STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Thirsting For God in Trouble and Exile MT Intro For the choir director. A Maskil of the sons of Korah. |
Yearning For God in the Midst of Distress | Prayer For Healing in Preparation for a Pilgrimage | Prayer of Someone in Exile | Lament of a Levite in Exile |
| 42:1-4 | 42:1-3 | 42:1-3 | 42:1-3 | 42:1 |
| 42:2 | ||||
| 42:3 | ||||
| 42:4 | 42:4-5b | 42:4-5 | 42:4 | |
| 42:5-8 | 42:5 | 42:5c-6a | 42:5-6a | |
| 42:6-8 | 42:6b-8 | 42:6-8 | 42:6b-d | |
| 42:7 | ||||
| 42:8 | ||||
| 42:9-11 | 42:9-10 | 42:9-10 | 42:9-10 | 42:9 |
| 42:10 | ||||
| 42:11 | 42:11 | 42:11 | 42:11 |
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 first verse has always spoken deeply to me. This is the essence of what a personal relationship should be. But even this deep intimacy does not mean that problems, illness, vicious attacks do not occur. The great promise is not the absence of problems, but His presence (cf. Ps. 23:4; 16:8).
B. I think the psalmist is in exile.
1. he cannot go to the temple, Ps. 42:4
2. he longs for Canaan, Ps. 42:6
3. he is being taunted by his captors, Ps. 42:3, 10 (cf. Psalm 137, which is also an exilic Psalm).
The NASB Study Bible (p. 781) has an interesting suggestion that the psalmist was a Korahite Levite taken captive by Syria. It gives an example of a Syrian raid (e.g., 2 Kgs. 12:17-18). The Korahites lived in the northern area of Israel (cf. Jos. 2:4,9-19). This may explain
1. the exile theory
2. the northern geographical sites in verse 6
C. The recurrent phrase is "in despair" (lit. "cast down," BDB 1005, KB 1458, Hithpolel (imperfect) occurs three times in this short poem, verses 5, 6, and 11. The psalmist is hurting inside (Ps. 42:5) and out (Ps. 42:10).
Also note the repetition of verses 5 and 11 with only slight changes. This same verse appears again in Ps. 43:5, which implies these Psalms are closely connected, possibly one Psalm (UBS Handbook, p. 398).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 42:1-4
1As the deer pants for the water brooks,
So my soul pants for You, O God.
2My soul thirsts for God, for the living God;
When shall I come and appear before God?
3My tears have been my food day and night,
While they say to me all day long, "Where is your God?"
4These things I remember and I pour out my soul within me.
For I used to go along with the throng and lead them in procession to the house of God,
With the voice of joy and thanksgiving, a multitude keeping festival.
42:1-4 In this strophe one wonders what the problem is.
1. the psalmist feels cut off from YHWH
2. the psalmist cannot worship at the temple (cf. Ps. 42:4b,c)
3. the psalmist's faith is being challenged by his current conditions (i.e., exile) and the taunting of his oppressors (Ps. 42:3,10; 79:10; 115:2)
See Contextual Insights, B.
42:1
NASB, NKJV"pants"
NRSV, TEV,
LXX, REB"longs"
NJB"yearns"
JPSOA"crying"
This verb (BDB 788, KB 881, Qal imperfect) is found only three times in the OT, two here and one in Joel 1:20, where it is used of the beasts of the field.
Should the interpreter emphasize the deep desire of the psalmist for God (cf. Ps. 63:1) or his desire to be in the temple on a feast day (42:4)? I think option #2 fits the context better.
▣ "soul" This is the Hebrew term nephesh (BDB 659, cf. Ps. 42:2,4,5,6,11). See note at Psalm 3:2. It was an idiom of self reference.
▣ "the living God" This is a play on the words
1. live (verb, חיה, BDB 310)
2. living (חי, adjective, BDB 311 I)
3. YHWH (יהוה, BDB 217, covenant name for Deity, cf. Gen. 2:4; see Special Topic at Ps. 1:1)
YHWH is the only-living, ever-living God (see SPECIAL TOPIC: MONOTHEISM at Ps. 2:7). All else is alive by Him, through Him, and for Him (cf. Ps. 18:46). This characterization of Israel's God as "living" contrasts with the pagan idols that are blind, deaf, mute, and non-existent (cf. Isa. 4:9-20; Hab. 2:18-19).
42:2 "appear before God" This is an idiom for being in the temple on a feast day. The psalmist is being hindered from being in Jerusalem during feast days.
There is a question of how to understand the consonants.
1. NASB follows the MT, "appear before"
2. RSV changes the vowels to "and behold the face of God"
The UBS Text Project (p. 232) gives option #2 a "C" rating (i.e., considerable doubt).
42:3 "they" The text is not specific who this refers to.
1. captors
2. enemies
3. pagans
I think #1 fits the Psalm best. The NJB entitles this Psalm "Lament of a Levite in Exile."
Notice the psalmist feels that these persons taunt him all day long (Ps. 42:3b; 79:10; 115:2).
42:4 Worship should be a joyful, anticipated experience. I hope your experience of worship can be so characterized!
The psalmist remembers his past worship times.
1. I remember — BDB 269, KB 269, Qal cohortative
2. I pour out my soul within me — BDB 1049, KB 1629, Qal cohortative
NASB, NRSV"throng"
NKJV"multitude"
TEV, JPSOA"crowds"
NJB"under the roof"
LXX"tent"
The word (BDB 697) translated "throng" occurs only here in the OT, but the same consonants can mean "thicket," "cover," "tent," "booth." The LXX saw the parallelism of the second option as the best way to interpret this word (so too, UBS Text Project notes, p. 233). For a good brief discussion see NIDOTTE, vol. 3, p. 247.
▣ "lead them in procession" There is some confusion on the meaning of this word.
1. "walk slowly" — BDB 186, KB 214, Hithpael imperfect (psalmist was a Korahite Levite singer involved in the temple rites, songs, and liturgy, cf. 2 Chr. 20:19)
2. "of the majestic ones" — referring to the tent of place of worship (NJB, REB)
3. UBS Text Project (p. 234) gives a "C" rating (considerable doubt) to "I led them."
The only difference in all three options is the vowel marks.
NASB (UPDATED) TEXT: PSALM 42:5-8
5Why are you in despair, O my soul?
And why have you become disturbed within me?
Hope in God, for I shall again praise Him
For the help of His presence.
6O my God, my soul is in despair within me;
Therefore I remember You from the land of the Jordan
And the peaks of Hermon, from Mount Mizar.
7Deep calls to deep at the sound of Your waterfalls;
All Your breakers and Your waves have rolled over me.
8The Lord will command His lovingkindness in the daytime;
And His song will be with me in the night,
A prayer to the God of my life.
42:5-8 The psalmist tries to reassure himself. This is conveyed by two questions in verse 5. He answers the questions:
1. "hope" ("wait," BDB 403, KB 407, Hiphil imperative) in God
2. "I shall again praise Him — BDB 392, KB 389, Hiphil imperative) for the help of His presence"
3. "I remember (BDB 269, KB 269, Qal imperfect) You from"
a. land of Jordan
b. peaks of Hermon (BDB 356, the name is plural in the OT only here, therefore, "peaks")
c. Mount Mizar ("little hill," BDB 859, LXX) found only here in the OT. It could refer to
(1) small hill near Mt. Hermon
(2) a way of referring to Mt. Moriah, the site of the temple in Jerusalem
Hebrew poetry is slippery stuff! Its imagery is often vague (see Appendix: Hebrew Poetry at page xxi).
42:7 The imagery is powerful. The phrase "deep calls to deep" is moving but ambiguous. What waterfalls is he talking about?
1. the psalmist's tears, 42:3
2. the Jordan River Valley and its origin in the mountains, 42:6
The next line implies it may be figurative of problems the psalmist is facing (cf. Ps. 69:1-2; 88:7). Notice they are YHWH's
1. waterfalls
2. breakers
3. waves
that have rolled over (BDB 716, KB 778, Qal perfect) the psalmist! Faithful followers live in a fallen world but believe/trust that YHWH is "the God of my life" (42:9c). The "why" is unknown, but the "Who" is with us and this is certain!
The imagery of "water" in this Psalm is multi-fold.
1. water brooks, Ps. 42:1 (i.e., drought)
2. tears, Ps. 42:3 (i.e., pain)
3. a river (i.e., Jordan), Ps. 42:6
4. deep, Ps. 42:7
a. emotions
b. imagery from God's defeat of chaos in Genesis 1
5. waterfalls (i.e., hiding place in the north may be under a waterfall)
6. breakers/waves (i.e., a flood of problems)
42:8 As the psalmist's tears were his food day and night (Ps. 42:3), now YHWH's (notice this is the only use of YHWH in the Psalm; Book 2 of the Psalter is dominated by the use of Elohim for Deity, as Book 1 by YHWH) lovingkindness and song are his companions.
▣ "His song" Is this the result of YHWH's lovingkindness (hesed, see Special Topic at Ps. 5:7) or is it parallel to it? What is YHWH's song? How is the psalmist's prayer of line 3 related to "the song"? It probably refers to the content of the psalmist's praises of YHWH's mercy and faithfulness. The details of poetry are ambiguous. We must let the weight and feel of the strophe, and the parallelism of the lines guide us in an overall impression! Do not push the details! Do not build doctrine on isolated lines of poetry!
▣ "the God of my life" Faithful followers are not alone; there is purpose in their lives; there is a merciful Creator who is with them and for them! Nothing "just happens" to faithful followers (cf. Psalm 139).
NASB (UPDATED) TEXT: PSALM 42:9-11
9I will say to God my rock, "Why have You forgotten me?
Why do I go mourning because of the oppression of the enemy?"
10As a shattering of my bones, my adversaries revile me,
While they say to me all day long, "Where is your God?"
11Why are you in despair, O my soul?
And why have you become disturbed within me?
Hope in God, for I shall yet praise Him,
The help of my countenance and my God.
42:9-11 Do you see the intended parallel with verses 3 and 10; verses 5 and 11?
This is like a reinforcing summary. The psalmist feels alone (Ps. 42:9a), attacked (Ps. 42:9b), discouraged (Ps. 42:11a,b). How should he respond?
1. wait — same form as Ps. 42:5
2. praise — BDB 392, KB 389, Hiphil cohortative
3. remember the God of verse 8 and his former worship times with Him in verse 4. Faith projects forward and builds on past acts of trust.
42:9 "my rock" See note at Psalm 18:2.
42:10 The words of his adversaries were so painful that the psalmist describes them as "death in his bones." Words do hurt. They can destroy. They reveal the heart and one day every human will give an account to God for his/her words (cf. Matt. 12:36-37).
42:11d This last noun clause functions like the noun clause of verse 8c. It is an affirmation of God's presence and care! He is with us and for us!
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. In Book 2 (Psalms 42-72) of the Psalms there are two names for Deity that occur most often.
a. Elohim
b. YHWH
Explain what they mean.
2. How is "living God" a play on YHWH?
3. Is the author
a. a Levite?
b. in exile?
4. Where is Mt. Mizar?
5. Who would say, "Where is your God?"
6. Why is it thought that Psalms 42 and 43 were once one Psalm?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Prayer For Deliverance No MT Intro A continuation of Psalm 42 |
Prayer To God In Time of Trouble | Prayer For Healing In Preparation For a Pilgrimage | The Prayer of Someone in Exile | Lament of a Levite in Exile |
| 43:1-2 | 43:1-2 | 43:1-2 | 43:1-2 | 43:1 |
| 43:2 | ||||
| 43:3-4 | 43:3-4 | 43:3-4 | 43:3-4 | 43:3 |
| 43:4 | ||||
| 43:5 | 43:5 | 43:5 | 43:5 | 43:5 |
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 43:1-2
1Vindicate me, O God, and plead my case against an ungodly nation;
O deliver me from the deceitful and unjust man!
2For You are the God of my strength; why have You rejected me?
Why do I go mourning because of the oppression of the enemy?
43:1 Because of
1. the refrain in Ps. 42:5 and 11, which reoccurs in Ps. 43:5
2. no introduction in the MT in Psalm 43 (the only Psalm in Book 2 with no introduction)
this was probably part of Psalm 42 at one time but was divided for some unknown reason. The Jewish Study Bible's marginal note (p. 1330) suggests that the fact that Psalm 42 focuses on the past, while Psalm 43 focuses on the future, that may be a hint as to why and where they were divided!
▣ "vindicate" This verb (BDB 1047, KB 1622, Qal imperative, cf. Ps. 7:8; 26:1; 35:24) basically means "to judge." The psalmist is using court language (cf. Ps. 17:1-3). YHWH is the righteous and fair judge of all human activity (i.e., Ps. 9:4).
▣ "plead my case" This is also a court metaphor (BDB 936, KB 1224, Qal imperative). YHWH is the only fair and impartial judge! This same powerful court imagery is in Romans 8:31-39!
▣ "an ungodly nation" If it is true that Psalms 42 and 43 were originally one Psalm and that 42:6 means the author was in exile, then the "ungodly nation" would probably refer to Syria.
It is surprising that the next line uses the descriptive phrase, "the deceitful and unjust man!" One would have expected the plural and a description that focused on idolatry or aggression.
43:2 Life is hard, unfair, and problems come unexpectedly. All of us wonder why.
1. have I offended God
2. have I violated God's law
3. is this a judgment for sin or a random occurrence of evil events and people in a fallen world?
The psalmist asks "Why" (Ps. 43:2), so do all humans!
Remember this is OT Wisdom Literature, which is a genre well known in the ANE. It addresses questions all humans ask. For Israel, the questions are related to YHWH and His revelations through Moses. The OT does not answer all the questions in the same way as the NT. There is a change.
1. progressive revelation
2. new covenant
3. the mystery of evil
▣ "the God of my strength" This is a recurrent refrain (BDB 731, i.e., a place of safety or protection, often translated "refuge," cf. Ps. 27:1; 28:7-8; 31:2,4; 37:39; 52:7; Isa. 17:10; 25:4; 27:5; Jer. 16:19). Faithful followers can always know that YHWH is their hope, protection, and place of safety amidst the problems and conflicts of this fallen world. However, this peace must be embraced. It is a faith act and a worldview that is unrelated to the swirling circumstances of this present reality!
▣ "Why do I go mourning because of the oppression of the enemy?" This is very similar to Ps. 42:9.
NASB (UPDATED) TEXT: PSALM 43:3-4
3O send out Your light and Your truth, let them lead me;
Let them bring me to Your holy hill
And to Your dwelling places.
4Then I will go to the altar of God,
To God my exceeding joy;
And upon the lyre I shall praise You, O God, my God.
43:3 "send" This verb (BDB 1018, KB 1511, Qal imperative) is a prayer request which personifies YHWH's
1. light — BDB 21
a. as YHWH's favor — Ps. 4:6; 44:3
b. as a guide — Micah 7:8
c. as eschatological light — Isa. 9:2 (first coming of Jesus); Isa. 60:19-20 (second coming of Jesus)
2. truth — BDB 54 (see Special Topic at Ps. 12:1)
a. an attribute of YHWH often translated "faithfulness" — Ps. 40:10; 71:22; 115:1; 138:2
b. often personified as YHWH's agents or messengers — Ps. 40:11; 43:3; 57:3; 85:10; 89:14
Notice what "the light" and "the truth" are to do.
1. let them lead me — BDB 634, KB 685, Hiphil imperfect used in a jussive sense
2. let them bring me to Your holy hill — BDB 97, KB 112, Hiphil imperfect used in a jussive sense
▣ "holy hill" This is one of many ways to refer to the temple on Mt. Moriah in Jerusalem. It is also called (usually with the adjective "holy"):
1. Zion
2. house
3. sanctuary
4. habitation
5. temple
6. mountain
7. city of God
Here it is parallel to "Your dwelling places" (cf. Ps. 46:4; 84:1). The plural denotes all the buildings of the temple complex or the plural of majesty (cf. NIDOTE, vol. 2, p. 1132).
43:4 The psalmist desires to go (BDB 97, KB 112, Qal cohortative) to the temple and praise (BDB 392, KB 389, Hiphil imperfect used in a cohortative sense) God with his lyre (BDB 490, i.e., a stringed instrument, cf Ps. 33:2).
NASB (UPDATED) TEXT: PSALM 43:5
5Why are you in despair, O my soul?
And why are you disturbed within me?
Hope in God, for I shall again praise Him,
The help of my countenance and my God.
43:5 This is the repeated refrain from Ps. 42:5,11. This is what unifies these two psalms.
DISCUSSION QUESTIONS — see list at Psalm 42. These two Psalms are a literary unit.
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Former Deliverance and Present Troubles MT Intro For the choir director. A Maskil of the sons of Korah |
Redemption Remembered in Present Dishonor | Prayer For Deliverance From National Enemies | A Prayer For Protection | National Lament |
| 44:1-3 | 44:1-3 | 44:1-3 | 44:1-3 | 44:1-2a |
| 44:2b-3 | ||||
| 44:4-8 | 44:4-8 | 44:4-8 | 44:4-8 | 44:4-5 |
| 44:6-8 | ||||
| 44:9-16 | 44:9-16 | 44:9-12 | 44:9-12 | 44:9-10 |
| 44:11-12 | ||||
| 44:13-16 | 44:13-16 | 44:13-14 | ||
| 44:15-16 | ||||
| 44:17-19 | 44:17-19 | 44:17-19 | 44:17-19 | 44:17-19 |
| 44:20-26 | 44:20-22 | 44:20-22 | 44:20-22 | 44:20-22 |
| 44:23-26 | 44:23-26 | 44:23-24 | 44:23-24 | |
| 44:25-26 | 44:25-26 |
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 opening strophes are contrasts between the failure of human plans and efforts and YHWH's effective and purposeful plans.
B. In a way this Psalm is similar to
1. Deuteronomy 32
2. Nehemiah 9
3. Psalm 78
which are the history of Israel's faithlessness and YHWH's faithfulness during the early years (exodus, wilderness, conquest, judges).
C. This Psalm obviously was written after Israel's experience of exile. Its focus is national not individual.
D. It must be stated again and again that YHWH has an eternal redemptive purpose. Please look at the following Special Topics online (www.freebiblecommentary.org).
1. YHWH's Eternal Redemptive Paln
2. Why Do OT Covenant Promises Seem So Different From NT Covenant Promises?
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 44:1-3
1O God, we have heard with our ears,
Our fathers have told us
The work that You did in their days,
In the days of old.
2You with Your own hand drove out the nations;
Then You planted them;
You afflicted the peoples,
Then You spread them abroad.
3For by their own sword they did not possess the land,
And their own arm did not save them,
But Your right hand and Your arm and the light of Your presence,
For You favored them.
44:1-3 This strophe recounts (perfect verbs, cf. Deut. 32:7) all of YHWH's activities for Israel during the conquest of Joshua. This conquest fulfilled the promise of Gen. 15:12-21. Notice the Genesis passage emphasizes YHWH's role (i.e., holy war) in the promise. YHWH acted, Abraham slept! The conquest was YHWH's victory, not the Israelite military's (Ps. 44:3).
44:1 "we have heard" The Jewish annual feasts were occasions to instruct the new generations about God' saving activities (cf. Exodus 12; Deut. 6:20-25; note the recurrent phrase, "when your children ask. . .," cf. Exod. 12:26, 27; 13:14-15; Deut. 6:20-35; Jos. 4:6-7, 21-24). It is the spiritual responsibility of every generation of believers to instruct the new generation about God, His character, and redemptive acts.
44:2 "the nations. . .the peoples" This refers to the native tribes of Canaan. See Special Topic below.
SPECIAL TOPIC: The Pre-israelite Inhabitants of Palestine
▣ "You planted them" In context this still refers to the Canaanite tribes (cf. LXX). The OT viewed YHWH as the establisher of all people groups (cf. Deut. 32:8). Genesis 15:12-21 asserts that the inhabitants of Canaan were expelled because of their sins; when Israel sins she will be expelled also (cf. Psalm 78).
The TEV, REV, and NET Bible assume that verse 2 relates to
1. the Canaanite people, 44:2a,c
2. the Israelites under Joshua, 44:2b,d (cf. Exod. 15:17; Jer. 45:4)
44:3 It was not Israel's military but YHWH's power to accomplish His purposes that allowed Israel to leave Egypt, travel to Canaan, and dispossess the native tribes!
Notice the parallelism between
1. Your right hand
2. Your arm
3. the light of Your presence
Number 3 would refer to the Shekinah Cloud of Glory during the Wilderness Wandering Period.
▣ "You favored them" This is the purpose of YHWH's promise to Abraham.
1. a seed (i.e., descendants)
2. a land
a. Abraham — Gen. 12:7; 13:15; 15:18
b. Israel — Gen. 26:3
c. Jacob — Gen. 28:13
The verb "favored" (BDB 953, KB 1280, Qal perfect) denotes the covenant purpose (cf. Gen. 12:3) of bringing all peoples to Himself (see Special Topic: YHWH's Eternal Redemptive Plan at Psalm 2, Intro.). YHWH chose to use Abraham and his seed (cf. Deut. 4:37; 7:7-8; 10:15) to reach all the sons and daughters of Adam.
NASB (UPDATED) TEXT: PSALM 44:4-8
4You are my King, O God;
Command victories for Jacob.
5Through You we will push back our adversaries;
Through Your name we will trample down those who rise up against us.
6For I will not trust in my bow,
Nor will my sword save me.
7But You have saved us from our adversaries,
And You have put to shame those who hate us.
8In God we have boasted all day long,
And we will give thanks to Your name forever. Selah.
44:4-8 If the first strophe, dominated by perfect verbs, denotes the past, this one, dominated by imperfects, denotes the present. Both deal with the concept of "holy war" or " God as Warrior." YHWH (or His name, Ps. 44:5,8) is the source of Israel's victories, not their military.
44:4 "You are my King" YHWH as king probably comes from 1 Sam.8:7. The Israelite king was only an earthly representative of YHWH's rule and reign (cf. Isa. 24:23; 52:7; 93:1; 96:10; 97:1; 99:1). In Jewish literature and ritual, YHWH is called "King of the Universe."
▣ "Command victories for Jacob" This is an imperative of request (BDB 845, KB 1010, Piel imperative.
The word "victories" is literally "salvation" (BDB 447). In the OT it denotes deliverance from physical problems and enemies.
It is possible that the ending letter on Elohim could go with the next word, making it "my Commander" (AB, p. 265), which would be parallel to "My King." AB thinks the next phrase should also be a parallel title, "the Savior of Jacob."
▣ "for Jacob" This is an allusion to YHWH's promises to the Patriarchs (i.e., Abraham, Isaac, Jacob, cf. Genesis 12-35). YHWH has an eternal revelatory, redemptive purpose for the whole world in which Israel and Jesus are key components (see Special Topic at Psalm 2, Intro.)!
44:8 Notice the parallelism of verse 8.
1. boasted — give thanks
2. all day long — forever
▣ "Selah" See Introduction to Psalms, VII and note at Ps. 3:2.
NASB (UPDATED) TEXT: PSALM 44:9-16
9Yet You have rejected us and brought us to dishonor,
And do not go out with our armies.
10You cause us to turn back from the adversary;
And those who hate us have taken spoil for themselves.
11You give us as sheep to be eaten
And have scattered us among the nations.
12You sell Your people cheaply,
And have not profited by their sale.
13You make us a reproach to our neighbors,
A scoffing and a derision to those around us.
14You make us a byword among the nations,
A laughingstock among the peoples.
15All day long my dishonor is before me
And my humiliation has overwhelmed me,
16Because of the voice of him who reproaches and reviles,
Because of the presence of the enemy and the avenger.
44:9-16 This strophe is a stark reversal of Ps. 44:1-3 and 4-8. Instead of YHWH fighting for Israel (i.e., 44:9b; Ps. 60:10; 108:11), He is fighting against them. It does not specifically mention why, but the problem was covenant disobedience and its consequences (cf. Leviticus 26; Deuteronomy 27-30).
The terrible consequences were not just military defeat but exile, slavery, humiliation!
44:9 "You have rejected us" This verb (BDB 276, KB 276, Qal perfect) is used often in the Psalms where YHWH rejects His covenant people (cf. Ps. 44:9,23; 60:1,10; 74:1; 77:7; 108:11). The reason why is the big question.
1. covenant disobedience (i.e., Leviticus 26; Deuteronomy 27-30)
2. their relationship with YHWH (i.e., Job, Psalm 73, Habakkuk)
3. a test of their loyalty not related to blessings (see SPECIAL TOPIC: GOD TESTS HIS PEOPLE at Ps. 11:4b-5)
The Psalm does not answer this, unless 44:22 is the key to the whole Psalm.
NASB (UPDATED) TEXT: PSALM 44:17-19
17All this has come upon us, but we have not forgotten You,
And we have not dealt falsely with Your covenant.
18Our heart has not turned back,
And our steps have not deviated from Your way,
19Yet You have crushed us in a place of jackals
And covered us with the shadow of death.
44:17-19 This strophe is an attempt to accept responsibility. Israel is claiming innocence.
1. we have not forgotten You
2. we have not dealt falsely with Your covenant
3. our heart (collective) has not turned back
4. our steps have not deviated from Your way
This claim of innocence is continued in the next strophe (cf. Ps. 44:20-22). This may be true for some Israelites but not for the majority of them, for the majority of their history (cf. Deuteronomy 32; Psalm 78; Nehemiah 9).
