay"
LXX"I will present"

This verb (BDB 789, KB 884, Qal imperfect) has a wide semantic field but basically means "to arrange something." Here it could be (1) words or (2) sacrifice.

▣ "eagerly watch" This verb (BDB 859, KB 1044, Piel imperfect) denotes expectant waiting for something, here for YHWH to respond to the psalmist's prayer (cf. Lam. 4:17; Micah 7:7; Hab. 2:1).

NASB (UPDATED) TEXT: PSALM 5:4-7
 ⁴For You are not a God who takes pleasure in wickedness;
 No evil dwells with You.
 ⁵The boastful shall not stand before Your eyes;
 You hate all who do iniquity.
 ⁶You destroy those who speak falsehood;
 The Lord abhors the man of bloodshed and deceit.
 ⁷But as for me, by Your abundant lovingkindness I will enter Your house,
 At Your holy temple I will bow in reverence for You.

5:4-6 The psalmist describes God (El, אל, see note at Ps. 5:1).

1. not a God who takes pleasure in wickedness

2. no evil dwells (permanent abode) with You (I think James 1:17 is a theological parallel)

3. the boastful will not stand before Your eyes (cf. Ps. 1:5)

4. You hate all who do iniquity

5. You destroy those who speak falsehood

6. You abhor the man of bloodshed and deceit

5:5 "You hate" This is shocking to us—that YHWH, the Creator, the desirer of fellowship with all humans, "hates" (BDB 971, KB 1338, Qal perfect). The Bible uses human terms to describe deity. This always causes tensions. See the Special Topic at Ps. 2:4-6 on anthropomorphisms.

His love for those "made in His image" (cf. Gen. 1:26-27) causes the opposite reaction when they treat each other in destructive ways!

5:7 In contrast to the faithless follower, the psalmist knows that because of YHWH's "abundant lovingkindness" (cf. Ps. 6:4b), he will worship Him in the tabernacle/temple in reverence.

The term "lovingkindness" is the NASB's way of translating the powerful covenant term hesed (BDB 338).

SPECIAL TOPIC: LOVINGKINDNESS (HESED)

▣ "temple" There was no temple in David's day! But the same term (BDB 228) is used in 1 Sam.1:9 and 3:3 for the tabernacle.

NASB (UPDATED) TEXT: PSALM 5:8-10
 ⁸O Lord, lead me in Your righteousness because of my foes;
 Make Your way straight before me.
 ⁹There is nothing reliable in what they say;
 Their inward part is destruction itself.
 Their throat is an open grave;
 They flatter with their tongue.
 ¹⁰Hold them guilty, O God;
 By their own devices let them fall!
 In the multitude of their transgressions thrust them out,
 For they are rebellious against You.

5:8 This is the content of the psalmist's prayer mentioned in Ps. 5:1-2.

1. lead (Qal imperative) me in Your righteousness (see Special Topic at Ps. 1:5)

2. make Your way straight/smooth (Kethib has Hiphil, while Qere has Piel imperative, cf. NET Bible, p. 854, #4) before me (the terms "righteous" and "straight" are related theologically)

5:9 The psalmist is concerned about the words and deeds of his foes ("enemies," Ps. 5:8, BDB 1004).

1. there is nothing reliable/true in what they say

2. their inward parts are destruction itself

3. their throat is an open grave

4. they flatter/smooth tongue (cf. Ps. 12:2)

Paul quotes this verse in his litany of OT texts which reflect the fallen nature of mankind in Rom. 3:10-18 (esp. Ps. 5:13).

5:10 The psalmist asks God to act against the enemies because of their words and deeds.

1. hold them guilty — BDB 79, KB 95, Hiphil imperative (the opposite of justification)

2. by their own devices let them fall — BDB 656, KB 709, Qal imperfect used in a jussive sense

3. in the multitude of their transgressions thrust them out — BDB 623, KB 673, Hiphil imperative (i.e., from YHWH's personal presence at worship, Ps. 5:7 or at trial, Ps. 5:5)

4. for they are rebellious against You — BDB 598, KB 632, Qal perfect

Notice the different words the psalmist uses to describe his enemies.

1. wicked, Ps. 5:4

2. boastful, Ps. 5:5

3. doers of iniquity, Ps. 5:5

4. speak falsehood, Ps. 5:6

5. men of bloodshed, Ps. 5:6

6. men of deceit, Ps. 5:6

7. foes (i.e., those who lie in wait), Ps. 5:8

8. nothing reliable, Ps. 5:9

9. attitude of destruction, Ps. 5:9

10. liar, Ps. 5:9

11. transgressor, Ps. 5:10

12. rebellious, Ps. 5:10

NASB (UPDATED) TEXT: PSALM 5:11-12
 ¹¹But let all who take refuge in You be glad,
 Let them ever sing for joy;
 And may You shelter them,
 That those who love Your name may exult in You.
 ¹²For it is You who blesses the righteous man, O Lord,
 You surround him with favor as with a shield.

5:11-12 In contrast to the wicked enemy, the psalmist now describes the faithful followers (i.e., plurals, the prayer and experience of one became the description of all).

1. they take refuge in YHWH

2. they rejoice in YHWH

3. they take shelter in Him (I think this refers to a female bird metaphor, cf. Ruth 2:12; Ps. 17:8; 36:7; 57:1; 61:4; 63:7; 91:1,4; see Special Topic below)

4. they love and exult in His name (see Special Topic below)

In light of this, YHWH

1. shelters them

2. blesses them

3. surrounds them as a shield (cf. 1 Sam. 23:26)

One can tell the difference between a faithful follower and a faithless follower by their fruit (cf. Matt. 7:15-22)!

SPECIAL TOPIC: SHADOW AS METAPHOR FOR PROTECTION AND CARE

SPECIAL TOPIC: "THE NAME" OF YHWH

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is Psalm 4 considered an evening Psalm and Psalm 5 a morning Psalm?

2. List the attributes of YHWH from verses 4-6.

3. The life of faith is described as a road/path/way. Why?

4. Describe the wicked from verses 4-6 and 9-10.

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 6:1-3
 ¹O Lord, do not rebuke me in Your anger,
 Nor chasten me in Your wrath.
 ²Be gracious to me, O Lord, for I am pining away;
 Heal me, O Lord, for my bones are dismayed.
 ³And my soul is greatly dismayed;
 But You, O Lord—how long?

6:1 There are two imperatives used as jussives.

1. rebuke — BDB 406, KB 410, Hiphil negated, cf. Ps. 38:1

2. chasten — BDB 415, KB 418, Piel negated

This is a penitential psalm, as are Psalm 32, 38, 51, 102, 130, and 143. The Jewish Study Bible (p. 1289) says that this Psalm of supplication has become the liturgical weekday morning prayer of Jewish people.

▣ "in Your anger. . .in Your wrath" The psalm does not say why YHWH is angry. It may reflect the OT theology of one causation. The psalmist had enemies, YHWH allowed/sent them (cf. Ps. 6:3). Life's circumstances are

1. punishment for sin (cf. Ps. 41:4)

2. life in a fallen world (cf. Ps. 147:3)

3. ways to strengthen faith (cf. 1 Cor. 10:13; Heb. 5:8)

However, one never knows which it is, so repent and have faith!

6:2-3 Notice how "dismayed" (BDB 96, KB 111, Niphal perfect) is related to both

1. my bones (BDB 782), Ps. 6:2

2. my soul (lit. nephesh, BDB 659, cf. Ps. 6:4), Ps. 6:3 (see full note at Ps. 3:2)

Both of these were ways of referring to a person's innermost life and thoughts. This writer is in great distress and does not know why!

6:2 As verse 1 asks YHWH for what not to do, verse 2 asks YHWH to (also note Ps. 6:4)

1. be gracious to me — BDB 335, KB 334, Qal imperative

2. heal me — BDB 950, KB 1272, Qal imperative

The verb "heal" does not necessarily relate to a physical illness (cf. NIDOTTE, vol. 3, p. 1166, c, cf. Isa. 1:5-6), but to the attack of adversaries (cf. Ps. 6:7b, 10). However, verse 2 leaves open the possibility of an illness. If an illness, why are adversaries mentioned? Some would say the enemies made fun of the psalmist (cf. Psalm 102:8) in his illness. The ancient Israelites believed sin and sickness were related.

6:3 "how long" This is the cry of the human person made in God's image but trapped in a fallen mind, body, and world (cf. Ps. 13:1; 74:10; 90:13)! As believers we trust in God, not circumstances, but still we cry out—why? When will it be over?

NASB (UPDATED) TEXT: PSALM 6:4-5
 ⁴Return, O Lord, rescue my soul;
 Save me because of Your lovingkindness.
 ⁵For there is no mention of You in death;
 In Sheol who will give You thanks?

6:4 As Ps. 6:2 asks YHWH to act on the psalmist's behalf (i.e., "be gracious. . .heal"), so too, verse 4.

1. return — BDB 996, KB 1427, Qal imperative

2. rescue — BDB 322, KB 321, Piel imperative

3. save — BDB 446, KB 448, Hiphil imperative

Notice the reason given for the requests is not the worth or merit of the psalmist but the unchanging, merciful character of the covenant creator/redeemer Deity!

One wonders what "return" in this context means. Did the psalmist think YHWH had departed or hid Himself?

▣ "lovingkindness" See Special Topic at Ps. 5:7.

6:5 Verse 5 gives the OT view of the afterlife. Sheol was a place of consciousness but no joy or praise. The whole issue of conscious existence beyond physical death is developed through Scripture. There are only hints in the OT (cf. Job 14:14-15; 19:25-27; Ps. 16:10; 49:15; 86:13; Isa. 25:8; 26:19; Ezek. 37:12-13; Dan. 12:1-2; Hos. 13:14). The full truth is revealed in 1 Corinthians 15!

The Hebrew Sheol (BDB 982) refers to the realm of the dead. It is characterized by

1. a dark, gloomy place, Job 10:21-22; Ps. 143:3

2. a place of no return, Job 10:21; 16:22

3. a place of no praise to God, Ps. 6:5; 30:9; 38:18; 88:10-12; 115:17 (silence, Ps. 94:17)

4. a place separated from God, Ps. 88:5; 39:13, yet God is there, Ps. 139:8; Pro. 15:11!

See SPECIAL TOPIC: Where Are the Dead? at Ps. 1:6.

Notice the author specifically mentions that in his understanding of Sheol, there is no

1. remembrance (BDB 271)

2. praise (BDB 392, KB 389, Hiphil imperfect, cf. Ps. 30:9; 88:10-12; Isa. 38:18)

The Tyndale OT Commentary Series (vol. 15, p. 78) lists the imagery used in the OT for Sheol.

1. vast cavern — Ezek. 32:18-32

2. stronghold — Ps. 9:13; 107:18; Matt. 16:18

3. dark wasteland — Job 10:22

4. a huge beast with a large mouth — Isa. 5:14; Jonah 2:2; Hab. 2:5

Thank God for a New Testament!

NASB (UPDATED) TEXT: PSALM 6:6-7
 ⁶I am weary with my sighing;
 Every night I make my bed swim,
 I dissolve my couch with my tears.
 ⁷My eye has wasted away with grief;
 It has become old because of all my adversaries.

6:6-7 The psalmist describes his physical and emotional trauma caused by his "adversaries" (BDB 865, KB 1058, Qal participle, "those who show hostility").

1. weary with sighing (BDB 58)

2. bed wet with tears (hyperbole)

NASB (UPDATED) TEXT: PSALM 6:8-10
 ⁸Depart from me, all you who do iniquity,
 For the Lord has heard the voice of my weeping.
 ⁹The Lord has heard my supplication,
 The Lord receives my prayer.
 ¹⁰All my enemies will be ashamed and greatly dismayed;
 They shall turn back, they will suddenly be ashamed.

6:8-10 The psalmist comes to a place of mental relief as he trusted in YHWH, who has heard his prayer (cf. Ps. 28:6). This is expressed in three parallel lines (i.e., Ps. 6:8b, 9a, 9b).

Because of YHWH's acceptance of the prayer the adversaries

1. must depart, Ps. 6:8a (cf. Ps. 119:115; 139:19)

2. will be ashamed, Ps. 6:10 (cf. Ps. 71:13,24)

3. will be greatly dismayed, Ps. 6:10 (same verb used of the psalmist in Ps. 6:2b and 3a)

4. will turn back, Ps. 6:10 (same verb used of YHWH in Ps. 6:4, but here may be of going into Sheol, cf. Job 34:15; Ps. 9:18; Eccl. 3:20; 5:15; 12:7)

5. will be suddenly ashamed (same verb as Ps. 6:10a, cf. Ps. 73:19)

Numbers 2-5 are all imperfects used in a jussive sense. The psalmist seeks the presence of YHWH but the absence of his foes! What they tried to do to him is now done to them! This literary structure (i.e., reversal) is typical of the OT. What humans expect is often opposite of what YHWH brings about.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Describe Sheol from an OT perspective.

2. Explain what "ashamed" means in an OT context.

3. How does the anger and wrath of YHWH relate to the wicked and to the faithful follower?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 7:1-2
 ¹O Lord my God, in You I have taken refuge;
 Save me from all those who pursue me, and deliver me,
 ²Or he will tear my soul like a lion,
 Dragging me away, while there is none to deliver.

7:1 "I have taken refuge" This verb (BDB 340, KB 337) is a Qal perfect, which denotes a complete or settled action. The psalmist had and continued to seek refuge (i.e., protection, care, provision) with YHWH.

▣ The psalmist asks God to

1. save him — BDB 446, KB 448, Hiphil imperative

2. deliver him — BDB 664, KB 717, Hiphil imperative

because he has taken refuge in Him (BDB 340, KB 337, Qal perfect). This is a recurrent theme, cf. Ps. 2:12; 5:11; 7:1; 11:1; 16:1; 17:7; 18:2,30; 25:20; 31:1,19; 34:8,22; 36:7; 37:40; 57:1; 61:4; 64:10; 71:1; 118:8,9; 141:8; 144:2. YHWH is the only true place of protection and rest!

7:2 In Ps. 7:1 the psalmist's antagonists are called "those who pursue me." In verse 2 they are described as a carnivorous animal (cf. Ps. 57:4).

1. tear — BDB 382, KB 380, Qal imperfect, cf. Ps. 17:12

2. drag away — BDB 830, KB 973, Qal participle

3. none can deliver — this is in contrast to Ps. 7:1, where the psalmist pleads for YHWH to deliver. No one but God can!

The psalmist is either using striking metaphors or is afraid of a violent physical attack by his enemies.

SPECIAL TOPIC: LIONS IN THE OT

NASB (UPDATED) TEXT: PSALM 7:3-5
 ³O Lord my God, if I have done this,
 If there is injustice in my hands,
 ⁴If I have rewarded evil to my friend,
 Or have plundered him who without cause was my adversary,
 ⁵Let the enemy pursue my soul and overtake it;
 And let him trample my life down to the ground
 And lay my glory in the dust. Selah.

7:3-5 The psalmist sets up hypothetical parallel situations.

1. if I have done this (but "this" is not specified)

2. if there is injustice in my hands (i.e., actions, see SPECIAL TOPIC: HAND below)

3. if I have rewarded evil to my friend (this may be a well known proverb, cf. Pro. 20:22; 24:29; Rom. 12:17)

4. if I have plundered my friend without cause

If any of these things are true, then

1. let my enemy pursue me — BDB 922, KB 1191, Qal imperfect used in a jussive sense

2. let my enemy overtake me — BDB 673, KB 727, Hiphil jussive

3. let my enemy trample my life — BDB 942, KB 1245, Qal imperfect used in a jussive sense

4. I will lay my glory in the dust — BDB 1014, KB 1496, Hiphil jussive ("glory" in the sense of one's life essence, cf. Ps. 16:9; 30:12; 57:8; 108:1)

This is a poetic way of claiming innocence!

SPECIAL TOPIC: HAND (ILLUSTRATED FROM EZEKIEL)

7:5 "Selah" See note at Ps. 3:2 and Introduction to Psalms, VIII.

NASB (UPDATED) TEXT: PSALM 7:6-11
 ⁶Arise, O Lord, in Your anger;
 Lift up Yourself against the rage of my adversaries,
 And arouse Yourself for me; You have appointed judgment.
 ⁷Let the assembly of the peoples encompass You,
 And over them return on high.
 ⁸The Lord judges the peoples;
 Vindicate me, O Lord, according to my righteousness and my integrity that is in me.
 ⁹O let the evil of the wicked come to an end, but establish the righteous;
 For the righteous God tries the hearts and minds.
 ¹⁰My shield is with God,
 Who saves the upright in heart.
 ¹¹God is a righteous judge,
 And a God who has indignation every day.

7:6-11 The psalmist calls on YHWH to act on his behalf.

1. arise — BDB 877, KB 1086, Qal imperative (see note at Ps. 3:7). This verb can mean

a. stand up and act on our behalf Judge/Warrior

b. wake up in the sense of "pay attention and act" (cf. Ps. 44:23)

2. lift up Yourself — BDB 669, KB 724, Niphal imperative

3. arouse Yourself — BDB 734, KB 802, Qal imperative, cf. Ps. 35:23; 44:23; 59:4

4. return — BDB 996, KB 1427, Qal imperative (or understood as "dwell," BDB 442, cf. Ps. 23:6)

5. vindicate me — BDB 1047, KB 1622, Qal imperative, cf. Ps. 26:1; 35:24; 43:1

YHWH is called on to allow His anger against sin to manifest itself in judgment. This thought is summarized in Ps. 7:7. The Hebrew is difficult.

JPSOA"let the assembly of peoples gather about You, with You enthroned on high"
NJB"let the assembly of nations gather around You; return above it on high"

The question is "How does 'the peoples' fit in this context of justice for an individual?" Does this psalm seek justice against

1. personal enemies (Ps. 7:6,8)

2. the pagan nations (Obad. Ps. 7:5)

The fact that verse 8 begins with "The Lord judges the peoples" gives credence to option #2, but it is surprising in this context.

7:8 "according to my righteousness" This phrase must be interpreted in light of Ps. 7:3-5. The psalmist is not claiming sinlessness but that he had not done what he was accused of doing!

Notice verses 9, 17 where YHWH's righteousness is affirmed. The psalmist is longing for the day when God will set all things straight, reveal the true motives and actions of all humans. The Bible is clear that this physical universe was created and maintained by a moral/ethical God. Each human made in His image will give an account to Him of the gift/stewardship of life (cf. Matt. 25:31-46; Rev. 20:11-15)!

▣ "integrity" This term (BDB 1070) means "innocence," "blamelessness" (cf. Ps. 25:21; 26:1,11; 41:12; Pro. 2:7; 10:9; 19:1; 20:7; 28:6). It is not a claim to sinlessness but a claim to a pure mind/motive/heart (cf. Ps. 7:10b). See Special Topic at Ps. 18:20-24.

7:9 "the evil of the wicked" Does this refer to those who accuse the psalmist in Ps. 7:3-5 or all the peoples/nations (cf. Psalm 2)?

The psalmist calls on God to end evil (BDB 170, KB 197, Qal imperfect used in a jussive sense) and establish (BDB 465, KB 464, Polel imperfect) righteousness (see Special Topic at Ps. 1:5).

▣ "for the righteous, God tries the heart and minds" This is a recurrent theme (cf. Ps. 11:4-5; 17:3; 26:2; 66:10; 139:23; Jer. 11:20; 17:10; 20:12). God knows the motives of the heart (BDB 480, lit. kidneys; the lower viscera were seen as the seat of the emotions and moral character).

7:10-11 For the faithful follower, YHWH is a shield (see note at Ps. 3:3), but for the faithless follower He is a "righteous judge" (cf. Ps. 96:13).

7:11 "indignation" The verb (BDB 276, KB 277, Qal participle) is found only here in the Psalms. It is found several times in Proverbs (cf. Ps. 22:14; 24:24; 25:23).

This verse describes YHWH's (both Elohim and El are used in this verse for Deity) continual reaction against sin. This is not the world He intended it/created it to be. Genesis 3 has had a terrible effect on

1. God (cf. Hosea 11:1-4,8-9)

2. humans (cf. Rom. 3:10-18,23)

3. physical creation (cf. Rom. 8:18-23)

Sin affects time and eternity!

NASB (UPDATED) TEXT: PSALM 7:12-16
 ¹²If a man does not repent, He will sharpen His sword;
 He has bent His bow and made it ready.
 ¹³He has also prepared for Himself deadly weapons;
 He makes His arrows fiery shafts.
 ¹⁴Behold, he travails with wickedness,
 And he conceives mischief and brings forth falsehood.
 ¹⁵He has dug a pit and hollowed it out,
 And has fallen into the hole which he made.
 ¹⁶His mischief will return upon his own head,
 And his violence will descend upon his own pate.

7:12 "If a man does not repent" Notice the conditional covenant. Also notice that repentance, like faith, is life long! See the Special Topics below.

SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT

SPECIAL TOPIC: PERSEVERANCE

7:12-13 God's reactions to unrepentant people are (cf. Deut. 32:34-43)

1. He will sharpen His sword (cf. Ps. 17:13)

2. He has bent His bow (cf. Zech. 9:13)

3. He has prepared deadly weapons

4. He makes fiery arrows (cf. Ps. 38:2)

This terminology relates to warfare. This lends support to verse 7 addressing the nations, not just faithless Israelites.

7:14-16 These verses, however, seem to relate to personal, not national, enemies.

1. he travails with wickedness (see note below)

2. he conceives mischief (cf. Job 15:35; Isa. 59:4)

3. he brings forth falsehood

4. he digs a pit, Ps. 7:15a

(these seem to combine metaphors from birthing and hunting)

But notice the reversal (cf. Pro. 26:27; 28:10; Eccl. 10:8).

1. he falls into his own pit, Ps. 7:15b; 57:6

2. his mischief will return on his own head, Ps. 7:16a,b

7:14

NASB, NKJV"wickedness"
NRSV, JPSOA"evil"
NJB"malice"
REB"iniquity"

There is no matching verb for this noun (BDB 19). There are no cognates to this root in the Semitic languages. It is found in poetic passages in the Psalms, Job, and Proverbs.

It may come from a root which denotes "power" or "an abuse of power" (NIDOTTE, vol. 1, p. 310). This is hated by YHWH (cf. Ps. 5:5; 11:5). It can denote inappropriate covenant conduct in

1. worship (cf. Isa. 1:13; Zech. 10:2)

2. politics (cf. Isa. 31:2)

3. the courts (cf. Isa. 10:1; 29:20)

4. warfare (Ps. 56:7)

This term denotes a heart that has a settled disposition against God and His people.

NASB (UPDATED) TEXT: PSALM 7:17
 ¹⁷I will give thanks to the Lord according to His righteousness
 And will sing praise to the name of the Lord Most High.

7:17 "I will give thanks. . .will sing praise" These are both cohortatives (vows).

1. give thanks — BDB 392, KB 389, Hiphil imperfect used in a cohortative sense

2. sing praise — BDB 274, KB 273, Piel cohortative

The NIDOTTE, vol. 2, p. 406, #3, suggests that "thank offerings" were accompanied by verbal expressions of thanksgiving (i.e., songs, cf. Ps. 107:22; 116:17; Jonah 2:9). Prayers of lament often involved thanksgiving and praise (cf. Ps. 35:18; 43:4; 54:6; 56:12; 57:9; 69:30; 71:22; 109:30; 140:13; 142:7).

▣ "the name of the Lord" See Special Topic at Ps. 5:11-12.

▣ "Most High" This Hebrew name, Elyon (BDB 751 II) is used often in the Psalms as a title for YHWH (cf. Gen. 14:19; Num. 24:16; Deut. 32:8; Ps. 9:2; 18:13; 21:7; 46:4; 47:2, and many more.). It comes from the word "high" or "upper" (BDB 751 I). It is linked with YHWH in Ps. 47:2, where it is parallel with "a great King over all the earth." In Ps. 9:2 and 92:1 the exact phrase that is in Ps. 7:17 is repeated.

This was the title of the high god in the Canaanite pantheon. It is possible that Israel took this name (as they did the names of the gods of Babylon and Persia) as a way of asserting that their God was the only true God! See SPECIAL TOPIC: MONOTHEISM at Ps. 2:7.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is the theological distinction between "YHWH" and "Elohim"?

2. What are the psalmist's enemies accusing him of in verses 3-4?

3. What does this statement, "God tries the hearts and minds," mean?

4. Explain the difference between the Hebrew word "repent" and the Greek term "repent."

5. Explain the literary concept of "reversal." Why is it found so often in the Bible?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 8:1-2
 ¹O Lord, our Lord,
How majestic is Your name in all the earth,
Who have displayed Your splendor above the heavens!
 ²From the mouth of infants and nursing babes You have established strength
Because of Your adversaries,
To make the enemy and the revengeful cease.

8:1 "O Lord, our Lord" This is a combination of

1. YHWH — the covenant name (BDB 217) for God (see Special Topic at Ps. 1:1)

2. Adon — the term (BDB 10) means "owner," "husband," "master," or "lord." Here it is plural. Everywhere else this title is used in the Psalms it is singular (cf. Ps. 45:12; 57:5; 105:21; 110:1; 114:7, except in 136:3, where the construct "Lord of Lords" is used. This, then, must be an example of the "plural of majesty."

They are used together here of one God, but in Ps. 110:1 they are used separately of YHWH and His Messiah (cf. Matt. 22:44; Mark 12:36; Luke 20:42,43; Acts 2:34,35; Heb. 1:13).

Also notice that in English translations the two terms are identified by the capitalization.

YHWH = Lord

Adon = Lord

NASB, NRSV,
NJB, JPSOA"majestic"
NKJV"excellent"
TEV"greatness"
REB"glorious"
NET Bible"magnificent"

This Hebrew adjective (BDB 12) is used of things, people, and God. When used of God it is an attempt to describe His incomprehensible grandeur (cf. Ps. 76:4; 93:4).

The noun form (no verb) is regularly used of clothing.

1. Esau's hair like a hairy mantle — Gen. 25:25

2. expensive mantle stolen from Jericho by Achan — Jos. 7:21,24

3. Elijah's mantle (symbol of YHWH's enabling) — 1 Kgs. 19:13,19; 2 Kgs. 2:8,13,14

4. a prophet's hairy mantle (a symbol of his prophetic office) — Zech. 13:4

It can also mean

1. glory — Zech. 11:3

2. noble — Ezek. 17:8

This phrase may be linked by subject (God's place in creation) and the noun "majesty" (clothing) to Isaiah 6:1-4.

▣ "name" This stands for YHWH Himself. See Special Topic: The Name of YHWH at Ps. 5:11-12.

▣ "In all the earth" this refers to the entire creation (cf. Psalm 104; see Special Topic at Ps. 1:2). YHWH is the only true creator, redeemer God (see SPECIAL TOPIC: MONOTHEISM at Ps. 2:7).

▣ "Who has displayed your splendor above the heavens" There are several issues with the Hebrew text of this phrase.

1. The MT has an imperative of the verb "give" (BDB 678, KB 733, Qal imperative), "set Your splendor above the heavens" (see SPECIAL TOPIC: HEAVEN at Ps. 2:4).

2. The UBS Text Project (p. 169, see NIV) changes it to an infinitive of the same verb, "You have set Your splendor above the heavens" (the UBS rates this change as "D," i.e., "highly doubtful").

3. NET Bible takes it as perfect or imperfect form, "You who place Your majesty upon the heavens" (p. 857).

4. Anchor Bible (vol. 16, p. 45) takes it as "I will adore Your majesty above the heavens," by relating the verb to Ugaritic usages.

5. UBS Handbook on Psalms (pp. 78-79, cf. REB) revocalizes it to "to tell" or "to praise," "whose glory is told/praised above the heavens" (see SPECIAL TOPIC: HEAVENs at Ps. 2:4).

Just a personal note, I love this Psalm and the song "The Majesty and Glory of Your Name." I feel God's presence in a wonderful way when I think of this message about the incomprehensible grandeur of our God. I do not want an academic issue to take away from this worshipful message. But at the same time, I want to be true to the message of the inspired author! May the Spirit of God help us to know Him, proclaim Him, and live in the light of His presence!

▣ "above the heavens" This can be understood in several ways.

1. the whole verse is extolling the God of creation

2. God's praises reach as high as the heavens

3. creation tells/reveals the glory/majesty of its Creator (i.e., the night sky, Ps. 8:3)

See Special Topics: "Heaven" and "Heavens and the Third Heaven" at Ps. 2:4.

8:2 "from the mouth of infants and nursing babes" This is obviously hyperbole. These infants cannot speak, yet their very presence shows the glory and majesty of God and His creation. This is the natural revelation of Ps. 19:1-6. Through the things of this creation God is known (cf. Rom. 1:19-20; 2:14-16).

This verse from the LXX is quoted by Jesus to the Pharisees watching His "Triumphal Entry" into Jerusalem in Matt. 21:16.

NASB, JPSOA"You have established strength"
NKJV"You have ordained strength"
NRSV, REB"You have founded a bulwark"
NJB"You make him a fortress"

The verb (BDB 413, KB 417, Piel perfect, cf. Ps. 89:11, Qal perfect) means "establish" (cf. 1 Chr. 9:22) or "founded" (cf. Jos. 6:26; 1 Kgs. 16:34; Ezra 3:10; Isa. 14:32; 28:16).

The word "strength" (BDB 738) normally means "strength," but in this context it refers to "a stronghold for defense."

There is a word play between "nursing babes" (BDB 413) and "establish" (BDB 413).

YHWH, the Creator, is revealed in the heavens and in the little ones. All creation shouts His presence and purpose!

The exact meaning of this verse is uncertain, but apparently the little ones who reveal God's majesty are under attack and God defends and protects them, as He does all who reveal His truths!

8:2b Notice the participles that express the evil opponents.

1. adversaries — BDB 865 II, KB 1058, Qal participle

2. enemy — BDB 33, KB 38, Qal participle

3. revengeful — BDB 667, KB 721, Hithpael participle

See full note on the names of the psalmist's opponents at Ps. 1:5 and 5:10.

NASB (UPDATED) TEXT: PSALM 8:3-8
 ³When I consider Your heavens, the work of Your fingers,
 The moon and the stars, which You have ordained;
 ⁴What is man that You take thought of him,
 And the son of man that You care for him?
 ⁵Yet You have made him a little lower than God,
 And You crown him with glory and majesty!
 ⁶You make him to rule over the works of Your hands;
 You have put all things under his feet,
 ⁷All sheep and oxen,
 And also the beasts of the field,
 ⁸The birds of the heavens and the fish of the sea,
 Whatever passes through the paths of the seas.

8:3 This verse expresses the wonder of humans as they view the night sky. For many in the ANE it was a source of superstition and fear. But for the Israelites it was the canvas of YHWH (cf. Gen. 1:14-19).

The verb "ordained" (BDB 465, KB 464, Polel perfect) is also used of God's creation in Ps. 24:2; 119:90. The next verse focuses on God's creation of humans (cf. Deut. 32:6). Creation, beautiful creation, had a purpose—a platform for God and mankind to fellowship (see full note at Ps. 2:8). Everything in the Bible between Genesis 3 and Revelation 20 is God restoring the fellowship lost in Eden. It is not by accident that Genesis 1-2 parallel Revelation 21-22!

▣ "the work of Your fingers" This is anthropomorphic language. See Special Topic at Ps. 2:4-6.

I recommend reading John H. Walton, ANE Thought and the OT, chapter 7, "Cosmic Geography," pp. 165-178, as a way to orient the modern reader to the worldview of the ANE, so different from our own!

The worship of the sun and moon were common in the ANE. Genesis 1 is a polemic against Babylonian astral worship, as the plagues of Egypt were a polemic against the nature gods of Egypt.

God creates the heavenly bodies (cf. Gen. 1:14-19) and controls them.

SPECIAL TOPIC: MOON WORSHIP

8:4 Note the synonymous parallelism between the two lines of poetry and especially "man" (BDB 60, enosh, cf. Ps. 9:20, also note Ps. 103:14) and "son of man" (BDB 119 construct BDB 9, "son of man," "ben Adam," cf. Ps. 144:3).

The first term, enosh, has two meanings.

1. BDB 60 I — weak, sick, frail (from the Hebrew verb; Niphal, 2 Sam. 12:15; Qal passive, Isa. 17:11; Jer. 15:18; 17:9)

2. BDB 60 II — mankind, as used here without the connotation of weak, quite the opposite

The second term/phrase, "son of man," is a Hebrew idiom for a human person (i.e., Ps. 146:3; Ezek. 2:1). YHWH gives special attention to His highest creation, made in His image (cf. Gen. 1:26-27), for fellowship (cf. Gen. 3:8). Humans are significant creatures, uniquely related to God. We are part of this creation, yet more than the physical! Once created, we are eternal, spiritual creatures.

Humans are a higher spiritual order than angels. I know that sounds ridiculous, but think with me.

1. no angel is ever said to be made in the image and likeness of God (cf. Gen. 1:26-27)

2. Jesus did not die to redeem angels (cf. Heb. 2:14-16)

3. believers will judge the angels (cf. 1 Cor. 6:3)

4. angels are to serve mankind (cf. Heb. 1:14)

In the creation myth of Sumer and later Babylon, humans were noisy, bothersome, and expendable (see intro. notes to Genesis 1-11), but in the Bible it is just the opposite. They are the focus of YHWH's creative activity.

NASB"take thought of him"
NKJV, NRSV,
JPSOA, REB,
LXX"mindful of him"
TEV"think of them"
NJB"spare a thought for them"

The verb (BDB 269, KB 269, Qal imperfect) means "remember," in the sense of "think about kindly" (cf. Ps. 9:12; 78:39; 98:3; 103:14; 105:8,42; 106:45; 111:5; 115:12; 136:23). Usually in the Bible, God is called on to "forget" human sin and humans are called on to "remember" God, but here the psalmist is awestruck with the vastness and beauty of creation and the thought that its Creator has time and concern for one special creature on this one planet! But, this is the intellectual/theological question, isn't it (i.e., naturalism vs. purposeful creator)?

8:5 The dignity and worth of humans are clearly seen in this verse. We were "made" is a verb (BDB 341, KB 338, Piel imperfect, cf. Eccl. 4:8) which means "cause to lack" or "made him inferior" to only God Himself (Elohim). The LXX interprets this as "angels" (cf. Heb. 2:7), but the context of Psalm 8 demands "God" because this psalm reflects God's creation in Genesis. Although it is possible that the plural "us" in Gen. 1:26; 3:22; 11:7, reflects God's heavenly council (cf. 1 Kgs. 22:19-23; Job 1:6; 2:1; Ps. 82:1,6; 86:8; 89:6,8; Dan. 7:10), and thereby, refers to angels in leadership (cf. Gen. 3:5). However, I think contextually "God" is best.

Notice that enosh/ben Adam is crowned with

1. glory — BDB 458

2. majesty — BDB 214

Humanity is the highest creation of God. They were created for fellowship with God. They function as His supervisors on earth (cf. Gen. 1:28). All physical creation is a stage for God and mankind to meet and come to know each other (cf. Gen. 3:8).

8:6-8 As Ps. 8:3 surely has a Genesis 1 orientation, so too, verse 6 (cf. Gen. 1:28). Humans were God's stewards in the Garden (and by implication, all creation). Humans rule (BDB 605, KB 647, Hiphil imperfect), subdue (BDB 461, KB 460, Qal imperative, cf. Gen. 1:28), and have dominion (BDB 921, KB 1190, Qal imperative, cf. Gen. 1:28) only in their connection with God! We are stewards!

8:6 "the works of Your hands" This is referring to Genesis 1 (cf. Job 14:15; Ps. 92:4; 138:8; 143:5), as is "the work of Your fingers" in Ps. 8:3 (cf. Ps. 102:25). It is interesting that in Genesis 1 God's creative activities are by the spoken word. Only mankind is made/fashioned by personal attention in Gen. 2:7. See SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM) (anthropomorphism) at Ps. 2:4-6.

8:7 The order of the creation of these creatures is parallel to Genesis 1. This Psalm (like Psalm 104) must be read in light of Genesis 1! If Genesis 1-2 were in the Psalms, we would not be debating their genre or literalness!

NASB (UPDATED) TEXT: PSALM 8:9
 ⁹O Lord, our Lord,
 How majestic is Your name in all the earth!

8:9 This Psalm ends as it began (Ps. 8:1b). The theme and major character of the Bible is God!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How are "the heavens" and "infants" related?

2. Does YHWH have "fingers"?

3. Why is it theologically significant that YHWH creates the sun and moon?

4. How is "man" in verse 4a related to "son of man" in verse 4b?

5. Is man a little lower than the angels or God? Why?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. The New Jerusalem Bible (NJB) asserts that Psalm 9 and Psalm 10 form a loose acrostic (cf. LXX).

B. Acrostics are a specialized type of poetry. In order to make each letter fit

1. rare words used

2. rare forms of words used

3. strained lines of poetry occur

4. unusual metaphor and figurative language occurs

5. use of prepositions

The ancients felt the alphabet had magical significance (i.e., Kabala, Ras Shamra texts).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 9:1-2
 ¹I will give thanks to the Lord with all my heart;
 I will tell of all Your wonders.
 ²I will be glad and exult in You;
 I will sing praise to Your name, O Most High.

9:1-2 This opening strophe has five cohortatives.

1. I will give thanks — BDB 392, KB 389, Hiphil imperfect used in a cohortative sense

2. I will tell — BDB 707, KB 765, Piel cohortative

3. I will be glad — BDB 970, KB 1333, Qal cohortative

4. I will exult — BDB 763, KB 836, Qal cohoratative

5. I will sing, praise — BDB 274, KB 273, Piel cohortative

All of these relate to YHWH (i.e., the Most High). Thanksgiving and praise are the duty of mankind. These are signs/evidences of an intimate, personal, daily relationship with God.

Notice the four "I wills" of Ps. 9:1-2 are based on the five "You haves" of Ps. 9:4-6. YHWH has acted! Now His followers can praise Him!

9:1 "with all my heart" This was a Hebrew idiom of complete devotion (cf. Psalm 86:12; 111:1; 138:1; 1 Kgs. 8:23,61; 11:4; 1 Chr. 28:9). For "heart" see Special Topic at Ps. 4:7.

NASB, NJB,
JPSOA"wonders"
NKJV"marvelous works"
NRSV, REB,
LXX"wonderful deeds"

This is a Hebrew construct (BDB 481 and BDB 810, Niphal participle). See Special Topic below.

TOPIC: WONDERFUL THINGS (פלא)

9:2 "in You. . .to Your Name" These are parallel. Notice the personal element in worship. See Special Topic: The Name of YHWH at Ps. 5:11-12.

NASB (UPDATED) TEXT: PSALM 9:3-6
 ³When my enemies turn back,
 They stumble and perish before You.
 ⁴For You have maintained my just cause;
 You have sat on the throne judging righteously.
 ⁵You have rebuked the nations, You have destroyed the wicked;
 You have blotted out their name forever and ever.
 ⁶The enemy has come to an end in perpetual ruins,
 And You have uprooted the cities;
 The very memory of them has perished.

9:3-6 This strophe extolls YHWH as a Righteous Judge (cf. Ps. 9:4b).

Notice His actions toward the enemy.

1. enemies turn back, Ps. 9:3a — BDB 996, KB 1427, Qal infinitive construct (i.e., in battle)

2. enemies stumble, Ps. 9:3b — BDB 505, KB 502, Niphal imperfect

3. enemies perish, Ps. 9:3b — BDB 1, KB 2, Qal imperfect

4. has rebuked the nations, Ps. 9:5a — BDB 172, KB 199, Qal perfect (NET Bible sees this as referring to a "battle cry," p. 858, #19)

5. has destroyed the wicked, Ps. 9:5a — BDB 1, KB 2, Piel perfect

6. has blotted out their name, Ps. 9:5b — BDB 562, KB 567, Qal perfect (i.e., died in battle)

7. has uprooted the enemy's cities, Ps. 9:6 — BDB 684, KB 737, Qal perfect

Notice how YHWH is characterized.

1. You have maintained my just cause

2. You sat on the throne judging righteously

3. cf. Ps. 9:7-8 (emphasis repeated in next strophe)

It is possible that "the just cause" is YHWH installing the psalmist as King of His covenant people.

9:3 "perish before You" Notice this verb (BDB 1, KB 2) is repeated in Ps. 9:5, 6, 18. It is used of

1. individual enemies

2. the nations

3. the afflicted (negated)

It obviously refers to physical life but also of eternal existence (cf. Ps. 9:6, Hebrew idiom). Opposing God and His people is a dangerous activity with temporal and eschatological consequences.

9:5 "the nations" The same switch from an individual to "the nations" (cf. Ps. 9:17-20) occurs in Ps. 7:6-7. Many psalms written by individuals became corporate in worship liturgy.

Also note that YHWH as Judge is expressed in Ps. 7:7 (cf. Ps. 9:4-6,7-8).

▣ "has blotted out their name forever and ever" Notice how the theme of "permanent" judgment is repeated (cf. Ps. 69:28).

1. blotted out, Ps. 9:5 (Qal perfect, cf. Ps. 69:28; also note Num. 5:23; Deut. 9:14; 25:19; 29:20)

2. forever and ever, Ps. 9:5 (see Special Topic: Forever below)

3. perpetual ruins, Ps. 9:6 (Piel perfect, cf. Jer. 25:9; 49:13)

4. the very memory of them has perished, Ps. 9:6 (Qal perfect, cf. Ps. 34:16; 109:15)

Verses 5-6 remind me of the opening dialog in Malachi 1, where Israel's very existence is contrasted with the complete demise of Edom as evidence of YHWH's covenant love. Where are the ancient surrounding nations? They are lost to history, but not Israel!