Verse 19 is theologically similar to Job where he was willing to make God look bad to enhance his own case. The psalmist is accusing God of acting against them in an unfair manner!
For a different interpretation see Derek Kidner, Tyndale OT Commentaries, vol. 15, pp. 185-186.
44:17 "Your covenant" See Special Topic at Ps. 25:10.
44:19
NASB, NKJV,
NRSV, NJB"jackals"
JPSOA, REB"sea monster"
The difference between these two is one consonant.
1. jackal — BDB 1072, תנים
2. sea monster — BDB תנין
The UBS Text Project (p. 237) gives "jackal" a "B" rating (some doubt). The JPSOA gives Ezek. 29:3; 32:2, as parallel passages for tannin (i.e., "sea monster," cf. Gen. 1:21; Job 7:12).
From the Canaanite literature desert creatures are often used as figurative language for the demonic of a nation (cf. Isa. 13:21-22; 34:11-15; Jer. 9:11; Mic. 1:8; Zeph. 2:4).
▣ "the shadow of death" See note at Ps. 23:4. YHWH has abandoned His covenant people to the demonic forces of pagan religions and the realm of death!
NASB (UPDATED) TEXT: PSALM 44:20-26
20If we had forgotten the name of our God
Or extended our hands to a strange god,
21Would not God find this out?
For He knows the secrets of the heart.
22But for Your sake we are killed all day long;
We are considered as sheep to be slaughtered.
23Arouse Yourself, why do You sleep, O Lord?
Awake, do not reject us forever.
24Why do You hide Your face
And forget our affliction and our oppression?
25For our soul has sunk down into the dust;
Our body cleaves to the earth.
26Rise up, be our help,
And redeem us for the sake of Your lovingkindness.
44:20 This is a specific denial of idolatry. They assert that if they were idolatrous, YHWH would surely have known (Ps. 44:21, cf. Ps. 7:9; 17:3; 26:2; 66:10; 139:23; Jer. 11:20; 17:10; 20:12).
▣ "extended our hands" This is literally "spread forth" (BDB 831, KB 975, Qal imperfect). This was a physical gesture of worship, usually denoting prayer (cf. Exod. 9:29; 2 Chr. 6:12; Ezra 9:5; Job 11:13; Ps. 28:2; 48:31; 88:9; 134:2; 141:2; 143:6), but could include offering (i.e., lifting up) some type of sacrifice (animal, incense, vegetable, or wine).
44:22 This is a claim, like Ps. 44:19, that YHWH has abandoned Israel (cf. UBS Handbook, p. 409). Paul makes use of this verse in Rom. 8:36, and seems to indicate that God's people face problems in a fallen world but He is with them and for them. Nothing can separate us from God's love in Christ (cf. Rom. 8:38-39).
▣ "for Your sake" Some have seen this phrase as the key theological thrust of the Psalm. God's people are persecuted, not because of their sin, but because of their relationship to Him. This motif is clearly seen in the life of Jesus.
I am just not sure there is enough textual evidence from this Psalm to make this claim!
44:23-26 This is seen as a separate strophe by NKJV, NRSV. There is a series of prayer requests (imperatives and jussives).
1. arouse Yourself, Ps. 44:23 — BDB 734, KB 802, Qal imperative, cf. Ps. 7:6; 35:23
2. awake — BDB 884, KB 1098, Qal imperative, cf. Ps. 35:23
3. do not reject us forever — BDB 276, KB 276, Qal imperfect used in a jussive sense, cf. Ps. 77:7
4. rise up — BDB 877, KB 1086, Qal imperative, cf. Ps. 3:7; 7:6; 9:19; 10:12; 17:13; 74:22; 82:8; 132:8
5. redeem us — BDB 804, KB 911, Qal imperative, cf. Ps. 25:22; 130:8 (see Special Topic at Ps. 19:14)
44:23 "why do You sleep, O Lord?" This is an idiomatic anthropomorphic phrase (cf. Ps. 78:65). YHWH (here called Adonia) does not sleep (cf. Ps. 121:4), but at times because of Israel's sin, He seems to remove Himself from fellowship with them (cf. Ps. 44:24-25).
For a good brief discussion see Hard Sayings of the Bible, "Does God Sleep?" (pp. 268-269).
44:24 "do not reject us forever" "Forever" is another idiom referring to fellowship (cf. Ps. 103:9). It seemed forever to them! But it was simply a period of disfellowship so as to engender repentance and restore long term fellowship.
44:25 This is imagery for people praying, either on their knees or prostrate on the ground. This was an unusual position of prayer, which was usually standing with hands lifted and eyes open, looking up. Solomon prayed on his knees (cf. 2 Chr. 6:13); Daniel prayed on his knees (cf. Dan. 6:10); Jesus prayed on His face in Gethsemane (cf. Matt. 26:39)! It is a way to denote intensity!
44:26 "for the sake of Your lovingkindness" YHWH acts for
1. His love for their fathers (i.e., the Patriarchs)
2. His promise to their fathers
3. His wider purpose of the Abrahamic covenant (cf. Gen. 12:3; see Special Topic at Psalm 2, Intro)
4. His covenant loyalty (see Special Topic at Ps. 5:7) to His word (cf. Ps. 6:4; 109:21,26; 119:149)
It was not because of Israel's goodness (cf. Deut. 9:4-6; Ezek. 36:22-38).
SPECIAL TOPIC: YHWH's GRACE ACTS TO ISRAEL
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 aspect of the covenant is brought into question in this Psalm?
2. What does this Psalm teach about the political structure of Israel?
3. Why has Israel been defeated?
4. Why is God asked to respond?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
A Song Celebrating the King's Marriage MT Intro For the choir director; according to Shoshannim, A Maskil of the sons of Korah. A Song of Love. |
The Glories of the Messiah and His Bride | An Ode For a Royal Wedding | A Royal Wedding Song | Royal Wedding |
| 45:1-2 | 45:1-5 | 45:1 | 45:1 | 45:1 |
| 45:2-3 | 45:2-3 | 45:2 | ||
| 45:3-5 | 45:3a-4a | |||
| 45:4-5 | 45:4-5 | 45:4b-5 | ||
| 45:6-9 | 45:6-9 | 45:6-9 | 45:6-9 | 45:6-7a |
| 45:7b-8a | ||||
| 45:8b-9 | ||||
| 45:10-12 | 45:10-12 | 45:10-13a | 45:10-12 | 45:10-13a |
| 45:13-15 | 45:13-17 | 45:13b-15 | 45:13-15 | 45:13b-16 |
| 45:16-17 | 45:16-17 | 45:16-17 | ||
| 45:17 |
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 praising an Israeli King.
1. probably Solomon at the time of one of his marriages (NASB margin)
2. Ahab and his marriage to Jezebel (Jewish Study Bible, p. 1332)
3. David (Ibn Ezra)
4. Messiah (Ibn Ezra's second choice and the Church Fathers)
B. This Psalm has been viewed by some as Messianic (notice the capitalized pronouns) but only in a typological sense. Historically it fits
1. the hyperbolic royal language of the ANE
2. a marriage of Solomon would have been attended by the people groups his empire controlled
C. All Israeli Kings were meant to represent YHWH (cf. 1 Sam. 8:6-7). He is the King of the Universe and they are to lead His people (by example) in His law.
D. The NASB Study Bible (p. 784) assumes the author was a Levitical singer and that as such his song was considered as coming from the temple (i.e., from God Himself). This is how the fluidity of terminology between God and the King is to be explained.
E. The Psalm has
1. a related opening (Ps. 45:1-2) and close (Ps. 45:16-17)
2. an address to the king, Ps. 45:3-9
3. an address to the bride, Ps. 45:10-15
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 45:1-2
1My heart overflows with a good theme;
I address my verses to the King;
My tongue is the pen of a ready writer.
2You are fairer than the sons of men;
Grace is poured upon Your lips;
Therefore God has blessed You forever.
45:1 The author describes himself to his readers (only here in the Psalter) in this verse.
1. his heart (i.e., he himself) overflows (BDB 935, KB 1222, Qal perfect; LXX has "erupts") with a good theme (i.e., praise for the King of God's people)
2. he writes to praise the King on his marriage
3. his tongue is the pen of a ready writer (i.e., [1] he was eager to praise the King or [2] he was a court poet or scribe, cf. Ezra 7:6)
45:2 He describes the King in poetic imagery.
1. he is fairer (i.e., "more handsome," cf. NRSV, TEV, NJB; this word [BDB 421, KB 421] is rarely used of men; it is in a rare form — Pealal perfect) than other men (lit. "the sons of men")
2. his speech is eloquent (TEV) and gracious (cf. Pro. 22:11; Eccl. 10:12); I think Ps. 45:4c is parallel
3. therefore, God has blessed You forever — two thoughts about this
a. be cognizant of ANE hyperbolic, royal language
b. be careful of cause and effect logic (i.e., YHWH blessed him because he acted appropriately). There is a tension in Scripture between God's sovereignty and human free will (see Special Topic at Ps. 25:12). Obedience is important but call is crucial. He was not King because he deserved it but by family line.
NASB (UPDATED) TEXT: PSALM 45:3-5
3Gird Your sword on Your thigh, O Mighty One,
In Your splendor and Your majesty!
4And in Your majesty ride on victoriously,
For the cause of truth and meekness and righteousness;
Let Your right hand teach You awesome things.
5Your arrows are sharp;
The peoples fall under You;
Your arrows are in the heart of the King's enemies.
45:3-5 This strophe is poetic imagery about the King's military victories. Notice he represents YHWH as he fights for the cause of (LXX)
1. "truth" (BDB 54)
2. "meekness" (unusual vowel pointing, BDB 776, cf. Pro. 15:33; 18:12; 22:4; Zeph. 2:3)
Notice the three imperatives and two jussives which reflect military imagery.
1. "gird Your sword on Your thigh" — BDB 291, KB 291, Qal imperative, Ps. 45:3, cf. Deut. 1:41; Jdgs. 3:16; 18:11; 1 Sam.17:39; 25:13
2-3. "ride on victoriously," Ps. 45:4
a. "be successful!" — BDB 852, KB 1026, Qal imperative
b. "ride" — BDB 938, KB 1230, Qal imperative
4. "let Your right hand teach," Ps. 45:4 — BDB 434, KB 436, Qal imperfect used in a jussive sense
5. "let the peoples fall under You," Ps. 45:5— BDB 656, KB 709, Qal imperfect used in a jussive sense
45:3 "Splendor" (BDB 217 I) and "majesty" (BDB 214) are often associated with God (i.e., Ps. 104:1). Notice how NASB capitalizes the pronouns in Ps. 45:2,3,4,5,6,7,8,9. But they are also used of the Israeli King (i.e., Ps. 21:5).
NASB, NKJV,
NRSV"O Mighty One"
TEV"Mighty King"
NJB"Warrior"
JPSOA"O hero"
REB"warrior king"
LXX"O powerful one"
This adjective (BDB 150) basically means "strong," or "mighty." It was used of
1. human warriors — Gen. 10:9; Ps. 78:65; 120:4; 127:4; Eccl. 9:11; Song of Songs 3:7
2. Messiah — Isa. 9:5 (David as type — Ps. 89:20)
3. YHWH as faithful covenant warrior (i.e., holy war) — Neh. 9:32; Ps. 24:8; Isa. 10:21; Jer. 32:18
In this context it refers to the Davidic King as victorious warrior, empowered by YHWH.
45:4-5 The pronouns are difficult to identify.
1. some refer to God
2. some to the King
This same confusion is in verses 6-7. The problem is that the author is describing the King as a representative of YHWH Himself. It is obvious how early Christian authors (i.e., Heb. 1:8-9) saw this as a Messianic Psalm. For them the Messiah had come and the OT pointed to Him (i.e., Jesus).
45:4
NASB, NKJV"awesome things"
NRSV"dread deeds"
TEV"great victories"
JPSOA, REB"awesome deeds"
LXX"marvelously"
This participle (BDB 431, KB 432, Niphal participle) means "awe-inspiring deeds."
1. God Himself — Deut. 1:19; 7:21; 10:20-21
2. His deeds — 2 Sam. 7:23; Ps. 145:6 (splitting the Red Sea, Ps. 106:22)
NASB (UPDATED) TEXT: PSALM 45:6-9
6Your throne, O God, is forever and ever;
A scepter of uprightness is the scepter of Your kingdom.
7You have loved righteousness and hated wickedness;
Therefore God, Your God, has anointed You
With the oil of joy above Your fellows.
8All Your garments are fragrant with myrrh and aloes and cassia;
Out of ivory palaces stringed instruments have made You glad.
9Kings' daughters are among Your noble ladies;
At Your right hand stands the queen in gold from Ophir.
45:6-9 Here again is a strophe that addresses both YHWH and His royal representative in a unified way.
45:6
NASB, NKJV,
NRSV, LXX"Your throne, O God"
NRSV margin"Your throne is a throne of God"
TEV"The kingdom that God has given you"
NJB"Your throne is from God"
JPSOA, RSV"Your divine throne"
REB"God has enthroned you"
NEB"Your throne is like God's throne"
You can see from the variety of translations that the Hebrew text is uncertain (JPSOA footnote). In a monotheistic (see Special Topic at Ps. 2:7) OT context this cannot be asserting deity to the King, but it is asserting that all the King is and has comes from his relationship to YHWH. The King is YHWH's earthly representative, as is the High Priest (cf. Zechariah 4).
YHWH's throne (cf. 1 Chr. 29:23; Lam. 5:19) is forever (cf. Ps. 93:2; see Special Topic at Ps. 9:5). The King's throne is for a lifetime. The Messiah is the special coming King (see Special Topic at Ps. 2:2). This phrase has one connotation in the OT and a fuller one in the NT!
45:7 One wonders if this is royal hyperbole or this Psalm truly addressed a godly King. If it is addressed to Ahab, it is royal hyperbole; if Solomon, it was true at first but not later; if David it was true at first and at last but not during his sinning period (i.e., Bathsheba, Uriah).
We must always be careful of attributing God's blessing based on human performance. God anointed the King for His own purposes of redemption and revelation (see Special Topic at Psalm 2 Intro.).
One last thought, verse 7 shows clearly that verse 6 is not attributing deity to an Israeli king. Hebrews 1:8-9 sees it as a Davidic royal typology!
▣ As YHWH loves righteousness (cf. Ps. 11:7; 33:5), so too, should His earthly representative, the Israeli king (i.e., His anointed, cf. Ps. 2:2).
45:8
NASB, NKJV,
NRSV"cassia"
TEV, NJB,
REB -omit-
This spice (BDB 893 I) is mentioned only here in the OT. It may refer to a cinnamon fragrance.
45:9 Does this verse imply that at the current wedding there were already
1. royal daughters
2. other wives/concubines
3. a Queen (rare word, BDB 993, cf. Neh. 2:6)
NASB (UPDATED) TEXT: PSALM 45:10-12
10Listen, O daughter, give attention and incline your ear:
Forget your people and your father's house;
11Then the King will desire your beauty.
Because He is your Lord, bow down to Him.
12The daughter of Tyre will come with a gift;
The rich among the people will seek your favor.
45:10-12 This is the strophe that implies the marriage was with a foreign lady, which fits
1. David — if Bathsheba was not Jewish
2. Solomon — with his many foreign wives (cf. 1 Kgs. 11:1-8)
3. Ahab — marrying Jezebel, a Tyrian princess (note Ps. 45:12)
45:10 This verse has four imperatives.
1. listen — BDB 1033, KB 1570, Qal imperative
2. give attention (lit. "see") — BDB 906, KB 1157, Qal imperative
3. incline your ear — BDB 639, KB 692, Hiphil imperative, cf. Pro. 22:17
4. forget your people — BDB 1013, KB 1489, Qal imperative
NASB (UPDATED) TEXT: PSALM 45:13-15
13The King's daughter is all glorious within;
Her clothing is interwoven with gold.
14She will be led to the King in embroidered work;
The virgins, her companions who follow her,
Will be brought to You.
15They will be led forth with gladness and rejoicing;
They will enter in to the King's palace.
45:13-15 This refers to the wedding party from the harem ("virgins"). The other wives (besides the Queen) are called "daughters" (cf. Ps. 45:9,10,12,13).
This strophe was spiritualized by the Church to refer to herself! This was also done with Song of Songs (Canticles).
45:14
NASB, NKJV"within"
JPSOA"inside"
The MT has "within" (פנימה, BDB 819, LXX), but some scholars suppose "pearls" (פנינים, BDB 819, cf. Job. 28:18; Pro. 3:15; 8:11; 31:10; Lam. 4:7).
The UBS Text Project gives the MT an "A" rating.
NASB (UPDATED) TEXT: PSALM 45:16-17
16In place of your fathers will be your sons;
You shall make them princes in all the earth.
17I will cause Your name to be remembered in all generations;
Therefore the peoples will give You thanks forever and ever.
45:16-17 The UBS Handbook, p. 429, has a good summary.
"The poet concludes by addressing the king, promising him that he will have many sons who will, like his ancestors, also be kings and rule over the whole earth."
Verse 17 is a way of asserting that this Psalm will be around for a long time and keep the memory of the king alive.
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 it thought this is a royal wedding song?
2. Does verse 6 refer to the Israeli king?
3. Why is it thought the bride is not from Israel?
4. Explain verses 16-17 in your own words.
5. Define "Your throne, O God" and explain how Hebrews 1:8-9 is using it.
6. Why is this Psalm thought to be Messianic?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
God the Refuge of His People MT Intro For the choir director. A Psalm of the sons of Korah, set to Alamoth. A Song. |
God the Refuge of His People and Conqueror of the Nations | A Song of Zion Celebrating God's Ultimate Victory Over the Nations | God Is With Us | God Is With Us |
| 46:1-3 | 46:1-3 | 46:1-3 | 46:1-3 | 46:1-3b |
| 46:3c | ||||
| 46:4-7 | 46:4-6 | 46:4-7 | 46:4-6 | 46:4-6 |
| 46:7 | 46:7 | 46:7 | ||
| 46:8-11 | 46:8-9 | 46:8-11 | 46:8-10 | 46:8-10 |
| 46:10 | ||||
| 46:11 | 46:11 | 46:11 |
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 the Scriptural inspiration for Martin Luther's hymn, "A Mighty Fortress Is Our God."
B. There is no known historical setting.
C. God is both
1. a fortress for protection (cf. Ps. 46:7, 11)
2. a warrior who caused war to cease in all the earth (cf. Ps. 46:9)
However, the great blessing is not just His power, but
1. His presence (cf. Ps. 46:1b)
2. His universal purposes (cf. Ps. 46:10, see Special Topic: YHWH's Eternal Redemptive Plan at Intro. to Psalm 2)
NASB (UPDATED) TEXT: PSALM 46:1-3
1God is our refuge and strength,
A very present help in trouble.
2Therefore we will not fear, though the earth should change
And though the mountains slip into the heart of the sea;
3Though its waters roar and foam,
Though the mountains quake at its swelling pride. Selah.
46:1 "God" The second book of Psalms uses the title Elohim far more than YHWH. See SPECIAL TOPIC: NAMES FOR DEITY at Ps. 1:1.
▣ "our refuge and strength" These are recurrent descriptions of God (cf. Ps. 14:6; 18:1-2; 40:17; 62:7-8; 142:5).
46:2-3 The psalmist's faith assertion (i.e., "will not fear," cf. Ps. 23:4; 27:1) is made amidst times of crises.
1. though the earth should change
2. though the mountains slip into the heart of the sea
3. though its waters roar (BDB 242, המה) and foam (BDB 330 I, חמר, sound play)
4. though the mountains quake at its swelling pride
These kinds of cataclysmic events could refer to
1. what happens when YHWH approaches His creation (i.e., "melts," cf. Ps. 46:6b; 98:7-9; Micah 1:4)
2. metaphor for trouble (i.e., "tight places," BDB 865 I, feminine noun, cf. Deut. 31:17,21;
1 Sam.10:19; Ps. 71:20; Pro. 1:27)
46:3 This verse has three imperfects (i.e., ongoing action).
1. waters roar — BDB 242, KB 250, Qal
2. waters foam — BDB 330, KB 330, Qal
3. mountains quake — BDB 950, KB 1271, Qal
The Jewish Study Bible (p. 1333) says this is "mythological language going back to Canaanite traditions. Before these myths were recovered, the psalm was often connected to the eschatological battles (so Rashi and Radak)."
The Anchor Bible (AB) on The Psalms by Mitchell Dahood, uses the literature of the Ras Shamra found at Ugarit to explain the Hebrew poetry and form of the Psalter. These Ugaritic texts are poetry about Ba'al and the Canaanite pantheon. Often Israel took the titles, imagery, and myths of the nations and changed them to extol their covenant Deity, YHWH, the one true God (see SPECIAL TOPIC: MONOTHEISM at Ps. 2:7)!
▣ "Selah" This term breaks the Psalm into three strophes.
1. vv. 1-3
2. vv. 4-7
3. vv. 8-11
For the possible meaning see notes at Ps. 3:2 and Introduction to Psalms, VIII.
NASB (UPDATED) TEXT: PSALM 46:4-7
4There is a river whose streams make glad the city of God,
The holy dwelling places of the Most High.
5God is in the midst of her, she will not be moved;
God will help her when morning dawns.
6The nations made an uproar, the kingdoms tottered;
He raised His voice, the earth melted.
7The Lord of hosts is with us;
The God of Jacob is our stronghold. Selah.
46:4-7 This strophe describes the tranquil peace surrounding God when the earth is in turmoil (i.e., Revelation 4-5).
1. a river continually flows (lit. "irrigation canal," BDB 625, cf. Ps. 36:8; 65:9; Ezek. 47:1; Joel 3:18; Zech. 14:8; Rev. 22:1,17) in "the city of God" (cf. Ps. 48:1,8; 87:3; 101:8; Isa. 60:14; Rev. 3:12)
2. the city of God will not be moved (i.e., shaken) because YHWH is in her midst (cf. Hos. 11:9; Zech.2:5; Heb. 11:10; 12:22; 13:14)
3. God will help her (cf. Ps. 37:40; Isa. 41:14) when morning dawns (imagery of perfect timing, cf. Ps. 5:3; 17:15; 30:5; 90:14). This "help" links with "the nations made an uproar" in Ps. 46:6a (same verb in Ps. 46:3a, cf. Psalm 2). The "nations" are mentioned again in Ps. 46:10b. God's purposes have always included the nations (see Special Topic at Psalm 2 Intro.)!
4. the city of God will not be moved (i.e., imagery of stability and continuance)
46:4b
NASB, JPSOA"The holy dwelling places"
NKJV"The holy place of the tabernacle"
NRSV"the holy habitation"
TEV"the sacred house"
NJB"it sanctifies the dwelling"
LXX"sanctified his covert"
REB"the holy dwelling"
The MT (BDB 1015) has
1. tabernacle — Exod. 25:9; 26:30; 38:21; Num. 9:18,22; 40:34-35 (i.e., "tent of meeting"); Ps. 78:60
2. dwelling place
a. of Korah (i.e., tents) — Num. 16:24,27
b. of Jacob — Ps. 87:2
c. of YHWH (i.e., temple) — Ps. 26:8; 74:7
d. of YHWH (but plural, i.e., all the buildings on the temple mount) — Ps. 43:3; 84:1; 132:5,7; Ezek. 32:27
The plural could refer to
1. all the buildings of the temple
2. the plural of majesty (i.e., most holy)
You can see from the translations that some change "holy" (adjective, BDB 872) into the verb "sanctify" (LXX, Vulgate, NJB), which is a change of only vowels.
▣ "the Most High" This title for Deity (Elyon, BDB 751 II, see Special Topic at Ps. 1:1) is used in Gen. 14:18-22; Num. 24:15; and Deut. 32:8, but mostly (16 times) in the Psalms and in Daniel 7 (4 times). The basic meaning is "high." It is used mostly by non-Israelites.
46:6 Notice the contrast between
1. the nations uproar, Ps. 46:6a (ineffective)
2. YHWH's voice, Ps. 46:6b (effective)
The verb "melted" (BDB 556, KB 555, Qal imperfect) can be used
1. figuratively of enemies' courage — Exod. 15:15; Jos. 2:9,11,24; Isa 14:31
2. figuratively of judgment — Amos 9:5
3. literally (i.e., final cleansing of earth) — 2 Pet. 3:10
46:7 This same promise,
1. YHWH of Hosts is with us (cf. Ps. 24:10; see SPECIAL TOPIC: NAMES FOR DEITY at Ps. 1:1, cf. Num. 14:9; 2 Chr. 13:12)
2. God of Jacob is our stronghold (cf. Ps. 9:9; 48:3; 59:9,16,17)
is repeated in verse 11 for emphasis! These statements are the psalmist's hope and YHWH's promises to His people.
▣ "is with us" This is the greatest promise (cf. Num. 14:9; I1 Chr. 13:12; Ps. 9:10; 37:28; 94:14; Heb. 13:5 [from Deut. 31:6; Jos. 1:5]). We need God!
NASB (UPDATED) TEXT: PSALM 46:8-11
8Come, behold the works of the Lord,
Who has wrought desolations in the earth.
9He makes wars to cease to the end of the earth;
He breaks the bow and cuts the spear in two;
He burns the chariots with fire.