The verb "blot out" (#1) may refer to the book of life.

SPECIAL TOPIC: FOREVER (‘OLAM)

SPECIAL TOPIC: THE TWO BOOKS OF GOD

NASB (UPDATED) TEXT: PSALM 9:7-10
 ⁷But the Lord abides forever;
 He has established His throne for judgment,
 ⁸And He will judge the world in righteousness;
 He will execute judgment for the peoples with equity.
 ⁹The Lord also will be a stronghold for the oppressed,
 A stronghold in times of trouble;
 ¹⁰And those who know Your name will put their trust in You,
 For You, O Lord, have not forsaken those who seek You.

9:7-8 Nations will come and go based on their relationship to the righteous God/Judge (cf. Ps. 89:14).

SPECIAL TOPIC: JUDGE, JUDGMENT, and JUSTICE (שפט) IN ISAIAH

9:7

NASB"abides"
NKJV"endures"
NRSV, TEV,
NJB"sits enthroned"

Psalm 9:7 is in stark contrast to Ps. 9:5-6. The rebellious nations are temporary but the God of Israel is permanently enthroned (BDB 442, KB 444, Qal imperfect, cf. Ps. 10:16; 29:10).

The second verb of Ps. 9:7, "established" (BDB 465, KB 464), is a Polel perfect, which denotes His permanent throne!

9:8 "He will judge the world in righteousness" Again the theological issue is the meaning of "world" (BDB 385). In Ps. 96:13 and 98:9, this word is parallel with erets (BDB 75, see Special Topic: Land, Country, Earth at Ps. 2:2). It must refer to the "known" world of that day. However, from the NT this concept involves the whole planet (i.e., John 3:16).

9:9 "stronghold" The verb (BDB 960) means "to be high." The noun is used regularly of God as a high, mighty, and safe stronghold or fortress (cf. Ps. 9:9 [twice]; 18:2; 46:7,11; 48:3; 59:9,16,17; 62:2,6; 94:22; 144:2). This is an idiom for safety and protection. For the faithful follower (cf. Ps. 9:10) our God is our stronghold and there is no other!

Notice the phrase, "in times of trouble," of Ps. 9:9b reappears in Ps. 10:1b. It is found only here in the OT. There is some doubt about the meaning of the word translated "trouble" (BDB 131). In Jer. 14:1 and 17:8 it means "drought," but that connotation does not fit here. Remember words only have meaning in sentences and sentences in literary units.

9:10a This line of poetry expresses a major biblical reality. I have added my comments from Isa. 26:3-4 below.

For the Hebrew word "know" see Special Topic at Ps. 1:6.

▣ "he trusts in You" The word "trust" (BDB 105, KB 120, Qal passive participle) means "trust in YHWH" (cf. Ps. 12:2; 26:4; 36:15; 37:10; 50:10). Notice that the next verse has the same word as an imperative. This is such an important theological concept of the need for a personal relationship with God, not just obedience. Both are crucial!

26:4 "Trust in the Lord forever" For the verb (BDB 105, KB 120, Qal imperative), see Special Topic at Ps. 22:23.

The name for Deity in the first line of Ps. 9:4 is YHWH; in the second line a contraction Yah and YHWH, see Special Topic at Ps. 1:1.

The term "forever" (BDB 723 I), first the plural form and then the singular form (construct, cf 65:18; Ps. 83:18; 92:8). This construction, along with "everlasting" (BDB 761), used of YHWH, implies a personal relationship beyond this life (cf. Ps. 9:14,19; Ps. 23:6).

▣ "we have an everlasting rock" The word "rock" is a metaphor for God's unchanging character (cf. Ps. 18:1, 2; Isa. 17:10; 30:29; 44:8).

9:10b What a wonderful statement of YHWH's faithfulness! This is a repeated theme in the Psalms (cf. Ps. 37:28; 94:14). Believers' hope is in the unchanging character of the merciful Creator (cf. Mal. 3:6).

SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD

NASB (UPDATED) TEXT: PSALM 9:11-16
 ¹¹Sing praises to the Lord, who dwells in Zion;
 Declare among the peoples His deeds.
 ¹²For He who requires blood remembers them;
 He does not forget the cry of the afflicted.
 ¹³Be gracious to me, O Lord;
 See my affliction from those who hate me,
 You who lift me up from the gates of death,
 ¹⁴That I may tell of all Your praises,
 That in the gates of the daughter of Zion
 I may rejoice in Your salvation.
 ¹⁵The nations have sunk down in the pit which they have made;
 In the net which they hid, their own foot has been caught.
 ¹⁶The Lord has made Himself known;
 He has executed judgment.
 In the work of his own hands the wicked is snared. Higgaion Selah.

9:11-12 YHWH is praised because of His justice (cf. Ps. 9:12,15-16).

1. He avenges bloodshed

2. He does not forget the cry of the afflicted

His justice is seen in the evil plans of the wicked by which they have ensnared themselves (cf. Ps. 9:15-16).

9:11 "who dwells in Zion" Zion is the hill in Jerusalem on which stood the Jebusite fortress that was captured by David. He built his palace on this hill. It came to designate the entire city.

Jerusalem, and particularly the temple on the hill Moriah, became the place where YHWH "dwelt," between the wings of the Cherubim above the ark of the covenant. This place fulfills the repeated phrase in Deuteronomy, "the place that YHWH causes His name to dwell."

9:12

NASB"He who requires blood"
NKJV, NRSV"He avenges blood"
NJB, REB"the avenger of blood"
JPSOA"He who requires bloodshed"

This phrase links to Gen. 9:5-6. Life is a gift from God. One who takes away that gift must give an account before God and pay with his/her own life (cf. Deut. 32:43).

Later in Hebrew thought this developed into "the Blood Avenger" (i.e., Jos. 20:3,5,9).

▣ "remembers them. . .does not forget" Notice how "remembers" is parallel with "forget" (negated). He will not forget His people!

9:13-14 The wicked seek the psalmist's life (i.e., the King) but YHWH has delivered him. Now he wants to praise YHWH in the tabernacle/temple ("who dwells in Zion," Ps. 9:11).

1. "that I may tell" — BDB 707, KB 765, Piel cohortative

2. "that I may rejoice" — BDB 162, KB 189, Qal cohortative

9:13 "the gates of death" Sheol (see full note at Ps. 6:5) is depicted as

1. an open grave/pit (cf. Exod. 15:12; Num. 16:22; 26:11; Ps. 124:3; Pro. 1:12)

2. a carnivorous animal (cf. Isa. 5:14; Hab. 2:5)

3. a city with gates (cf. Job 38:17; Ps. 107:18; Isa. 38:10; Matt. 16:18) or

4. a prison with gates (cf. Rev. 1:8; 9:1; 20:1)

9:14 "in the gates of the daughter of Zion" There is an obvious contrast between "the gates of death" in Ps. 9:13c and the gates of Jerusalem/temple in Ps. 9:14c. In the first there is no remembrance but in the second there is praise and testimony about YHWH.

9:15-16 Notice the string of six perfects. The defeat of the enemy army by YWHW (i.e., Holy War imagery of the Conquest) is the focus.

9:15 Notice the psalmist's adversaries are nations (cf. Ps. 9:17) and not individuals. Therefore, this must be a king, so the traditional introduction is probably correct.

9:16 In the OT God's character is manifested in time by His actions.

1. grace, mercy, and love toward covenant people

2. judgment and wrath toward their enemies

Notice the reversal of the plans of the wicked. What they planned for others, occurs to them. Justice is built into God's created order.

NASB, NKJV,
NRSV, JPSOA"snared"
TEV, REB"trapped"
NJB"ensnared"
LXX"trap"

The MT has "strikes down" from BDB 669, KB 723, Qal active participle (found only here in the OT). All the English translations see it as the Niphal perfect of BDB 430, KB 432, "entrap" or "lure." The UBS Text Project (p. 171) gives the MT a "C" rating (considerable doubt).

▣ "Higgaion" The BDB (212; see note at Intro. to Psalms, VII) defines this as

1. resounding music (cf. Ps. 92:3)

2. meditation, musing (cf. Ps. 19:14)

It is translated in Lam. 3:62 as "mutter" (KB 238).

▣ "Selah" See note at Psalm 3:2.

NASB (UPDATED) TEXT: PSALM 9:17-20
 ¹⁷The wicked will return to Sheol,
 Even all the nations who forget God. ¹⁸For the needy will not always be forgotten,
 Nor the hope of the afflicted perish forever.
  ¹⁹Arise, O Lord, do not let man prevail;
  Let the nations be judged before You.
 ²⁰Put them in fear, O Lord;
  Let the nations know that they are but men.  Selah.

9:17-18 As the wicked act foolishly (i.e., turn to Sheol), the needy (BDB 2) and afflicted (BDB 776, lit. "poor") will be helped by YHWH.

9:17 "all the nations who forget God" Most of Israel's enemies were from the surrounding nations who had some exposure to YHWH. The verb "forget" (BDB 1013) implies they had turned from the truth and by implication, worshiped false idols.

9:19-20 These last two lines comprise a series of commands for YHWH to act.

1. arise — BDB 877, KB 1086, Qal imperative (in contrast to Ps. 9:4b,7, where He sits enthroned on call to action as the Divine Warrior)

2. do not let man prevail — BDB 738, KB 808, Qal imperfect used in a jussive sense

3. let the nations be judged before You — BDB 1047, KB 1622, Niphal imperfect used in a jussive sense

4. put them in fear — BDB 1011, KB 1483, Qal imperfect

5. let the nations know they are but men — BDB 393, KB 390, Qal imperfect used in a jussive sense (cf. Ps. 62:9; 90:5-6; 103:14; Isa. 40:7-8)

9:20 "Selah" See note at Psalm 3:2.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why is verse 3 a court scene?

2. How are "the nations" and "the wicked" of verse 5 related?

3. Define the different "gates" in verses 13 and 14.

4. How are Sheol and the Pit related?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 10:1-2
 ¹Why do You stand afar off, O Lord?
 Why do You hide Yourself in times of trouble?
 ²In pride the wicked hotly pursue the afflicted;
 Let them be caught in the plots which they have devised.

10:1 This is a common question for faithful believers in a fallen world. Evil and suffering are often surprises and unexpected events. Why would our loving, merciful God allow this?

There is no biblical answer except that we live in a fallen world. This is not the world God intended it to be, nor is it the world it will be in the future. As a theologian I must assert that God has allowed us to reap the consequences of both Adam/Eve's sin and our personal choices. Yet He has aggressively acted on our behalf in redemption! The best book on the subject of evil and suffering in this life/world, which truly takes it seriously, is John W. Wenham, The Goodness of God.

▣ The psalmist asks two specific questions ("why") about God's apparent absence.

1. stand far off — BDB 763, KB 840, Qal imperfect

2. hide Yourself — BDB 761, KB 834, Qal imperfect, cf. Ps. 27:9; 55:1; 69:17

YHWH promised to be present and involved with His covenant people but He seems to be absent and purposefully inactive (cf. Ps. 10:5a,11)!

Notice the sound play and parallelism so characteristic of ANE poetry (see Appendix: Hebrew Poetry).

These charges are not reality but the emotions of confused and hurting believers.

10:2 Notice the characteristics of the wicked.

1. pride/arrogance — BDB 144, cf. Ps. 31:18,23; 36:11; 73:6

2. hotly pursue — BDB 196, KB 223, Qal imperfect, cf. Gen. 31:36; 1 Sam. 17:53; Lam. 4:19

3. devise plots — BDB 362, KB 359, Qal perfect

This is developed further in the next strophes (Ps. 10:3-4 and 5-11).

▣ "Let them be caught in the plots which they have devised" This is translated by NASB as a jussive (BDB 1074, KB 1779, Niphal imperfect used in a jussive sense), as should Ps. 10:15b.

This expresses a typical OT motif of "role reversal." What is expected does not occur because of God's presence.

NASB (UPDATED) TEXT: PSALM 10:3-4
 ³For the wicked boasts of his heart's desire,
 And the greedy man curses and spurns the Lord.
 ⁴The wicked, in the haughtiness of his countenance, does not seek Him.
 All his thoughts are, "There is no God."

10:3-4 This strophe further describes (1) pagans, (2) atheists, or at least (3) the "practical atheism" of the psalmist's enemies (i.e., other Israelites).

1. curses the Lord — but a few times in the sense of "curse," (lit. "bless," BDB 138, KB 159, Piel perfect, cf. 1 Kgs. 21:10,13; Job 1:5; 2:9)

2. spurns the Lord — BDB 610, KB 658, Piel perfect

3. does not seek the Lord — BDB 205, KB 233, Qal imperfect

4. assumes there is no God — "no," BDB 34 II, "God," BDB 43 (phrase has no verb), cf. Ps. 10:5a,11; 14:1; 53:1; this is not a philosophical issue but a practical issue. Everyone in the ANE believed in a spiritual realm. JPSOA translates the phrase as "God does not care."

10:3a The fall of Genesis 3 has turned the heart of the creature away from the Creator and onto himself/herself. Our lives are spent seeking selfish things, positions, and power. Augustine put it well when he wrote about every human being created with a God-shaped hole. Nothing but God can fill that need but fallen humanity tries to fill it with temporal/earthly things.

NASB (UPDATED) TEXT: PSALM 10:5-11
 ⁵His ways prosper at all times;
 Your judgments are on high, out of his sight;
 As for all his adversaries, he snorts at them.
 ⁶He says to himself, "I will not be moved;
 Throughout all generations I will not be in adversity."
 ⁷His mouth is full of curses and deceit and oppression;
 Under his tongue is mischief and wickedness.
 ⁸He sits in the lurking places of the villages;
 In the hiding places he kills the innocent;
 His eyes stealthily watch for the unfortunate.
 ⁹He lurks in a hiding place as a lion in his lair;
 He lurks to catch the afflicted;
 He catches the afflicted when he draws him into his net.
 ¹⁰He crouches, he bows down,
 And the unfortunate fall by his mighty ones.
 ¹¹He says to himself, "God has forgotten;
 He has hidden His face; He will never see it."

10:5-11 This strophe describes the seeming unfairness of life. The wicked prosper and the righteous suffer! The same issue is addressed in the book of Job, Psalm 73, and Habakkuk. The wicked are characterized as:

1. prospers at all times — the verb (BDB 298 II, KB 311, Qal imperfect) is lit. "be firm," but is used in the sense of wealth, cf. Gen. 34:29; Num. 31:9; Deut. 8:17,18; Job 5:5; 15:29; 20:15,18; 31:25; Ps. 49:6,10; 62:10; 73:12; Isa. 8:4; 10:14; 30:6; 60:5; 61:6; Micah 4:13

2. snorts at his adversaries — BDB 806, KB 916, Hiphil imperfect, this sense is found only here but the word is often used of liars in Proverbs (cf. Pro. 6:19; 14:5,25; 19:5,9)

3. I shall not be moved — BDB 556, KB 555, Niphal imperfect meaning my situation of prosperity and safety will never be changed

4. his mouth is full of (i.e., the mouth reveals the heart; Paul quotes this verse in his litany of OT texts that reveal the universality of human sin, cf. Rom. 3:14)

a. curses

b. deceit

c. oppression

d. mischief

e. wickedness

5. he ambushes the innocent like a wild animal (cf. Ps. 10:8-10; Lam. 3:10-11)

6. he believes and asserts the very words of the psalmist from Ps. 10:1. God is absent and irrelevant! The psalmist's words were a cry of faith, but these are the assertions of an unbeliever (cf. Ps. 39:1-2).

10:5b This line of poetry refers to God as far away and irrelevant (cf. Ps. 10:4b,11).

10:8 "villages" This does not seem to fit the context. NJB changes the vowels to "of the rushes" (UBS Text Project, p. 174, gives "village" a "B" rating, meaning "some doubt"). The NET Bible translates it as "near the villages" (MT, "in the villages").

NASB, REB"unfortunate"
NASB margin"poor"
NKJV, NRSV"helpless"
JPSOA"hapless"
LXX"needy"

This adjective (BDB 319, KB 319) occurs only in this chapter in the Psalms, and only three times in all the OT. I think all three uses refer to a person being attacked.

NASB (UPDATED) TEXT: PSALM 10:12-15
 ¹²Arise, O Lord; O God, lift up Your hand.
 Do not forget the afflicted.
 ¹³Why has the wicked spurned God?
 He has said to himself, "You will not require it."
 ¹⁴You have seen it, for You have beheld mischief and vexation to take it into Your hand.
 The unfortunate commits himself to You;
 You have been the helper of the orphan.
 ¹⁵Break the arm of the wicked and the evildoer,
 Seek out his wickedness until You find none.

10:12 This verse describes the stealth (Qere) of a wild animal seeking prey.

10:12-15 This is a prayer for God to act.

1. arise — (BDB 877, KB 1086, Qal imperative) from Your throne or as the Divine Warrior

2. lift up Your hand — BDB 669, KB 724, Qal imperative

3. do not forget the afflicted — BDB 1013, KB 1489, Qal imperfect used in a jussive sense, cf. Ps. 9:12 and19 contrast Ps. 10:11!

4. break the arm of the wicked — BDB 990, KB 1402, Qal imperative (i.e., break the power of this/these evil person/people)

5. seek out — BDB 205, KB 233, Qal imperfect used in a jussive sense

The psalmist wants God to act on behalf of the faithful believer to show the unbeliever his/her folly!

NASB (UPDATED) TEXT: PSALM 10:16-18
 ¹⁶The Lord is King forever and ever;
 Nations have perished from His land.
 ¹⁷O Lord, You have heard the desire of the humble;
 You will strengthen their heart, You will incline Your ear
 ¹⁸To vindicate the orphan and the oppressed,
 So that man who is of the earth will no longer cause terror.

10:16-18 This strophe affirms the character of the God of Israel, the Creator, Redeemer God.

1. YHWH is King forever and ever (cf. Exod. 15:18; Ps. 9:7; 29:10; 146:10; Jer. 10:10; Lam. 5:19). For "forever" see Special Topic at Ps. 9:5.

2. YHWH gave the Israelites the land of Canaan (cf. Gen. 15:12-21). The focus on "the nations" resumes the thought from Ps. 9:17-20.

3. YHWH hears and acts on behalf of the humble/afflicted believer (note the perfect, YHWH will and does hear).

4. YHWH acts on behalf of the socially powerless and vulnerable (i.e., reflects Deuteronomy).

5. YHWH will remove the arrogant unbeliever and his/her deeds from the earth.

See SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD at Ps. 9:10b.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Is verse 4 describing an atheist?

2. What is the person of verse 6 asserting?

3. What is the person of verses 11 and 13b asserting?

4. How is verse 18 related to Deuteronomy?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 11:1-3
 ¹In the Lord I take refuge;
 How can you say to my soul, "Flee as a bird to your mountain;
 ²For, behold, the wicked bend the bow,
 They make ready their arrow upon the string
 To shoot in darkness at the upright in heart.
  ³If the foundations are destroyed,
 What can the righteous do?"

11:1 "refuge" See notes at Ps. 2:12; 5:11. This (BDB 340, KB 337, Qal perfect) is a wonderful recurrent metaphor of protection and security (cf. Ps. 34:22; 37:40; Ezek. 7:15-16).

David's advisors (or enemies) said, "run" (Ps. 11:1b), but David said, "why run?" (Ps. 11:1a, 2-3). God is our refuge and He knows what we are going through. He is with us and for us. Look at Him and not the circumstances!

▣ "flee as a bird to your mountain" The MT has the plural (BDB 626, KB 678, Qal imperative), but the Qere reading is singular.

It seems that the wicked (i.e., plural verb) are addressing the faithful to flee to YHWH's protection (i.e., "refuge" and "mountain" are parallel, cf. Ps. 121:1). The phrase is, therefore, a taunt.

The UBS Handbook says verses 1 and 4 occur at the temple and, therefore, it is the psalmist's friends/co-worshipers who call on him to flee in silence to a desert fortress.

I think "the foundations" of Ps. 11:3 is also parallel to "refuge" and "mountains." They refer to the presence and truth of YHWH (cf. Ps. 87:1; 119:152) with His people, which the wicked deny.

11:2-3 It is possible to view these verses in two ways.

1. the advice of (a) the wicked or (b) friends at worship continue through Ps. 11:3

2. the psalmist answers those who call on him to flee in Ps. 11:1b

11:2 This describes the malicious activity and plans of the wicked.

1. bend the bow — BDB 201, KB 131, Qal imperfect, cf. Ps. 7:12; 37;14

2. make ready the arrow — BDB 465, KB 464, Polel perfect, cf. Ps. 64:3

3. shoot — BDB 434, KB 436, Qal infinitive construct, cf. Ps. 64:6

▣ "the upright in heart" There are no sinless humans. However, there are obviously two kinds.