10"Cease striving and know that I am God;
I will be exalted among the nations, I will be exalted in the earth."
11The Lord of hosts is with us;
The God of Jacob is our stronghold. Selah.
46:8-11 This strophe reveals the purpose of God. Notice the two imperatives of verse 8 and the parallel ones of verse 10.
1. come — BDB 229, KB 246, Qal imperative, Ps. 46:8
2. behold (lit. "see") — BDB 302, KB 301, Qal imperative, Ps. 46:8, cf. Job 23:9; Ps. 63:2; Isa. 26:11; 33:17,20; 48:6
3. cease (YHWH speaks in Ps. 46:10) — BDB 951, KB 1276, Hiphil imperative, Ps. 46:10 (i.e., in context a call to the world to stop fighting)
4. know — BDB 393, KB 390, Qal imperative, Ps. 46:10 (i.e., YHWH's power and deliverance; this is theologically parallel to #2)
YHWH causes all wars to cease to the ends of the earth! A new day is coming (i.e., the Prince of Peace, cf. Isa. 9:6; 66:12; John 14:27; 16:33; 20:19). A day of exaltation for the merciful God of creation. All nations will acknowledge Him (cf. Isa.2:2-4; 25:6-9; 56:6-8; Eph. 2:11-3:13). See Special Topic: YHWH's Universal Redemtpive Plan from Introduction to Psalm 2.
46:8 "desolations" The TEV has "come and see what the Lord has done. See what amazing things he has done on earth." The word "desolations" (BDB 1031 I) is used only twice in the Psalms (here and 73:19), where it denotes destruction. The events of the exodus are called "amazing things" (see Special Topic at Ps. 9:1), so military destruction could be so characterized. The word appears most often in Jeremiah (24 times) and all of them denote destruction, ruin, horror, desolation. Apparently YHWH stops war by defeating the nations' military (cf. Ps. 46:9; Psalm 2).
46:9
NASB, NKJV"chariots"
NRSV, TEV,
NJB, REB,
LXX"shields"
JPSOA"wagons"
It is uncertain if the Hebrew root is
1. "round" — BDB 222, עגול עגל (DSS, "round shield," 1QM6:15)
2. "wheeled cart" — BDB 722, עגלה (never in MT as war chariot)
In this context a "round shield" fits best.
46:11 The parallelism demands a global emphasis! The wonderful city is for all (i.e., new Jerusalem, cf. Revelation 21-22!)
For "earth" (46:2,6,8,9,10) see Special Topic at Psalm 1:2.
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. Is the imagery of verses 2-3 from end-time events or Canaanite mythology?
2. Explain the significance of a river flowing from God's city.
3. How is verse 6 like Psalm 2?
4. To whom is YHWH speaking in verse 10?
5. Is verse 10 about the nations' defeat or the nations' inclusion into the people of God?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
God the King of the Earth MT Intro A Song; a Psalm of the sons of Korah. |
Praise to God, the Ruler of the Earth | A Hymn Celebrating God's Enthronement as King of All Nations | The Supreme Ruler | Yahweh, King of Israel, King of the World |
| 4:1-4 | 47:1-4 | 47:1-4 | 47:1-4 | 47:1 |
| 47:2-3 | ||||
| 47:4 | ||||
| 47:5-9 | 47:5-7 | 47:5-7 | 47:5-7 | 47:5 |
| 47:6 | ||||
| 47:7-8 | ||||
| 47:8-9 | 47:8-9 | 47:8-9 | ||
| 47:9 |
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 focuses on the universal exaltation of the Creator/Redeemer God. God reigns (cf. Ps. 93:1; 96:10; 97:1; 99:1; Isa. 52:7)!
B. The how and when of this kingly affirmation is uncertain.
1. represented in a Davidic King of Israel's annual coronation
2. the end-time consummation of all things (cf. 1 Cor. 15:25-27)
3. the proper theology of God's place in creation (i.e., monotheism [see Special Topic at Ps. 2:7], He always has and always will reign)
C. The universal elements of the Psalm are powerful pointers to God as Creator and King of the Universe.
1. all peoples, Ps. 47:1
2. a great King over all the earth, Ps. 47:2b
3. subdues peoples. . .nations, Ps. 47:3
4. God reigns over the nations, Ps. 47:8 (cf. Ps. 22:28; 1 Chr. 16:31)
5. the princes (nobles) of the people (i.e., not Israel, but Gentiles) have assembled themselves, Ps. 47:9
6. the shields of the earth belong to God, Ps. 47:9
7. also possibly the use of Elyon, which is a common designation for the high god of the ANE, implies YHWH's dominance of all other gods (idols, elohims, angels, etc.)
NASB (UPDATED) TEXT: PSALM 47:1-4
1O clap your hands, all peoples;
Shout to God with the voice of joy.
2For the Lord Most High is to be feared,
A great King over all the earth.
3He subdues peoples under us
And nations under our feet.
4He chooses our inheritance for us,
The glory of Jacob whom He loves. Selah.
47:1-2 Notice the names for Deity.
1. God — Elohim, Ps. 47:1, 5, 6, 8 (twice), 10
2. Lord — YHWH, Ps. 47:2
3. Most High — Elyon, Ps. 47:2 (common name for high god in ANE, cf. Gen. 14:18-20,23; Num. 24:15; Deut. 32:8-9)
4. King — Ps. 47:2, 6, 8 ("reigns," cf. Zech. 14:9; Mal. 1:14)
5. God of Abraham — Ps. 47:10 (i.e., singular form of Elohim, cf. Deut. 32:15,17; Ps. 18:22)
Poetry often uses multiple names for Israel's Deity. Often it took titles and descriptions from other cultures and applied them to Israel's God. The second book of Psalms used Elohim predominately.
47:1 This Psalm begins with two imperatives admonishing the earth (i.e., "all peoples") to loudly rejoice.
1. "clap your hands" — BDB 1075, KB 1785, Qal imperative
2. shout to God — BDB 929, KB 1206, Hiphil imperative
a. war cry — Num. 10:9; Jos. 6:20; Isa. 42:13; 2 Chr. 13:15
b. assembly — Num. 10:7
c. victory — Jer. 50:15; Zeph. 3:14
d. affirmation — 1 Sam.10:24; Ps. 47:1; 66:1; 81:1; 95:1-2; 98:4; 100:1; Zech. 9:9
e. religious joy — 1 Sam.4:5; Ezra 3:11,13
f. distress — Isa. 15:4; Micah 4:9
47:2 "feared" This verb (BDB 431, KB 432, Niphal participle) denotes
1. the wilderness that Israel passed through in the exodus, cf. Deut. 1:19; 8:15
2. causing astonishment — Ps. 47:2; 68:35; 76:8
3. inspiring reverence — Deut. 7:21; 10:17; Neh. 1:5; 9:32; Dan. 9:4
Numbers 2 and 3 are very similar in meaning. He is the holy One, the only One and we are sinful creatures! But He has chosen to fellowship with us!
▣ "over all the earth" There seems to be a recurrent worldwide emphasis in Psalms 45-50 (cf. Ps. 47:1, 7-9; Ps. 45:16; 46:10; 47:2; 48:2,10; 49:1; 50:1,4,12). This theme "may be" why these Psalms are placed together. See also Psalms 96-99.
The earth is the Lord's (cf. Exod. 9:29; 19:5). He is the creator, sustainer (i.e., Elohim, Genesis 1), and covenant God (i.e., YHWH, Gen. 2:4). There is no other (see SPECIAL TOPIC: MONOTHEISM at Ps. 2:7)!
47:3-4 These verses emphasize the choice of Israel as YHWH's special covenant people (cf. Gen. 12:1-3; Exod. 19:5-6). Israel was meant to be a light to the nations, but she failed (cf. Ezek. 36:22-23; see Special Topic: YHWH's Eternal Redemptive Plan at Psalm 2 Intro.).
Israel's military victories were YHWH's victories (i.e., holy war).
47:4 "inheritance" In the division of the Promised Land (i.e., Joshua 12-19) the Levites were not given land (i.e., but 48 cities, cf. Joshua 20-21). It was said, "YHWH was their inheritance." This wonderful promise was extended as a promise to all Israel and in 1 Pet. 1:4 to all believers!
It is also possible to see this as referring to Canaan (i.e., the Promised Land, Gen. 12:7; 15:12-21; 17:8; Exod. 3:8; Deut. 1:8). It seems that "inheritance" and "glory (BDB 144) of Jacob" are parallel. My reluctance to affirm this is the universal emphasis of the Psalm. The earth, not just Canaan, is the Lord's!
▣ "whom He loves" In the OT, Israel has a central place, but in the NT the gospel of Jesus Christ has a central place (cf. John 3:16; 4:42; 1 Tim. 2:4; 4:10; 1 John 2:1-2; 4:14). Christians must view/interpret the OT through the eyes of the NT, not vice versa!
▣ "Selah" See note at Ps. 3:2 and Introduction to Psalms, VII.
NASB (UPDATED) TEXT: PSALM 47:5-9
5God has ascended with a shout,
The Lord, with the sound of a trumpet.
6Sing praises to God, sing praises;
Sing praises to our King, sing praises.
7For God is the King of all the earth;
Sing praises with a skillful psalm.
8God reigns over the nations,
God sits on His holy throne.
9The princes of the people have assembled themselves as the people of the God of Abraham,
For the shields of the earth belong to God;
He is highly exalted.
47:5-9 This strophe focuses on praise to God. Notice the words for vocal affirmation.
1. with a shout, Ps. 47:5
2. with the sound of a trumpet, Ps. 47:5
3-7. sing praises, Ps. 47:6-7 — BDB 274, KB 273, Piel imperative, 5 times
Many scholars see 47:5-8 depicting an annual event, where the Israeli king ascended the throne as a symbolic representative of YHWH's universal reign (i.e., ark brought back to the temple after a procession, cf. 2 Sam. 6:15). However attractive this theory, there is little historical evidence.
47:5 "trumpet" See Special Topic below.
SPECIAL TOPIC: HORNS USED BY ISRAEL
47:7
NASB"skillful psalm"
NKJV"with understanding"
NRSV"with a psalm"
JPSOA"a hymn"
REB"with all your skill"
This term (BDB 968) is used in the MT titles of thirteen Psalms, but only here in the text of a Psalm. BDB says it means "contemplative poem"; KB gives
1. "cult song" (Kittel)
2. "wisdom song performed to music" (Mowinckel)
Derek Kidner, Tyndale OT Commentaries, vol. 15, p. 195, links this word (i.e., Maskil) to Paul's statement in 1 Cor. 14:15. This is interesting but inconclusive. It is often very difficult to identify OT allusions in NT writings.
47:9 This verse implies that all the leaders (i.e., representing their people groups) gather together with Israel (i.e., the people of the God of Abraham, cf. Gen. 12:3; 22:18; Romans 4; Gal. 3:6-9).
The phrase "the shields" is a military imagery for the universal victory of YHWH (cf. Ps. 46:8-11).
YHWH's reign over all the earth is accomplished by His own acts ("highly exalted" — BDB 748, KB 828, Niphal perfect, cf. Ps. 46:10; Isa. 2:11,17; also note John 3:14-15, where the word "lifted up" also means "highly exalted").
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 do Psalms 45-50 have in common?
2. List the titles for Deity and explain the meaning of each.
3. Whom is verse 9 speaking of?
4. List the universal elements of the Psalm. What do these imply?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
The Beauty and Glory of Zion MT Intro A Song; a Psalm of the sons of Korah |
The Glory of God in Zion | A Song Celebrating the Beauty and Security of Zion | Zion, the City of God | Zion, the Mountain of God |
| 48:1-3 | 48:1-3 | 48:1-3 | 48:1-3 | 48:1-3 |
| 48:4-8 | 48:4-7 | 48:4-8 | 48:4-7 | 48:4-5 |
| 48:6-7 | ||||
| 48:8 | 48:8 | 48:8 | ||
| 48:9-14 | 48:9-11 | 48:9-11 | 48:9-11 | 48:9-10b |
| 48:10c-13b | ||||
| 48:12-14 | 48:12-14 | 48:12-14 | ||
| 48:13c-14 |
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 God's special city and people. He is with them and for them. See Isaiah 26, Contextual Insights, D. online at www.freebiblecommentary.org for the imagery of "city."
B. Does this Psalm imply that Jerusalem in Israel will be the physical capital of the new age?
Using the terminology of this Psalm, how does one explain the capture, sacking, and occupying of Jerusalem by many different nations throughout history?
C. I have struggled with this issue because it is the heart of millennial theories. Please see my conclusions in the Special Topic: OT Predictions of the Future versus NT Predictions (taken from my commentary on Revelation) at Psalm 37 Introduction.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 48:1-3
1Great is the Lord, and greatly to be praised,
In the city of our God, His holy mountain.
2Beautiful in elevation, the joy of the whole earth,
Is Mount Zion in the far north,
The city of the great King.
3God, in her palaces,
Has made Himself known as a stronghold.
48:1-3 Notice the different ways Jerusalem and her different hills are characterized.
1. the city of our God, Ps. 48:1
2. His holy mountain, Ps. 48:1
3. beautiful in elevation (BDB 832, only here in the OT, possibly a superlative marker, most beautiful)
4. the joy of the whole earth, Ps. 48:2
5. Mount Zion in the far north (or "north" = Zaphon, the mountain of the Canaanite gods north of Ugarit, cf. NIDOTTE, vol. 3, pp. 836), Ps. 48:2
6. the city of the great King, Ps. 48:2
7. God has made Himself known, in her palaces, as a stronghold, Ps. 48:3
These descriptions refer both to the temple on Mt. Moriah and the whole city of Jerusalem, often called Zion.
48:1 "the city of our God" This phrase can refer to several ideas.
1. the city linked to Melchezedek — Gen. 14:18 (i.e., Salem)
2. the city where YHWH caused His name to dwell — Deut. 12:5,11,21; 14:23,24; 16:2,6,11; 26:2
3. the city David captured from the Canaanites (i.e., Jebus), which later became his capital — 1 Sam. 5:7,9
4. the city linked to the angel of the Lord stopping the plague; purchased by David as site of the future temple — 2 Sam. 24:15-17,18-25; 2 Chr. 3:1 (i.e., Mt. Moriah, possible site of the offering of Isaac, Gen. 22:2)
5. Zion, same as Jebus — 2 Sam. 5:7; 1 Chr. 11:5 (i.e., way of referring to the whole city of Jerusalem, although it was built on seven hills, Zion became the common designation
The problem with Psalm 48 is verse 2, "Mount Zion in the far north." These are only theories.
1. It is metaphorical for heaven where YHWH dwells — Isa.14:13a,b; Rev. 3:12; 21:2,10
2. It, like other Psalms, incorporates some Canaanite mythological terminology (i.e., Zaphon = Hebrew "north," BDB 8) — Isa. 14:13c,d; Ezek. 28:14
It was common in Ancient Near Eastern religious thought to view the gods as living on mountain tops (cf. Gilgamesh Epic). This is especially true for the Ugaritic Ba'al myth poems from Ras Shamra. The gods met and lived on a northern mountain called Saphon or Zaphon. Ba'al had a throne there built by Anath. The male god of Phoenician fertility worship was called Baal Saphon. This name has been found in Phoenician colonies around the Mediterranean. This northern mountain tradition, totally unrelated to Israel's holy Mt. Moriah (cf. Ps. 20:40), seems to be the source of the imagery of both Isa. 14:13-15 and Ezek. 28:14,16. See Roland de Vaux, Ancient Israel, vol. 2, pp. 279-281.
3. Some scholars suggest a different division of the Hebrew consonants, "on the northern side of the city"
The concept of "city" as a way of referring to the place of YHWH's special presence continues in the NT.
1. Heb. 11:10 — "for he (Abraham) was looking for the city which has foundations, whose architect and builder is God"
2. Heb. 12:22 — "you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem"
3. Heb. 13:14 — "we do not have a lasting city, but we are seeking the city which is to come"
4. Rev. 3:12 — "the name of the city of My God, the new Jerusalem, which comes down out of heaven from My God"
5. Rev. 21:2,10 — "the city, new Jerusalem, coming down out of heaven from God"
48:2 "mountains" For the ANE, mountains were the home of the gods. In Babylon, which had no natural mountain, they built elevated towers (i.e., ziggurat, cf. Gen. 11:3-4) for a place for heaven and earth to meet.
In Israel's history there are several significant mountains.
1. Mt. Sinai where YHWH met Israel and gave her the law (cf. Exodus 19-20)
2. Mt. Zion, the city of David (Salem [Genesis 14],later Jebus [2 Sam. 5:6-10])
3. Mt. Moriah, the location of the temple (cf. Genesis 22)
4. in this Psalm Mt. Zion is greater than Mt. Zaphon, the mountain of the Canaanite gods (equivalent to Mt. Olympus for the Greek pantheon) because YHWH is greater
NASB (UPDATED) TEXT: PSALM 48:4-8
4For, lo, the kings assembled themselves,
They passed by together.
5They saw it, then they were amazed;
They were terrified, they fled in alarm.
6Panic seized them there,
Anguish, as of a woman in childbirth.
7With the east wind
You break the ships of Tarshish.
8As we have heard, so have we seen
In the city of the Lord of hosts, in the city of our God;
God will establish her forever. Selah.
48:4-8 This strophe focuses on the effect that God's city has on the world (cf. Ps. 48:2a; 10b). The imagery suggests fear and alarm based on God's power and presence in this special eternal city (cf. Ps. 48:8b.c).
As the kings of the nations are antagonistic in Psalm 2, so too, here. There is a real conflict between the worldview of Scripture and the pagan worship of Gentiles. This unseen, but real, conflict is a part of every age and every culture. The conflict is the exclusivism of monotheism.
48:6 "a woman in childbirth" This is a common biblical metaphor of fear, pain, and sudden anguish (cf. Isa. 13:8; 21:3; 26:17; Jer. 4:31; Hos. 13:13; Micah 4:9; John 16:21; Mark 13:8; 1 Thess. 5:3).
48:7 "the east wind" This was a hot desert wind (i.e., sirocco, from Arabic term for "east") that dried the crops, brought the locusts, and was a metaphor of destruction (cf. Jer. 18:17; Ezek. 17:10; Hos. 13:15; Jonah 4:8).
▣ "the ships of Tarshish" The exact location of Tarshish is uncertain, but a geographical location far to the west end of the Mediterranean, which would have denoted YHWH's universal power, is suggested. These ships were the largest, safest, ocean-going vessels in the Mediterranean. They were symbols of power and commerce.
48:8 "Selah" See note at Ps. 3:2 and Introduction to Psalms, VII.
NASB (UPDATED) TEXT: PSALM 48:9-14
9We have thought on Your lovingkindness, O God,
In the midst of Your temple.
10As is Your name, O God,
So is Your praise to the ends of the earth;
Your right hand is full of righteousness.
11Let Mount Zion be glad,
Let the daughters of Judah rejoice
Because of Your judgments.
12Walk about Zion and go around her;
Count her towers;
13Consider her ramparts;
Go through her palaces,
That you may tell it to the next generation.
14For such is God,
Our God forever and ever;
He will guide us until death.
48:9-14 This strophe magnifies YHWH.
1. they continue to think of His lovingkindness (i.e., covenant loyalty, see Special Topic at Ps. 5:7)
2. His presence in the temple in Jerusalem
3. His name (character/acts) praised to the ends of the earth
4. His right hand (i.e., power, see Special Topic at Ps. 7:3-4) is full of righteousness (see Special Topic at Ps. 1:5)
5. Judah's cities (i.e., daughters) rejoice because of His judgments (see Special Topic at Ps. 9:5-6)
6. notice His beautiful city
7. He is forever and ever
48:11-13 There is a series of commands.
1. let Mount Zion be glad — BDB 970, KB 1333, Qal imperfect used in a jussive sense
2. let the daughters of Judah rejoice — BDB 162, KB189, Qal imperfect used in a jussive sense
3. walk about Zion — BDB 685, KB 738, Qal imperative
4. go around her — BDB 668, KB 722, Hiphil imperative
5. count her towers — BDB 707, KB 765, Qal imperative
6. consider her ramparts — BDB 1011, KB 1483, Qal imperative
7. go through her palaces — BDB 819, KB 946, Piel imperative
These may refer to a procession (cf. Ps. 26:6) as (1) Joshua surrounding Jericho seven times, cf. Jos. 6:3-15 or (2) in Nehemiah the dedication of the walls of Jerusalem, cf. Nehemiah 12.
▣ "towers" This word (BDB 153) refers to "watchtowers" (cf. 2 Kgs. 9:17; 17:9; 18:8) and to archers (cf. 2 Chr. 26:9,10,15; 32:5; Neh. 3:25-27; Isa. 2:15).
▣ "ramparts" This word (BDB 298) refers to either
1. a surrounding wall — Isa. 26:1; Lam. 2:8; Nah. 3:8
2. space between two outer walls — 2 Sam. 20:15; Lam. 2:8
▣ "palaces" (or "citadel") This word (BDB 74) can refer to any large building within a walled city (cf. 2 Kgs. 15:25; 2 Chr. 36:19; Pro. 18:10; Isa. 32:14; Jer. 17:27; Lam. 2:5,7; Hos. 8:14; Amos 2:5; 6:8; Micah 5:5).
All three of these terms would collectively denote a powerful and fortified city of the ANE. But her real strength and durability was because YHWH dwelt there!
48:14
NASB"until death"
NKJV"even to death"
NRSV"forever"
JPSOA"evermore"
LXX"for ages"
REB"for evermore"
The difference between "until death" and "forever" is
1. where to divide the Hebrew consonants
2. the vowels the Masoretic scholars added much later to a Hebrew text
There is a third option for understanding this line of poetry. The same Hebrew term can refer to a musical tune "according to Alamoth" (cf. Psalm 46 title). If so, it would go with Psalm 49. This may be why NJB omits this line.
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. Does this Psalm refer to a historical occasion or the eschaton?
2. Will Jerusalem be YHWH's capital in the new age?
3. Why is verse 2 so controversial? Did Bible authors use terminology and imagery from pagan sources?
4. Do verses 4-8 describe an event like Psalm 2?
5. List the universal elements in this Psalm.
6. Do verses 12-13 describe a ritual processional? If so, are there any others like this in the OT?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
The Folly of Trusting in Riches MT Intro For the choir director. A Psalm of the sons of Korah |
The Confidence of the Foolish | Meditation on the Transience of Life and Wealth | The Foolishness of Trusting in Riches | The Futility of Wealth |
| 49:1-4 | 49:1-4 | 49:1-4 | 49:1-4 | 49:1-2 |
| 49:3-4 | ||||
| 49:5-9 | 49:5-9 | 49:5-9 | 49:5-9 | 49:5-6 |
| 49:7-8 | ||||
| 49:9 | ||||
| 49:10-12 | 49:10-12 | 49:10-12 | 49:10-12 | 49:10 |
| 49:11 | ||||
| 49:12-13 | ||||
| 49:13-15 | 49:13-15 | 49:13-15 | 49:13-15 | |
| 49:14a-c | ||||
| 49:14d-15 | ||||
| 49:16-20 | 49:16-20 | 49:16-20 | 49:16-18 | 49:16-17 |
| 49:18-19 | ||||
| 49:19-20 | ||||
| 49:20 |
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 49 is a wisdom psalm (cf. Psalm 37). It is addressed to the covenant community, not to YHWH. It has much more in common with the book of Proverbs than it seems to have with the rest of the Psalter. Note the parallelism and terminology of verses 3-4,10-12,13.
B. The subject matter is similar to Psalms 37 and 73 which is basically described as "the two ways"; a way that leads to life and a way that leads to death (cf. Psalm 1 and Deut. 30:1,15,19). The two ways are particularly seen in verses 3 and 5 compared to verse 6.
C. The theme is the folly of trusting in human, earthly wealth. This is somewhat surprising because wealth and success were viewed as a sign of YHWH's blessing for covenant obedience (cf. Leviticus 26; Deuteronomy 27-30).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 49:1-4
1Hear this, all peoples;
Give ear, all inhabitants of the world,
2Both low and high,
Rich and poor together.
3My mouth will speak wisdom,
And the meditation of my heart will be understanding.
4I will incline my ear to a proverb;
I will express my riddle on the harp.
49:1 Verse 1 has two parallel imperatives ("hear" [Qal imperative] and "give ear" [Hiphil imperative). It is significant that the author of this Psalm saw that it had universal implications far beyond the boundaries of the Promised Land (cf. Ps. 45:16; 46:10; 47:1-2,7-9; 48:2,10; 49:1; 50:1,4,12, i.e., "all peoples," "all inhabitants of the world"). It must be remembered that Wisdom Literature (see opening Article, p. xxv) was a literary genre well known and popular in the ANE.
49:2 "Both low and high" This is a very common metaphor in Hebrew used to express two extremes, and thereby include everything in between (note parallel "rich and poor"). This phrase itself is very unusual because it literally is "the sons of men" and "the sons of men," but may be a play on two different words for "men." The first one is the word adam (BDB 9), which usually means "mankind." The second one is the word ish (BDB 35), the general term for a male person. It is also possible the two phrases are synonymous (NEB, cf. Ps. 62:9; Isa. 2:9; NET Bible).
49:3 "wisdom. . .understanding" Both of these terms are plural (a plural of majesty), which is a way of expressing a superlative idea. This is the highest wisdom and the deepest understanding. This inspired wisdom teacher speaks God's truth.
NASB, NKJV,
NRSV"meditation"
TEV, REB"thoughts"
NJB"whisper"
JPSOA"speech"
NAB"utterance"
This is the only occurrence of this form of the root, הגה (BDB 212). The basic meaning of the root is "to groan," "to sigh," "to utter."
In this context it refers to the internal thoughts of the psalmist. He may be
1. a sage/philosopher
2. a Levite/singer
3. a priest/theologian
49:4 "I will incline my ear to a proverb" This is a striking metaphor of listening intently to a proverb so as to understand its meaning. The term "proverb" (BDB 605) is an ancient wisdom term, which seems to have the concept of a riddle, difficult saying, or mysterious truth. However, the second line of verse 4 may possibly be a way of saying that he is going to state a riddle (BDB 295) and then give its meaning. The two halves of verse 4 seem to show the basic wisdom form. The author will state this truth in a way that the people of his culture/world can understand it.
NASB (UPDATED) TEXT: PSALM 49:5-9
5Why should I fear in days of adversity,
When the iniquity of my foes surrounds me,
6Even those who trust in their wealth
And boast in the abundance of their riches?
7No man can by any means redeem his brother
Or give to God a ransom for him—
8For the redemption of his soul is costly,
And he should cease trying forever—
9That he should live on eternally,
That he should not undergo decay.
49:5-9 "Why should I fear in days of adversity" This is the theme which will be developed in this Psalm.
The word "world" (BDB 317) is rare and can mean
1. life — Job 11:17; Ps. 39:5; 89:47
2. world — Ps. 17:14
Remember meaning is determined by contexts not dictionaries/lexicons.
Godly people have always wondered about the unfairness of life (cf. Job, Psalm 73; Habakkuk). Often the wicked prosper and the righteous suffer. This seems to violate Leviticus 26 and Deuteronomy 27-30. YHWH wanted to use the abundance and prosperity of His people to attract the nations to Himself. However, because of the Fall of Genesis 3, even covenant mankind could not keep the Law. The only prosperity came to violent, greedy, powerful people.
This is not the world that God created it to be. His people did not model His character (cf. Ezek. 36:22-23). Fallen mankind cannot save/redeem themselves or their families, or their neighbors!
49:5 "iniquities of my foes surround me" The KJV has the word "heels" in place of "foes." The literal Hebrew term (BDB 784) seems to relate to Jacob as he held onto his brother's heel as he was born and, therefore, was named the "trickster," "supplanter," or "usurper." This is the concept of the word "foes" here.
49:6 "Even those who trust in their wealth" This verb "trust" (BDB 105, KB 120) occurs mostly in Psalms and Isaiah (cf. Isa. 26:3-4; 30:15). In Psalm 37 we learned that we are to trust in God alone! This verse is the exact opposite, humans trusting in themselves or their material possessions (cf. Job 31:24; Ps. 62:10; Pro. 11:28; 23:4-5; Mark 10:23-31; 1 Tim. 6:17-19).
49:7 "No man can by any means redeem his brother" In Hebrew the term "brother" (BDB 26) appears first for emphasis. NEB, REB, RSV, NRSV change אח (brother) to אך (surely, BDB 36). The UBS Text Project (p. 245) gives "brother" an "A" rating. The Hebrew states that a person cannot redeem (i.e., save, deliver) even himself/herself.
49:7,8 "redeem. . .ransom. . .redemption" There are two Hebrew verbs:
1. "redeem" — BDB 804, KB 911, Qal infinitive absolute and imperfect verb of the same root for emphasis
2. "ransom" (not BDB 145 I) — BDB 678, KB 733, Qal imperfect with BDB 497 I, lit. "a man cannot give to God the price of his life"
Both of them refer to the buying back of someone from slavery or from incarceration as a prisoner of war. See SPECIAL TOPIC: RANSOM/REDEEM at Ps. 19:14.
49:8-9 "For the redemption of his soul is costly,
And he should cease trying forever" This is a parenthetical thought which emphasizes that no matter how wealthy a man is, the price to pay to prolong life or secure an afterlife, is too high. This is where the gospel of Jesus Christ is good news (cf. Isaiah 53; Mark 10:45; 2 Cor. 5:21)!
Notice the parallelism.
1. he should cease trying forever (BDB 761) — BDB 292, KB 292, Qal perfect with waw
2. he should live on eternally (BDB 664) — BDB 310, KB 309, Qal jussive
3. he should not see the pit (BDB 1001) — BDB 906, KB 1157, Qal imperfect
It is difficult for Christians to interpret texts like this one because we read our NT understandings and definitions of words into these OT contexts. This is originally not related to Isaiah 53 or John 3:16. This is dealing with a long, healthy, prosperous life. Wealth cannot assure this! In a fallen world even covenant obedience could not assure this (i.e., Job, Isaac, Israel).
There are surely some hints of an afterlife in the OT (i.e., Job 14:14-15; 19:25-27; Ps. 16:10; Dan. 12:2), but for the most part the OT deals with this life!
49:8 "costly" In the context of the OT, the cost of ransom/redemption was
1. the death of an innocent animal as a substitute (cf. Leviticus 4) for the sinful soul of a human being or Leviticus 16 for a community of faith
2. in Psalm 51 there was no sacrifice for the intentional sin of David (cf. Lev. 4:2,22,27; 5:15-18; 22:14), so David offered "a broken and contrite heart" (Ps. 51:17)
3. the ultimate cost was paid by "the lamb of God who takes away the sin of the world" (cf. John 1:29). This was predicted in Isa. 52:13-53:12 (i.e., the Suffering Servant). This concept of substitutionary atonement was documented by Jesus (cf. Mark 10:45), Paul (cf. Gal. 1:4; 1 Cor. 15:3; 2 Cor. 5:21), Peter (cf. 1 Pet. 2:21-24), and the author of Hebrews (cf. Heb. 7:26-27; 9:28).
49:9 "That he should live on eternally,
That he should not undergo decay" Here is the problem of wealth. It does not provide ultimate answers. It cannot make a person right with God and it cannot prolong life. Therefore, it is false hope; it is a glimmer that lasts for only a moment and then is gone. The only true light, the only true hope, and the only true life is found in God.
NASB (UPDATED) TEXT: PSALM 49:10-12
10For he sees that even wise men die;
The stupid and the senseless alike perish
And leave their wealth to others.
11Their inner thought is that their houses are forever
And their dwelling places to all generations;
They have called their lands after their own names.
12But man in his pomp will not endure;
He is like the beasts that perish.
49:10 "For he sees that even wise men die;
The stupid and the senseless alike perish" Although this metaphor is similar to the one found in Eccl. 2:15,16, it is used in a different sense here. Here, the death of all things, including people and animals, is related to their inability to purchase longer life through wealth. There seem to be three different people or groups involved in Ps. 49:10; the wise person, the stupid person, and the senseless person. Because animals are mentioned in vv.12 and 20, some would see them being referred to here in the "senseless" (BDB 129, animal-like, cf. Ps. 73:22).
▣ "And leave their wealth to others" Again, Eccl. 2:18-23 is very helpful. No matter how wealthy a person is, when he/she dies, he/she leaves it all to others.
49:11 "Their inner thought is that their houses are forever" The MT Hebrew text has the idea that the rich person believes he and his wealth will last forever. However, the LXX changes the thought to "their graves are their houses forever." Whichever is correct, it still shows the ultimate folly of trusting in riches.
The UBS Text Project (p. 246) has
1. קרבם — their midst (NASB, "inner thought," BDB 899)
2.קברם — their graves (BDB 868). It gives a "B" rating (some doubt) to option #2 (cf. NJB, REB, JPSOA, LXX, Syrian, Vulgate)
The term "houses" probably refers to elaborately decorated and expensive tombs. These, like the Pharaohs, thought physical monuments to themselves would assure their memory and, in a sense, their immortality.
▣ "They have called their lands after their own names" One way humans try to assure that they will be remembered is by naming geographical locations after themselves (or legal deeds in their names). This, too, is folly, for the names change from age to age.
49:12 "But man in his pomp will not endure" In an attempt to provide a synonymous parallelism in verses 12 and 20, the NEB and REB change —
"in honor" (NASB, "pomp"), ביקר, BDB 430, to
"cattle" (NEB, REB, "oven"), בקר, BDB 133
The UBS Text Project gives "in honor" a "B" rating (some doubt) in verse 12 and an "A" rating (certain) in verse 20. It is obvious that the pride and arrogance of the rich are being emphasized here (cf. Eccl. 3:19-23).
NASB (UPDATED) TEXT: PSALM 49:13-15
13This is the way of those who are foolish,
And of those after them who approve their words. Selah.
14As sheep they are appointed for Sheol;
Death shall be their shepherd;
And the upright shall rule over them in the morning,
And their form shall be for Sheol to consume
So that they have no habitation.
15But God will redeem my soul from the power of Sheol,
For He will receive me. Selah.
49:13 "This is the way of those who are foolish" The foolish refers to either (1) the man who claims to know God but lives as if there is no God or (2) the overtly evil person. There is really no such thing as an atheist in the OT (cf. Isa. 53:1).
"Way" is an OT idiom for lifestyle. See notes at Ps. 1:1.
▣ "And of those after them who approve their words" This refers to those whom the arrogant wealthy influence with their philosophy of life. It may refer to their children, their students, other people who are seeking to be wealthy, or their friends. This is the end result of a false worldview (cf. Matt. 15:14; Luke 6:23).
▣ "Selah" This is a word about which there is much discussion but little unanimity. Some say it refers to
1. a pause
2. a rising crescendo
3. a musical interlude
4. forever, according to the rabbis
The very fact that there are so many interpretations means that no one really knows. See notes at Ps. 3:2 and Introduction to Psalms, VII.
40:14 "As sheep they are appointed for Sheol" The term Sheol refers to "the realm of the dead" in the OT. It was seen as a place of consciousness but there was no joy, no fellowship, and a gloomy prospect of many dark, quiet days. See Special Topic at Ps. 1:6.
▣ "Death shall be their shepherd" Literally this is "death feeds them." What a terrible parallel to the beauty of Ps. 23:1. Death lures those with the pleasures of this world but in the end, it is poison (cf. Proverbs 1-8).
▣ "And the upright shall rule over them" This truth is taught throughout the Bible (cf. Dan. 7:18; Mal. 4:3; 1 Cor. 6:2; Rev. 2:26).
▣ "in the morning" This could refer to
1. the light of God's truth
2. the light of life
3. the concept of the eschatological morning or the break of a new day
The NIDOTTE, vol. 1, p. 327, has a good list of things represented by "light."
1. salvation — Ps. 27:1; Isa. 49:6
2. prosperity and peace — Isa. 45:7
3. YHWH's covenant — Isa. 42:6
4. justice and righteousness — Isa. 51:4; 59:9
5. blessing — Ps. 89:15
6. God, Himself — Ps. 27:1; Isa. 60:1-3,19-20
7. the Suffering Servant — Isa. 42:6; 49:6
8. Messiah — Isa. 9:2
It is possible to divide the Hebrew consonants differently to "they shall go straight to the grave" (NIDOTTE, vol. 1, p. 713). This fits the central truth of the strophe better (NRSV, REB).
▣ The verb "consume" (BDB 115, KB 132, Piel infinitive construct) is literally "wear out." So the thought of the line is
1. Sheol will eat them (metaphor for Sheol as an animal with a voracious appetite or an allusion to the Canaanite god of death, Mot; see NASB Study Bible, p. 785, footnote and AB, p. 300).
2. The body will disintegrate to dust, as all bodies do after death (NRSV, TEV, JPSOA).
49:15 "But God will redeem my soul from the power of Sheol,
For He will receive me" What a tremendous truth! Notice the personal element — "me"! Here we have the beginning of the affirmation of an afterlife (or an intimate fellowship with God here and now throughout life and the confidence it will continue!), based, not on the works of man, but on the love of God. Here, personal faith, as well as a life of obedience and trust, are rewarded with eternality with our God (see notes at Ps. 23:6).
The term "receive" (BDB 542, KB 534) was used in Gen. 5:24 of Enoch. He was translated into YHWH's presence!
For Sheol see notes at Ps. 6:5 and 9:13.
NASB (UPDATED) TEXT: PSALM 49:16-20
16Do not be afraid when a man becomes rich,
When the glory of his house is increased;
17For when he dies he will carry nothing away;
His glory will not descend after him.
18Though while he lives he congratulates himself—
And though men praise you when you do well for yourself—
19He shall go to the generation of his fathers;
They will never see the light.
20Man in his pomp, yet without understanding,
Is like the beasts that perish.
49:17 "For when he dies he will carry nothing away" This is the truth that those who trust in wealth will leave it all at death (cf. 1 Tim. 6:7). Revelation 13:14 tells us that good deeds will follow after those who have lived for God. There is a book of life and a book of deeds (see Special Topic at Ps. 9:5). God will reward those who have loved and served Him. Judgment day is coming—for those who know our God it will be a day of rewards, but for those who have trusted in themselves, it will be a day of eternal separation (cf. Matt. 25:31-46; Rev. 20:11-15).
▣ "His glory" This Hebrew word (BDB 458 II) can mean
1. abundance
2. honor
3. glory
▣ "descend" This verb (BDB 432, KB 434, Qal imperfect) denotes the belief that the dead are in the ground or in the earth. See SPECIAL TOPIC: Where Are the Dead? at Ps. 1:6. This would be a way of expressing a descent into the realm of the dead. OT Semites buried their dead loved ones.
49:18 "Though while he lives he congratulates himself" This verse obviously is related to the bragging arrogance of those who trust in their own resources. But flattery is illusionary. God's world is moral and each will give an account unto God (cf. Dan. 12:2; Matt. 25:31-46; 2 Cor. 5:8; Rev. 20:11-15).
For "himself" (lit. nephesh) see notes at Ps. 3:2.
49:19 "He shall go to the generation of his fathers" This refers to the fact that in the OT burial was often done in family tombs, caves. This is an OT allusion for being buried with the family.
▣ "They shall never see the light" This probably refers to the same concept as Ps. 49:14. It could mean the light of life, the light of truth, but possibly it could mean the darkness of Sheol—the dwelling place of those who do not know our God (cf. Job 3:16; 33:28,30; Ps. 36:9).
49:20 This is exactly the same as verse 12 and is a fitting summary to the Psalm. It is pitiful but a true picture of a lost man as he stands wrapped in his own resources (cf. Matt. 7:13-14).
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. Why did a Jewish sage desire to speak to the entire world?
2. What reasons does the psalmist give for not fearing in the days of adversity?
3. Explain the term "redeem."
4. How is this Psalm related to Ecclesiastes?
5. What is Sheol?
6. What is the theological implication of verse 15?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
God the Judge of the Righteous and the Wicked MT Intro A Psalm of Asaph |
God the Righteous Judge | A Liturgy of Divine Judgment | True Worship | Worship in Spirit and Truth |
| 50:1-6 | 50:1-3 | 50:1-2 | 50:1-2 | 50:1-3a |
| 50:3-6 | 50:3-6 | 50:3b-4 | ||
| 50:4-6 | ||||
| 50:5-6 | ||||
| 50:7-15 | 50:7-11 | 50:7-11 | 50:7-11 | 50:7 |
| 50:8-9 | ||||
| 50:10-11 | ||||
| 50:12-15 | 50:12-15 | 50:12-15 | 50:12-13 | |
| 50:14-16a | ||||
| 50:16-21 | 50:16-21 | 50:16-18 | 50:16-18 | 50:16b-17 |
| 50:18-19 | ||||
| 50:19-21 | 50:19-21 | |||
| 50:20-21 | ||||
| 50:22-23 | 50:22-23 | 50:22-23 | 50:22-23 | 50:22-23 |
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 another Psalm that contains a universal element (cf. Ps. 50:1,4,12; Ps. 45:16; 46:10; 47:2; 48:2,10; 49:1). This is another way of asserting YHWH as the Creator (Psalm 104), the only God (see SPECIAL TOPIC: MONOTHEISM at Ps. 2:7).
B. Because His is the Creator, He is the only Judge. Humans will be judged by their relationship to God,
1. faith
2. obedience
3. worship
not just their fulfillment of ritual or liturgical forms. True faith is of the heart before the hand!
C. This Psalm is not about the judgment of all humans, but the judgment of the covenant people as heaven, earth, and all peoples watch. This judgment is for the purposes of
1. restoring some to heartfelt faith
2. revealing the false faith of some
D. This Psalm describes
1. those who are ritual-oriented followers (cf. Ps. 50:7-15)
2. those who are faithless followers (cf. Ps. 50:16-21)
3. brief summary in Ps. 50:22-23
E. There are many allusions to speaking. Notice
1. spoken, Ps. 50:1a
2-3. summoned (i.e., to witness or testify), Ps. 50:1b, 4
4. not in silence, Ps. 50:3, 21a
5-6. direct speech of YHWH, Ps. 50:5, 7
7. declare, Ps. 50:6a
8. I will speak, Ps. 50:7a
9. I will testify, Ps. 50:7b
10. reprove, Ps. 50:8,21
11. sacrifice of thanksgiving, Ps. 50:14a, 23a
12. YHWH says, Ps. 50:16a (much of the Psalm is YHWH speaking, Ps. 50:5, 7-15, 16-21, 22-23)
13. tell, Ps. 50:16b
14. My words, Ps. 50:17b
15. your mouth, Ps. 50:19a
16. your tongue, Ps. 50:19b
17. speak, Ps. 50:20a
18. slander, Ps. 50:20b
By their words you will know them for their words reveal their hearts (i.e., both groups, cf. Matt. 12:33-37; Luke 6:45).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 50:1-6
1The Mighty One, God, the Lord, has spoken,
And summoned the earth from the rising of the sun to its setting.
2Out of Zion, the perfection of beauty,
God has shone forth.
3May our God come and not keep silence;
Fire devours before Him,
And it is very tempestuous around Him.
4He summons the heavens above,
And the earth, to judge His people:
5"Gather My godly ones to Me,
Those who have made a covenant with Me by sacrifice."
6And the heavens declare His righteousness,
For God Himself is judge. Selah.
50:1-6 This strophe characterizes YHWH as the righteous Judge (cf. Ps. 50:6). The imagery of much of this Psalm is a court scene.
1. summoned the earth, Ps. 50:1,4
2. the two eternal witnesses—heaven and earth (cf., Deut. 4:26; 30:19; 31:28; 32:1), Ps. 50:4
3. God Himself is Judge, Ps. 50:5
4. I will testify against you, Ps. 50:7; notice the whole world, heaven and earth, are called to witness YHWH's accusations against His covenant people
50:1 Notice the names/titles of Deity used (see Special Topic at Ps. 1:1):
1. El, Ps. 50:1 — BDB 42, general name for God in the ANE from the root, "to be strong"
2. Elohim, Ps. 50:1,2,3,6,7 (twice), 14,16,23 — BDB 43, God as creator, provider, and sustainer of all life
3. YHWH, Ps. 50:1 — BDB 217, the covenant-making God, God as Savior, Redeemer (Ps. 50:5)
4. Elyon, Ps. 50:14 — BDB 751 II, see full note at Ps. 46:5, "Most High" (cf. Deut. 32:8; Ps. 9:2; 21:7; etc.)
5. Eloah, Ps. 50:22 — BDB 42, singular of Elohim (mostly in Job)
It is possible that the first three are meant to form one title (cf. Jos. 22:22). The LXX, NJB, and AB (p. 304) suggest, "The God (El) of gods (Elohim) is YHWH." There was some literary/theological reason to link these three names in a series, but it is lost to moderns.
▣ "earth" This is the Hebrew word erets (BDB 75, see Special Topic at Ps. 1:2). A parallel term, "world" (BDB 385, cf. Ps. 9:8; 18:15; 19:4; 24:1; 33:8; 50:12), is used mostly in Psalms and Isaiah.
▣ "from the rising of the sun to its setting" The phrase (cf. Ps. 113:3) is an idiom of universality, as is "from the east to the west." All peoples are summoned to YHWH's court. This concept is brought into the NT as
1. the sheep and goat judgment of Matt. 25:31-46
2. the judgment seat of Christ of 2 Cor. 5:8
3. the great white throne judgment of Rev. 20:11-15
This is alluded to in 1 Cor. 15:25-28. Humans will give an account to God of their stewardship of the gift of life!
50:2 "Zion" Here the city of God, Jerusalem, is characterized as "the perfection of beauty." In Ps. 48:2 she is called, "beautiful in elevation, the joy of the whole earth." Both of these descriptive phrases are combined in Lam. 2:15. See notes at Ps. 2:6; 9:11; 20:1.
▣ "God has shone forth" This same verb (BDB 422, KB 424, Hiphil imperative) is used in Ps. 80:1 (Hiphil imperative) and Ps. 94:1 (also Hiphil imperative). In Psalm 49:14 I have listed how the light imagery is used to refer to different things. God is the light of the world (cf. Ps. 27:1; Isa. 60:1-3,19-20) and so is His Son (cf. John 8:12; 12:35). Because of Them, so are Their faithful followers (cf. Matt. 5:14; 6:23; John 12:36).
50:3 This verse begins with two jussives ("may. . .").
1. may our God come — BDB 97, KB 112, Qal imperfect used in a jussive sense
2. may He not keep silence — BDB 361, KB 357, Qal imperfect used in a jussive sense
Judgment Day has arrived and the people of God are first to be charged (cf. Jer. 25:29; 1 Pet. 4:17).
▣ "Fire devours before Him" Fire is often associated with
1. the holiness/purity of God — Dan. 7:10
2. cleansing — Num. 31:23
3. judgment — Lev. 10:2; Num. 16:35
For a full listing of the imagery associated with "fire," see the Special Topic at Ps. 11:6.
In this context it is associated with the physical description on earth that occurs when a holy God approaches ("comes," Ps. 50:3a) His fallen creation (cf. Ps. 18:7-15; 97:1-6).
50:4 "heaven. . .earth" These are the two required witnesses (cf. Num. 35:30; Deut. 17:6; 19:15) for YHWH to take His people to court (cf. Ps. 50:4-5,7,16-21,22-23). These represent the first two created things (i.e., the planet and its atmosphere).
50:5 "gather" This verb (BDB 62, KB 74, Qal imperfect) is contextually parallel to "summoned" (Ps. 50:1,4). Notice it is "the godly ones" (i.e., the covenant people) who are gathered for Judgment Day (i.e., "the judgment seat of Christ" in 2 Cor. 5:10 is also for believers not unbelievers).
▣ Notice how the ritual-oriented followers are described.
1. My godly ones, Ps. 50:5
2. those who have made a covenant with Me by sacrifice, Ps. 50:5
3. O My people, Ps. 50:7 (covenant terminology)
4. they are commanded to (Ps. 50:14-15)
a. offer a sacrifice of thanksgiving (Qal imperative)
b. pay your vows to the Most High (Piel imperative)
c. call upon YHWH in the day of trouble (Qal imperative)
▣ "My godly ones" This word/title (BDB 339) is used often in Psalms to refer to faithful followers (see notes at Ps. 4:3; 12:1; 16:10; 18:25; 30:4; 31:23; 32:6; 37:28; 43:1; 52:9, etc.). At Psalm 16:10 it refers by typology and NT quotes to the Messiah.
Here it denotes Israelites who focus too much on sacrificial rituals and not enough on personal faith and lifestyle godliness.
▣ "to Me" Even a judgment scene is a call to intimate fellowship. For the wicked it is a call to judgment and separation! To those ritual-oriented believers, it is a call to change.
50:5 "covenant" This crucial theological term (BDB 136) is not Hebraic. This concept best describes a sovereign God and a commanded, continuing, responsible choice on behalf of human creatures (see Special Topic at Ps. 25:10).
▣ "by sacrifice" See Special Topic below.
SPECIAL TOPIC: SACRIFICES IN MESOPOTAMIA AND ISRAEL AND THEIR SIGNIFICANCE
50:6 This is an idiomatic affirmation of YHWH as Creator and thereby His right to pass judgment.
▣ "the heavens declare His righteousness" This affirms "natural revelation" (cf. Ps. 8:3; 19:1-6; 97:6; also note John 12:7-10).
▣ "Selah" See note at Ps. 3:2 and Introduction to Psalms, VII.
NASB (UPDATED) TEXT: PSALM 50:7-15
7"Hear, O My people, and I will speak;
O Israel, I will testify against you;
I am God, your God.
8I do not reprove you for your sacrifices,
And your burnt offerings are continually before Me.
9I shall take no young bull out of your house
Nor male goats out of your folds.
10For every beast of the forest is Mine,
The cattle on a thousand hills.
11I know every bird of the mountains,
And everything that moves in the field is Mine.
12If I were hungry I would not tell you,
For the world is Mine, and all it contains.
13Shall I eat the flesh of bulls
Or drink the blood of male goats?
14Offer to God a sacrifice of thanksgiving
And pay your vows to the Most High;
15Call upon Me in the day of trouble;
I shall rescue you, and you will honor Me."
50:7-15 This strophe seems to have three foci.
1. a word to His ritual-oriented followers
2. an affirmation of His Lordship over His creation, whereby He does not need human sacrifices, especially if by giving them humans feel YHWH is obliged to act on their behalf!