1. those who seek YHWH and live to please Him

2. those who live for themselves as if there were no covenant or covenant God

11:3 The righteous person's only hope is the truth and presence of YHWH. He is the only source of help! If there is no God (cf. Ps. 10:4; 14:1; 36:1) then the faithful follower is the fool, but if there is an ethical Creator before whom all conscious life must stand and give an account (cf. Ps. 11:4b-f), then the disobedient, wicked, self-centered human (pagan or Israelite) is the fool!

There is a possibility that the second line of Ps. 11:3 refers to God (i.e., "the Just One," cf. AB, p. 69, and footnote in Jewish Study Bible, p. 1294). See Ps. 11:5, where YHWH and righteous (BDB 843) may be in opposition; both are titles for the God of Israel.

▣ "foundations" The etymology of this word/root, שׁת (BDB 1011, KB 1666-1667). It is a rare word but consensus is that it refers to the covenant laws. KB has the latest scholarly speculations.

NASB (UPDATED) TEXT: PSALM 11:4-7
 ⁴The Lord is in His holy temple; the Lord's throne is in heaven;
 His eyes behold, His eyelids test the sons of men.
 ⁵The Lord tests the righteous and the wicked,
 And the one who loves violence His soul hates.
 ⁶Upon the wicked He will rain snares;
 Fire and brimstone and burning wind will be the portion of their cup.
 ⁷For the Lord is righteous, He loves righteousness;
 The upright will behold His face.

11:4-7 This strophe answers the implied question of the wicked in Ps. 11:1b. As it happens, "the foundations" of Ps. 11:3b are not destroyed!

11:4 YHWH dwells in heaven (see Special Topic at Ps. 8:1), but He manifests Himself (i.e., makes Himself available) between the wings of the Cherubim over the ark of the covenant (cf. Isa. 66:1). Heaven and earth meet in the Holy of Holies in the temple in Jerusalem.

11:4b-5a YHWH knows (imperfects which denote characteristic actions)

1. what happens on earth

2. the motives of the human heart

He tests (BDB 103, KB 119, Qal imperfect, cf. Job 7:18; Ps. 7:9; 26:2; 139:1,23) the sins of men (ben Adam), both the righteous and the wicked. The NT records the event in Matt. 12:36-37; 16:27; 25:31-46; Acts 10:42; Rom. 2:16; 14:10,12; 1 Pet. 4:5; and Rev. 20:11-15. God's testing is both in time (temporal) and beyond time (eschatological). Often we do reap in this life what we sow, but if not, a day is coming!

SPECIAL TOPIC: GOD TESTS HIS PEOPLE

SPECIAL TOPIC: THAT DAY

11:5 "His soul hates" This is anthropomorphic language. See Special Topic at Ps. 2:4-6. See Exod. 15:9; Isa. 1:14; Jer. 5:9,29; 6:8; 9:9; 32:41; Ezek. 23:18 for the same use of nephesh (BDB 659, see note at Ps. 3:2).

It is possible that this verse deals with only the wicked and that "the righteous" is a title for God (cf. Ps. 11:3b). If so, YHWH and "the Just One" are in apposition (cf. Ps. 11:3b, 7a).

The OT lists several things YHWH hates.

1. idolatry — Deut. 12:31; 16:22; Jer. 44:4; Hos. 9:15

2. all who do iniquity — Ps. 5:5

3. one who loves violence — Ps. 11:5

4-9. see lists in Pro. 6:10-19 (also note Zech. 8:16-17)

10. the false, sham worship of Israel — Isa. 1:14; Amos 5:1; 6:8

11. divorce — Mal. 2:16

11:6

NASB, NKJV,
NRSV, NJB,
LXX"He will rain"
NET Bible"May the Lord rain down"

The verb (BDB 565, KB 574) is a jussive which the NET Bible and the Anchor Bible translate accurately, but the other translations assume it is jussive in form but not in meaning.

NASB, MT,
LXX"snares"
NASB margin"coals of fire"
NKJV, NRSV,
TEV, NJB,
JPSOA"coals"

The context seems to demand an emendation from "snares," פחים (BDB 809) to "coals," פחמי (BDB 809). The UBS Text Project gives "snares" a "B" rating.

11:6b Does this refer to

1. hyperbolic poetic imagery about the circumstances of this life

2. the reality of judgment in the afterlife (cf. Deut. 32:22)

See SPECIAL TOPIC: Where Are the Dead? at Ps. 1:6.

▣ "fire" This is a recurrent metaphor of judgment and cleansing.

SPECIAL TOPIC: FIRE

NASB, NKJV"burning wind"
NRSV, TEV,
NJB, JPSOA,
NRSV, REB"scorching wind"
LXX"a wind of a tempest"
NET"whirlwind"

This rare term (BDB 273) basically means "heat." It is used in

1. Psalm 11:6 — describing a wind

2. Psalm 119:53 — as burning indignation

3. Lamentation 5:10 — as burning famine

The interpretive question is, "Does this term continue the series of nouns (BDB 809, 77, 172, cf. Job 1:16) or start a new metaphor?"

1. destructive whirlwind (cf. Ps. 58:9; Pro. 1:27; Hos. 8:7; Amos 1:14; Nah. 1:3)

2. hot desert wind (cf. Ps. 90:56; 103:15-16)

▣ "their cup" This is a Hebrew idiom for a person's destiny, usually negative (cf. Ps. 75:8, but occasionally positive, cf. Ps. 16:5). It is associated with drunkenness (cf. Isa. 51:17; Jer. 25:15).

This same idiom was used by Jesus in

1. Matt. 20:22; Mark 10:38,39

2. Matt. 26:39,42; Mark 14:36; Luke 22:42

3. John 18:11

11:7 YHWH is characterized as righteous (see Special Topic at Ps. 1:5, cf. Exod. 9:27; Ezra 9:15; Neh. 9:8; Ps. 119:137; Jer. 12:1; Lam. 1:18; John 17:25; Rev. 16:5,7).

Some of the actions of the righteous God are:

1. He tests the hearts of men — Ps, 7:9; 11:5; Jer. 20:12

2. He judges in righteousness — Ps. 7:11

3. He loves righteousness — Ps. 11:7; 33:5; 146:8

4. He is gracious and righteous — Ps. 116:5

5. He cuts the cords of the wicked — Ps. 129:4

6. He is righteous in all His ways — Ps. 145:7; Dan. 9:14

11:7b "The upright will behold His face" One wonders if this is the source of Jesus' words in Matt. 5:8. God is holy (Lev. 19:2; Matt. 5:48). No one can see God and live (i.e., Exod. 33:11,17-23), yet those who are pronounced righteous in Him/Jesus will have intimate fellowship with Deity (cf. Job 19:25-27; 27:4; Ps. 17:15; Matt. 5:8; 1 John 3:2)!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What does "take refuge" mean?

2. Explain verse 3 in your own words.

3. From verse 4, where is YHWH, heaven or the temple?

4. Does YHWH test humans (Ps. 11:5)?

How and why?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 12:1-5
 ¹Help, Lord, for the godly man ceases to be,
 For the faithful disappear from among the sons of men.
 ²They speak falsehood to one another;
 With flattering lips and with a double heart they speak.
 ³May the Lord cut off all flattering lips,
 The tongue that speaks great things;
 ⁴Who have said, "With our tongue we will prevail;
 Our lips are our own; who is lord over us?"
 ⁵"Because of the devastation of the afflicted, because of the groaning of the needy,
 Now I will arise," says the Lord; "I will set him in the safety for which he longs."

12:1 "Help, Lord" What a powerful cry for help (BDB 446, KB 448, Hiphil imperative). In the OT this term has the implication of physical deliverance but in the NT it takes on the emphasis of spiritual salvation. See SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM) in the OT at Ps. 13:5-6.

I have often thought how sad it would be for someone to be physically delivered (i.e., health, war, financial) but miss the joy and benefit of spiritual deliverance! In the NT healing did not always result in a spiritual transformation. What humans need most is God, not a change of circumstances!

▣ "for the godly man ceases to be" Notice the parallelism between line 1 and line 2. These both speak of the death of faithful followers. This is a corporate lament, although the LXX has "me" in Ps. 12:1-2.

For "faithful" (BDB 52 I) see Special Topic below.

SPECIAL TOPIC: Believe, Trust, Faith, and Faithfulness in the Old Testament (אמן)

NASB, NKJV,
NRSV"disappeared"
LXX, NJB,
JPSOA, REB"vanished"

The "cease to be" of line one is parallel to this word (BDB 821 II), which is found only here in the OT. Some suggest a different root (BDB 67) which is found in Isa. 16:4.

The UBS Text Project (p. 177) offers two ways to understand this verb.

1. their numbers are greatly reduced (LXX)

2. they have completely disappeared (cf. Ps. 12:1a and Ps. 12:3a)

12:2-4 Notice the theme of "speaking" (i.e., lips, tongue). The false message of the double-hearted person is contrasted with the true message of YHWH's revelation (cf. Ps. 12:6).

Every day believers must ascertain which messages they hear are true/false; from fallen humanity/from God (cf. Deut. 13:1-5; 18:14-22; Matthew 7; 1 John 4:1-3)!

12:2 "speak falsehood" This is literally "emptiness" or "vanity" (BDB 996). This "emptiness of speech" is a recurrent theme (cf. Ps. 41:6; 144:8,11; Pro. 30:9; Isa. 59:4; Ezek. 13:8-9; Hos. 10:4).

In some contexts it is used of false testimony (cf. Exod. 20:16; 23:1; Deut. 5:20) in court. In other places it refers to false prophecies (cf. Lam. 2:14; Ezek. 22:28; Zech. 10:2).

One thing is sure, this word characterizes false followers! Their mouths reveal their double heart (cf. Ps. 12:2; Matt. 12:34; 15:18; Mark 7:20-23; Luke 6:45; James 3:2-12).

12:3 The psalmist calls on YHWH to silence (lit. "cut off" — BDB 503, KB 500, Hiphil jussive) the

1. flattering lips (lit. "smooth lips," cf. Ps. 5:9)

2. tongue that speaks great things

12:4 This verse shows the true heart of the "double heart" (lit. "a heart and a heart"). This person is one who does not allow YHWH to control his/her life! This is the essence of fallen humanity's attitude.

▣ "Who have said" The NASB Study Bible (p. 751) reminds us that the psalmist often quotes or alludes to the false words of the wicked (cf. Ps. 3:2 and 10:11; also note 2 Pet. 3:1-4; Jude Ps. 12:18-19).

12:5 YHWH explains why He will "arise" (BDB 877, KB 1086, Qal imperfect, see full note at Ps. 3:7).

1. because of the devastation of the afflicted

2. because of the groaning (BDB 60 I) of the needy

YHWH is affected by the prayers and circumstances of His people (i.e., Exod. 3:7; 2:25; Neh. 9:9; Isa. 63:9; Acts 7:34). YHWH (unlike the idols) is the God who hears, sees, and acts!

▣ "safety" This noun (BDB 447) is from the verb "help" (BDB 446, KB 448) used in verse 1. It seems to be similar to an Arabic root which denotes that which is wide or spacious (cf. Ps. 4:1; 31:8; 118:5). This is the opposite idiom from "narrow" or "stressed."

▣ "he longs" This verb (BDB 806, KB 916, Hiphil imperfect) basically means "to breathe" or "to blow out breath."

1. used of YHWH's snorting in disgust — Ps. 10:5

2. used of testimony in court — Pro. 6:19; 12:17; 14:5,25; 19:5,9

3. in the cool of the day — Song of Songs 2:17; 4:6

4. used of panting or sighing for something

a. place of safety — Ps. 12:5

b. vision being fulfilled — Hab. 2:3

The LXX translates this line of poetry as YHWH speaking, "I will place in safety; I will speak freely against it (or ‘him')." The JPSOA has "I will give help, He affirms him."

NASB (UPDATED) TEXT: PSALM 12:6-8
 ⁶The words of the Lord are pure words;
 As silver tried in a furnace on the earth, refined seven times.
 ⁷You, O Lord, will keep them;
 You will preserve him from this generation forever.
 ⁸The wicked strut about on every side
 When vileness is exalted among the sons of men.

12:6-8 Contrast the revelation of YHWH with the worthless attitude of the wicked. YHWH's message is characterized as

1. pure words (cf. Ps. 19:8; 119:140)

2. refined silver (Ps. 18:30; Pro. 30:5)

He is faithful to His word (cf. Ps. 12:7). The wicked reveal themselves by their words and actions (cf. Matt. 7:15-23,24-27).

12:6

NASB"a furnace on the earth"
NKJV"a furnace of earth"
NRSV"a furnace on the ground"
NJB"which comes from the earth"
JPSOA"an earthen crucible"
REB"tested for soil"

The word translated "furnace" (BDB 760, KB 833) is found only here in the OT. Many scholars believe it is a technical term from metallurgy denoting an earthen mold in the ground made from dirt or clay.

The MT has "to the ground" or "on the ground," which seems to refer to an earthen mold into which the refined silver is poured.

▣ "seven times" Seven is the symbolic number of perfection which originated from the seven days of creation in Genesis 1-2.

SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE

12:7 "protect. . .guard" These verbs (BDB 1036, KB 1581, Qal imperfect and BDB 665, KB 718, Qal imperfect) are used many times in the Psalms to express the psalmist's cry for YHWH's presence to avail against the opponents or circumstances. 

▣ "from this generation" This phrase in Psalm 12 refers to those who

1. speak falsehood, Ps. 12:2

2. have flattering lips, Ps. 12:2

3. have a double heart, Ps. 12:2

4. speak great things about themselves, Ps. 12:3-4

5. devastate the needy, Ps. 12:5

6. are the wicked who strut about, Ps. 12:8

▣ "forever" This may be a title for YHWH, "the Eternal One" (AB, p. 75). If so, it parallels YHWH in the previous line of poetry.

12:8

NASB, NKJV,
NRSV"vileness"
NJB"depravity"
JPSOA"baseness"
REB"of little worth"

This noun (BDB 273) is found only here in the OT. The verb form (NIDOTTE, vol. 1, p. 1109) means

1. in Qal, "be frivolous" or "be despised"

2. in Hiphil, "to treat lightly"

If one tries to see how the two lines of Ps. 12:8 form a synonymous parallelism, other textual emendations have been suggested.

1. revocalization — "hold vile"

2. different supposed root — "pit"

3. emendation — "stolen goods" (cf. LXX)

4. emendation — "astral bodies"

It seems best in this etymological issue involving rare words, to let

1. the meaning of the whole Psalm

2. the central truth of the strophe

3. the possible parallelism of the lines

4. possible cognate roots

give us the best guess!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is a double heart (Ps. 12:2)?

2. What does verse 4 mean?

3. Why are a person's words so important?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 13:1-2
 ¹How long, O Lord? Will You forget me forever?
 How long will You hide Your face from me?
 ²How long shall I take counsel in my soul,
 Having sorrow in my heart all the day?
 How long will my enemy be exalted over me?

13:1-2 Notice the structure of this introductory strophe is four "how long" (BDB 723 II, cf. Ps. 6:3; 90:13) questions.

1. two in verse 1

2. two in verse 2

They are a literary way of expressing the psalmist's frustration at his current circumstances. He felt abandoned by God.

1. forgotten by God, Ps. 13:1a

2. God has hidden Himself, Ps. 13:1b

3. personal sorrow, Ps. 13:2a,b

4. his enemy is exalted, Ps. 13:2c

Notice #1 and #2 also appear together in Ps. 10:11. The theme of a sense of abandonment is beautifully expressed in Psalm 42. The sense of abandonment is only the perception of the hurting psalmist. The reality is YHWH is with us, for us, and will act on our behalf in appropriate, timely ways!

13:1 "forever" This word (BDB 664) is a hyperbolic idiom expressing the psalmist's feelings of being permanently abandoned by God.

▣ "face" This, too, is a Hebrew idiom of personal presence (cf. Ps. 11:7; 17:15; 27:4,8). For some reason (i.e., personal sin, cf. Ps. 13:3b or illness, 3b) YHWH has seemingly turned away.

13:2 "soul. . .heart" These two are parallel and denote Hebrew ways of personifying the person.

▣ "all the day" This idiom means "all the time." This does not mean that the sorrow lasts only during daylight hours.

NASB (UPDATED) TEXT: PSALM 13:13-4
 ³Consider and answer me, O Lord my God;
 Enlighten my eyes, or I will sleep the sleep of death,
 ⁴And my enemy will say, "I have overcome him,"
 And my adversaries will rejoice when I am shaken.

13:3-4 This strophe is a prayer for God to answer his prayer questions of Ps. 13:1-2.

There is a series of three imperatives (i.e., prayer requests).

1. consider (lit. "look") — BDB 613, KB 661, Hiphil imperative, cf. Ps. 80:14; Lam. 1:11; 2:20; 5:1

2. answer — BDB 772, KB 851, Qal imperative

3. enlighten (lit. "cause to shine") — BDB 21, KB 24, Hiphil imperative; this may be used in the sense of

a. God answer my prayer with knowledge of your revelation (cf. Ps. 6:7; 19:8)

b. God deliver me from death (cf. Ps. 38:10)

Also notice that NASB has "lest" three times (MT, BDB 814, twice).

1. lest I die

2. lest my enemy brag

3. lest my adversaries rejoice

NASB (UPDATED) TEXT: PSALM 13:5-6
 ⁵But I have trusted in Your lovingkindness;
 My heart shall rejoice in Your salvation.
 ⁶I will sing to the Lord,
 Because He has dealt bountifully with me.

13:5-6 This is the psalmist's declaration of faith/trust/belief in YHWH.

1. I have trusted (BDB 105, KB 120, Qal perfect) in Your lovingkindness (see Special Topic at Ps. 5:7). Trust is a crucial aspect of a true believer (cf. Ps. 25:5; 42:5; 65:5; 78:22; 86:2). See full note at Ps. 4:5.

2. I will rejoice (BDB 162, KB 189, Qal jussive) in Your salvation (see Special Topic at Ps. 3:7), which in context, refers to health restored.

3. I will sing (BDB 1010, KB 1479, Qal cohortative).

In Hebrew thought death was a descent into Sheol, where no one praises God (cf. Ps. 6:5; 30:9; 88:10-12; 115:17; Isa. 38:18). See SPECIAL TOPIC: Where Are the Dead? at Ps. 1:6. See notes at Ps. 6:5 and 9:13.

The psalmist bases his trust on YHWH's character and actions (i.e., "dealt bountifully with me," BDB 168, KB 197, Qal perfect).

13:6 "has dealt bountifully with me" This verb (BDB 168, KB 197, Qal perfect) is used several times in Psalms (cf. Ps. 116:7; 119:17; 142:7). This perfect form denotes the psalmist's certainty that YHWH will act on his behalf in the future and, therefore, states it as if it had already occurred.

▣ "with me" Interestingly the LXX translates this as a title for God—"the Most High" (cf. NJB). This same change may also occur at Ps. 7:8.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Verses 1-2 describe how faithful followers feel in a fallen world. Explain this in your own words.

2. Is death a "sleep"?

3. Define and explain "lovingkindness."

4. How does the word "salvation" change meanings from the OT to the NT? 

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 14:1-3
 ¹The fool has said in his heart,  "There is no God."
 They are corrupt, they have committed abominable deeds;
 There is no one who does good.
 ²The Lord has looked down from heaven upon the sons of men
 To see if there are any who understand,
 Who seek after God.
 ³They have all turned aside, together they have become corrupt;
 There is no one who does good, not even one.

14:1 "fool" This psalm is almost exactly like Psalm 53. This word (BDB 614 I) refers to people who should know YHWH but choose to live as if He does not affect their lives. There were no atheists in the philosophical sense in the ANE, but many of the covenant people were practical atheists (cf. Deut. 32:6,21; 2 Sam. 13:13; Ps. 10:4,11,13; 53:1; 74:22; Ezek. 13:3). The proverb of Luke 12:48 surely applies to these people.

▣ Notice how "the fool" is characterized.

1. they are corrupt — BDB 1007, KB 1469, Hiphil perfect (i.e., a settled condition)

2. they have committed abominable deeds — BDB 1073, KB 1765, Hiphil perfect (i.e., a settled condition)

▣ "abominable deeds" See Special Topic below.

SPECIAL TOPIC: ABOMINATION (OT)

▣ "There is no one who does good" This is a general statement on the spiritual condition of fallen mankind, even the covenant people. It is elaborated on in Ps. 14:2-3. Notice how fallen humanity is characterized.

1. no one does good, Ps. 14:1,3 (inclusive)

2. no one understands

3. no one seeks after God

4. all have turned aside (see note at Ps. 14:3)

5. all have become corrupt

One clearly sees the influence of Genesis 3 on all humanity. Paul put together a powerful litany of verses on human rebellion in Rom. 3:9-18,23. He quotes Ps. 14:1-3; 53:1-4; 5:9; 140:3; 10:7; Isa. 59:7-8; Ps. 36:1. This truth is the first truth of the gospel (Rom. 1:18-3:18). The gospel is "good news" in light of the bad news!

14:2 "The Lord has looked down from heaven" YHWH was envisioned to dwell in heaven (see Special Topic at Ps. 8:1), from which He sees and knows all that occurs on earth (acts, motives, intents, cf. Ps. 33:13,14; 102:19; Job 28:24). YHWH, so different from the idols, sees, knows, and acts!

14:3 "they have turned aside" YHWH's covenant was a clearly-marked path/road/way. His people were to stay on this straight (i.e., righteous) and narrow road, but they did not (cf. Exod. 32:8; Deut. 9:12; 11:16; 17:11,17; Jdgs. 2:17; 1 Sam. 12:20; 2 Kgs. 22:2; Jer. 5:23; 17:13; 32:40). The turning away was not an act of ignorance but purposeful rebellion!

NASB (UPDATED) TEXT: PSALM 14:4-6
 ⁴Do all the workers of wickedness not know,
 Who eat up my people as they eat bread,
 And do not call upon the Lord?
 ⁵There they are in great dread,
 For God is with the righteous generation.
 ⁶You would put to shame the counsel of the afflicted,
 But the Lord is his refuge.

14:4-6 This strophe heightens the results of "not knowing" (BDB 393, KB 390, Qal perfect, see Special Topic at Ps. 1:6). The actions of the wicked against the poor, needy, and those with no social voice or power will be judged by God, their protector (cf. Deut. 10:17-19; 14:29; 24:17,19-22; 26:12,13; 27:19)!

He is their "refuge" (BDB 340, cf. Ps. 2:12; 5:11; 34:22). To attack them is to attack Him. He will defend them.

14:4

NASB, NKJV,
NRSV, LXX"do not call upon the Lord"
TEV"they never pray to me"
NJB, REB"they never call to YHWH"
JPSOA"do not invoke the Lord"

The verb (BDB 894, KB 1128, Qal perfect) is a common one used in many ways (i.e., a wide semantic field). In Psalms it has several usages.

1. of priests in ritual and prayer — Ps. 99:6

2. of the prayers of the covenant people — Ps. 4:2; 20:10; 50:15; 86:5; 91:15; 107:6,13; 116:2; 141:1

3. the nations do not call on YHWH (i.e., Ps. 79:6) but Israel does — Ps. 14:4; 50:15; 53:4

In the NT this OT worship phrase (i.e., ritual and prayer) becomes a way of denoting entrance into a relationship with YHWH through Jesus (cf. Acts 2:21; 22:16; Rom. 10:9-13).

We are a called people who call on the name of the Lord and are then called to service! Prayerlessness is a sign of false faith and practical atheism! 

14:5 "There they are in great dread" Literally this is "they feared a fear" (Qal perfect and noun of the same root — BDB 808, KB 922).

Since "there" is undefined, some switch it to the end of the phrase and add "where there is no fear" (AB, NJB).

NASB (UPDATED) TEXT: PSALM 14:7
 ⁷O, that the salvation of Israel would come out of Zion!
 When the Lord restores His captive people,
 Jacob will rejoice, Israel will be glad.

14:7 "O, that the salvation of Israel" This is a title for YHWH who dwells in Zion (i.e., Mt. Moriah, the temple). Notice the parallel of "YHWH" in line 2.

This verse is also found in Ps. 53:6, which means it may be proverbial. The LXX makes this first line a question (cf. Ps. 53:6).

▣ "restores" This same verb (BDB 996, KB 1427) also can mean "repent" or "turn back." However, in this context Israel is not called on to repent.

There is a word play between "restores" (BDB 996) and "fortunes" (BDB 986). The footnote in the NET Bible has "turns with a turning (toward) his people."

▣ "Jacob. . .Israel" The Patriarch Jacob had twelve children who became the twelve tribes. Jacob's name was changed to Israel in Gen. 32:22-32.

SPECIAL TOPIC: ISRAEL (THE NAME)

▣ "rejoice. . .be glad" Both of these verbs denote the result of restoration. Verbs in Hebrew take their time orientation from the context. This context is future.

1. rejoice — BDB 162, KB 189, Qal jussive

2. be glad — BDB 970, KB 1333, Qal imperfect used in a jussive sense

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What did the fool mean by his statement, "There is no God"?

2. Does the OT teach that all humans are sinful?

3. What does it mean "to call upon the Lord"?

4. Does verse 7 imply an exile?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 15:1-5
 ¹O Lord, who may abide in Your tent?
 Who may dwell on Your holy hill?
 ²He who walks with integrity, and works righteousness,
 And speaks truth in his heart.
 ³He does not slander with his tongue,
 Nor does evil to his neighbor,
 Nor takes up a reproach against his friend;
 ⁴In whose eyes a reprobate is despised,
 But who honors those who fear the Lord;
 He swears to his own hurt and does not change;
 ⁵He does not put out his money at interest,
 Nor does he take a bribe against the innocent.
 He who does these things will never be shaken.

15:1 "Lord" This is the covenant name for Deity from the Hebrew verb "to be." See SPECIAL TOPIC: NAMES FOR DEITY at Ps. 1:1.

▣ "who" Verse 1 is a question which may be a textual marker for a type of liturgy used for those who enter the temple on a feast day.

▣ "Your tent. . .Your holy hill" These are parallel which means the verbs ("abide" and "dwell") are also. The concept of being in YHWH's temple permanently (cf. Ps. 23:6b) is eternal fellowship with God that

1. reaches beyond this life

2. involves intimacy

3. has a daily aspect

Psalm 27:4-6 expresses this same thought in a non-hyperbolic way (i.e., "all the days of my life," cf. Ps. 23:6a).

Also note that in Ps. 5:4b "no evil abides/resides with YHWH," but the faithful follower desires to live with God (cf. Ps. 61:4; 84:10).

15:2-5 These verses describe (in balanced positive and negative attributes) the kind of person who will dwell with God (cf. Ps. 24:3-6).

1. walks in integrity ("blameless," BDB 1071, cf. Ps. 18:23,31; 119:80; Pro. 28:18)

2. works righteousness

3. speaks truth (see Special Topic at Ps. 12:1) in his heart

4. does not slander

5. does not do evil to his neighbor

6. does not take up a reproach against his friend

7. despises reprobates

8. honors those who fear the Lord (i.e., covenant partners)

9. swears to truth (i.e., a vow, cf. Leviticus 27)

10. does not change (renege on a vow for self interest)

11. does not charge interest (cf. Exod. 22:25; Lev. 25:36)

12. does not take a bribe against the innocent (cf. Exod. 23:8; Deut. 16:19)

Notice that all of these characterizations describe how a godly person lives and treats others. To know God is to respect people. Faithful followers are meant to live and love so that the world may come to know and emulate the Creator God.

15:4b "those who fear the Lord" This is a recurrent description of faithful followers (cf. Ps. 25:12,14; 103:11,13; 118:4). They are described in several ways.

1. what they do

a. praise, glorify, and stand in awe of YHWH, Ps. 22:23

b. walk in His way, Ps. 128:1

2. what He does for them

a. explains His covenant, Ps. 25:14

b. brings salvation near, Ps. 85:9

c. is their help and shield, Ps. 115:11

d. blesses them, Ps. 115:13; 128:1

e. fulfills their desires, Ps. 145:19 (also "hears their cry and will save them")

15:5c This is the summary statement. Those who live in covenant with God and their brothers/sisters will never be shaken (BDB 556, KB 555, Niphal imperfect, cf. Ps. 17:5; 30:6; Pro. 10:30; 12:3). TEV translates it as "will always be secure." Isaiah 33:15 seems to parallel the glorification of those who can approach and dwell with YHWH. If so, then Isa. 33:16 is parallel to Ps. 15:5c.

The purpose of salvation is not just individual-focused but societal! A love for God should issue in love for each other! We must not separate justification from justice! The Fall of Genesis 3 affected all mankind (cf. Ps. 14:1-3). The image of God (cf. Gen. 1:26-27) in mankind was damaged. Mankind has turned inward. Selfishness and independence now characterize his/her thoughts and actions. A new encounter with God changes this focus (cf. Jer. 31:31-34; Ezek. 36:25-27). The new person again has a sense of dependance. He/she lives for God/for others.

▣ "never" See Special Topic: Forever at Ps. 9:5.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Describe the person who can approach YHWH in the temple.

2. How is "lifestyle faith" related to saving faith?

3. List the five positive and negative characteristics of a faithful follower.

4. Define "usury."

5. Does this Psalm imply a righteous person will never suffer?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 16:1-4
 ¹Preserve me, O God, for I take refuge in You.
 ²I said to the Lord, "You are my Lord;
 I have no good besides You."
  ³As for the saints who are in the earth,
 They are the majestic ones in whom is all my delight.
 ⁴The sorrows of those who have bartered for another god will be multiplied;
 I shall not pour out their drink offerings of blood,
 Nor will I take their names upon my lips.

16:1 "Preserve me, O God" This is the only imperative (BDB 1033, KB 1570, Qal imperative) in Psalm 16. It is an urgent prayer request. From Ps. 16:10-11 it becomes obvious that the psalmist is facing death. He requests life but knows that even death will not separate him from God (cf. Rom. 8:31-38).

In this Psalm Deity is called by

1. El, Ps. 16:1 (general title of God in the ANE)

2. YHWH, Ps. 16:2,5,7,8 

3. Adon, Ps. 16:2

See SPECIAL TOPIC: NAMES FOR DEITY at Ps. 1:1.

▣ "for I take refuge in You" This is the theme of many Psalms! For "refuge" see notes at Ps. 5:11.

Humans are made in the image and likeness of God Himself (cf. Gen. 1:26-27). We were created for fellowship (cf. Gen. 3:8). We can find peace, rest, joy, purpose, and safety only in Him!

16:2 This is the psalmist's profession of faith. Verse 2 seems to summarize a previous prayer or confession.

NASB"I have no good beside You"
NKJV"My goodness is nothing apart from You"
NRSV"I have no good apart from You"
TEV"all the good things I have come from You"
REB"from You alone comes the good I enjoy"
NET Bible"my only source of well-being"
JPSOA
footnote"I have no good but in You"

One is tempted to read into this phrase the NT doctrine of justification, but in the OT a better parallel is Ps. 73:25-28. YHWH is the psalmist's only "good." The idols of the nations are false (cf. Ps. 16:3-4). The gracious, merciful, covenant God honors those who trust Him and live according to His covenant requirements (i.e., OT — Mosaic covenant; NT — the gospel, cf. Jer. 31:31-34; Ezek. 36:25-27). The result is a life and an afterlife of fellowship with God.

16:3-4 There are many questions about how to understand this verse. The Jewish Study Bible says of them (p. 1297) that "These are among the most obscure verses in the Psalter."

1. Who are "the saints" (BDB 872) — Some (NEB, NJB) scholars take the last words of Ps. 16:2 and bring the negative into Ps. 16:3, which makes "saints" refer to "the sacred spirits of the earth" (i.e., the idols of Ps. 16:4). See note below.

2. Who are "the majestic ones" (BDB 12) — Because of parallelism they are either positive (i.e., godly ones, cf. TEV) or negative (i.e., Canaanite idols, NJB).

It is possible to take these two titles as referring to the covenant people in Ps. 16:3 who become idolaters in Ps. 16:4. Many translations separate verses 3 and 4 into separate strophes. The question is, "Do Ps. 16:3-4 form a contrast or an extended description?"

16:3 "saints" This is the Hebrew term Kadosh (BDB 872), which is used for

1. the faithful followers of YHWH — Deut. 33:3; Ps. 34:9; Dan. 8:24

2. spiritual beings (i.e., angels) — Job 5:1; 15:15; Ps. 89:5,7; Dan. 8:13 (twice); Zech. 14:5

SPECIAL TOPIC: SAINTS (HOLY) (קדוש)

16:4

NASB, NKJV,
NRSV"sorrows"
TEV"troubles"
NJB"teeming idols"
LXX"infirmities"
REB"endless trouble"

The word "troubles" (עצבות, BDB 781) is very similar to "idols" (עצבים, BDB 781, NJB). The context is obviously about idolatry. Exactly who is referred to in Ps. 16:3 is uncertain.

It is possible to see the term "another" (אחר, BDB 29 I, Ps. 16:4) as "other gods" (אחרים, cf. Isa. 42:8; NET Bible, p. 866, #29).

For an extensive discussion see NIDOTTE, vol. 2, pp. 860-862 or UBS Handbook, pp. 141-142.

▣ The psalmist who takes refuge in YHWH refuses to

1. pour out a drink offering of blood (of animal sacrifices or a metaphor for wine)

2. take their names on his lips (cf. Exod. 20:3-5)

NASB (UPDATED) TEXT: PSALM 16:5-6
 ⁵The Lord is the portion of my inheritance and my cup;
 You support my lot.
 ⁶The lines have fallen to me in pleasant places;
 Indeed, my heritage is beautiful to me.

16:5-6 Possibly the drink offering mentioned in verse 4 reminded the psalmist of the idiom of "cup," which denoted one's destiny (cf. Ps. 11:6; 23:5; 75:8; 116:13). Usually it has a negative connotation but not here.

The "lot" alludes to the dividing of the land of Canaan into tribal allocations by Joshua, by lot (cf. Joshua 13-19), which is the prophetic fulfillment of YHWH's promise to Abraham (cf. Gen. 12:1-3). The Levites and Priests inherited only 48 cities (cf. Joshua 20-24). They were said to have the Lord Himself as their inheritance (cf. Num. 18:20; Deut. 18:1). However, in Psalm this designation is expanded to all faithful followers (cf. Ps. 73:26; 119:57; 142:5; also Lam. 3:24).

Verse 6 continues this imagery by "lines have fallen to me." The psalmist asserts that his inheritance is beautiful (i.e., Jer. 3:19).

NASB (UPDATED) TEXT: PSALM 16:7-11
 ⁷I will bless the Lord who has counseled me;
 Indeed, my mind instructs me in the night.
 ⁸I have set the Lord continually before me;
 Because He is at my right hand, I will not be shaken.
 ⁹Therefore my heart is glad and my glory rejoices;
 My flesh also will dwell securely.
 ¹⁰For You will not abandon my soul to Sheol;
 Nor will You allow Your Holy One to undergo decay.
 ¹¹You will make known to me the path of life;
 In Your presence is fullness of joy;
 In Your right hand there are pleasures forever.

16:7-11 The psalmist asserts his faith in YHWH's

1. counsel, Ps. 16:7a (cf. Ps. 32:8)

2. instructions, Ps. 16:7b

3. powerful presence, Ps. 16:8,11

4. victory, Ps. 16:8b

The result is that he rejoices in his security in YHWH (cf. Ps. 16:9), even in death (Ps. 16:10-11).

1. He will not abandon the psalmist in Sheol, Ps. 16:10 (cf. Job 14:14-15; 19:25-27)

2. He will make known to him the path of life (cf. Ps. 139:24; Pro. 15:24; i.e., an idiom for daily faithful living; for a similar phrase see Ps. 101:2,6)

3. He will be with him personally, even in Sheol (cf. Ps. 139:7-8)

4. He provides in abundance all the psalmist needs

Even in times of distress the faithful follower can know that YHWH is with him/her, for him/her, and will never leave him/her! This faith in YHWH's faithfulness is our hope, joy, peace, rest, and victory!

16:8b "at my right hand" YHWH's right hand (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM) [anthropomorphism] at Ps. 2:4-6). The right hand is proverbial for power and strength. The Messiah is described as seated on God's right hand which denotes the place of power, preeminence, and authority.

The combination of several elements in this Psalm made it Messianic for the Apostles, Peter and Paul

1. right hand imagery, Ps. 16:8,11

2. life beyond the physical existence

3. title "Holy One"

See fuller note at verse 10.

16:9

NASB, NKJV"my glory"
NRSV, NJB"my soul"
LXX"my tongue"
JPSOA"my whole being"
REB"my spirit"

The Hebrew word "glory" (כבודי, BDB 458 II) may be a scribal error for "liver" (כדבכ, BDB 458, cf. Gen. 49:6; Ps. 30:12), which, like the heart, denoted the whole person (cf. NIDOTTE, vol. 2, pp. 587-588; NET Bible, p. 866, #11). Notice that "heart," "liver/glory," and "flesh" all are parallel and denote the psalmist himself.

16:10

NASB, NKJV"Your Holy One"
NRSV, JPSOA"your faithful one"
NJB, REB"your faithful servant"
LXX"your devout"
NET Bible"your faithful follower"

The Hebrew has "your godly one" (חסיד, BDB 339). This word is used often to describe those covenant people who loved, served, and obeyed YHWH (cf. Ps. 4:3; 12:2; 32:6; 86:2; Micah 7:2). When used of YHWH it is translated "kind" (cf. Ps. 18:25; 145:17) or "gracious" (cf. Jer. 3:12).

Because this verse is quoted by both Peter (cf. Acts 2:27,31) and Paul (cf. Acts 13:35) to refer to Jesus' resurrection, in this Psalm the term is translated "Holy One" (NASB, NKJV). I am not sure how to view this verse in Psalm 16. In context it obviously refers to a godly, faithful Israelite (note the parallelism of Ps. 16:10). It could then have been understood by an Apostle as

1. prophetic

2. typological

3. multiple fulfillment

The Apostles looked back into the OT and saw many signs and foreshadowing, as well as specific predictions, of the life, work, death, resurrection, and coming again of Jesus Christ! I trust their inspiration.

NASB, REB"the pit"
NKJV, LXX"corruption"
NRSV, JPSOA"the Pit"
NJB"the abyss"

The MT has "Pit" (BDB 1001) and it is parallel to Sheol (cf. Job 33:18; Isa. 38:17-18). For Sheol see SPECIAL TOPIC: Where Are the Dead? at Ps. 1:6 and the notes at Ps. 6:5; 9:13. Both were ways of referring to death.

The LXX is quoted by both Peter and Paul in Acts to confirm the resurrection of Jesus. There are several places in the OT which assert, or at least hint at, a resurrection (cf. Job 14:14-15; 19:25-27; Ps. 17:15; 49:15; 56:13; 73:24,25; 86:13; Isa. 26:19; Dan. 12:2). Ezekiel 37 seems to refer to a restoration of the nation, not individual resurrection.

Thank God for the full revelation of the NT.

1. Jesus' empty tomb and post-resurrection appearances

2. Paul's discussion of resurrection in 1 Corinthians 15

The afterlife is a progressive revelation!

The life, teachings, death, and resurrection of Jesus changed the Apostles' worldview. Their OT perspective was modified. They began to search the OT for prophecies, typologies, and hints of this new reality. Jesus Himself may have started this by revelatory interpretations about Himself from the OT to the two disciples on the road to Emmaus, who passed them on to the group in the upper room (cf. Luke 24:25-27).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Define the word "saints."

2. Are the "saints" the same as "the majestic ones"?

3. How is verse 4 related to idolatry?

4. Define the OT use of the term "portion."

Is it parallel to "lot"?

5. What organ of the human body was believed to be the origin of thought and feelings?

6. Is this a Messianic Psalm because verse 10 is quoted in Acts 13:35?

7. Why is biblical faith described as a "path"?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 17:1-5
 ¹Hear a just cause, O Lord, give heed to my cry;
 Give ear to my prayer, which is not from deceitful lips.
 ²Let my judgment come forth from Your presence;
 Let Your eyes look with equity.
 ³You have tried my heart;
 You have visited me by night;
 You have tested me and You find nothing;
 I have purposed that my mouth will not transgress.
 ⁴As for the deeds of men, by the word of Your lips
 I have kept from the paths of the violent.
 ⁵My steps have held fast to Your paths.
 My feet have not slipped.

17:1 Notice the parallel imperatives referring to the psalmist's prayer.

1. hear — BDB 1033, KB 1570, Qal imperative, cf. Ps. 17:6; 27:7; 28:2; 30:10; 39:12; 54:12; 61:1; 64:1; 84:8; 102:1; 119:149; 130:2; 143:1

2. give heed — BDB 904, KB 1151, Hiphil imperative, cf. Ps. 5:2; 55:2; 61:1; 86:6; 142:6

3. give ear — BDB 23, KB 27, Hiphil imperative, cf. Ps. 5:1; 39:12; 49:1; 54:2; 55:1; 77:1; 80:1; 84:8; 140:6; 141:1; 143:1

Psalms is a book of God's people earnestly asking Him to hear (i.e., take note of and respond to) their sensed needs.

In verse 1 the words of the one with a just cause (BDB 841) is contrasted to the words of the one with "deceitful lips" (cf. Isa. 29:13).