3. the need for heart faith (cf. Deut. 10:16; Jer. 4:4), not just the ritual/liturgy of the sacrificial system (cf. Ps. 51:16-17; Isa. 1:10-15; Hos. 6:6; Amos 5:21-24; Micah 6:6-8)
50:7 Covenant summons followers to hear YHWH speak.
1. Hear — BDB 1033, KB 1570, Qal imperative, the Judge is speaking
2. I will speak — BDB 180, KB 210, Piel cohortative
3. I will testify against you — BDB 729, KB 795, Hiphil cohortative
▣ This verse has several phrases that are known as covenant terminology.
1. My people (cf. Exod. 19:5-6)
2. O Israel (cf. Deut. 6:4-5)
3. I am God, your God (cf. Exod. 20:2; often in Leviticus)
The issue being addressed is lifestyle covenant obedience, not just sacrifices. Sacrifice was a ritual means of a holy God forgiving and staying in fellowship with sinful mankind. The heart was as crucial (cf. Deut. 10:16) as the act itself!
50:10-12 YHWH is affirming His lordship over all creation. Notice the repeated use of "every," "everything" (cf. Deut. 10:14; Neh. 9:6; Ps. 103:19-22).
50:13 Sacrifices were never viewed in the OT as food for God.
1. In Mesopotamian theology the gods ate the offerings of humans.
2. In Canaanite theology, Anath did eat flesh and drink blood.
One wonders how much of the vocabulary (not theology) of Israel was affected first by Canaanite mythology and later Judaism by Zoroastrian theology.
50:11 "that moves in the field" This construct (BDB 260 I and BDB 961) is found only here and 80:14. It is parallel to "birds" and, therefore, must be some type of creature (cf. Gen. 1:24-25).
1. small animals (i.e., mice, rats, foxes, etc.)
2. insects
Whatever they are, they are one example of YHWH's ownership of all creatures on this planet (cf. Ps. 50:10a).
50:14-15 The last two verses of this strophe are characterization of what things ritual-oriented followers should do, which are not directly related to the sacrifices of Leviticus 1-7.
1. offer to God a sacrifice of thanksgiving — BDB 256, KB 261, Qal imperative; this may have been the expected fulfillment of a vow, cf. Ps. 66:13-15
2. pay your vows to the Most High — BDB 1022, KB 1532, Piel imperative (Numbers 30; Deut. 23:21; Ps. 22:25; 56:12; 61:8; 65:1; 71:11)
3. call upon Me (i.e., prayer) in the day of trouble — BDB 894, KB1128, Qal imperative
If they do these things, then YHWH will "rescue" (i.e., "deliver," BDB 322, KB 321, Piel imperfect) each one. In turn each one will "honor" God (BDB 457, KB 455, Piel imperfect).
NASB (UPDATED) TEXT: PSALM 50:16-21
16But to the wicked God says,
"What right have you to tell of My statutes
And to take My covenant in your mouth?
17For you hate discipline,
And you cast My words behind you.
18When you see a thief, you are pleased with him,
And you associate with adulterers.
19You let your mouth loose in evil
And your tongue frames deceit.
20You sit and speak against your brother;
You slander your own mother's son.
21These things you have done and I kept silence;
You thought that I was just like you;
I will reprove you and state the case in order before your eyes."
50:16-21 This strophe is directed to the faithless follower, here called "the wicked" (BDB 957). These were men/women/youth of the covenant people who, by their words, deeds, and omissions, showed their rebellious, self-centered orientation (i.e., violated three of the Ten Commandments).
1. they speak of God and His covenant but ignore it, Ps. 50:16 (i.e., possibly the repeating of covenant verses or ritual but without faith and lifestyle)
2. they hate its requirements and ignore them (i.e., "cast My words behind you"; they were practical atheists), Ps. 50:17; cf. Neh. 9:26
3. not only are they not offended by evil deeds, they associate with those who do them, Ps. 50:18 ("by their fruits. . .," Matt. 7:16-20; 1 Cor. 15:33)
4. their words reveal their hearts, Ps. 50:19-20 (cf. Matt. 12:33-37)
5. they thought YHWH's patience with them was an affirmation (cf. Eccl. 8:11; Isa. 57:11)
But YHWH will act.
1. I will reprove you — BDB 406, KB 410, Hiphil imperfect used in a cohortative sense
2. I will state the case in order before your eyes — BDB 789, KB 884, Qal cohortative, i.e., prepare a legal case, cf. Job 13:18; 23:4; 32:14; 33:5
50:18
NASB"you are pleased with him"
NKJV"you consented with him"
NRSV, TEV,
NJB"make friends with"
LXX"you would join him"
JPSOA"you fall in with him"
REB"you choose him as a friend"
The MT has "pleased" (BDB 953, KB 1280, Qal imperfect with waw). The LXX, Syrian, and Vulgate have, "run with" or "associate with," which seems to fit the parallelism better. The UBS Text Project gives the MT wording a "B" rating (some doubt).
50:19
NASB, NRSV "everything that moves in the field"
NKJV"the wild beasts of the field"
TEV"all living things in the field"
NJB"whatever moves in the fields"
JPSOA"creatures of the field"
REB"the teeming life of the plains"
The MT has "moving things of the field" (BDB 265 I construct BDB 961). The first word is used only here and in Ps.80:13. It would seem to refer to the "teeming things" of Gen. 1:24-26.
50:21 "You thought that I was just like you" This phrase is intensified by the verb "to be" in both an infinitive construct and an imperfect verb.
Peripheral believers always assume they are secure and their beliefs are the same as God's. Revelation is the final arbiter! Fallen humans, even covenant humans, do not understand God or His word, but they think they do! For me as a Bible teacher, it is crucial that I maintain a teachable, repentant, humble spirit. My theology is not God's theology. He is not part of my tradition. I must remember all humans are
1. historically conditioned
2. sinful, damaged humans
3. susceptible to dogmatism and arrogance
The more you know, the more you know you do not know!
NASB (UPDATED) TEXT: PSALM 50:22-23
22"Now consider this, you who forget God,
Or I will tear you in pieces, and there will be none to deliver.
23He who offers a sacrifice of thanksgiving honors Me;
And to him who orders his way aright
I shall show the salvation of God."
50:22-23 This is a summary statement that has a message for both the ritual-oriented followers (by implication) and the faithless followers (direct address). Both are to "consider" (BDB 106, KB 122, Qal imperative).
1. to the wicked
a. those who forget God, Ps. 50:22a
b. judgment will come and no one can save, Ps. 50:22b
2. to the faithful in contrast
a. who offer a sacrifice of thanksgiving, Ps. 50:23a (cf. Ps. 50:14a)
b. who honor Me, Ps. 50:23a (cf. Ps. 50:15b)
c. who orders his way aright
YHWH will destroy the wicked (Ps. 50:22b), but deliver the faithful (Ps. 50:23c).
50:22b "Lest I tear you in pieces" This is imagery of YHWH as a lion (cf. Ps. 7:2; 17:12; Hos. 5:14; see Special Topic: Lions in the OT at Ps. 7:2). There is a painful consequence to rebellion and continuing unbelief! Justice is not without consequence!
▣ "there will be none to deliver" If God is against us, who can help us?! He and He alone can deliver. This same concept is expressed positively in Rom. 8:31-39.
50:23b This is an ambiguous line of poetry. Literally it is "set a way." The verb (BDB 962, KB 1321) has a wide semantical field. Most English translations take it as referring to a godly, covenant, obedient lifestyle. It is surely possible that it refers to an appropriate sacrifice!
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 would you entitle this Psalm?
2. What two types of covenant people are discussed? (Ps. 50:7-15, 16-21)
3. Who is on trial?
4. Is sacrifice wrong?
5. What does it mean, "God kept silent?" Why does God keep silent? (Ps. 50:21)
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
A Contrite Sinner's Prayer for Pardon MT Intro For the choir director. A Psalm of David, when Nathan the prophet came to him, after he had gone to Bathsheba. |
A Prayer of Repentance | A Prayer for Healing and Moral Renewal | A Prayer for Forgiveness | A Prayer of Contrition |
| 51:1-4 | 51:1-2 | 51:1-2 | 51:1-2 | 51:1-2 |
| 51:3-4 | 51:3-5 | 51:3-5 | 51:3-4b | |
| 51:4c-5 | ||||
| 51:5-9 | 51:5-6 | |||
| 51:6-9 | 51:6-9 | 51:6-7 | ||
| 51:7-9 | ||||
| 51:8-9 | ||||
| 51:10-13 | 51:10-11 | 51:10-12 | 51:10-13 | 51:10-11 |
| 51:12-13 | 51:12-13 | |||
| 51:13-14 | ||||
| 51:14-17 | 51:14-17 | 51:14-15 | 51:14-15 | |
| 51:15-17 | ||||
| 51:16-17 | 51:16-17 | |||
| 51:18-19 | 51:18-19 | 51:18-19 | 51:18-19 | 51:18-19 |
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 one of the penitential Psalms, cf. Psalm 6; 32; 38; 51; 102; 130; and 143. Psalm 51 may be related to Psalm 32, i.e., possibly David's sin; Psalm 32 may have been written later in David's life.
B. Although the introduction to Psalm 51 in the MT is a later addition, it may accurately reflect the subject matter of this Psalm. For a fuller understanding of the background read 2 Samuel 11 and 12.
C. David, as King of Israel, was God's official representative among His people. He betrayed this sacred trust. He does not call God "YHWH" in this Psalm (but this is characteristic of Book II of the Psalms). However, he calls upon God's unchanging character of love and mercy (cf. Mal. 3:6) as he throws himself, without excuse, in God's hands.
There was no OT sacrifice for intentional, premeditated sin (cf. Lev. 4:2, 22, 27; 5:15-18; 22:14).
1. lusted after another's wife
2. forced her to commit adultery
3. lied to her husband who was a royal soldier
4. had others (i.e., Israeli military duplicity) murder him
5. tried to cover the entire thing up instead of repenting
D. Notice how many different expressions are used to denote "forgiveness."
1. blot out — Ps. 51:1, 9
2. wash — Ps. 51:2,9
3. cleanse — Ps. 51:2
4. purify — Ps. 51:7
5. hide Your face — Ps. 51:9
6. deliver — Ps. 51:14
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 51:1-4
1Be gracious to me, O God, according to Your lovingkindness;
According to the greatness of Your compassion blot out my transgressions.
2Wash me thoroughly from my iniquity
And cleanse me from my sin.
3For I know my transgressions,
And my sin is ever before me.
4Against You, You only, I have sinned
And done what is evil in Your sight,
So that You are justified when You speak
And blameless when You judge.
51:1-2 Notice the literary flow of this strophe, which deals with a believer's confession of known sin. There are four (possibly five, Qere) imperatives of request.
1. be gracious to me — BDB 335, KB 334, Qal imperative; this is a recurrent prayer request (cf. Ps. 4:1; 6:2; 9:13; 25:16; 26:11; 27:7; 30:10; 31:9; 41:4,10; 56:1; 57:1 [twice] etc.) to a gracious God (BDB 337, cf. Ps. 86:15; 103:8; 111:4; 116:5; 145:8; see Special Topic at Ps. 9:10b)
a. according to Your lovingkindness (BDB 338, see Special Topic at Ps. 5:7)
b. according to the greatness of Your compassion (i.e., construct BDB 913 and BDB 933, cf. Ps. 25:6; 69:16; 119:156; 145:9)
2. blot out my transgressions — BDB 562, KB 567, Qal imperative, cf. Ps. 51:9, usually this word is used of destroying sinners (cf. Ps. 9:5; 69:28; 109:13) from life and the book of life (cf. Exod. 32:32-33; see Special Topic at Ps. 9:5)
This concept of "experienced" forgiveness and restoration to divine fellowship is also found in the NT, esp. Heb. 9:14; 1 John 1:7,9.
The same three nouns for "sin" also are found in Exod. 34:7. Interestingly the verb "blot out" is found in Exod. 32:32-33. Maybe the psalmist had the book of Exodus in mind.
The verb is also found in Isa. 43:25; 44:22. It asserts the great truth that when God forgives, God forgets—note Isa. 1:18; 38:17; 43:25; 44:22; Micah 7:19. Several different metaphors are used but all suggest "out of sight, out of mind."
In the ANE ink was acidic. When one wrote on a papyrus page the ink bit into the plant material and could not be erased. To erase something was a miracle of God, just like washing a dyed cloth white (cf. Isa. 1:18) was also impossible (i.e., no bleach available). Forgiveness is a miracle of God!
3. wash me — BDB 460, KB 459, Piel imperative, only here in the Psalms and Piel imperfect in Ps. 51:7; used predominately in Leviticus for ritual purification
4. "thoroughly" (MT has a Hiphil infinitive absolute, but the Masoretic Jewish scholars suggested a changes to another imperative) — BDB 915, KB 1176, Hiphil imperative
5. cleanse me — BDB 372, KB 369, Piel imperative, only here in the Psalms, and Qal imperfect in Ps. 51:7; used predominately in Leviticus for something pronounced clean.
51:1 "transgressions" There are several terms for human rebellion against God found in this strophe.
1. transgression, 51:1,3 — BDB 833, cf. Isa. 59:12-13; Amos 5:12; Micah 1:5 (twice),13; its basic meaning is to revolt or rebel against God
2. iniquity, Ps. 51:2,5,9 — BDB 730, cf. Ps. 32:5 (thrice), used often in Isaiah, Jeremiah, and Ezekiel
3. sin, Ps. 51:2,9,13 — BDB 308, cf Ps. 32:5 (twice), its basic meaning is to "miss"; the basic root is often used of a "sin offering"
4. evil, Ps. 51:4 — BDB 948 II, very common word, cf. Ps. 5:4; 7:4,9; 10:6,15; 23:4; 34:13,14,16; 36:4; 37:27; 41:5; 49:5; 52:3; 54:5, etc.
One can tell how important a concept is to a culture/language by how many terms are used to communicate or clarify the concept. Hebrew has many words for sin/rebellion against God.
▣ "sin" This feminine noun (BDB 308) is found in Ps. 51: 2,3,9,13. The masculine noun (BDB 307) is in Ps. 51:5,9. The verb (BDB 306, KB 305) is in Ps. 51:4,7.
51:3-4 These verses reveal the inner consequences of sin and its terrible disruption of fellowship with God.
1. "I know my transgressions" — They are not sins of ignorance but of open rebellion.
2. "My sin is ever before me" — Guilt cannot be relieved or minimized. It is a constant reminder of the broken fellowship and its consequences.
3. "Against You, You only, I have sinned" — This is a theological statement (cf. Gen. 20:6; 2 Sam. 12:13; Ps. 41:4). Sin is known only when human action is put up against a divine command (cf. Rom. 3:20,25; 4:15; 5:13,20; Acts 17:30).
This is not to depreciate the pain of victims but to note that ultimately all sin is against the one and only Holy God!
51:4c-d The TEV catches the meaning of these two lines of poetry.
"So you are right in judging me; you are justified in condemning me."
This is quoted by Paul from the LXX in Rom. 3:4. It is introduced by "let God be found true, though every man be found a liar."
NASB (UPDATED) TEXT: PSALM 51:5-9
5Behold, I was brought forth in iniquity,
And in sin my mother conceived me.
6Behold, You desire truth in the innermost being,
And in the hidden part You will make me know wisdom.
7Purify me with hyssop, and I shall be clean;
Wash me, and I shall be whiter than snow.
8Make me to hear joy and gladness,
Let the bones which You have broken rejoice.
9Hide Your face from my sins
And blot out all my iniquities.
51:5 This verse may go with verses 1-4. It is not an excuse but the terrible reality of the fallen human condition (cf. Gen. 8:21; 1 Kgs. 8:46; Job 14:1-4; 15:14; 25:4; Ps. 58:3; Pro. 20:9; Isa. 48:8; Rom. 3:9-18,23; Eph. 2:3; all express the reality of the fall of mankind in Genesis 3. It is true that most rabbis emphasized the origin of sin as Genesis 6. The Apostle Paul is the NT author who focuses on Genesis 3 as the source of sin and its consequences).
For me the theological issue is the sinfulness of children before the age of moral responsibility. Calvinism has emphasized the total depravity of mankind, in all areas, from birth to death. I am more drawn to the concept of informed human volition. This means that until a child knows he/she is breaking God's laws, they are not! Sin involves open-eyed rebellion! We are sinners in Adam/Eve (cf. Rom. 5:12-21) and also we choose to sin. Both are true!
51:6-9 The psalmist is asking God to restore him to his previous place/state of fellowship. He has acknowledged his sin (51:3-4) and asked for forgiveness (51:1-2). This strophe repeats these.
1. acknowledge his sins
a. v. 5
b. two imperatives
(1) "hide Your face from my sins" — BDB 711, KB 771, Hiphil imperative
(2) "blot out all my iniquities" — same as Ps. 51:1 (the "book of God" is also mentioned in Ps. 139:16, see note on "secret" below)
2. desires forgiveness
a. God desires "truth in the innermost being" (BDB 711, note the use of "secret" [BDB 712] in Ps. 139:15)
b. God please make that truth known
c. prayer requests (6 imperfects)
(1) purify me — BDB 306, KB 305, Piel imperfect
(2) I shall be clean — BDB 372, KB 369, Qal imperfect (i.e., result of being purified)
(3) wash me — BDB 460, KB 459, Piel imperfect
(4) I shall be whiter than snow — BDB 526, KB 517, Hiphil imperfect (i.e., result of being washed, cf. Isa. 1:18)
(5) make me to hear joy (BDB 965) and gladness (BDB 970) — BDB 1033, KB 1570, Hiphil imperfect
(6) let the bones. . .rejoice — BDB 162, KB 189, Qal imperfect ("broken bones" were an OT idiom of divine judgment, cf. Isa. 38:13; Lam. 3:4)
The psalmist deeply desires that the intimate fellowship he had known with God, which was damaged by his sin, be restored by God's grace and mercy.
51:6 "desires" This verb (BDB 342, KB 339, Qal perfect) is used in verse 6 of that which God "desires" (i.e., truth in the innermost being) and in Ps. 51:16 of that which He does not desire (Qal imperfect, i.e., perfunctory sacrifices or sacrifices for intentional sins).
51:7 "hyssop" The small desert plant (BDB 23) was used in a bunch to sprinkle liquids for ritualistic ceremonies.
1. blood of the Passover lamb on the doorpost of homes — Exod. 12;21-22
2. ceremony for cleansing of the leper — Lev. 14:4,6 (for leprous buildings, Lev. 14:19,51,52)
3. in connection to the ritual of burning the Red Heifer (i.e., ashes of purification) — Num. 19:6,18
4. in connection with Moses sprinkling the book of the law — Heb. 9:19, cf. Exod. 24:6-8
NASB (UPDATED) TEXT: PSALM 51:10-13
10Create in me a clean heart, O God,
And renew a steadfast spirit within me.
11Do not cast me away from Your presence
And do not take Your Holy Spirit from me.
12Restore to me the joy of Your salvation
And sustain me with a willing spirit.
13Then I will teach transgressors Your ways,
And sinners will be converted to You.
51:10-13 This strophe also has several prayer requests (imperatives, jussives) which call for a personal faith renewal. This must be brought about by the sovereign acts of God, but the psalmist must present himself for it to be done.
1. create in me a clean heart — BDB 135, KB 153, Qal imperative, cf. Ezek. 36:26-27; he desires a miracle or recreation (bara used only of God, Gen. 1:1)
2. renew a steadfast spirit within me — BDB 293, KB 293, Piel imperative, cf. Ps. 78:37
3. do not cast me away from Your presence — BDB 1020, KB 1527, Hiphil imperfect used in a jussive sense, cf. 2 Kgs. 13:23 and negative in 2 Kgs. 24:20; Jer. 7:15
4. do not take Your Holy Spirit from me — BDB 542, KB 534, Qal imperfect used in a jussive sense, cf. Isa. 63:10,11; Ezek. 36:26-27
5. restore to me the joy of Your salvation — BDB 996, KB 1427, Hiphil imperative
6. sustain me with a willing spirit — BDB 701, KB 759, Qal imperfect used in a jussive sense to match #3,4
Notice the emphasis on the internal, personal aspect of faith (i.e., Isa. 26:9). The result of this spiritual renewal will be
1. I will teach transgressors Your ways — BDB 540, KB 531, Piel cohortative; note the fellowship and knowledge of God must come first, cf. Ezra 7:10
2. sinners will be converted (lit. "turn back") — same verb as 51:12a, "to restore," but Qal imperfect
51:10 "heart" See Special Topic at Ps. 4:7. Mankind's unique creation in the image and likeness of God (cf. Gen. 1:26-27) and personally "fashioned/formed" by God (Gen. 2:7), makes him a
1. physical creature, like the other animals on this planet (cf. nephesh)
2. spiritual creature, uniquely suited for fellowship with God; this spiritual aspect goes by several metaphors/analogies/terms
a. heart, i.e., Ps. 36:1; 39:3; 55:4; 109:22
b. kidneys/bowels, i.e., Ps. 22:14; Jer. 4:19; 31:20; Lam. 1:20; 2:11
c. spirit, i.e., Isa. 57:16; Zech. 12:1
d. thoughts, Ps. 94:19
▣ "spirit" The term (BDB 924) is used several times in this Psalm.
1. "a steadfast spirit," 51:10
2. "Your Holy Spirit," 51:11
3. "a willing spirit, 51:12
4. "a broken spirit, 51:17
SPECIAL TOPIC: SPIRIT IN THE BIBLE
51:11b Many commentators believe this line of poetry is a reference to 1 Sam.11:6; 16:14; 18:12, where Saul initially had the Spirit but after his repeated sins, the Spirit left him and went to David.
My own denomination has used this Psalm, especially verse 12, to assert that no one can lose their salvation because it says, "restore the joy of Your salvation." However, Saul's spiritual status is uncertain. I have chosen to at least provide my understanding of these issues by
1. referring you to the SPECIAL TOPIC: APOSTASY (APHISTĒMI) at Ps. 26:8-12
2. referring you to the SPECIAL TOPIC: PERSEVERANCE at Ps. 7:12
3. inserting the following SPECIAL TOPIC: ASSURANCE (see below)
▣ "Your Holy Spirit" In most of the OT, the "Spirit" is a force of God (i.e., Gen. 1:2), not a distinct person (but note Isa. 63:10-11). However, this concept of the personhood of the Spirit is developed in the NT. Two Special Topics help clarify the point.
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT
NASB (UPDATED) TEXT: PSALM 51:14-17
14Deliver me from bloodguiltiness, O God, the God of my salvation;
Then my tongue will joyfully sing of Your righteousness.
15O Lord, open my lips,
That my mouth may declare Your praise.
16For You do not delight in sacrifice, otherwise I would give it;
You are not pleased with burnt offering.
17The sacrifices of God are a broken spirit;
A broken and a contrite heart, O God, You will not despise.
51:14-17 This strophe continues the thought of
1. deliver — BDB 664, KB 717, Hiphil imperative, the psalmist was sinful and needed to be forgiven. Verse 14 may link to David's murder of Uriah (lit. "bloods," BDB 196, assumed to refer to "bloodguiltiness," that is, "murder of an innocent person").
2. the "teach transgressors" (BDB 540, KB 531, Piel cohortative) of Ps. 51:13a is explained/defined
a. my tongue will joyfully sing (David was a singer) of Your righteousness (this key term [BDB 842] basically means a standard, ruler, straight edge. All the words for "sin" are a deviation from the standard; in this context it has the connotation of "vindication" or "just actions," cf. Ps. 71:2,15; see Special Topic at Ps. 1:5).
(1) open my lips
(2) my mouth may declare Your praise
The new thought is begun in Ps. 51:16-17. There was no sacrifice listed in Leviticus 1-7 that dealt with intentional, premeditated sin (cf. Lev. 4:2,22,27; 5:15-18; 22:14; Num. 15:27-28). If there were he would give it (BDB 678, KB 733, Qal cohortative), but there was not, so he threw himself on the mercy of God. He trusted/believed that God would not reject (both Niphal participles)
1. a broken heart over sin (BDB 990, cf. Ps. 34:19; Isa. 61:1; Jer. 23:9)
2. a contrite heart (lit. "crushed, BDB 194, cf. Isa. 57:15)
This refers to a Rom. 12:1-2 kind of worshiper. Repentance has an effect on God (cf. Ps. 34:18)!
51:15
NASB (1970)"Lord"
NASB (1995)"Lord"
The MT has Adon, not YHWH. The covenant name for Israel's God is not found in Book II of the Psalter as frequently as in Book I. Some scholars speculate that the compiler of Book II changed many of the references of YHWH to Elohim.
NASB (UPDATED) TEXT: PSALM 51:18-19
18By Your favor do good to Zion;
Build the walls of Jerusalem.
19Then You will delight in righteous sacrifices,
In burnt offering and whole burnt offering;
Then young bulls will be offered on Your altar.
51:18-19 The Psalm closes with a seemingly separate thought. There is an unexpected switch from an individual to a national prayer for God's blessing ("do good," BDB 405, KB 408, Hiphil imperative) on Jerusalem. The prayer implies that Jerusalem had problems.
1. build her walls
2. restore her sacrificial system
Many commentators have used verse 16 to depreciate sacrifice, but because of Ps. 51:23, it is best to see it as emphasizing the difference between "intentional" and "unintentional" sin.