Psalm 17:1 is parallel to 17:6. All three strophes of this Psalm begin with several imperatives beseeching God to act on the psalmist's behalf!

NASB, NKJV"not from deceitful lips"
NRSV, NJB"from lips free of deceit"
TEV"honest prayer"
JPSOA"without guile"

The psalmist is asserting his integrity. He prays with no hidden motives or known lies (cf. Isa. 29:13).

17:2 As verse one had three imperatives, this verse has two understood jussives.

1. let my judgment/vindication come forth from Your presence — BDB 422, KB 425, Qal imperfect used in a jussive sense

2. let Your eyes look with equity — BDB 302, KB 301, Qal imperfect used in a jussive sense

NASB"equity"
NKJV"upright"
NRSV"the right"
NJB, TEV,
JPSOA, REB"right"
LXX"straightforwardness"

The MT has "evenness," "uprightness," or "equity" (BDB 449). Here it refers to YHWH judging fairly or impartially. The psalmist is asking for the God of justice to render a just verdict (cf. Ps. 17:1a).

17:3-5 The psalmist enumerates why God should judge/vindicate him.

1. what God has done (all perfects)

a. He tried his heart, Ps. 17:3a

b. He visited him by night, Ps. 17:3b (a & b are parallel with no distinction intended)

c. He tested him and found nothing, Ps. 17:3c (see SPECIAL TOPIC: GOD TESTS HIS PEOPLE at Ps. 11:4b)

2. what he has done or not done

a. he has not transgressed with his mouth, Ps. 17:3d

b. he has kept away from the path of the violent (the word, BDB 829, means "robber," cf. Jer. 7:11, but can mean "violent," cf. Ezek. 18:10), Ps. 17:4

c. he has walked God's paths, Ps. 17:5a

d. he has not slipped, Ps. 17:5b (cf. Ps. 18:36)

The concept of "path" means that the psalmist has followed carefully God's covenant guidelines (cf. Ps. 37:31; 40:2; 44:18; 66:9; 73:2; 119:105; Pro. 14:15). Wicked people

1. deviate from the path to the right or left

2. stumble on the path

3. have slippery steps

See SPECIAL TOPIC: GOD TESTS HIS PEOPLE at Ps. 11:4b-5.

17:3d The UBS Text Project (pp. 182-183) has a good brief note about the options for translating this line of poetry.

"If זמתי is interpreted as an infinitive construct with a suffix, the last part of Ps. 17:3 should be interpreted as ‘my plans (thoughts) do not go beyond my mouth' (i.e., my thoughts correspond with my words, my words confirm with my ideas). If זמתי is interpreted as a verb in the first person singular, the clause should be interpreted as ‘if I devise 〈something〉 (i.e. something wicked), 〈this〉 should not cross my mouth."

Also see NIDOTTE, vol. 1, p. 1112, for the same suggested emendation. The change from the MT, "my wickedness" (BDB 273, KB 273) to "I have considered" or "I planned" (BDB 273, KB 273, Qal perfect) involves only a change of vowels.

NASB (UPDATED) TEXT: PSALM 17:6-12
 ⁶I have called upon You, for You will answer me, O God;
 Incline Your ear to me, hear my speech.
 ⁷Wondrously show Your lovingkindness,
 O Savior of those who take refuge at Your right hand
 From those who rise up against them.
 ⁸Keep me as the apple of the eye;
 Hide me in the shadow of Your wings
 ⁹From the wicked who despoil me,
 My deadly enemies who surround me.
 ¹⁰They have closed their unfeeling heart,
 With their mouth they speak proudly.
 ¹¹They have now surrounded us in our steps;
 They set their eyes to cast us down to the ground.
 ¹²He is like a lion that is eager to tear,
 And as a young lion lurking in hiding places.

17:6-12 This strophe describes God's actions toward the psalmist and his opponents' actions.

1. God's actions

a. he called and God answered, Ps. 17:6

b. God showed His covenant love and loyalty (i.e., lovingkindness, see Special Topic at Ps. 5:7)

c. God gave him refuge (see note at Ps. 5:11)

d. God kept/protected "the apple of my eye" (an idiom of tender care for someone especially close, cf. Deut. 32:16; Pro. 7:2)

e. God hid him in the shadow of His wings (see Special Topic at Ps. 5:11-12)

2. the opponent's actions

a. they despoiled him (i.e., kill him), Ps. 17:9

b. they surrounded him, Ps. 17:9b,11a

c. they closed their heart (lit. "their fat [BDB 316] they have closed" [BDB 688, KB 742, Qal perfect]," cf. LXX; "fat" is used in a negative sense of people in Ps. 73:3 and 119:70)

d. they speak proudly against him

e. they set their eyes against him

f. they tear him like a lion, Ps. 17:12

What a sharp contrast!

17:6

NASB, NKJV"incline Your ear to me"
TEV, NJB,
JPSOA"turn your ear to me"

This is a Hebrew idiom, which when used in prayers, asks YHWH to turn/bend (cf. 2 Kgs. 19:16; Isa. 37:17; Dan. 9:18; Ps. 31:2; 71:2; 86:1; 88:2; 102:2; 116:2).

YHWH, though a non-corporal spiritual being, is described in human vocabulary. See the Special Topic on anthropomorphism at Ps. 2:4-6. Humans have no vocabulary but that related to this planet and their physicalness. Human vocabulary used of God or the spiritual realm is always figurative.

17:7 This verse has a series of powerful, emotive theological terms related to YHWH's person and mercy.

1. wondrously show — BDB 811, KB 930, Hiphil imperative (see related word BDB 810 in Ps. 33:22, see Special Topic at Ps. 9:1)

2. lovingkindness, YHWH's hesed — BDB 338 (see Special Topic at Ps. 5:7) which denotes His covenant loyalty and steadfast love

3. O Savior — BDB 446, Hiphil participle, i.e., the one who saves, cf. Ps. 106:7,21

4. refuge — BDB 340, Qal participle, YHWH is a strong and mighty fortress for those who take refuge in Him, cf. Ps. 5:11; 18:2

▣ "at Your right hand" This phrase can be understood in several senses.

1. the place close to YHWH where the needy seek refuge, cf. NASB, TEV

2. the means by which YHWH delivers the needy (i.e., His strong right hand, cf. NKJV, JPSOA, REB, see SPECIAL TOPIC: HAND at Ps. 7:3-4)

3. the close association between the psalmist and his enemies (i.e., close associates, cf. NRSV)

17:9 "the wicked" It is hard to identify this group. It could refer to

1. covenant partners who, for their own purposes, attack the psalmist

2. covenant partners who knowingly violate YHWH's covenant

3. the surrounding nations who ignorantly, blindly follow idols and not YHWH

Only the context of the Psalm and the individual strophe can help the identification. I am not sure "the wicked" realize they are such. Often they think they are serving God in their actions.

In this Psalm they seem to be wealthy, successful Israelites who see their possessions and children as a covenant sign of God's approval.

17:11 "They have now surrounded us" The MT has the verb (BDB 685, KB 738) as singular but it is paralleled in the next line with a plural verb. So the Masoretic scholars put a marginal note (Qere) suggesting it be read as a plural (cf. NASB "us" in Ps. 17:11, lines a and b).

I think the singular (MT) is best. This Psalm is an individual lament, but later came to be used liturgically for the whole community, which is so common in the Psalms.

NASB, NKJV"our steps"
NRSV"they track me down"
NJB"they are advancing"

The Hebrew of Ps. 17:11 starts with "our steps" (BDB 81, feminine plural, אשׁרינו) but by a change of vowels, can become a verb, "advance" (BDB 80, אשׁר), which is in one Hebrew manuscript, cf. NRSV, NJB.

NASB"to cast us to the ground"
NKJV"crouching down to the earth"
NRSV"to cast me to the ground"
TEV"to pull me down"
NJB"hurl me to the ground"
LXX"to incline at the ground"
Peshitta"to bury me in the ground"

The verbal "to cast" (Qal infinitive construct) is literally the verb "incline" (BDB 639, KB 692) used in Ps. 17:6, but here that translation does not fit the context. Remember words have meaning only in context! Poetry forces words to be used in unique ways.

NASB (UPDATED) TEXT: PSALM 17:13-15
 ¹³Arise, O Lord, confront him, bring him low;
 Deliver my soul from the wicked with Your sword,
 ¹⁴From men with Your hand, O Lord,
 From men of the world, whose portion is in this life,
 And whose belly You fill with Your treasure;
 They are satisfied with children,
 And leave their abundance to their babes.
 ¹⁵As for me, I shall behold Your face in righteousness;
 I will be satisfied with Your likeness when I awake.

17:13-15 The psalmist calls on God to act on his behalf (Ps. 17:13).

1. arise — BDB 877, KB 1086, Qal imperative

2. confront — BDB 869, KB 1068, Piel imperative

3. bring low — BDB 502, KB 499, Hiphil imperative

4. deliver — BDB 812, KB 930, Piel imperative

Notice the "froms," which characterize the opponents (Ps. 17:13b-14).

1. from the wicked

2. from men (NET Bible [p. 867, #32] emends it to "from those who kill," i.e., "murderers" in both lines a and b)

a. whose portion in life is of the world

b. whose belly is full

c. who have many children

d. who leave their wealth to their children

However, the psalmist is characterized as

1. one who beholds God's face in righteousness (idiom of intimacy, cf. Ps. 11:7)

2. one who is satisfied with God's presence (cf. Ps. 16:11)

Both of the verbs of Ps. 17:15 are cohortatives.

1. see/behold — BDB 302, KB 301, Qal imperfect used in a cohortative sense

2. satisfied — BDB 959, KB 1302, Qal cohortative

17:15 As the wicked (and their posterity) are satisfied (BDB 959, KB 1302, Qal imperfect) with earthly things, ill-gotten gains; the psalmist (emphatic "I") is satisfied (BDB 959, KB 1302) with YHWH's presence!

▣ "when I awake" This verb (BDB 884, KB 1098, Hiphil infinitive construct) is used in several senses.

1. awake from a special vision of God

2. awake from a night's sleep

3. awake from drunkenness

4. awake from death

I think #4 best fits the context (i.e., YHWH's presence, cf. 2 Kgs. 4:31; Job 14:12; Ps. 23:24-25; 139:18; Isa. 26:19; Jer. 51:39,57; Dan. 12:2). If so, then the ending of Psalm 16 and Psalm 17 are similar!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How did YHWH deal with the psalmist's claim of innocence?

2. How does the psalmist claim that he is innocent?

3. Explain the imagery of "at Your right Hand."

4. Explain the imagery of "the apple of the eye."

5. Explain the imagery of "in the shadow of Your wings."

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 18:1-3
 ¹"I love You, O Lord, my strength."
 ²The Lord is my rock and my fortress and my deliverer,
 My God, my rock, in whom I take refuge;
 My shield and the horn of my salvation, my stronghold.
 ³I call upon the Lord, who is worthy to be praised,
 And I am saved from my enemies.

18:1-3 The psalmist addresses his God with a series of powerful titles and allusions (same poem in 2 Samuel 22). In the midst of life's stresses he knew the unchanging character of the God of creation and redemption. Notice the personal element in the "my" pronouns.

1. my strength — BDB 305, KB 304, noun only here and 1 Sam. 22:2

2. my rock (twice) — two different Hebrew roots

a. BDB 700 I — cf. Ps. 31:3; 42:10; 71:3

b. BDB 849 — cf. Deut. 32:4,15,30

3. my fortress — BDB 845 II, KB 622, cf. Ps. 31:3; 71:3; 91:2; 144:2

4. my deliverer — BDB 812, KB 930, Piel participle, cf. Ps. 40:17; 70:5; 144:2

5. my God (El) in whom I take refuge — BDB 340, KB 337, Qal imperfect, cf. Ps. 2:12; 5:11; 7:1; 11:1; 16:1; 25:20; 31:1; 37:40; 57:1; 61:5; 64:10; 71:1; 118:8-9; 141:8; 143:9; 144:2; Pro. 30:5

6. my shield — BDB 171, KB 545 I, cf. Ps. 3:3; 7:10; 18:30,35; 28:7; 33:20; 59:11; 84:11; 115:9-11; 119:114; 144:2; Pro. 2:7; 30:5

7. the horn of my salvation

a. "horn" (BDB 901) — an idiom of power or strength, cf. Ps. 75:10

b. "horn" may mean "hill," cf. Isa. 5:1; if so, it is similar imagery to fortress or stronghold (NIDOTTE, vol. 3, p. 991)

8. my stronghold — BDB 960 I, KB 640, cf. Ps. 9:9; 46:7,11; 48:3; 59:9,16,17; 62:2,6; 94:22; 144:2

9. the Lord who is worthy to be praised — BDB 237, KB 248, Pual participle, cf. Ps. 48:1; 96:4; 145:3

The accumulative effect of these words of safety, protection, and security is powerful and emotional. Life in a fallen world is hard, unfair, and unpredictable but then there is our God who is exactly the opposite!

18:1 "love" This word (BDB 933, KB 1216, Qal imperfect) is the same Hebrew root (רחם) as "womb," but before we read too much into this, the same root also means "vulture"! Be careful of etymology as the only source for meaning. Context determines meaning!

The Qal stem of this verb is found only here and refers to man's love for God. The Piel stem is much more common and is used of God's compassion for covenant humanity (cf. Exod. 33:19; Deut. 13:13; 30:3; Isa. 14:1; 27:11; 30:18; 49:10,13; 54:8,10; 55:7; 60:10).

This verb is not paralleled in 2 Samuel 22 and BDB thinks it may have been added, possibly when the psalm became liturgical for the community.

NASB (UPDATED) TEXT: PSALM 18:4-6
 ⁴The cords of death encompassed me,
 And the torrents of ungodliness terrified me.
 ⁵The cords of Sheol surrounded me;
 The snares of death confronted me.
 ⁶In my distress I called upon the Lord,
 And cried to my God for help;
 He heard my voice out of His temple,
 And my cry for help before Him came into His ears.

18:4-5 The psalmist describes his distress in vivid, parallel, poetic language.

1. the cords (i.e., snares, cf. Pro. 13:14; 14:27) of death encompassed me — BDB 67, KB 79, Qal perfect, cf. Ps. 116:3; it is possible that "cords," following 2 Samuel 22, should be understood as "waves," which forms a good parallel to the next line of poetry. The NIDOTTE, vol. 1, p. 482, mentions that the DSS (IQH 3:28; 5:39) uses the verb for thanking God for deliverance from

a. "pangs of death"

b. "rivers of Belial"

This also fits the context here.

2. the torrents of Belial (BDB 116, cf. Nah. 1:15; 2 Cor. 6:15) terrified me — BDB 129, KB 147, Piel imperfect; the verb is used often in Job (cf. Job 3:5; 9:34; 13:11,21; 15:24; 18:11; 33:7). In 2 Sam. 22:5 "Belial" is translated "destruction," which shows it can be non-personal

3. the cords of Sheol (see Special Topic at Ps. 1:6) surround me — BDB 685, KB 738, Qal perfect, cf. Ps. 17:11; 22:12,16; 49:5; 88:17; 118:10-12

4. the snares of death confronted me — BDB 869, KB 1068, Piel perfect, cf. Ps. 18:18; Job 30:27

As "my" was prominent in Ps. 18:1-3, now "me" as the object of attack is prominent in verses 4-5. Every human is fearful of death until they have a personal faith encounter with the God of life and love (cf. 1 John 4:7-21)! Satan does not control death but he does magnify the fear of death.

18:6 Verse 6 is the psalmist's response to his sense of impending death (i.e., "distress," BDB 856 II, cf. Job 15:24; 38:23; Ps. 66:14; 119:143).

1. I called upon the Lord — BDB 894, KB 1128, Qal imperfect

2. I cried to my God — BDB 1002, KB 1443, Piel imperfect

His prayers are answered.

1. He heard my voice out of His temple

2. He heard my cry for help before it came into His ears (cf. Ps. 6:8-9; 28:2,6)

Notice the parallelism of lines 1 and 2 then lines 3 and 4. This synonymous parallelism is characteristic of Hebrew poetry (see Introductory Article). The God of protection is also the God who responds to prayer!

NASB (UPDATED) TEXT: PSALM 18:7-15
 ⁷Then the earth shook and quaked;
 And the foundations of the mountains were trembling
 And were shaken, because He was angry.
 ⁸Smoke went up out of His nostrils,
 And fire from His mouth devoured;
 Coals were kindled by it.
 ⁹He bowed the heavens also, and came down
 With thick darkness under His feet.
 ¹⁰He rode upon a cherub and flew;
 And He sped upon the wings of the wind.
 ¹¹He made darkness His hiding place, His canopy around Him,
 Darkness of waters, thick clouds of the skies.
 ¹²From the brightness before Him passed His thick clouds,
 Hailstones and coals of fire.
 ¹³The Lord also thundered in the heavens,
 And the Most High uttered His voice,
 Hailstones and coals of fire.
 ¹⁴He sent out His arrows, and scattered them,
 And lightning flashes in abundance, and routed them.
 ¹⁵Then the channels of water appeared,
 And the foundations of the world were laid bare
 At Your rebuke, O Lord,
 At the blast of the breath of Your nostrils.

18:7-15 This strophe describes God's response to the psalmist's prayer. God arouses Himself for action (i.e., [1] holy war imagery or [2] rises from His throne)!

1. in verse 7 the distress of the faithful follower causes Divine anger (BDB 354, KB 351, Qal perfect, see Special Topic at Ps. 2:4-6). This burning anger (earthquake imagery, cf. Isa. 29:6) is characterized in verse 8 (i.e., thunderstorm imagery, cf. Deut. 33:26; Isa. 29:6). It is possible this imagery reflects Exod. 19:18-19 (i.e., giving of the Mosaic covenant at Mt. Sinai).

2. YHWH's response is characterized in the imagery of a thunderstorm in verses 9-15.

a. bowed the heavens (cf. Isa. 64:1). The REB revocalizes the phrase and has, "He parted the heavens." This same imagery is reflected in Isa. 34:4; Rev. 6:12-14.

b. came down with thick darkness

c. darkness of waters

d. thick clouds of the skies

e. brightness before Him

f. hailstones and coals of fire

g. thundered in the heavens

h. lightning flashes

i. channels of water

In many ways this description alludes to the Shekinah cloud of glory during the wilderness wandering period, both hiding and revealing YHWH (cf. Exod. 13:21-22; 19:19-20,24; 16:10; 19:9,16; 24:15-18; 40:34-38).

18:7 "the earth shook and quaked" The interpretive question is, "Is this literal or figurative?"

1. literal — their imagery of an earthquake as a sign of God's coming presence, Exod. 19:18; Ps. 68:7-8

2. figurative — a personification of "the earth"

a. the earth brought forth — Gen. 1:12,24

b. the earth swallowed them — Exod. 15:12; Num. 16:34

c. the earth spewed out — Lev. 18:25,28; 20:22

d. the earth opened its mouth — Num. 16:32; 26:10; Deut. 11:6; Ps. 106:17

e. the earth as a witness — Deut. 4:26; 30:19; 31:28; 32:1

f. speak to the earth — Job 12:8; 16:18; Ps. 50:4

g. the earth will rise up against him — Job 20:27

h. the earth cries out — Job 31:38

i. the earth praises YHWH — Ps. 69:34

j. the earth rejoices — Ps. 96:11; 97:1

k. the earth trembled — Jdgs. 5:4; 1 Sam.14:15; Isa. 13:13

l. the earth mourns — Isa. 24:4; 33:9; Hos. 4:3

18:8 "fire" See Special Topic at Ps. 11:6.

18:9 "He. . .came down" YHWH lives in heaven. His presence dwells between the cherubim on the ark of the covenant, but from time to time the Bible speaks of His coming to humans in special ways (i.e., theophanies, cf. Exodus 3). Exodus 3:7-8 is a specific example of YHWH responding to His people's need and acting on their behalf. In this context the imagery is described as a violent thunderstorm.

18:10-11 This describes YHWH in imagery of a thunderstorm. Rain was important for semi-desert dwellers but storms were frightening. In Israel's history after they entered Canaan the Israelites became influenced by the fertility gods, especially Ba'al, the storm god, the giver of rain and fertility. However, the true "storm god" was YHWH (note the imagery of Exodus 19).

18:10 "cherub" Note parallel imagery in Ps. 104:3. See Special Topic below.

SPECIAL TOPIC: CHERUBIM

18:11 "He made darkness His hiding place" In the OT to see YHWH meant death (cf. Gen. 16:13; 32:30; Exod. 3:6; 33:20; Jdgs. 6:22-23; 13:22; 1 Kgs. 19:13; Isa. 6:5; Acts 7:32). The thick dark cloud was a way of protecting the Israelites (cf. Exod. 19:9; 20:21; Deut. 4:11; 5:23).