Also notice that at no time would these two verses fit David's life. There is no MSS evidence they were added after the compositions or compilation of the Psalm.
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. The psalmist gives two reasons for God to be gracious to him. What are they and why are they significant?
2. List the different words used to describe forgiveness in this Psalm.
3. Explain verse 4 in your own words.
4. What does verse 5 mean in an OT setting?
5. Does God take the Holy Spirit away from sinners?
6. Explain verses 16-17's relationship to verse 19. Explain the difference between an "intentional sin" and an "unintentional sin" in relation to the sacrificial system.
7. How are verses 18-19 related to the rest of the Psalm?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Futility of Boastful Wickedness MT Intro For the choir director. A Maskil of David, when Doeg the Edomite came and told Saul, and said to him, "David has come to the house of Ahimelech." |
The End of the Wicked and the Peace of the Godly | God's Imminent Judgment Against a Tyrant | God's Judgment and Grace | The Fate of Cynics |
| 52:1-4 | 52:1-4 | 52:1-4 | 52:1-4 | 52:1-2 |
| 52:3-4 | ||||
| 52:5-7 | 52:5-7 | 52:5-7 | 52:5-7 | 52:5 |
| 52:6-7 | ||||
| 52:8-9 | 52:8-9 | 52:8-9 | 52:8-9 | 52:8 |
| 52:9 |
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. Notice this Psalm is addressed to wicked people (use of collective singular). Most Psalms are addressed to God.
B. This Psalm is a series of strophes that contrast the plight of the wicked with the security of the righteous.
C. Notice it is the speech of the two groups that reveals their hearts (motives, cf. Matt. 12:34-37).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 52:1-4
1Why do you boast in evil, O mighty man?
The lovingkindness of God endures all day long.
2Your tongue devises destruction,
Like a sharp razor, O worker of deceit.
3You love evil more than good,
Falsehood more than speaking what is right. Selah.
4You love all words that devour,
O deceitful tongue.
52:1 This is antithetical parallelism. Throughout the Psalm the wicked and the righteous are contrasted (JPSOA). The Peshitta reverses the MT and comes up with "against the innocent every day."
The LXX makes the whole verse refer to the "wicked." The second line has "of lawlessness all day long." AB (p. 11) makes the second line sarcasm, "O devoted of El."
▣ "boast" This verb (BDB 237, KB 248, Hiphil imperfect) in the Hiphil is often used of self praise (cf. 1 Kgs. 20:11; Ps. 49:6; Pro. 20:14; 27:1; Jer. 49:4). In Jer. 9:23-24 the term has both negative (false boasting) and positive (true grounds for boasting) aspects.
▣ "O mighty man" This is one of three vocatives used to describe wicked people.
1. O mighty man — BDB 150, they are mighty in their boasting about their sin; this is biting sarcasm
2. O worker of deceit — BDB 793 I construct BDB 941 I
3. O deceitful tongue — BDB 546 construct 941; not the same root as #2, but very close (i.e., personified evil speech)
▣ "lovingkindness" See Special Topic at Ps. 5:7.
▣ "all day long" This denotes an extended period of time (i.e., forever). The concept of "forever" is repeated several times in this Psalm.
1. God's judgment — Ps. 52:5a
2. the righteous' trust in God's lovingkindness — 52:8b
3. the righteous' thanksgiving to God — 52:9a
52:2 We need to remember that words matter. They can bless or curse (cf. James 3:1-12). There is power in words (cf. Ps. 52:4). We will give an account to God for our words (cf. Matt. 12:34-37). Speech reveals the heart.
52:3 These are shocking parallel lines of poetry. Just think how far humans made in the image and likeness of God have fallen! They have become polar opposites of what they were intended to be!
The word "love" (BDB 12) is used twice in shocking ways.
1. they love evil more than good, Ps. 52:3
2. they love all words that devour, Ps. 52:4
NASB"than speaking what is right"
NKJV"than speaking righteousness"
NRSV"than speaking the truth"
TEV"than truth"
NJB"to uprightness"
JPSOA"to speaking truthfully"
REB"than truthful speech"
LXX"than speaking justice"
The reason there is such variety in the translations is because this is an unusual use of "righteousness" (BDB 841). It is often used in the sense of "right" (cf. Ps. 23:3) but here in the sense of "true" (cf. Ps. 58:1).
52:4 "devour" This noun (BDB 118 I) basically means to swallow and is used as an image for destruction.
NASB (UPDATED) TEXT: PSALM 52:15-7
5But God will break you down forever;
He will snatch you up and tear you away from your tent,
And uproot you from the land of the living. Selah.
6The righteous will see and fear,
And will laugh at him, saying,
7"Behold, the man who would not make God his refuge,
But trusted in the abundance of his riches
And was strong in his evil desire."
52:5-7 This strophe contrasts what God will do with the wicked and the response of the righteous.
1. God's actions toward the wicked result in their death.
a. He will break (lit. "pull down") them down forever — BDB 683, KB 736, Qal imperfect
b. He will snatch up — BDB 367, KB 363, Qal imperfect; this is a rare word only here in the Psalms, but note its other three occurrences refer to "fire taken to oneself," cf. Pro. 6:27; 25:22; Isa. 30:14)
c. He will tear you away from your tent — BDB 650, KB 702, Qal imperfect
d. He will uproot them from the land of the living — BDB 1057, KB 1658, Piel perfect with waw
2. The reaction of the righteous to God's acts of judgment:
a. will see — BDB 906, KB 1157, Qal imperfect
b. will fear (i.e., repent in awe) — BDB 431, KB 432, Qal imperfect
c. will laugh at their judgment — BDB 965, KB 1315, Qal imperfect; God laughs in Ps. 2:40; 37:13; personified wisdom laughs in Pro. 1:26; here the righteous laugh when the judgment of God falls on those who have rejected Him and persecuted them. They "laugh" in the sense of "they reap what they sowed." Justice defeats injustice!
52:5 This imagery of "tear you away from your tent" is an idiom related to the days of Israel's nomadic living in tents (nomadic and later the Exodus). This same imagery can be seen in
1. Saul — 1 Sam.13:2 (i.e., to your homes)
2. Sheba — 2 Sam. 20:1 (i.e., to your homes)
3. Jeroboam I — 1 Kgs. 12:16; 2 Chr. 10:16 (i.e., to our own country)
4. Paul — 2 Cor. 5:1-10 (tent as metaphor for the human body)
▣ "forever" The concept of "forever" is mentioned in the Psalm's three lines.
1. God's judgment is "forever," Ps. 52:5 (BDB 664, cf. Job 4:20; 14:20; 20:7; 23:7; Ps. 9:7)
2. God's blessing is "forever and ever," 52:8
a. forever — BDB 761 (see Special Topic at Ps. 9:5)
b. ever — BDB 723 I (compound of them both in Ps. 9:5; 10:16; 21:4; 45:6,17; 48:14; 104:5; 119:44; 145:1,2,21)
3. faithful followers' thanksgiving is "forever," Ps. 52:9 — BDB 761
▣ "the land of the living" This construct (BDB 75, BDB 313) is an idiom for life (cf. Job 28:13; Ps. 27:13; 116:9; 142:5; Isa. 38:11; Jer. 11:19). It is in contrast to "the land of the dead," which would be Sheol or the Pit (see Special Topic at Ps. 1:6).
▣ "Selah" See note at Psalm 3:2 and Intro. to Psalms, VII.
52:7 Verse 7 is a description of the person referred to in verses 1-4.
1. he would not make God his refuge
2. he trusted in the abundance of his riches, cf. Job 31:24-28; Ps. 49:6-9; Pro. 11:28
3. he was strong in his evil desire
NASB (UPDATED) TEXT: PSALM 52:8-9
8But as for me, I am like a green olive tree in the house of God;
I trust in the lovingkindness of God forever and ever.
9I will give You thanks forever, because You have done it,
And I will wait on Your name, for it is good, in the presence of Your godly ones.
52:8-9 As verse 7 characterized the wicked person (i.e., uprooted), verse 8 characterizes the righteous person (i.e., planted).
1. He is like a green olive tree in the house of God, cf. Ps. 1:3; 92:12-14; 128:3; Jer. 11:16; 17:5-8.
2. He trusts in God's lovingkindness forever, cf. Ps. 13:5; this lovingkindness is forever, cf. Ps. 52:16; the wicked "trust" in their own riches.
3. He gives thanks to God forever — BDB 392. KB 389, Hiphil imperfect used in a cohortative sense.
4. He will wait on His name — BDB 875, KB 1082, Piel imperfect used in a cohortative sense.
52:9 "Your name" It is characterized as "it is good." See Special Topic at Ps. 5:11-12.
▣ "in the presence of Your godly ones" This could refer to
1. angels
2. faithful followers at the temple (cf. Ps. 52:8, "house of 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. What is unusual about this Psalm?
2. List the different vocatives used to describe or personify the wicked.
3. Compare what God will do to the wicked versus the righteous in verses 5-6.
4. What do the wicked do that alienates them from God?
5. Who are "the godly ones" of verse 9?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Folly and Wickedness MT Intro For the choir director. According to Mahalath. A Maskil of David. |
Folly of the Godless, and Restoration of Israel | Condemnation of a Cynical and Unrighteous Age | Human Wickedness | The Fate of the Godless |
| 53:1-3 | 53:1 | 53:1 | 53:1 | 53:1 |
| 53:2-3 | 53:2 | 53:2-3 | 53:2 | |
| 53:3 | 53:3 | |||
| 53:4-6 | 53:4-5 | 53:4 | 53:4 | 53:4 |
| 53:5 | 53:5 | 53:5 | ||
| 53:6 | 53:6 | 53:6 | 53:6 |
*This Psalm is almost exactly a duplicate of Psalm 14, except YHWH has been changed to Elohim. See notes there.
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.
NASB (UPDATED) TEXT: PSALM 53:1-3
1The fool has said in his heart, "There is no God,"
They are corrupt, and have committed abominable injustice;
There is no one who does good.
2God has looked down from heaven upon the sons of men
To see if there is anyone who understands,
Who seeks after God.
3Every one of them has turned aside; together they have become corrupt;
There is no one who does good, not even one.
NASB (UPDATED) TEXT: PSALM 53:4-6
4Have the workers of wickedness no knowledge,
Who eat up My people as though they ate bread
And have not called upon God?
5There they were in great fear where no fear had been;
For God scattered the bones of him who encamped against you;
You put them to shame, because God had rejected them.
6Oh, that the salvation of Israel would come out of Zion!
When God restores His captive people,
Let Jacob rejoice, let Israel be glad.
This Psalm is almost exactly a duplicate of Psalm 14, except "YHWH" has been changed to "Elohim." See notes there.
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Prayer for Defense Against Enemies MT Intro For the choir director on stringed instruments. A Maskil of David, when the Ziphites came and said to Saul, "Is not David hiding himself among us?" |
Answered Prayer For Deliverance From Adversaries | Prayer For Deliverance From Personal Enemies | A Prayer For Protection From Enemies | Appeal to God, the Just Judge |
| 54:1-3 | 54:1-3 | 54:1-2 | 54:1-3 | 54:1-2 |
| 54:3 | 54:3 | |||
| 54:4-5 | 54:4-5 | 54:4-5 | 54:4-5 | 54:4-5 |
| 54:6-7 | 54:6-7 | 54:6-7 | 54:6-7 | 54:6-7 |
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 54:1-3
1Save me, O God, by Your name,
And vindicate me by Your power.
2Hear my prayer, O God;
Give ear to the words of my mouth.
3For strangers have risen against me
And violent men have sought my life;
They have not set God before them. Selah.
54:1-3 This strophe shows the historical setting as one of personal attack, apparently by other covennant people. Notice the prayer requests.
1. save me — BDB 446, KB 448, Hiphil imperative
2. vindicate (i.e., judge rightly) me — BDB 192, KB 220, Qal imperfect used between three imperatives and parallel to the first. It is functioning as an imperative of request after examples in Ugaritic poetry (AB, p. 24). It denotes a "legal verdict." The psalmist is asking God for judicial acquittal. He has been unfairly accused.
3. hear my prayer — BDB 1033, KB 1570, Qal imperative, cf. Ps. 17:6
4. give ear — BDB 24, KB 27, Hiphil imperative in a synonymous parallel relationship to #3, cf. Ps. 5:1; 55:1; 86:7
▣ "O God" This is the name for God (Elohim) that refers to Him as creator, sustainer, and provider of all life on this planet (cf. Gen. 1:6, see Special Topic at Ps. 1:1). It appears twice, 54:1a and 54:2a. It is paralleled by
1. Your name (cf. Special Topic at Ps. 5:11-12)
2. Your power, cf. 2 Chr. 20:6
54:2 The psalmist's enemies/adversaries are described in this verse.
1. strangers (BDB 266 I, cf. Ps. 44:20; 109:11) have arisen against me, 54:3a. This is usually used of other covenant people.
2. violent men (BDB 792). This is usually used of enemies of other nations (i.e., invaders, cf. Isa. 13:11; Ezek. 28:7; 30:11; 31:12; 32:12)
3. they have not set God before them; this could refer to
a. godless Israelites, cf. Ps. 14:1; 36:1-4; 53:1
b. Gentiles (i.e., national enemies)
4. in Ps. 54:5 he calls them "those who lie in wait for me" (i.e., so as to murder)
▣ "Selah" See note at Psalm 3:2 and Intro to Psalms, VII.
NASB (UPDATED) TEXT: PSALM 54:4-5
4Behold, God is my helper;
The Lord is the sustainer of my soul.
5He will recompense the evil to my foes;
Destroy them in Your faithfulness.
54:4-5 As the psalmist described his enemies in Ps. 54:3, in Ps. 54:4-5 he characterizes God and asks for Him to act against his foes.
1. God is my helper — BDB 740, KB 810, Qal participle, cf. Ps. 27:9; 30:10; 37:40; 118:7
2. the Lord (Adon, BDB 10) is the sustainer of my soul (BDB 701, KB 759, Qal participle, cf. Ps. 37:17,24; 41:12; 51:12; 71:6; 145:14)
3. He will recompense (lit. return, BDB 996, KB 1427). MT has Qal imperfect used in a jussive sense, but the Masoretic scholars suggested that it be read (Qere) as a Hiphil imperfect used in a jussive sense.
4. The psalmist asked God to destroy (lit. "put to silence," BDB 856, KB 1035, Hiphil imperative, cf. Ps. 143:12) his enemies as they were trying to silence him, cf. Ps. 18:4; 69:4; 73:27; 94:23; 101:5,8
54:5
NASB, NRSV"in Your faithfulness"
NKJV, LXX"in Your truth"
TEV"because he is faithful"
NJB"in your constancy"
JPSOA"by Your faithfulness"
REB"show yourself faithful"
The MT has "faithfulness" (BDB 54, see Special Topic at Ps. 12:1). It seems to link back to the psalmist's assertions about God in verse 4.
NASB (UPDATED) TEXT: PSALM 54:6-7
6Willingly I will sacrifice to You;
I will give thanks to Your name, O Lord, for it is good.
7For He has delivered me from all trouble,
And my eye has looked with satisfaction upon my enemies.
54:6 This closing strophe (54:6-7) expresses the confidence of the psalmist that God (YHWH, Ps. 54:6) will act on his behalf. When He does then the psalmist will
1. sacrifice to You — BDB 256, KB 261, Qal cohortative
2. give thanks to Your name — BDB 392, KB 389, Hiphil imperfect used in a cohortative sense; either the "name" is good or giving thanks to YHWH is good, cf. Ps. 92:1
Psalm 54:6 has a rare use of the covenant name for Israel's God, YHWH, in Book 2 of the Psalter.
NASB"willingly"
NKJV, REB"freely"
NRSV"with a freewill offering"
TEV, NJB"gladly"
JPSOA"a freewill offering"
The MT has a preposition and a noun (BDB 621). It can refer to
1. voluntariness
2. freewill offering
Here #1 fits best.
54:7 "He" The MT has "it," which would relate to "Your name" in verse 6 (cf. JPSOA).
Not only is the psalmist "delivered" (BDB 664, KIB 717, Hiphil perfect) but he "sees" (BDB 906, KB 1157, Qal perfect) the defeat of his enemies (cf. Ps. 59:10; 92:11; 112:8; 118:7; this is culturally similar to "laugh at him" in Ps. 52:6).
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 word "vindicate" mean?
2. Who are the enemies mentioned in verses 3 and 5?
3. Explain the significance of "name" (Ps. 54:1,6).
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Prayer for the Destruction of the Treacherous MT Intro For the choir director on stringed instruments. A Maskil of David. |
Trust in God Concerning the Treachery of Friends | A Prayer For Deliverance From Personal Enemies | The Prayer of Someone Betrayed by a Friend | Prayer When Slandered |
| 55:1-3 | 55:1-3 | 55:1-3 | 55:1-3 | 55:1-2b |
| 55:2c-3 | ||||
| 55:4-8 | 55:4-8 | 55:4-8 | 55:4-9a | 55:4-5 |
| 55:6-7 | ||||
| 55:8-9b | ||||
| 55:9-11 | 55:9-11 | 55:9-11 | 55:9b-11 | 55:9c-10a |
| 55:10b-11 | ||||
| 55:12-15 | 55:12-14 | 55:12-15 | 55:12-15 | 55:12 |
| 55:13-14b | ||||
| 55:14c-15 | ||||
| 55:15 | ||||
| 55:16-21 | 55:16-19 | 55:16-19 | 55:16-19 | 55:16-17b |
| 55:17c-18 | ||||
| 55:19 | ||||
| 55:20-21 | 55:20-21 | 55:20-21 | 55:20-21 | |
| 55:22-23 | 55:22 | 55:22 | 55:22 | 55:22 |
| 55:23 | 55:23 | 55:23 | 55:23a-b | |
| 55:23c |
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 55:1-3
1Give ear to my prayer, O God;
And do not hide Yourself from my supplication.
2Give heed to me and answer me;
I am restless in my complaint and am surely distracted,
3Because of the voice of the enemy,
Because of the pressure of the wicked;
For they bring down trouble upon me
And in anger they bear a grudge against me.
55:1-3 This, like many Psalms in this section, deals with personal attacks. This Psalm is particularly painful because the assailants are friends (cf. Ps. 55:12-14).
There are several imperatives of request, one jussive, and two cohortatives.
1. give ear — BDB 24, KB 27, Hiphil imperative, cf. Ps. 5:1; 17:1; 39:12; 49:1; 54:2, etc.
2. do not hide Yourself — BDB 761, KB 834, Hithpael imperfect used in a jussive sense, cf. Ps. 10:1; Lam. 3:56
3. give heed — BDB 904, KB 1151, Hiphil imperative, cf. Ps. 5:2; 10:17; 17:1; 61:1; 86:6; 142:6
4. answer me — BDB 772, KB 851, Qal imperative, cf. Ps. 4:1; 13:3; 17:6; 38:15; 60:5; 69:13,16,17; 86:1, etc.
5. I am restless — BDB 923, KB 1194, Hiphil imperfect used in a cohortative sense
a. rare word used only four times, only here in Wisdom Literature; its meaning is unsure
b. it is also possible to take this word as "moan," BDB 242, cf. Ps. 55:18; 42:12; 43:5; 77:4; JPSOA
c. NKJV tries to combine both options with "moan (BDB 242) noisily" (BDB 223)
6. I am surely distracted (lit. "be noisy") — BDB 223, KB 242, Hiphil cohortative, cf. LXX
The reasons for the psalmist's cry for help is given in Ps. 55:4.
1. because of the voice of my enemy
2. because of the pressure of the wicked
3. for they bring down (NET Bible suggests "rain down," cf. Ps. 140:10) upon me
4. for in anger they bear a grudge against me
NASB (UPDATED) TEXT: PSALM 55:4-8
4My heart is in anguish within me,
And the terrors of death have fallen upon me.
5Fear and trembling come upon me,
And horror has overwhelmed me.
6I said, "Oh, that I had wings like a dove!
I would fly away and be at rest.
7Behold, I would wander far away,
I would lodge in the wilderness. Selah.
8I would hasten to my place of refuge
From the stormy wind and tempest."
55:4-8 This strophe describes how the psalmist feels (hyperbolic language) about the attacks of his adversaries.
1. my heart is in anguish within me — BDB 296, KB 297, Qal imperfect, from root for pain in childbirth
2. the terrors of death have fallen upon me — BDB 956, KB 709, Qal perfect, cf. Ps. 18:4-5; 116:3
3. fear and trembling come upon me — BDB 97, KB 112, Qal imperfect
4. horror has overwhelmed me — BDB 491, KB 487, Piel imperfect with waw, cf. Isa. 21:4; Ezek. 7:18
In light of these fears he tells what he would like to do to escape them (figurative language).
1. O that I had (lit. "give") wings like a dove — BDB 678, KB 733, Qal imperfect used in a cohortative sense
2. I would fly away — BDB 733, KB 800, Qal cohortative
3. I would be at rest — BDB 1014, KB 1496, Qal cohortative
4. I would wander far away — BDB 934, KB 1221, Hiphil imperfect used in a cohortative sense
5. I would lodge in the wilderness — BDB 533, KB 529, Qal imperfect used in a cohortative sense
6. I would hasten to my place of refuge — BDB 301, KB 300, Hiphil cohortative
a. raging wind — BDB 703 (only here)
b. tempest — BDB 704
55:4 "heart" See Special Topic at Psalm 4:7.
▣ "the terrors of death" Death is fearful to fallen mankind (cf. Ps. 18:4-5; 116:3), but God is in control of death and will bring it to an end (cf. Isa. 25:8; Hos. 13:14; 1 Cor. 15:50-57; 2 Tim. 1:10).
55:7 "Selah" See note at Psalm 3:2 and Intro. to Psalms, VII.
55:8 "place of refuge" The noun (BDB 812) occurs only here and Psalm 18:2.
NASB (UPDATED) TEXT: PSALM 55:9-11
9Confuse, O Lord, divide their tongues,
For I have seen violence and strife in the city.
10Day and night they go around her upon her walls,
And iniquity and mischief are in her midst.
11Destruction is in her midst;
Oppression and deceit do not depart from her streets.
55:9-11 This strophe continues the prayer request of Ps. 55:1-2.
1. confuse (lit. "swallow up," i.e., "destroy) — BDB 118, KB 134, Piel imperative; this root could be used in the sense of "confuse," cf. Ps. 107:27; Isa. 3:12; 9:16; 19:3; 28:7
2. divide their tongues — BDB 811, KB 928, Piel imperative; this may be an allusion to Genesis 11:1-9.
Both #1 and #2 are prayers to disrupt/thwart the plans and schemes of the psalmist's enemies. Apparently they were causing trouble within the hometown of the psalmist (if David, then Jerusalem). They are political enemies!
1. I have seen violence in the city
2. I have seen strife in the city
3. day and night they go around her upon her walls
4. iniquity is in her midst
5. mischief is in her midst
6. oppression does not depart her streets (lit. plaza, BDB 932)
7. deceit does not depart her streets (lit, plaza/market place)
Numbers 3; 4; 5 may be an allusion to watchmen on the walls. In this case the watchmen are iniquity and mischief!
NASB (UPDATED) TEXT: PSALM 55:12-15
12For it is not an enemy who reproaches me,
Then I could bear it;
Nor is it one who hates me who has exalted himself against me,
Then I could hide myself from him.
13But it is you, a man my equal,
My companion and my familiar friend;
14We who had sweet fellowship together
Walked in the house of God in the throng.
15Let death come deceitfully upon them;
Let them go down alive to Sheol,
For evil is in their dwelling, in their midst.
55:12-15 This strophe identified those causing the trouble as the psalmist's acquaintances.
1. It is not an enemy who reproaches me — I could bear it.
2. It is not one who hates me — I could hide from him.
3. It is not one who exalted himself against me (cf. Ps. 35:26; 38:16; Job 19:5) — I could hide from him.
4. It is you, a man
a. my equal
b. my companion
c. my familiar friend
5. We had sweet fellowship together.
6. We walked in the house of God together.
The psalmist reacts to their treachery.
1. Let death come deceitfully upon them — Qere, BDB 674, KB 728, Hiphil imperfect used in a jussive sense
2. Let them go down to Sheol — BDB 432, KB 434, Qal imperfect used in a jussive sense; for Sheol see Special Topic at Ps. 1:6.
3. The reason for the psalmist's desire for their judgment:
a. evil in their dwelling place (BDB 158)
b. evil is in their midst
Since #3 does not parallel #2 well, there has been suggestion for emendation to "habitation."
a. "go in terror to their graves"
b. "go in terror to the pit" (i.e., "storehouse" in the ground)
55:14
NASB, NKJV,
NRSV, REB"the throng"
NJB"then they recoil in disorder"
The Hebrew word (BDB 921) is rare, used only three times in the OT.
1. the nations are in an uproar, cf. Ps. 2:1
2. a noisy, festival crowd in the temple, cf. Ps. 55:14
3. the tumult of those who do iniquity, cf. Ps. 64:2
NASB (UPDATED) TEXT: PSALM 55:16-21
16As for me, I shall call upon God,
And the Lord will save me.
17Evening and morning and at noon, I will complain and murmur,
And He will hear my voice.
18He will redeem my soul in peace from the battle which is against me,
For they are many who strive with me.
19God will hear and answer them—
Even the one who sits enthroned from of old— Selah.