18:15 "the foundations of the world" This imagery is expressed as

1. the pillars of the earth — 1 Sam. 2:8; Job 9:6; 38:4-6; Ps. 75:3; 104:5

2. the roots of the mountains — Deut. 32:22; Job 28:9; Jonah 2:6

It is possible that verse 15 is alluding to YHWH's great act of deliverance in

a. prose — Exod. 14:21-22,29

b. poetry — Exod. 15:8; Ps. 106:9

NASB (UPDATED) TEXT: PSALM 18:16-19
 ¹⁶He sent from on high, He took me;
 He drew me out of many waters.
 ¹⁷He delivered me from my strong enemy,
 And from those who hated me, for they were too mighty for me.
 ¹⁸They confronted me in the day of my calamity,
 But the Lord was my stay.
 ¹⁹He brought me forth also into a broad place;
 He rescued me, because He delighted in me.

18:16-19 This strophe describes YHWH's deliverance of the psalmist. Also note the "distress" of verse 6 is now clarified as "those who hate me, for they were too mighty for me. They confronted me in the day of my calamity" (cf. Ps. 59:16-17)!

1. He sent from on high, He took me, cf. Ps. 144:7

2. He drew me out of many waters, cf. Ps. 32:6

3. He delivered me from my strong enemy

4. He delivered me from those who hate me

5. He brought me forth into a broad place, an idiom for freedom, cf. Ps. 4:1; 31:8; 118:5

6. He secured me, because He delighted in me, cf. 2 Sam. 22:20; Ps. 37:23; 41:11; 147:11

18:16 "He drew me out of many waters" This root, משׁה (BDB 602, KB 642) is found only (1) here [and the parallel in 2 Sam. 22:17] and (2) in the account of Moses' rescue in Exod. 2:10. It became the popular etymology of the name "Moses."

The "many waters" can be understood in two ways.

1. a contextual metaphor of trouble/problems/attacks (cf. Ps. 32:6; 46:1-3; 69:1-2; 124:1-5; 144:5-8; Isa. 43:2

2. an allusion to the Genesis account of YHWH defeating the waters of chaos (cf. Ps. 74:13-14; 89:9-10; 104:6-7; Isa. 51:9-10, see the Jerome Biblical Commentary, p. 578, and my note at Gen. 1:2, "the deep" at www.freebiblecommentary.org in Genesis 1-11)

NASB (UPDATED) TEXT: PSALM 18:20-24
 ²⁰The Lord has rewarded me according to my righteousness;
 According to the cleanness of my hands He has recompensed me.
 ²¹For I have kept the ways of the Lord,
 And have not wickedly departed from my God.
 ²²For all His ordinances were before me,
 And I did not put away His statutes from me.
 ²³I was also blameless with Him,
 And I kept myself from my iniquity.
 ²⁴Therefore the Lord has recompensed me according to my righteousness,
 According to the cleanness of my hands in His eyes.

18:20-24 Notice the inclusio of Ps. 18:20 compared to Ps. 18:24. This strophe should not be understood as the psalmist claiming sinlessness or perfection. Theologically he is asserting his "blamelessness" (see Special Topic below).

Notice the parallelism of each pair.

1. according to my righteousness

2. according to the cleanness of my hands

3. I have kept the ways of the Lord

4. I have not wickedly departed from my God

5. all His ordinances were before me (for #5 and #6 see Special Topic at Ps. 1:2)

6. I did not put away His statutes from me

7. I was blameless with Him

8. I kept myself from my iniquity

SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH

18:20 "He has recompensed me" This verb (BDB 996, KB 1427) is repeated at the close of the strophe (cf. Ps. 18:24). There are consequences for unbelief, but, thank God, there are benefits for a faithful follower! These are spelled out in the next strophe (Ps. 18:25-29).

NASB (UPDATED) TEXT: PSALM 18:25-29
 ²⁵With the kind You show Yourself kind;
 With the blameless You show Yourself blameless;
 ²⁶With the pure You show Yourself pure,
 And with the crooked You show Yourself astute.
 ²⁷For You save an afflicted people,
 But haughty eyes You abase.
 ²⁸For You light my lamp;
 The Lord my God illumines my darkness.
 ²⁹For by You I can run upon a troop;
 And by my God I can leap over a wall.

18:25-29 These are the wonderful, divine consequences which follow a faithful believer.

1. "With the kind (BDB 339), You show Yourself kind" (BDB 338, KB 336, Hithpael imperfect; this verse and the parallel in 2 Sam. 22:26 are the only places in the OT that the verb form of this special covenant noun, hesed, occurs; see Special Topic at Ps. 5:7). Notice that "with" (עם) introduces Ps. 18:25-26, while "for" (כי) introduces Ps. 18:27-29.

2. "With the blameless (BDB 1071, cf. Ps. 18:23) You show Yourself blameless" (BDB 1070, KB 1752, Hithpael imperfect).

3. "With the pure (BDB 140, KB 162, Niphal participle, cf. Isa. 52:11) You show Yourself pure" (BDB 140, KB 162, Hithpael imperfect). Notice the antithetical parallelism of Ps. 18:26 and 27.

4. "With the crooked (BDB 786 I) You show Yourself twisted (BDB 836, KB 990, Hithpael imperfect). "Crooked" is the opposite of righteous, which denoted that which was straight, see Special Topic at Ps. 1:5.

5. "For You save (BDB 446, KB 448, Hiphil imperfect) an afflicted people." Poor or afflicted people are contrasted with wicked people.

6. "But haughty eyes (BDB 926, KB 1202, Qal participle, cf. Isa. 2:11; 5:15) You abase" (BDB 1050, KB 1631, Hiphil imperfect). Notice the antithetical parallelism of Ps. 18:27 (2 Samuel 22 parallel is slightly different).

The strophe affirms the basic biblical truth that one reaps what he/she sows (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7-10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12).

18:28-29 The form of Ps. 18:25-27 is altered in Ps. 18:28-29. The psalmist makes several assertions about YHWH's actions.

1. For You light (BDB 21, KB 24, Hiphil imperfect) my lamp (BDB 632, 2 Sam. 22:29 has "You are my Lamp."

2. YHWH my God illumines (BDB 618, KB 667, Hiphil imperfect, synonymous parallelism for verbs) my darkness (objects are antithetical parallelism, i.e., lamp vs. darkness).

3. For by You I can run (i.e., defeat) upon a troop (BDB 151 I, i.e., military unit). Some English translations take גדוד (BDB 151) in the sense of "bank" and translate a phrase which parallels "leap over a wall" (cf. REB, NIB). The LXX (i.e., A New English Translation of the Septuagint, 2007) has a totally different phrase, "because in you I shall be rescued from a pirate's nest." The 1970 translation of the LXX has the traditional translation. The UBS Text Project gives the word "troop" an "A" rating. The parallel in 2 Samuel 22 also has it.

The AB thinks "troop," which is found only here, should be "sinew," גד, which would also parallel the next line (p. 114).

4. By my God I can leap over a wall. Numbers 3 and 4 are not synonymous but are two different ways to show the power of God's empowering.

NASB (UPDATED) TEXT: PSALM 18:30-36
 ³⁰As for God, His way is blameless;
 The word of the Lord is tried;
 He is a shield to all who take refuge in Him.
 ³¹For who is God, but the Lord?
 And who is a rock, except our God,
 ³²The God who girds me with strength
 And makes my way blameless?
 ³³He makes my feet like hinds' feet,
 And sets me upon my high places.
 ³⁴He trains my hands for battle,
 So that my arms can bend a bow of bronze.
 ³⁵You have also given me the shield of Your salvation,
 And Your right hand upholds me;
 And Your gentleness makes me great.
 ³⁶You enlarge my steps under me,
 And my feet have not slipped.

18:30-36 This strophe explains why the psalmist gives YHWH the titles of Ps. 18:2. His actions bring the titles!

1. His way is blameless (lit. "complete" or "perfect," BDB 1071, cf. Ps. 18:23,30,32).

2. His word/promise (BDB 57, used 19 times in Psalm 119) is tried or tested (BDB 864, KB 1057, Qal passive participles, cf. 2 Samuel 22:31; Psalm 119:140; Proverbs 30:5). See videos on "The Trustworthiness of God's Word" on www.freebiblecommentary.org, sermons from Lakeside Baptist Church, Dallas, TX.

3. He is a shield (BDB 171, cf. Ps. 18:2)

4. He is a rock (BDB 849, cf. Ps. 18:2)

5. He girds (BDB 25, KB 28, Piel participle, cf. Ps. 18:39) me with strength (BDB 298, synonym of BDB 305 in Ps. 18:2)

6. He makes my way blameless (BDB 1071, cf. Ps. 18:23,30,32)

7. He makes my feet secure (BDB 763, KB 840, Hiphil imperfect) like hinds' feet (i.e., sure-footed deer who can walk safely in rugged, rocky places, cf. Hab. 3:19)

8. He trains/equips/teaches me for battle, cf. Ps. 144:1

9. He has given me the shield of His salvation, cf. Ps. 18:2

10. His right hand upholds me, cf. Ps. 63:8; 119:117 (the right hand is an idiom of powerful action, see SPECIAL TOPIC: HAND at Ps. 7:3-4)

11. His gentleness/humility (KB 855 II, cf. 2 Sam. 22:36; also note Pro. 15:33; 18:12; 22:4) makes me great

12. He enlarges (BDB 931, KB 1210, Hiphil imperfect) my steps (i.e., parallels 18:19a; Ps. 4:1; 12:5; 31:8; 118:5). NIDOTTE, vol. 1, p. 317 has a good insight, "What is certain is that whereas spaciousness signifies salvation, narrowness symbolizes trouble and danger."

13. He enables the psalmist's feet to not slip (BDB 588, KB 609, Qal perfect, i.e., stayed on the path, cf. Ps. 18:20-24; see note at Ps. 1:1 for path/way)

18:30 "For who is God, but the Lord" This is an allusion to monotheism. See Special Topic at Ps. 2:7.

18:35

NASB, NKJV"gentleness"
NRSV"help"
JPSOA"care"
NASB, JPSOA
footnotes"condescension"
REB, NAB"stoop down"
LXX"instruction"

The Hebrew root is "condescension" (BDB 776, ענה) or "humility" (BDB 776, ענוה). BDB supports the second option (NASB), but UBS Text Project gives the first option a "B" rating (some doubt, NRSV).

NASB (UPDATED) TEXT: PSALM 18:37-42
 ³⁷I pursued my enemies and overtook them,
 And I did not turn back until they were consumed.
 ³⁸I shattered them, so that they were not able to rise;
 They fell under my feet.
 ³⁹For You have girded me with strength for battle;
 You have subdued under me those who rose up against me.
 ⁴⁰You have also made my enemies turn their backs to me,
 And I destroyed those who hated me.
 ⁴¹They cried for help, but there was none to save,
 Even to the Lord, but He did not answer them.
 ⁴²Then I beat them fine as the dust before the wind;
 I emptied them out as the mire of the streets.

18:37-42 This strophe is the psalmist's description of how, by YHWH's help/empowerment, he defeated his enemies. Again, it is uncertain who these enemies are, but Ps. 18:41 implies they were fellow Israelites (i.e., Saul's army, Absalom, or other rebels).

1. I pursued my enemies

2. I overtook them

3. I did not turn back (but the enemies will, cf. Ps. 18:40)

4. I shattered them

a. they were unable to rise

b. they fell under my feet

5. You have girded (i.e., prepared for action) me with strength for battle

6. You have subdued (i.e., caused to bow) them

7.  You have made them turn their backs

8. I destroyed those who hated me

9. I beat them fine as the dust

10. I emptied them out as the mire of the streets (cf. 2 Sam. 22:43; Micah 7:10)

Notice some describe David's actions and some YHWH's enabling actions.

NASB (UPDATED) TEXT: PSALM 18:43-45
 ⁴³You have delivered me from the contentions of the people;
 You have placed me as head of the nations;
 A people whom I have not known serve me.
 ⁴⁴As soon as they hear, they obey me;
 Foreigners submit to me.
 ⁴⁵Foreigners fade away,
 And come trembling out of their fortresses.

18:43-45 This strophe deals with the King of Israel's exalted place in YHWH's plans for the nations. Israel ("the people" of Ps. 18:43a) was meant to inform the nations and draw them to faith in YHWH (see Special Topic at Intro. to Psalm 2). But notice that Israel was "contentious" (cf. Ps. 35:1).

Notice the different phrases that refer to non-Israelites (i.e., Gentiles).

1. the King of Israel (cf. Ps. 18:50) was made the head of the nations

2. the nations are a people who the King had not known but now they serve (BDB 712, KB 773, Qal imperfect) him

3. as soon as these nations hear the King they

a. obey (BDB 1033, KB 1570, Niphal imperfect)

b. submit (lit. "lying" or "deceive," but used in the sense of "cringe"; possibly "leanness" or their reduced number and influence. The Hebrew verb has both senses) — BDB 471, KB 469, Piel imperfect

c. fade away — BDB 615, KB 663, Qal imperfect

d. come trembling — BDB 353, KB 350, Qal imperfect; only here in the OT out of their fortresses — (possibly "fatness," BDB 689, or KB 604, "prison," cf. Micah 7:17)

Notice all the imperfects (nine) which denote ongoing action (i.e., continual defeat).

NASB (UPDATED) TEXT: PSALM 18:46-50
 ⁴⁶The Lord lives, and blessed be my rock;
 And exalted be the God of my salvation,
 ⁴⁷The God who executes vengeance for me,
 And subdues peoples under me.
 ⁴⁸He delivers me from my enemies;
 Surely You lift me above those who rise up against me;
 You rescue me from the violent man.
 ⁴⁹Therefore I will give thanks to You among the nations, O Lord,
 And I will sing praises to Your name.
 ⁵⁰He gives great deliverance to His king,
 And shows lovingkindness to His anointed,
 To David and his descendants forever.

18:46-50 This strophe is the psalmist's thanksgiving to YHWH for His character and actions!

Notice the titles and characterizations of YHWH.

1. lives — this is the adjective (BDB 311) which comes from the verb "to be" (BDB 217), which is the meaning of YHWH (see Special Topic at Ps. 1:1). He is the ever-living, only-living One! The phrase "as YHWH lives" is usually an introduction to an oath, but here it introduces a doxology.

2. my rock — denotes power and stability (cf. Ps. 18:2,31)

3. the God (אלה) of my salvation

4. His acts on the King's behalf

a. executes vengeance (BDB 668)

b. subdues peoples

c. delivers (cf. Ps. 18:50)

d. lifts him above his enemies

e. rescues him from the violent man

Notice in light of this what the King of Israel will do.

1. give thanks among the nations

2. sing praises to His Name

The King does this because of

1. YHWH's deliverance

2. YHWH's lovingkindness to the King and his descendants forever (cf. 2 Samuel 7)

18:49 This verse (or 2 Sam. 22:50) is used by Paul in Rom. 15:9 to show that YHWH's plan of redemption from the very beginning included the Gentiles (note Gen. 1:26-27; 12:3; Exod. 19:5-6).

Paul also used Deut. 32:43; Ps. 117:1 and Isa. 11:10. There has always been an eternal redemptive plan for all humans (see Special Topic: YHWH's Eternal Redemptive Plan at Intro. to Psalm 2).

18:50 "His anointed" See Special Topic at Psalm 2:2.

▣ "lovingkindness" See Special Topic at Psalm 5:7.

▣ "forever" See Special Topic at Psalm 9:5.

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. List the titles of God in verse 2.

2. God is described as what in verses 7-15?

3. How would you entitle verses 16-19?

4. Does verse 20 teach a "works righteousness"?

5. Where does the title of "rock" as used of God come from? (Ps. 18:2,31,46 and Deut. 32:4,31)

6. What do verses 43-45 imply?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This Psalm is about how humans know God. They cannot discover Him. He must reveal Himself and He has in two ways.

B. God's revelation must be personally received and implemented! It is not primarily a creed but a personal relationship with God.

C. This Psalm has been a great blessing to my life in two ways.

1. it shows the trustworthiness and preciousness of Scripture (i.e., Ps. 19:7-10)

2. it gives a hope and peace amidst the daily struggle with sin (i.e., Ps. 19:11-14)

The prayer of verse 14 is one I pray often!

D. Brief Outline

1. General revelation (God reveals Himself in nature, Ps. 19:1-6, cf. Rom. 1:19-20; also note Rom. 2:14-15)

2. Special revelation (God reveals Himself by what He does, cf. parallel of line 2), which is recorded in the Bible, yet supremely in His Son, Ps. 19:7-11, cf. John 1:1-14; 14:6,9; 2 Cor. 5:17-21 (see Biblical Interpretation Seminar online at www.freebiblecommentary.org, which includes information about general hermeneutical procedures and special procedures for different genres)

3. Prayer of surrender, Ps. 19:12-14

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 19:1-6
 ¹The heavens are telling of the glory of God;
 And their expanse is declaring the work of His hands.
 ²Day to day pours forth speech,
 And night to night reveals knowledge.
 ³There is no speech, nor are there words;
 Their voice is not heard.
 ⁴Their line has gone out through all the earth,
 And their utterances to the end of the world.
 In them He has placed a tent for the sun,
 ⁵Which is as a bridegroom coming out of his chamber;
 It rejoices as a strong man to run his course.
 ⁶Its rising is from one end of the heavens,
 And its circuit to the other end of them;
 And there is nothing hidden from its heat.

19:1 "The heavens are telling of the glory of God" This is known as "natural revelation." Romans 1:19-20 expresses the same truth that everyone can know something about God from the physical creation. Also notice Rom. 2:14-15 which asserts an inner moral witness in humans.

▣ "heavens" Note Ps. 8:1; 50:6 and how they relate to the theology of Rom. 1:19-20. See Special Topic at Psalm 2:4.

▣ "glory" See BDB 458, #2, C, (2).

SPECIAL TOPIC: GLORY (DOXA)

NASB"expanse"
NKJV, NRSV,
LXX"firmament"
NRSV footnote"dome"
NJB, REB"the vault of heaven"
JPSOA"sky"

The term (BDB 956) is used in Gen. 1:6,7 (thrice),8,14,15,17. It denotes the Hebrew concept of the atmosphere as a solid dome or stretched skin (i.e., tent, cf. Ps. 104:2; Isa. 40:22). The windows of heaven must be opened to allow the rain to fall.

Notice that "heavens" in line 1 is parallel to "expanse" in line 2.

▣ "the work of His hands" This phrase is asserting the personal involvement of YHWH in creation (cf. Isa. 48:13; 64:8). It specifically reflects His personal creation of Adam in Gen. 2:7 (i.e., "formed," not spoken into existence).

19:2-3 "day to day" Notice the personification of both the "day" and "night." The point is that creation continuously, though silently (cf. Ps. 19:3), is giving the revelation/message about God (i.e., a good modern proponent of this concept is the "Intelligent Design" movement).

19:2 "pour forth" This verb (BDB 615, KB 665, Hiphil imperfect) has the basic meaning of a "bubbling spring" (cf. Pro. 18:4). It came to be used metaphorically of speaking

1. positively — Ps. 19:2; 119:171; 145:7; Pro. 1:23

2. negatively — Ps. 59:7; 94:4; Pro. 15:28

▣ "night to night reveals knowledge" Mankind has always looked in awe and sometimes idolatry at the starry heavens (cf. 2 Kgs. 23:5; Ps. 8:1,3).

19:3 "There is no speech" This refers to nature's silent, but powerful, witness.

19:4

NASB, NKJV"line"
NRSV, JPSOA"voice"
TEV, NJB,
NRSV, REB"message"
LXX, NASB
margin"sound"
NEB"music"
Peshitta"words"

The MT has קקם (BDB 876 II, KB 1081 from קו), which denotes a "boundary line," "musical melody" (cf. NEB). The UBS Text Project gives it an "A" rating. However, the LXX and Jerome have קולם (BDB 876, KB 1083 from קול) which means "speech," "word," "cry," which seems to fit the context best (same root in Ps. 19:3, i.e., ‘voice"). The early church used (i.e., quoted from) the LXX.

▣ "through all the earth. . .to the ends of the world" These first two lines of Ps. 19:4 are synonymous parallelism. The theological thrust is the universal availability of God's revelation to humans (cf. Isa. 42:10; 49:6; 62:11). All are responsible for their knowledge of God (Rom. 1:18-3:18).

Natural revelation (i.e., through the physical creation and an inner moral witness) results in a spiritual responsibility on the part of all humans (cf. Rom. 1:18-3:18). Once a person is saved it then becomes a way of wonder, praise, and worship of the God of creation (cf. Psalm 8).

19:4c-6 "the sun" This imagery using the sun is not a scientific description or mythological account but typical OT language using popular descriptive idioms for a natural phenomenon. Notice the imagery.