With whom there is no change,
And who do not fear God.
20He has put forth his hands against those who were at peace with him;
He has violated his covenant.
21His speech was smoother than butter,
But his heart was war;
His words were softer than oil,
Yet they were drawn swords.
55:16-21 This strophe describes what God will do for/against
1. the psalmist
2. his betrayers
Verse 19 is both a description of God (i.e., who sits enthroned from of old, cf. Ps. 45:6; 93:2; Lam. 5:19) and the adversaries (i.e., who do not change). The confusion arises because this second phrase could apply to God (cf. Matt. 3:6), but here it refers to the unchanging evil hearts of the psalmist's enemies.
Verses 16-19a give the psalmist's prayers and God's response.
1. I shall call upon God — BDB 894, KB 1128, Qal imperfect used in a cohortative sense
2. YHWH will save me — BDB 446, KB 448, Hiphil imperfect
3. I will complain — BDB 967, KB 1319, Qal cohortative, cf. Ps. 64:1; 142:2; this root can mean "meditate," cf. Ps. 119:15,23,27,148
4. I will murmur — BDB 242, KB 250, Qal imperfect used in a cohortative sense
5. He will hear my voice — BDB 1033, KB 1570, Qal imperfect with waw
6. He will redeem my soul from the battle — BDB 804, KB 911, Qal perfect, see Special Topic at Ps. 19:14
7. God will hear, Ps. 55:19a — BDB 1033, KB 1570, Qal imperfect
In verse 19b God will answer the adversaries (in the sense of, "give them what they deserve" — BDB 772, KB 851, Qal imperfect; this root can mean "answer" or "afflict." We reap what we sow! Verses 19c-21 describe their hearts and actions (collective "he," cf. Ps. 55:18c).
1. there is no change (no verb)
2. they do not fear God
3. they put forth their hands against those who were at peace
4. they violated the covenant
5. they have smooth speech but have war in their hearts
6. their soft words are like drawn swords
All the verbs in #2-6 are perfects, denoting a settled attitude of hate and rebellion.
55:17 "evening and morning and at noon" The day begins at evening for ancient Israelites because of Gen. 1:5,8,13,19,23,31. The "at noon" implies a later time when Judaism had three prayer times (cf. Dan. 6:10):
1. at the time of the morning sacrifice (about 9 a.m.)
2. noon
3. at the time of the evening sacrifice (about 3 p.m.)
It is surely possible that the phrase is an idiom for "continually."
55:19 "Selah" See note at Psalm 3:2 and Intro. to Psalms, VII.
NASB (UPDATED) TEXT: PSALM 55:22-23
22Cast your burden upon the Lord and He will sustain you;
He will never allow the righteous to be shaken.
23But You, O God, will bring them down to the pit of destruction;
Men of bloodshed and deceit will not live out half their days.
But I will trust in You.
55:22-23 This final strophe is a contrast of what God will do for the faithful follower and against the faithless friend(s).
1. the faithful follower
a. the psalmist admonishes them to cast (BDB 1020, KB 1527, Hiphil imperative) their burden (i.e., "lot," BDB 396, only here and Ps. 37:5) upon YHWH (cf. 1 Pet. 5:7)
b. follow the psalmist's example, "I will trust in You"
2. the faithless friend(s)
a. bring them down to the pit of destruction
b. men of bloodshed and deceit will live only half their allotted days
In light of the trust of the faithful, YHWH will
1. sustain them — BDB 465, KB 463, Pilpel imperfect, cf. Ruth 4:15; Neh. 9:21
2. never allow them to be shaken — BDB 557, cf. Ps. 125:1; Pro. 10:30
Remember this Psalm describes the pain of betrayal and the many nights of prayer and discouragement at the actions of faithless friend(s). These last verses are not a promise of lack of problems but of YHWH's presence and care. In the end all will be set straight. We live in a fallen world, unfair and ungodly world. Believers suffer and are treated badly but there is more to life than the immediate circumstances!
One last comment, it is not certain who is speaking in this strophe and, therefore, to whom they are speaking.
1. a priest or prophet hears the psalmist and responds to him
2. the psalmist is speaking to
a. himself
b. his readers
c. others hurt by friends
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 enemies? Why are their actions so painful to the psalmist?
2. Describe the psalmist's feelings. (cf. Ps. 55:4-8)
3. How do verses 9-11 fit into this Psalm? What city is it referring to?
4. What is the problem in interpreting verse 19?
5. Put in your own words the kind of person verse 21 is talking about.
6. Who is speaking verses 22-23 and to whom?
7. List God's actions in verses 22-23.
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Supplication for Deliverance, and Grateful Trust in God MT Intro For the choir director; according to Jonath elem rehokim. A Mikhtam of David when the Philistines seized him in Gath. |
Prayer for Relief From Tormentors | A Prayer for Deliverance From Personal Enemies | A Prayer of Trust in God | Trust in God |
| 56:1-7 | 56:1-2 | 56:1-4 | 56:1-4 | 56:1-2 |
| 56:3-4 | 56:3-4 | |||
| 56:5-7 | 56:5-7 | 56:5-7 | 56:5-6 | |
| 56:7-9a | ||||
| 56:8-13 | 56:8-11 | 56:8-11 | 56:8-11 | |
| 56:9b-11 | ||||
| 56:12-13 | 56:12-13 | 56:12-13 | 56:12-13 |
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 56:1-7
1Be gracious to me, O God, for man has trampled upon me;
Fighting all day long he oppresses me.
2My foes have trampled upon me all day long,
For they are many who fight proudly against me.
3When I am afraid,
I will put my trust in You.
4In God, whose word I praise,
In God I have put my trust;
I shall not be afraid.
What can mere man do to me?
5All day long they distort my words;
All their thoughts are against me for evil.
6They attack, they lurk,
They watch my steps,
As they have waited to take my life.
7Because of wickedness, cast them forth,
In anger put down the peoples, O God!
56:1-7 "Be gracious" This imperative (BDB 335, KB 334) begins many Psalms (cf. Ps. 4:1; 6:2; 51:1; 57:1 [twice]; 86:3; 123:3 [twice]) and it occurs in many others (cf. Ps. 9:13; 25:16; 26:11; 27:7; 30:10; 31:9; 41:4,10; 86:16; 119:29,58,132). It is often associated with
1. deliverance from enemies
2. forgiveness of sins
In this Psalm the prayer is because of reason #1. Notice how the psalmist describes his adversaries (Ps. 56:1-2).
1. trampled upon (or "pant," same consonants) him, Ps. 56:2 — BDB 983 II, KB 1375, Qal perfect, cf. Ps. 56:3; Ps. 57:3; Ezek. 36:3; Amos 8:4
2. fight proudly against him, Ps. 56:2 — BDB 535, KB 526, Qal participle
3. distort (lit. "vex" him) his words, Ps. 56:5 — BDB 780, KB 864, Piel imperfect
4. their thoughts are evil against him, Ps. 56:5 — no verb
5. attack (lit. "stir up strife"), Ps. 56:6 — BDB 158, KB 184, Qal imperfect, cf. Ps. 59:3; 140:3
6. lurk (lit. "hide"), Ps. 56:6 — MT has Hiphil imperfect, Qere Qal imperfect of BDB 860, KB 1049
7. watch his steps (lit., "heels"), Ps. 56:6 — BDB 1036, KB 1581, Qal imperfect (i.e., so as to find a time and place to attack), cf. Ps. 71:10
8. have waited to take his life, Ps. 56:6 — BDB 875, KB 1082, Piel perfect, cf. Ps. 119:95
56:1 "all day long" Notice that this idiom for continual attack is used in verses 1, 2, and 5.
The psalmist looks forward to a day (cf. Ps. 56:3) when his enemies will be turned back, Ps. 56:9a. In the Bible "day" can refer to
1. temporal judgment
2. eschatological judgment
See SPECIAL TOPIC: THAT DAY at Ps. 11:4b.
NASB Margin"fighting man"
NRSV"foes"
TEV"enemies"
JPSOA"adversary"
REB"assailants"
The MT has the Qal active participle of the verb "to fight" (BDB 535, KB 526). This same group is called "men" (i.e., weak men, BDB 60).
56:2 "proudly" The MT has the noun "height" (BDB 928). It is translated in two ways.
1. the arrogance of the adversaries, NASB, NIV
2. part of the title for God
a. "Most High," LXX, NKJV, NRSV, REB
b. "Lord Almighty," TEV
c. "O Exalted One," JPSOA
56:3 Verse 3 is a repeated theme; repeated in verses 4 and 11.
1. I am afraid — BDB 431, KB 432, Qal imperfect
2. I will put my trust in God — BDB 105, KB 120, Qal imperfect, see note at Ps. 4:5
3. then I shall not be afraid, Ps. 56:4,11, cf. Ps. 112:7-8; 118:6
56:4 "In God, whose word I praise" Notice this is repeated in verse 10 in a parallel way where Elohim and YHWH are connected.
The "word" (BDB 182) is a parallel to "Your vows" (BDB 623), Ps. 56:12. There are many terms used to characterize YHWH's revelations. See Special Topic at Ps. 1:2.
▣ "What can mere man (lit. ‘flesh') do to me" This same sentiment is expressed in Ps. 118:6 and quoted in Heb. 13:6. The concept is also seen in relation to spiritual forces in Rom. 8:31,35-39.
56:7 Because of the vicious and continuing attacks the psalmist asks God to act in judgment against his adversaries.
1. cast them forth (lit. "for crimes, will they escape," NKJV) — BDB 812, KB 930, Piel imperative
a. the verb means "deliver," cf. Ps. 17:13; 18:3, so here it must be a question or the translation must add a negative by emendation to "crimes" (REB, LXX)
b. it is also possibly to change "deliverance," BDB 812, פלט, to"weigh out," BDB 814, פלס
2. put down the peoples — BDB 432, KB 434, Hiphil imperative, cf. Ps. 55:23. It is surprising that "the peoples," which is usually used of national groups (NEB, REB), is used here. There are several theories.
a. this is a royal Psalm and refers to other nations
b. this is an Israelite/Judean living among foreigners
c. just a way of referring to his enemies who act like non-covenant peoples
NASB (UPDATED) TEXT: PSALM 56:8-13
8You have taken account of my wanderings;
Put my tears in Your bottle.
Are they not in Your book?
9Then my enemies will turn back in the day when I call;
This I know, that God is for me.
10In God, whose word I praise,
In the Lord, whose word I praise,
11In God I have put my trust, I shall not be afraid.
What can man do to me?
12Your vows are binding upon me, O God;
I will render thank offerings to You.
13For You have delivered my soul from death,
Indeed my feet from stumbling,
So that I may walk before God
In the light of the living.
56:8-13 This strophe deals with the psalmist's faith conviction that God was with him and for him. One day his adversaries will face the consequences of their actions (Ps. 56:9).
56:8 God knows what the psalmist is going through (cf. Exod. 3:7). He expresses this faith worldview (i.e., based on the promises of Scripture) in
1. the verb, "taken account" (i.e., God knows) — BDB 707, KB 765, Qal perfect
2. the verb, "put my tears in a bottle" — BDB 962, KB 1321, Qal imperative (i.e., prayer request); a metaphor for remembering the suffering and evil the psalmist experienced at the hands/words of his enemies
3. Your book — the word "book" (BDB 707) is very similar to the verb "take into account" (BDB 707). "Book" is a biblical idiom of God's memory. See SPECIAL TOPIC: THE TWO BOOKS OF GOD of God at Ps. 9:5.
▣ "bottle" The word (BDB 609) means an animal skin (sheep) sewed into a container for liquid (cf. Jos. 9:4,13; Jdgs. 4:19; 1 Sam.16:20; Ps. 119:83).
NASB, NKJV,
JPSOA"wanderings"
NRSV"tossings"
TEV"how troubled"
NJB"sorrows"
REB"grief"
The Hebrew noun (BDB 627 I) is found only here. It is the same consonants as "move to and from" "wander," "flutter," "show grief" (BDB 626). The usage of "wander" can be seen in Ps. 36:11; 59:11; 2 Kgs. 21:8. There is a sound play in Hebrew between "wander" and "bottle."
56:9 "when I call" It is possible the "call" is the statement of faith.
1. v. 9b
2. v. 3a
3. v. 4a-b
Whichever it refers to, it denotes an act of volitional faith. There is a theological tension between the sovereignty of God and the freewill of man. Both are necessary for covenant. See Special Topics at Ps. 25:12 and Ps. 25:10.
▣ "This I know, that God is for me" This is a play on the meanings of the Hebrew word "know" (BDB 393). See Special Topic: Know at Ps. 1:6.
56:12 "vows" This may be another way of referring to God's promises (cf. Ps. 56:10b) or it may refer to promises the psalmist made to God. Once they are fulfilled then
1. an offering is required (cf. Ps. 56:12b)
2. verbal praise is required
In context it may refer to the psalmist's fear of death by his adversaries and thereby he asked God to save him. In this request he made some kind of a vow. God did save him, now he must fulfill his vow.
56:13 The psalmist mentions several things God has done for him.
1. delivered his soul from death — BDB 664, KB 717, Hiphil perfect; this must relate to verse 6
2. kept his feet from stumbling and, thereby allowing him to walk before God; godly living was described as a clear, level, unobstructed path/road (see note at Ps. 1:1). They "watched his steps" in Ps. 56:6, but now God helps him walk.
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. The heart of the Psalm is a repeated refrain, what is it?
2. Explain the idiom of "book." How many "books" does the Bible mention that God keeps?
3. What does "in that day" imply?
4. Explain verse 10 in your own words.
5. What does it mean to "walk before God"?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Prayer for Rescue From Persecutors MT Intro For the choir director; set to Al-tashheth. A Mikhtam of David when he fled from Saul, in the cave. |
Prayer for Safety From Enemies | A Prayer for Deliverance From Personal Enemies | A Prayer for Help | Among Ferocious Enemies |
| 57:1-3 | 57:1 | 57:1-3 | 57:1 | 57:1 |
| 57:2-3 | 57:2-3 | 57:2-3 | ||
| 57:4-6 | 57:4-5 | 57:4 | 57:4 | 57:4 |
| 57:5 | 57:5 | 57:5-6 | ||
| 57:6 | 57:6-10 | 57:6 | ||
| 57:7-11 | 57:7-8 | 57:7-11 | 57:7 | |
| 57:8 | ||||
| 57:9-10 | 57:9-11 | |||
| 57:11 | 57:11 |
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 characterized by the use of double (or triple) words.
1. be gracious to me, Ps. 57:1
2. take refuge, Ps. 57:1
3. my heart is steadfast, Ps. 57:7
4. awake, Ps. 57:8
B. In verses 6 and 7 there are several verbs that start with the Hebrew letter Kaph.
1. prepared — BDB 465, KB 464
2. bowed down — BDB 496, KB 493
3. dug — BDB 500, KB 496
4. fall — BDB 656, KB 709
5. steadfast — BDB 465, KB 464 (twice)
Also nouns
1. glory, Ps. 57:5 — BDB 458
2. my soul/liver, Ps. 57:8 — BDB 458 (NASB has "glory," BDB 458)
3. lyre, Ps. 57:8 — BDB 490
C. Verse 6 is a typical "reversal" motif, so common in the OT. Enemies plan evil but are caught in their own schemes.
D. Two key theological terms are repeated.
1. lovingkingness (hesed) — BDB 338, cf. Ps. 57:3 (personified), 10 (see Special Topic at Ps. 5:7)
2. faithfulness/truth (emet) — BDB 54, Ps. 57:3 (personified), 10 (see Special Topic at Ps. 12:1)
E. This Psalm mentions "the nations." See Special Topic: YHWH's Universal Redemptive Plan at Intro. to Psalm 2.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 57:1-3
1Be gracious to me, O God, be gracious to me,
For my soul takes refuge in You;
And in the shadow of Your wings I will take refuge
Until destruction passes by.
2I will cry to God Most High,
To God who accomplishes all things for me.
3He will send from heaven and save me;
He reproaches him who tramples upon me. Selah.
God will send forth His lovingkindness and His truth.
57:1 This Psalm is characterized by the double use of words (i.e., Hebrew parallelism, see Introductory Article on Hebrew Poetry). See Contextual Insights, A.
▣ "Be gracious to me" Verse 1 (twice). See note at Ps. 56:1.
▣ "refuge" The verb (BDB 340, KB 334) is a recurrent theme in the Psalms. See note at Ps. 5:11. Here there is a play between
1. the perfect denoting completed action and a resulting state
2. the imperfect denoting ongoing continuing action
▣ "the shadow of Your wings" This is one of several feminine metaphors to describe God.
1. as a mother bird — Gen. 1:2; Exod. 19:4; Deut. 32:11; 33:12; Isa. 31:5
2. nursing mother — Isa. 49:15; 66:13; Hos. 11:4 (emendation)
See Special Topic: Shadow as Metaphor for Protection and Care at Ps. 5:11-12.
▣ "until destruction passes by" This continues the metaphor of God as a mother bird. Note "destruction" (i.e., destructive winds or storm, BDB 217, cf. similar terms in Ps. 55:8) is personified (cf. Isa. 26:20).
57:2 "God Most High" This is the name Elohim (BDB 43, see Special Topic at Ps. 1:1) combined with Elyon (BDB 751 I). See note at Ps. 7:17.
▣ "God" This is El (BDB 42), the general name for Deity in the ANE.
▣ "who accomplishes all things for me" What an inclusive faith assertion (cf. Ps. 138:8). Experience tells us that "all" must be defined and limited. But this faithful follower believes (cf. Phil. 1:6).
In this context God's actions are noted in verse 3.
1. send from heaven — who or what is not specified
2. save me — from vicious enemies (cf. Ps. 57:4,6)
3. reproach those who trample (cf. Ps. 56:2) — BDB 357 I; it means "rebuke" or "put to shame" those who say sharp things (see the enemies described as wild lions with sharp teeth, Ps. 57:4)
4. send forth His personified lovingkingness and truth/faithfulness, cf. Ps. 89:14 and also Ps. 43:3, where "light" and "truth" are personified as YHWH's servants
57:3 "sent from heaven" The term "heaven" has two distinct usages.
1. the atmosphere above the earth (cf. Ps. 57:5)
2. the place YHWH dwells (cf. Ps. 57:5)
See SPECIAL TOPIC: HEAVEN at Ps. 8:1. In OT thought God was transcendent. The Holy One of Israel was separated from sinful creations after Genesis 3. He dwelt with Israel in the Holy of Holies, between the wings of the Cherubim, above the mercy seat of the ark of the covenant (which symbolized the place of atonement, cf. Leviticus 16). There is a purposeful tension between YHWH"s transcendent holiness and immanence with Israel.
▣ "Selah" See note at Ps. 3:2 and Intro. to Psalms, VII.
NASB (UPDATED) TEXT: PSALM 57:4-6
4My soul is among lions;
I must lie among those who breathe forth fire,
Even the sons of men, whose teeth are spears and arrows
And their tongue a sharp sword.
5Be exalted above the heavens, O God;
Let Your glory be above all the earth.
6They have prepared a net for my steps;
My soul is bowed down;
They dug a pit before me;
They themselves have fallen into the midst of it. Selah.
57:4-6 These verses characterize the psalmist's enemies and his God who supports him (cf. Ps. 57:2).
1. the enemies
a. like lions
b. breathe fire (or, KB 521 II, to devour, found only here)
c. teeth/words are spears and arrows
d. prepared a trap to catch and kill him but will fall into it themselves (cf. Pro. 26:27)
2. God (cf. Ps. 57:5,11)
a. be exalted — BDB 926, KB 1202, Qal imperative, here "heavens" refers to the atmosphere above the earth (note parallelism)
b. Your glory be above the earth
3. the psalmist
a. I must lie among. . . — BDB 1011, KB 1486, Qal cohortative
b. my soul is bowed down — BDB 496, KB 493, Qal perfect
NASB (UPDATED) TEXT: PSALM 57:7-11
7My heart is steadfast, O God, my heart is steadfast;
I will sing, yes, I will sing praises!
8Awake, my glory!
Awake, harp and lyre!
I will awaken the dawn.
9I will give thanks to You, O Lord, among the peoples;
I will sing praises to You among the nations.
10For Your lovingkindness is great to the heavens
And Your truth to the clouds.
11Be exalted above the heavens, O God;
Let Your glory be above all the earth.
57:7-11 This strophe is almost exactly like Ps. 108:2-6. It may have been a liturgical refrain.
57:7-9 This strophe expresses the psalmist's faith and confidence in YHWH's actions on his behalf.
1. my heart is steadfast, Ps. 57:7 (twice) — BDB 465, KB 464, Niphal participle
2. I will sing, Ps. 57:7 — BDB 1010, KB 1479, Qal cohortative
3. I will sing praises, Ps. 57:7 — BDB 274, KB 273, Piel cohortative
4. awake my glory (or "my soul," lit. "liver," both BDB 458), Ps. 57:8 — BDB 734, KB 802, Qal imperative
5. awake my harp and lyre (i.e., instruments for the psalmist to praise God with), Ps. 57:8 — BDB same verb as #4
6. I will awaken the dawn, Ps. 57:8 — BDB 734, KB 802, Hiphil cohortative
7. I will give thanks, Ps. 57:9 — BDB 392, KB 389, Hiphil imperfect used in a cohortative sense
8. I will sing praises, Ps. 57:9 — BDB 274, KB 273, Piel imperfect used in a cohortative sense
57:9 Notice the parallelism between "the peoples" (BDB 766 I) and "the nations" (BDB 115 and BDB 52, i.e., not covenant peoples). There is a recurrent emphasis in the Psalms on the universal aspect of Israel's God (cf. Ps. 9:11b; 18:47,49; 105:1; 145:12-13). The implication of monotheism (see Special Topic at Ps. 2:7) is that there is only one true God who created all humans in His image for fellowship (see Special Topic: YHWH's Universal Redemptive Plan at Psalm 2 Introduction).
57:10 This verse repeats the personified servants of God (i.e., hesed and emet) from verse 3. They are both said to be "above" the heavens and clouds (i.e., atmosphere of this planet), which denotes
1. their greatness
2. their origin in God
57:11 This repeats verse 5. It functions as a way to denote the greatness of God (i.e., His transcendence above His creation).
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. Explain the metaphor of "the shadow of Your wings," Ps. 57:1.
2. List the three names for Deity in verse 2 and explain their implication.
3. Define "heaven."
4. Why are aspects of God's character personified?
5. Explain verse 9 in light of monotheism.
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Prayer for the Punishment of the Wicked MT Intro For the choir director; set to Al-tashheth. A Mikhtam of David. |
The Just Judgment of the Wicked | Curse Upon Enemies | A Prayer for God to Punish the Wicked | The Judge of Earthly Judges |
| 58:1-5 | 58:1-2 | 58:1-2 | 58:1-2 | 58:1-2 |
| 58:3-5 | 58:3-5 | 58:3-5 | 58:3-5 | |
| 58:6-9 | 58:6-8 | 58:6-9 | 58:6-9 | 58:6-8 |
| 58:9-11 | 58:9-11 | |||
| 58:10-11 | 58:10-11 | 58:10-11 |
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 addressing unrighteous judges and their unfair, self-seeking motives.
B. These leaders (i.e., rams) are described as being sinful from birth (cf. Ps. 51:5, i.e., eastern hyperbole).
C. God's judgment rightly falls on these religious pretenders with graphic violence.
D. The righteous rejoice that God acts against evil and corruption. He will reign in righteousness over a new world one day!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 58:1-5
1Do you indeed speak righteousness, O gods?
Do you judge uprightly, O sons of men?
2No, in heart you work unrighteousness;
On earth you weigh out the violence of your hands.
3The wicked are estranged from the womb;
These who speak lies go astray from birth.
4They have venom like the venom of a serpent;
Like a deaf cobra that stops up its ear,
5So that it does not hear the voice of charmers,
Or a skillful caster of spells.
58:1 There is some question about how to translate the first line. It is obviously in a synonymous parallel relationship with line two.
NASB"O gods"
NKJV"you silent ones"
NRSV"you gods"
NJB"divine as you are"
JPSOA"O mighty ones"
REB"you rulers"
The UBS Text Project (p. 268) gives the term "silently" a "B" rating (some doubt) and suggests a translation like, "Is it really a silence of righteousness you speak?", i.e., do you really speak in order to conceal by silence the righteousness?
The MT has אלם, which could relate to BDB 48 (silence) or BDB 18 III (mighty lords). Whichever it is, it must parallel "the sons of men" in line two. So it cannot refer to "gods," but civic leaders (i.e., judges, cf. Psalm 82; Exod. 22:8-9; Deut. 1:17; 2 Chr. 19:6) from the root "ram" (BDB 17, cf. Exod. 15:15; 2 Kgs. 24:15; Ezek. 17:13; 31:11; 32:21; 34:17).
The LXX, Peshitta, and Vulgate change the vowels to form an adversative, "Do you then truly speak righteousness?"
58:2-5 These verses reveal the true nature of these leaders.
1. work unrighteousness in your heart, Ps. 58:2
2. weigh out the violence of your own hands
3. estranged from the womb (see full note at Ps. 51:5; this is eastern hyperbolic imagery, not theology)
4. speak lies all their lives
5. have the venom of a serpent
6. refuse to be charmed (lit. "whisper") — BDB 538, KB 527, here used of snake charmers. The people of the ANE thought the sound of a flute (or voice) quieted a snake but today we know it was the rhythmic movement of the flute itself, not the sound).