1. the sun has a tent (i.e., abode), Ps. 19:4c

2. the sun is a bridegroom, Ps. 19:5a

3. the sun runs a set course, Ps. 19:5b (i.e., described in Ps. 19:6)

As the sun lights all the earth, so too, the revelation of God's character, power, beauty, and design is universal (cf. Ps. 19:4a,b). Every human knows something about God. The only other place that "natural revelation" is used theologically to denote human responsibility is Rom. 1:18-3:18.

Paul also specifically used this verse in Rom. 10:18 in a context that denotes the need of the world hearing/receiving the message of God in Christ (i.e., the gospel). The rabbis of Paul's day often put several quotes together to make a point. Paul was trained in the procedure.

The psalmist possibly picked the sun as a servant of YHWH to critique the sun worship of the ANE. This Psalm, like Genesis 1, shows YHWH as creator and controller of the heavenly bodies (i.e., sun, moon, stars, planets, comets, etc.). They are not gods or angels that control, or even affect, the lives of humans!

NASB (UPDATED) TEXT: PSALM 19:7-14
 ⁷The law of the Lord is perfect, restoring the soul;
 The testimony of the Lord is sure, making wise the simple.
 ⁸The precepts of the Lord are right, rejoicing the heart;
 The commandment of the Lord is pure, enlightening the eyes.
 ⁹The fear of the Lord is clean, enduring forever;
 The judgments of the Lord are true; they are righteous altogether.
 ¹⁰They are more desirable than gold, yes, than much fine gold;
 Sweeter also than honey and the drippings of the honeycomb.
 ¹¹Moreover, by them Your servant is warned;
 In keeping them there is great reward.
 ¹²Who can discern his errors? Acquit me of hidden faults.
 ¹³Also keep back Your servant from presumptuous sins;
 Let them not rule over me;
 Then I will be blameless,
 And I shall be acquitted of great transgression.
 ¹⁴Let the words of my mouth and the meditation of my heart
 Be acceptable in Your sight,
 O Lord, my rock and my Redeemer.

19:7 "the Lord" This is the covenant name for God, YHWH. It is from the Hebrew verb "to be," cf. Exod. 3:14. The rabbis say it refers to God in His special covenant relationship to Israel. See Special Topic at Ps. 1:1.

▣ "perfect" See SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH at Ps. 18:20-24.

19:7-9 "law. . .testimony. . .precepts. . .commandment. . .fear. . .judgments" These are synonyms for God's written revelation. See Special Topic at Ps. 1:2.

▣ "perfect. . .sure. . .right. . .pure. . .clean. . .true" These are characteristics of God's written revelation. The Bible is the only clear, self-revelation of God. This is a crucial faith assertion. It is normally called "inspiration" (see Special Topic below). If you are interested in my evidence for this faith presupposition see "The Trustworthiness of the NT" online at www.freebiblecommentary.org, "Video Sermons," Lakeside, Dallas.

SPECIAL TOPIC: INSPIRATION

19:7-11 "restoring. . .making. . .rejoicing. . .enlightening. . .enduring. . .righteous. . .more desirable. . .sweeter. . .warned. . .keeping" This is what the written revelation does for us. Oh, the value of Scripture for fallen humanity!

Notice the threefold parallels.

What powerful repetition and parallelism! God's revelation is redemptive, informative, prescriptive, and a real blessing! Oh, thank God for revelation!

19:8-9 "righteous" The Hebrew root originally meant "a measuring reed." It speaks of a standard for judgment. God Himself is that standard. See Special Topic at Ps. 1:5.

19:9 "fear" This feminine noun (BDB 432, KB 433) means "revere" or "with awe and respect." The concept is used often in Wisdom Literature (cf. Job 4:6; 6:14; 22:4; 28:28; Ps. 5:7; 34:11; 90:11; 111:10; 119:38; Pro. 1:7; 2:5; 8:13; 9:10; 10:27; 14:26-27; 15:16; 16:6; 19:23; 22:4; 23:17). The recurrent message is that awe/respect/fear are the beginning of wisdom! Without God there is no truth, just fallen human opinions and traditions (cf. Isa. 29:13).

▣ "enduring forever" This same truth is expressed by Jesus in Matt. 5:18; 24:35; Mark. 13:31; Luke 21:33.

19:10 "they are more desirable than gold. . .honey" Does this describe your attitude toward God's revelation? Is your Bible your most precious property?

19:11 "the servant is warned" God has given us a guideline for a life of peace and joy, but it must be lived out! There is a divine path (see note at Ps. 1:1) and we must stay on it (cf. Matt. 7:13-14).

19:12-13 These verses are a recognition and prayer that amidst our current fallen ignorance and folly God will deal effectively with our fallen nature.

1. "Who can discern his errors?" (cf. Ps. 40:12). Only God knows the heart. He must judge (cf. Ps. 139:23-24; 1 Cor. 4:4-5; Heb. 4:12-13).

2. "Acquit me of hidden faults." This is an imperative of prayer (BDB 667, KB 720, Piel imperative). Notice it is "hidden faults," not open-eyed rebellion (cf. Lev. 4:2,22,27; 5:15-18; 22:14).

3. "Keep back from presumptuous sins." This is another imperative of prayer (BDB 362, KB 359, Qal imperative). This is open-eyed rebellion.

The adjective "presumptuous" (BDB 267) is used several times in Psalm 119 (cf. Ps. 19:21, 51,69,78,85,122) and translated "arrogant," which denotes an attitude of rebellion. In this context it refers to known sins.

4. "Let them not rule over me." This verb is a Qal imperfect but is used in a jussive sense. This is another point of prayer. Sin is a slave-master (cf. Rom. 5:21; 6:9,14,17,23).

The last two lines of Ps. 19:13 state the requested results of the psalmist's prayer.

1. I shall be blameless

2. I shall be acquitted of great transgression

The psalmist had great confidence in YHWH's desire and ability to forgive and forget sin/sins (cf. Isa. 1:18; 38:17; 43:25; 44:22; Micah 7:19). We only learn of the mechanism of this forgiveness in the NT record and interpretation of the life, teachings, death, resurrection, ascension, and return of Jesus the Christ (i.e., the gospel). As the Psalm extols the wonder and greatness of God's written revelation, only the NT reveals the splendor of God's incarnate revelation (i.e., the Living Word)! Jesus is the ultimate revelation of God (cf. John 1:1-14; Col. 1:13-17; Heb. 1:2-3).

19:14 In light of the power of God's revelation and His marvelous forgiveness, the psalmist continues his prayer.

1. Let the words of my mouth (one verb, BDB 224, KB 243, Qal imperfect used in a jussive sense, controls #1,2,3)

2. Let the meditations of my heart

3. "Acceptable" (BDB 953) is

a. a common sacrificial term in Leviticus

b. a very common word in Wisdom Literature

NIV translates it as

1) pleased/pleasing/pleasure

2) acceptable/accepted

3) favor/favored

4) fitting

5) delight

Once we know Him and are changed by Him, we want to live in a way that pleases Him. A way that brings others to Him. True forgiveness must issue in a changed and changing life of godliness (cf. Rom. 8:28-30; 2 Cor. 3:18; Gal. 4:19; Eps. 1:4; 4:13; 1 Thess. 4:3; 5:23; 2 Thess. 2:13; Titus 2:14; 1 Pet. 1:15)! The goal of biblical faith is not heaven when we die but Christlikeness now!

▣ Several descriptive titles close this Psalm as they started Psalm 18 (i.e., Ps. 19:2).

1. YHWH (i.e., ever-living, ever-present, only God)

2. Rock

3. Redeemer (Qal participle, see Special Topic below)

SPECIAL TOPIC: RANSOM/REDEEM

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. What is "general revelation"? What can it tell you about God?

2. What is included in "special revelation"? What can it tell you about God?

3. Why are two different names for God used in this Psalm?

4. Do you find as much joy in the Law of God as this Psalm describes?

5. List characteristics of the Law.

6. What should I do about unknown sins?

7. What are "presumptuous sins"? What is so serious about them in the OT?

8. What is the meaning of verse 14 to you?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This may have been a liturgical prelude to battle, as Psalm 21 is a liturgy of welcoming home the victorious king and army.

B. The offerings of Ps. 20:3 (i.e., "meal" and "fat") may have been the expected sacrificial offerings before a battle.

C. The song/shout and the banners of Ps. 20:5 may have been the expected ways of welcoming home a victorious king.

Psalm 21 may be the song referred to in Ps. 20:5.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 20:1-3
 ¹May the Lord answer you in the day of trouble!
 May the name of the God of Jacob set you securely on high!
 ²May He send you help from the sanctuary
 And support you from Zion!
 ³May He remember all your meal offerings
 And find your burnt offering acceptable! Selah.

20:1-3,4-5 This strophe is a prayer, as is Ps. 20:4-5, to plead with YHWH to help His covenant representative (i.e., the Davidic king, cf. 1 Sam. 8:7; 10:19) in battle (cf. Ps. 20:5,7).

Notice the series of imperfects used in a jussive sense (cf. NASB, NRSV, REB, NIV, JPSOA, i.e., prayer requests) in Ps. 20:1-5.

1. May the Lord answer you — BDB 772, KB 851, Qal imperfect

2. May the name of the God of Jacob set you securely on high — BDB 960, KB 1305, Piel imperfect

3. May He send you help from the sanctuary — BDB 1018, KB 1511, Qal imperfect

4. May He support you from Zion — BDB 703, KB 761, Qal imperfect

5. May He remember all your meal offerings — BDB 269, KB 269, Qal imperfect

6. May He grant you your heart's desire — BDB 678, KB 733, Qal imperfect, cf. Ps. 21:2; 37:4

7. May He fulfill all your counsel/purpose — BDB 569, KB 583, Piel imperfect

8. May He fulfill all your petitions — same as #7

20:1 "in the day of trouble" This is a recurrent phrase (cf. Gen. 35:3; 2 Kgs. 19:3; Ps. 50:15; 77:3; 86:7; Pro. 24:10; 25:19; Isa. 37:3; Jer. 16:19; Obad. Ps. 20:12,14; Nah. 1:7; Hab. 3:16). It stands for many different life problems that occur in this fallen world. The news is that God is aware of our problems (i.e., Exod. 3:7-8) and is with us in the midst of those problems. He is the answer to all human need and amazingly He is pursuing us!

The term "day" (BDB 398) has several connotations. See Special Topic below.

SPECIAL TOPIC: DAY (YOM)

▣ "the name of the God of Jacob" There are two Special Topics that illuminate this phrase.

1. Names For Deity at Ps. 1:1

2. The Name of YHWH at Ps. 5:11-12

NASB"set you securely on high"
NKJV"defend you"
NRSV, TEV,
NJB, LXX"protect you"
JPSOA"keep you safe"
REB"be your tower of strength"

The MT verb (BDB 960, KB 1305, Piel imperfect used in a jussive sense) is from the root "to be high," and thereby inaccessible and secure (cf. Ps. 59:1; 69:29; 91:14; 107:41). This is the same imagery of a high, defensible fortress used in Ps. 18:2!

20:2 "from the sanctuary. . .from Zion" These are parallel lines of poetry. Both refer to the temple in Jerusalem. It was not built in David's day but the tabernacle was there. Jerusalem was built on seven hills; the temple was built on Mt. Moriah (cf. 1 Chr. 21:18; 2 Chr. 3:1). Mt. Zion was the site of the Jebusite fortress captured by David (cf. 2 Sam. 5:7; 1 Chr. 11:5), as well as the site for his palace. It came to be the name used for the entire city of Jerusalem and the phrase "daughter of Zion" for the Israelite people (cf. 2 Kgs. 19:21).

Notice that Ps. 20:6 uses the phrase "from His holy heaven," which is another parallel.

20:3 "Selah" See note at Ps. 3:2 and Introduction to Psalms, VII.

NASB (UPDATED) TEXT: PSALM 20:4-5
 ⁴May He grant you your heart's desire
 And fulfill all your counsel!
 ⁵We will sing for joy over your victory,
 And in the name of our God we will set up our banners.
 May the Lord fulfill all your petitions.

20:4 "your heart's desire" This is "the" issue of peace and trust. A good example of an appropriate desire for a Davidic King is Solomon's prayer of dedication of the Temple (cf. 1 Kgs. 8:22-61).

20:5

NASB"We will sing for joy"
NKJV, LXX"we will rejoice"
NRSV, TEV,
JPSOA"we shout for joy"
NJB"with joy we can hail. . ."
REB"Let us sing aloud your praise"

This verb (BDB 943, KB 1247, Piel cohortative) denotes a "shout" for good or bad, depending on the context. Here it is rejoicing over the military victory accomplished by YHWH (cf. Zeph. 3:14).

▣ "we will set up our banners" This follows דגל (BDB 186, KB 213, Qal imperfect [found only here in the OT] used in a cohortative sense). It would be an expected welcome procedure for the victorious king and military.

The NET Bible (p. 875) recommends an emendation to another verbal root, נגיל, from BDB 162 with preposition. The NET Bible suggests this fits the parallelism better and also notes Ps. 89:16, where the verb is used in connection with "in Your name."

▣ "petitions" This rare noun (BDB 982) is found only twice in the OT, here and Ps. 37:4. The verb root (BDB 981) means "ask." The root occurs in several names (cf. 1 Sam. 9:2,3,5; 1 Chr. 1:48,49; 4:24; 6:24).

NASB (UPDATED) TEXT: PSALM 20:6-9
 ⁶Now I know that the Lordsaves His anointed;
 He will answer him from His holy heaven
 With the saving strength of His right hand.
 ⁷Some boast in chariots and some in horses,
 But we will boast in the name of the Lord, our God.
 ⁸They have bowed down and fallen,
 But we have risen and stood upright.
 ⁹Save, O Lord;
 May the King answer us in the day we call.

20:6-9 The psalmist (i.e., the King, a priest, or a collective singular; Ps. 20:9 fits this last option best) affirms his confidence that YHWH will respond appropriately.

1. Now I know — BDB 393, KB 390, Qal perfect

2. YHWH saves — BDB 446, KB 448, Hiphil perfect

The verb denotes a settled confidence (cf. Ps. 56:9; 118:6; Rom. 8:31-39). YHWH will hear and answer positively (cf. Ps. 20:6b,c). The King and the covenant people are part of a larger universal redemptive plan for all humanity (see Special Topic at Introduction to Psalm 2).

20:6 "His anointed" This is the Hebrew verb "anoint" (BDB 603), which became a popular title for God's Special Coming King (cf. Ps. 2:2; 18:50). See Special Topics

1. OT Titles of the Special Coming One at Ps. 2:2

2. "Messiah" at Ps. 2:2

▣ "His right hand" This is a Hebrew idiom of power, authority to act. See SPECIAL TOPIC: HAND at Psalm 7:3-4.

20:7 The verb "boast" (BDB 269, KB 269, Hiphil imperfect) is literally "cause to remember." It denotes that which one trusts in.

1. human power (i.e., chariots, horses, soldiers, weaponry, etc.)

2. YHWH and His promises

Here are some good parallel texts — Deut. 20:1; 31:6,8; Jdgs. 7:2; 1 Sam. 17:45,47; 2 Chr. 20:17; 32:8; Ps. 33:16,17; 44:2-3,4-8; 60:11-12; 146:3-7; 147:10; Pro. 21:31; Isa. 31:3; Jer. 17:5; Zech. 4:6! What are you trusting in/boasting about?

▣ "We will boast" The verb (BDB 209, KB 209, Hiphil imperfect) means "cause to remember" with the connotation of rejoicing or praising in some past event or blessing or person. The concept of "boasting" is significant in the Bible; note especially Jer. 9:23-24. See the use of the concept in Paul's writings in the Special Topic below.

SPECIAL TOPIC: BOASTING

20:8 Note the antithetical parallelism. There are consequences to our words/actions!

20:9 "Save, O Lord" This is an exclamatory prayer request (BDB 446, KB 448, Hiphil imperative (cf. Ps. 3:7; 6:4; 17:13).

▣ "May the King answer us in the day we call" The grammatical form of the verb is a Qal imperfect used in a jussive sense. The LXX and several English translations see it referring to the prayers of the people for the King (cf. Ps. 20:6; Ps. 21:7; NRSV; TEV; NJB; REB) or "King" may refer to YHWH (cf. Targums' UBS Handbook, p. 202; also note Ps. 98:6; 145:1).

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. List all the prayer requests that start with "may. . ." in verses 1-5.

2. What does "may He grant you your heart's desire" mean?

3. Does verse 5 imply a military victory? Why?

4. Who is YHWH's "anointed"?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Psalm 20 and 21 may be connected. Psalm 20 is the liturgical prayer for victory in battle and Psalm 21 is a liturgical welcoming of the King and soldiers home in victory.

B. Notice the possible strophes. By comparing the strophe divisions from various English translations a person can ascertain how many main truths are expressed in a psalm.

1. NASB  — 2

2. NKJV — 5

3. NRSV — 4

4. NJB — 6

Obviously it is difficult to be certain of how to identify strophes. There is often no textual marker. Modern students must

1. check the parallelism

2. check the Hebrew beat pattern

3. check related subject matter (every strophe has one major subject)

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 21:1-6
 ¹O Lord, in Your strength the king will be glad,
 And in Your salvation how greatly he will rejoice!
 ²You have given him his heart's desire,
 And You have not withheld the request of his lips. Selah.
 ³For You meet him with the blessings of good things;
 You set a crown of fine gold on his head.
 ⁴He asked life of You,
 You gave it to him,
 Length of days forever and ever.
 ⁵His glory is great through Your salvation,
 Splendor and majesty You place upon him.
 ⁶For You make him most blessed forever;
 You make him joyful with gladness in Your presence.

21:1 Note the synonymous parallelism between "in Your strength" and "in Your salvation."

The term (BDB 447, feminine singular) translated salvation has several possible connotations.

1. prosperity — Job 30:15

2. deliverance/help — 2 Sam. 10:11; 1 Chr. 19:12; Ps. 22:1

3. salvation — Gen. 49:18; Ps. 3:2,8; 14:7; 35:3; 53:6; 62:2; and many more

4. victory — Exod. 15:2; Ps. 20:6; 21:1,5; 44:4; 68:20-21; 118:14,15,21

YHWH is our great hope and there is no other! In light of this, faithful followers (in this context, the King) will continue to

1. be glad — BDB 970, KB 1330, Qal imperfect, cf. Ps. 9:2

2. rejoice — BDB 162, KB 189, Qal imperfect, cf. Ps. 9:14

21:2 This verse seems to link to Ps. 20:4 and is connected to the King's prayer for military victory.

Notice the two parallel perfect verbs (i.e., completed action).

1. has given — BDB 678, KB 733, Qal perfect

2. has not withheld — BDB 586, KB 602, negated, Qal perfect

NASB, NKJV,
NRSV"request"
NJB"prayer"
LXX"wish"
NEB"ask"

The word (BDB 77, KB 92) is found only here in the OT. It seems, in context, to refer to a ritual liturgical prayer before a battle, possibly in the tabernacle/temple.

▣ "Selah" See note at Ps. 3:2 and Introduction to Psalms, VII. Some commentators feel it denotes a point in the liturgy where there is a transition to another liturgical act (i.e., praise, song, sacrifice, another liturgy read, bowing, etc.).

21:3-6 These are the actions of YHWH on behalf of the King.

1. meet him with the blessings of good things (i.e., YHWH Himself welcomes the victorious king)

2. set a crown of fine gold on his head (i.e., a reaffirmation of kingship or the liturgical transfer of the battle helmet for the royal crown)

3. gave him his prayer for life (i.e., victory in battle)

4. placed upon him

a. splendor (BDB 217)

b. majesty (BDB 214) — these are descriptions of YHWH (cf. 1 Chr. 16:27; Ps. 45:3; 96:6; 104:1; 111:3), but because of YHWH's image in mankind, they share these attributes (cf. Ps. 8:5)

5. make him blessed for a long life (‘olam must be interpreted in context, see Special Topic at Ps. 9:5; a literary parallel would be "long live the king," cf. 1 Sam. 10:24; 1 Kgs. 1:25,31,34,39; Dan. 2:4; 3:9)

6. make him joyful in Your presence

It is not just the King who is the recipient of YHWH's actions, but through him all the covenant people.

NASB (UPDATED) TEXT: PSALM 21:7-13
 ⁷For the king trusts in the Lord,
 And through the lovingkindness of the Most High he will not be shaken.
 ⁸Your hand will find out all your enemies;
 Your right hand will find out those who hate you.
 ⁹You will make them as a fiery oven in the time of your anger;
 The Lord will swallow them up in His wrath,
 And fire will devour them.
 ¹⁰Their offspring You will destroy from the earth,
 And their descendants from among the sons of men.
 ¹¹Though they intended evil against You
 And devised a plot,
 They will not succeed.
 ¹²For You will make them turn their back;
 You will aim with Your bowstrings at their faces.
 ¹³Be exalted, O Lord, in Your strength;
 We will sing and praise Your power.