The theological thrust is that they wilfully refuse to listen to God or those they adjudicate.
I do not think "charmed" should be equaled with sorcery here but cultural snake acts for public entertainment.
58:2 "on earth" In this context this refers to the land of Israel, not the earth. See Special Topic: Land, Country, Earth at Ps. 1:2. Remember only context can determine word meaning!
NASB (UPDATED) TEXT: PSALM 58:6-9
6O God, shatter their teeth in their mouth;
Break out the fangs of the young lions, O Lord.
7Let them flow away like water that runs off;
When he aims his arrows, let them be as headless shafts.
8Let them be as a snail which melts away as it goes along,
Like the miscarriages of a woman which never see the sun.
9Before your pots can feel the fire of thorns
He will sweep them away with a whirlwind, the green and the burning alike.
58:6-9 This strophe is a prayer for God's (both Elohim and YHWH used) judgment on these judges in graphic, descriptive phrases.
1. shatter their teeth — BDB 248, KB 256, Qal imperative ("teeth" and "fangs"; parallel in Joel 1:6)
2. break out "lit. "tear out") the fangs (BDB 1069) of the young lions — BDB 683, KB 736, Qal imperative (#1 and #2 are parallel; may judgment occur for the very place where they sin [i.e., in their words/verdicts])
3. let them flow away like runoff water — BDB 549, KB 541, Niphal imperfect used in a jussive sense
4. let their arrows be ineffective (Hebrew idiom uncertain, but seems to refer to their unjust verdicts and accusations)
5. let them be like a snail (BDB 117, only here in the OT) which melts away (BDB 588, this form found only here in the OT, "dissolve" is BDB 587) as it goes along — BDB 229, KB 246, Qal imperfect; the assumed "to be" verb is used in a jussive sense
6. let them be like the miscarriages of a woman who never sees the sun — BDB 302, KB 301, Qal perfect (though not imperfect the immediate concept demands it is used in a jussive sense)
The problem in understanding exactly what is being said in verse 8 is that the parallelism between "snail" and "a miscarriage" is faulty, but how is uncertain. The term in the second line is far more certain than "snail" and "melt away." The NIDOTTE, vol. 4, p. 30, suggests "snail" be understood as "a miscarriage."
7. this is a difficult verse in Hebrew (AB does not even attempt to translate it). There have been several suggestions. The basic point is that the needed heat for the cooking pot is blown away before it can heat the food (i.e., even fast-starting kindling).
Just like the previous lines of poetry, these imperfects seem to be used in a jussive sense to connect to the prayer request imperatives of verse 6.
NASB (UPDATED) TEXT: PSALM 58:10-11
10The righteous will rejoice when he sees the vengeance;
He will wash his feet in the blood of the wicked.
11And men will say, "Surely there is a reward for the righteous;
Surely there is a God who judges on earth!"
58:10-11 It has always bothered modern interpreters that the Psalms call for such violent judgment against the writer's enemies. One way to view this is that these enemies are attacking God as they unfairly attack His people. So the already stated judgment (i.e., Leviticus 26; Deuteronomy 27-30) rightfully falls on them. Therefore, it is not a call for vengeance or vindictiveness but justice and the fulfillment of God's words, so that all will see there is a Righteous God in Israel (cf. Deut. 32:34-43; Ps. 79:10; 94:1-11; 149:7-9).
Verse 10b is an ANE hyperbole for military victory (cf. Ps. 68:23).
58:11 I agree with the NET Bible that the Qal active participle, masculine, plural is a plural of majesty, referring to YHWH's righteous judgment.
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 does this Psalm address?
2. Does verse 3 teach the doctrine of original sin?
3. What spiritual truth is verse 4b communicating?
4. Explain the lack of synonymous parallelism in verse 8.
5. Do verses 10-11 teach a spirit of revenge? Why or why not?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Prayer for the Deliverance From Enemies MT Intro For the choir director; set to Al-tashheth, when Saul sent men, and they watched the house in order to kill him. |
The Assured Judgment of the Wicked | Prayer for Deliverance From Enemies | A Prayer for Safety | Against the Wicked |
| 59:1-8 | 59:1-2 | 59:1-2 | 59:1-2 | 59:1-2 |
| 59:3-4 | 59:3-4 | 59:3-4 | 59:3-4b | |
| 59:4c-5 | ||||
| 59:5 | 59:5 | 59:5 | ||
| 59:6-7 | 59:6-7 | 59:6-7 | 59:6 | |
| 59:7 | ||||
| 59:8-9 | 59:8-10 | 59:8-10 | 59:8-9a | |
| 59:9-15 | 59:9b-10 | |||
| 59:10 | ||||
| 59:11-13 | 59:11-13 | 59:11-15 | 59:11 | |
| 59:12 | ||||
| 59:13 | ||||
| 59:14-15 | 59:14-15 | 59:14-15 | 59:14 | |
| 59:15 | ||||
| 59:16-17 | 59:16-17 | 59:16-17 | 59:16-17 | 59:16 |
| 59:17 |
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. Again the question of who are the "enemies" recurs. In this Psalm it seems to refer to Gentile invaders (cf. Ps. 59:5,6,7,8,11,13,14,15). Verse 8 reminds one of Psalm 2:4.
B. The psalmist states clearly that he is attacked, but not because of anything he has done (cf. Ps. 59:3c, 4a). The attack seems to come because he/they are YHWH's people.
C. Notice the titles for the Covenant Deity.
1. O my God, Ps. 59:1 — probably Elohim, like verse 8 with final letter in the next word
2. O YHWH, Ps. 59:3,5,8 — BDB 217
3. God of hosts (Elohim Sabaoth), Ps. 59:5 — BDB 43 and 838; military connotations
4. God of Israel, Ps. 59:5 — BDB 43 construct BDB 975
5. O my strength — BDB 738
6. God is my fortress/stronghold, Ps. 59:9 — BDB 43 and BDB 960 I
7. God is my lovingkindness, Ps. 59:10,17 — BDB 43 and BDB 338
8. O Lord, our shield or Adon is our shield, Ps. 59:11 — BDB 10 and BDB 171
9. God (Elohim), Ps. 59:13 — BDB 43 (Elohim)
10. O my strength, Ps. 59:16 — BDB 738
11. O God my fortress, Ps. 59:17 — same as #5
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 59:1-8
1Deliver me from my enemies, O my God;
Set me securely on high away from those who rise up against me.
2Deliver me from those who do iniquity
And save me from men of bloodshed.
3For behold, they have set an ambush for my life;
Fierce men launch an attack against me,
Not for my transgression nor for my sin, O Lord,
4For no guilt of mine, they run and set themselves against me.
Arouse Yourself to help me, and see!
5You, O Lord God of hosts, the God of Israel,
Awake to punish all the nations;
Do not be gracious to any who are treacherous in iniquity. Selah.
6They return at evening, they howl like a dog,
And go around the city.
7Behold, they belch forth with their mouth;
Swords are in their lips,
For, they say, " Who hears?"
8But You, O Lord, laugh at them;
You scoff at all the nations.
59:1-2 Notice the Psalm starts with three imperatives (prayer requests for deliverance from enemies).
1. deliver, Ps. 59:1 — BDB 664, KB 717, Hiphil imperative
2. deliver, Ps. 59:2 — same as #1
3. save — BDB 446, KB 448, Hiphil imperative, cf. Ps. 28:9; 31:16; 71:2; 86:2,16
Both are used in Ps. 7:1; 22:20-21; 31:2-3,15-16; 33:16-17; 34:17-18, etc. It is a recurrent prayer for help!
Notice how the enemies are characterized.
1. those who rise up against me
2. those who do iniquity
3. men of bloodshed
The enemies in this Psalm seem to be foreign invaders.
1. punish all the nations, Ps. 59:5
2. go around the city (i.e., siege), Ps. 59:6
3. belch forth. . .swords, Ps. 59:7
4. YHWH scoffs at all the nations, Ps. 59:8
5. do not slay them lest my people forget, Ps. 59:11
6. God rules in Jacob, to the ends of the earth, Ps. 59:13
7. go around the city, Ps. 59:14 (see #2)
8. v. 15 is imagery of a siege
59:3-4a In these verses the singular "me" refers to a/the leader of Israel. An attack on him is an attack on the covenant people. One wonders if the foreign invaders had inside help.
Notice the author defends his own righteousness by asserting that he is attacked for no reason (cf. Ps. 59:3c, 4b). The enemies attack because of how he is related to the God of Israel (cf. Psalm 2).
59:4b-5 These two verses are linked by the three imperatives calling on Deity to act in deliverance.
1. arouse Yourself, Ps. 59:3b — BDB 734, KB 802, Qal imperative, cf. Ps. 7:6; 35:23; 44:23; 57:8 (thrice); 73:20; 80:2; 108:2
2. see, Ps. 59:4b — BDB 906, KB1157, Qal imperative, cf. Ps. 9:13; 25:18,19; 80:14; 84:9; 119:153,159; 139:24
3. awake, Ps. 59:5 — BDB 884, KB 1098, Hiphil imperative, cf Ps. 35:23; 44:23
▣ "help me" This is literally "meet me." This personal aspect is repeated in verse 10a.
▣ "O Lord, God of hosts" See SPECIAL TOPIC: NAMES FOR DEITY at Ps. 1:1.
▣ "Do not be gracious" This negated verb (BDB 335, KB 334, Qal imperfect used in a jussive sense) is used often in Psalms (cf. Ps. 4:1; 6:2; 9:13; 25:16; 26:11; 27:7; 30:10; 41:4,10; 51:1; 56:1; 57:1, etc.). here the psalmist asks God not to show mercy to his enemies because they are treacherous in iniquity (cf. Ps. 109:14; Isa. 2:9; Jer. 18:23).
59:6-7 There are several modern English translations that have verses 6-7 as a strophe and begin a new strophe at verses 8-10. It is hard to know how to divide this Psalm into its logical divisions.
Verses 6-7 describe the enemies as
1. howling dogs
2. dogs that go around
a. a siege metaphor (cf. Ps. 59:14-15)
b. a metaphor for their constant search for food (59:15)
3. belch. . .swords, Ps. 59:7
4. no fear of God (i.e., they say, "Who hears?" cf. Job 22:13; Ps. 10:4,11,13; 64:5; 73:11; 94:7; Isa. 29:15; Ezek. 8:12). They are either
a. Israelite practical atheists
b. pagans/idolaters
59:8 Verse 8 reminds me of
1. Psalm 2:4
2. Psalm 37:13
This verse seems to demand the enemies are Gentile, pagan invaders (cf. Ps. 59:5,6,7,8,11,13,14,15).
The verbs in Ps. 59:8 are both Qal imperfects that speak of ongoing action (i.e., YHWH laughs. . .scoffs at the nations in their disbelief and arrogant assaults on His people).
NASB (UPDATED) TEXT: PSALM 59:9-15
9Because of his strength I will watch for You,
For God is my stronghold.
10My God in His lovingkindness will meet me;
God will let me look triumphantly upon my foes.
11Do not slay them, or my people will forget;
Scatter them by Your power, and bring them down,
O Lord, our shield.
12On account of the sin of their mouth and the words of their lips,
Let them even be caught in their pride,
And on account of curses and lies which they utter.
13Destroy them in wrath, destroy them that they may be no more;
That men may know that God rules in Jacob
To the ends of the earth. Selah.
14They return at evening, they howl like a dog,
And go around the city.
15They wander about for food
And growl if they are not satisfied.
59:9-13 There are several titles of Deity. See Contextual Insights, C.
59:9
NASB"his strength"
NKJV"his Strength"
NRSV, NJB,
JPSOA"my strength"
TEV"your strength"
The UBS Text Project (p. 271) gives "my strength" a "D" rating (highly doubtful). This is probably based on the same words in verse 18. It is a title for Deity.
NASB"Because of his strength"
NKJV"O You his Strength"
NRSV, JPSOA"O my strength"
NJB, REB"My strength"
LXX"O my might"
I think this is another title for Deity (cf. Ps. 21:1; 28:7,8; 59:17; 81:1; 118:14). It parallels "God is my stronghold."
▣ "I will watch for You" This verb (BDB 1036, KB 1581) is a Qal cohortative, cf. Ps. 130:6. The psalmist longed to see God and be with him!
59:10 This is another title for God (i.e., "God of my lovingkindness"), NKJV has "My merciful God" and JPSOA has "My faithful God."
▣ "will let me look triumphantly upon my foes" This is another cultural idiom of victory (cf. Ps. 23:5; 54:7; 91:8; 92:11; 112:8; 118:7).
59:11 This verse is surprising to me. It reminds me of how YHWH dwelt with the Hebrew tribes after the conquest of the walled cities by Joshua. Each tribe had to militarily conquer its own territory from the Canaanite tribes. God did not do it for them. They had to act in faith. He left some opposition so that they could grow in faith, in Him, and in themselves.
The verb forms are
1. do not slay, Ps. 59:11 — BDB 246, KB 255, Qal imperfect used in a jussive sense
2. scatter them, Ps. 59:11 — BDB 631, KB 681, Hiphil imperative
3. bring them down, Ps. 59:11 — BDB 432, KB 434, Hiphil imperative
4-5. destroy them, Ps. 59:13 — BDB 477, KB 476, Piel imperative (twice)
6. that they may be no more — BDB 34 II (no verb)
These commands must be modified by verse 11a. It is possible that there is confusion between "no" (אל — BDB 39) and "El" (אל, general name for Deity in the ANE — BDB 42 II). This is the suggestion of AB (p. 71).
▣ "lest my people forget" The verb (BDB 1013, KB 1489, Qal imperfect) also occurs in Deut. 8:11-20, where YHWH admonishes His people not to think that their prosperity or victory is because of themselves!
▣ "our shield" This imagery goes back to YHWH's initial encounters with Abraham and the promises He made him and his descendants (cf. Gen. 15:1; Deut. 33:29). It is recurrent in the Psalms (cf. Ps. 3:3; 5:12; 28:7; 115:9-11). It denotes God as protector!
59:12 "Let them even be caught in their pride" — BDB 539, KB 530, Niphal imperfect used in a jussive sense. Human pride and arrogance is
1. the essence of the Fall
2. abhorrent to YHWH
He will not tolerate it (cf. Isa. 2:11-12; 5:15; 10:33; Zeph. 3:11). As a biblical example of human pride, note the SPECIAL TOPIC: BOASTING at Ps. 20:7.
59:13 "That men may know that God rules in Jacob,
To the ends of the earth" This universal element is crucial in understanding what God is doing in our world (cf. Ps. 2:8; 58:11; 67:7; 72:8,17; 96:13; 98:9; Isa. 45:22; 49:6; 52:10; Jer. 16:19; Micah 5:4; Matt. 25:32). See Special Topic: YHWH' Eternal Redemptive Plan at Intro. to Psalm 2.
▣ "Selah" See note at Ps. 3:2 and Intro. to Psalms, VII.
59:14-15 These link back to verses 6-7. Verse 6 and verse 14 are duplicate refrains. Verses 7 and 15 are both descriptive phrases about the enemies. They are vicious predators!
59:14
NASB, NRSV,
JPSOA"growl"
NKJV"howl"
This root (BDB 534 II) can mean
1. spend the night — BDB 533 I (this is the MT pointing, cf. Ps. 55:7)
2. growl — BDB 534 II
NASB (UPDATED) TEXT: PSALM 59:16-17
16But as for me, I shall sing of Your strength;
Yes, I shall joyfully sing of Your lovingkindness in the morning,
For You have been my stronghold
And a refuge in the day of my distress.
17O my strength, I will sing praises to You;
For God is my stronghold, the God who shows me lovingkindness.
59:16-17 The psalmist contrasts (i.e., "but as for me") his lifestyle and motives with them.
1. I shall sing of Your strength, Ps. 59:16
2. I shall joyfully sing of Your lovingkindness, Ps. 59:16
3. I will sing praises to You, Ps. 59:17
The reason for these songs of praise is YHWH
1. has been his stronghold (BDB 960 I)
2. is his refuge (BDB 631) in the day of distress, cf. Jer. 16:19
3. is his stronghold (BDB 960 I), cf. Ps. 9:9; 59:9; 62:2,6
4. has shown him lovingkindness (BDB 338)
Several of the key theological terms describing YHWH are repeated in this close.
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 enemies? Why does it seem there are two groups?
2. Is the psalmist claiming sinlessness in verses 3c, 4a?
3. What is the imagery behind "arouse" and "awake"?
4. List the universal elements in this Psalm. What do they imply?
5. Verse 11 seems confusing. Why?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Lament Over Defeat in Battle, and Prayer for Help MT Intro For the choir director; according to Sushan Eduth. Mikhtam of David, to teach; when he struggled with Aram-naharaim and with Aram-zobah, and Joab returned, and smote twelve thousand of Edom in the Valley of Salt. |
Urgent Prayer for the Restored Favor of God | Prayer for Deliverance From National Enemies | A Prayer for Deliverance | National Prayer After Defeat |
| 60:1-5 | 60:1-3 | 60:1-3 | 60:1-5 | 60:1-2 |
| 60:3-4 | ||||
| 60:4-5 | 60:4-5 | |||
| 60:5 | ||||
| 60:6-8 | 60:6-8 | 60:6-8 | 60:6-8 | 60:6 |
| 60:7 | ||||
| 60:8 | ||||
| 60:9-12 | 60:9-12 | 60:9-12 | 60:9-12 | 60:9-10 |
| 60:11-12 |
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 60:1-5
1O God, You have rejected us. You have broken us;
You have been angry; O, restore us.
2You have made the land quake, You have split it open;
Heal its breaches, for it totters.
3You have made Your people experience hardship;
You have given us wine to drink that makes us stagger.
4You have given a banner to those who fear You,
That it may be displayed because of the truth. Selah.
5That Your beloved may be delivered,
Save with Your right hand, and answer us!
60:1-3 This strophe describes how the psalmist perceives his/Israel's relationship with YHWH.
1. He has rejected us — BDB 276, KB 276, Qal perfect, cf. Ps. 44:9,23; 74:1; 77:7; 108:11
2. He has broken us — BDB 829, KB 971, Qal perfect, possibly related to a breach in a defensive wall
3. He has been angry — BDB 60, KB 72, Qal perfect
4. He has made their land quake — BDB 950, KB 1271, Hiphil perfect
5. He has made the land split open — BDB 822, KB 954, Qal perfect, rare word, only here and a related form in Jer. 22:14, where it is translated "cut out"
6. He made His people experience hardship — BDB 906, KB 1157, Hiphil perfect
7. He gave them wine to drink (i.e., cause drunkenness and staggering) — BDB 1052, KB 1639, Hiphil perfect, the cup might be for the nations (cf. Jer. 25:16-26), is now given to the covenant people with the same effect (cf. Isa. 51:17,22)
Notice that all the verbs are perfects, which denotes a settled condition. In light of this the psalmist prays that God will
1. restore us — BDB 996, KB 1427, Polel imperfect, cf. Ps. 80:3,7,19; 85:4; 126:1; Lam. 5:21
2. heal (i.e., "restore," NIDOTTE, vol. 3, p. 1163) the land — BDB 950, KB 1272, Qal imperative, cf. 2 Chr. 7:14; this may refer to the breach in the wall of Ps. 60:1b
It must be stated that all of these prayer requests for God's help, protection, deliverance are based on His people's faith and lifestyle (cf. 2 Chr. 6:37-39). All God's promises (except for the ones connected to Messiah and His ministry) are conditional (see Special Topic at Ps. 25:10).
SPECIAL TOPIC: YHWH'S COVENANT REQUIREMENTS OF ISRAEL
60:1 The rejection by God (cf. Ps. 60:1,10) of His people (cf. Ps. 60:3,5) is shocking! We must remember that God had a purpose for Israel. She was to be a mechanism for the worldwide revelation of God's character and purposes (see Special Topic at Psalm 2 Intro., cf. Ezek. 36:22-38). This demanded faithful covenant obedience (cf. 1 Chr. 28:9). Because of the Fall of Genesis 3 they could not; judgment was the only option (cf. Leviticus 26; Deuteronomy 27-30).
The phrase "in His holiness" in verse 6 is a powerful reminder of the character of God that He wants His people to emulate and model for the nations (see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD at Ps. 9:10b).
A new approach was necessary. This new approach is called "the new covenant" (cf. Jer. 31:31-34), which the NT clarifies as the gospel of Jesus Christ.
60:4-5 To me this should be a separate strophe (cf. NKJV, NRSV). The subject changes from verses 1-3. This strophe describes YHWH's actions on behalf of Israel.
1. He has given those who revere Him a banner (BDB 651, i.e., a visible sign or way to communicate, cf. Exod. 17:15; Isa. 5:26; 11:12; 13:2; Ps. 20:5); this could be a negative (i.e., flee) or positive (i.e., rally to) expression.
2. He wants it displayed to communicate Himself (i.e., the truth; the Hebrew consonants קשׁט can mean "of the bow" or "truth," BDB 905; UBS Text Project support "of the bow" with a "B" rating (some doubt); the NRSV, NJB, NET Bible; REB support this choice but NKJV and JPSOA have "truth." The word for "bow" has an added vowel only here.
The point seems to be that YHWH is providing some support to Israel by His presence with them in battle.
60:4 "Selah" See note at Ps. 3:2 and Intro. to Psalms, VII.
60:5 "Your beloved" This adjective (BDB 391) is used of the lover in Song of Songs (cf. Song of Songs 1:2,4; 4:10; 5:1; 7:13). Here it is used of YHWH's covenant people (cf. Jer. 12:7). It is a strong, passionate description.
▣ This verse has two prayer requests based on 60:4.
1. save us (MT; Qere "me") — BDB 446, KB 448, Hiphil imperative, i.e., by Your actions, cf. Ps. 3:7; 20:9
2. answer us (MT, Qere "me") — BDB 772, KB 851, Qal imperative
The UBS Text Project (p. 277) gives the MT's "us" a "C" rating (considerable doubt). The plural is in verses 10 and 11.
▣ "Your right hand" This is a Hebrew idiom of power and effective action (cf. Exod. 15:6; Ps. 17:7; 44:3; 98:1; 108:6; 138:7; 139:10, see Special Topic at Ps. 7:3-4).
NASB (UPDATED) TEXT: PSALM 60:6-8
6God has spoken in His holiness:
"I will exult, I will portion out Shechem and measure out the valley of Succoth.
7"Gilead is Mine, and Manasseh is Mine;
Ephraim also is the helmet of My head;
Judah is My scepter.
8"Moab is My washbowl;
Over Edom I shall throw My shoe;
Shout loud, O Philistia, because of Me!"
60:6-8 This strophe extols YHWH's sovereignty (or "holiness," BDB 871) over the nations (cf. Deut. 32:8). These verses are repeated in Ps. 108:7-14, which means it may have been part of liturgy. It may be connected to Exod. 15:14-17. YHWH Himself speaks (i.e., "God has spoken" — BDB 180, KB 210, Piel perfect).
1. I will exult — BDB 759, KB 831, Qal cohortative
2. I will portion out — BDB 323, KB 322, Piel cohortative
3. I will measure out — BDB 551, KB 547, Piel imperfect used in a cohortative sense
4-5. " is mine"
6. " is the helmet of My head"
7. " is My scepter"
8. "over I shall throw my shoe" (i.e., an idiom of contempt)
9. " shout loud, because of Me" (possible should be, "over Philistia I will shoul aloud," like Ps. 108:9c)
Notice the place names are all in the tribal allocations of Joshua.
1. one city — Shechem
2. one valley — valley of Succoth
3. one area — Gilead
4. three tribes — Manasseh, Ephraim, Judah (for Judah as scepter see Gen. 49:10)
5. three defeated Canaanite nations — Moab, Edom, Philistia
NASB (UPDATED) TEXT: PSALM 60:9-12
9Who will bring me into the besieged city?
Who will lead me to Edom?
10Have not You Yourself, O God, rejected us?
And will You not go forth with our armies, O God?
11O give us help against the adversary,
For deliverance by man is in vain.
12Through God we shall do valiantly,
And it is He who will tread down our adversaries.
60:9-12 This strophe speaks of the impossibility of military victories without YHWH's help and presence (i.e., Holy War).
1. verse 9 asks the military question
2. verse 10 asserts the spiritual reality (i.e., Holy War) that unless YHWH goes before Israel's army, no victory is possible, cf. Ps. 44:9; 108:11
3. verse 11 asserts the physical reality that military victory by humans is vain and fleeting
4. verse 12 asserts that only with YHWH can there be victory, cf. Deut. 20:1; 1 Sam.17:45,47; Ps. 20:7; 22:16-17; 44:1-3,5-7; 146:3; Zech. 4:6). This is referring to the victory of God's purposes in Israel as a light to the nations, not just a conqueror.
The whole point of these assertions is the question of verse 10, "Have You, Yourself, O God, rejected us?" Unless He gives help there is no hope (Ps. 60:11b). If He does, there will be victory (Ps. 60:12), both for God's purpose (see Special Topic at Intro. to Psalm 2) and Israel's security and peace.
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. Read the Psalm and try to divide it into subjects, topics. Do you think Ps. 60:1-3 and Ps. 60:4-5 are separate topics?
2. What is the theological purpose of Ps. 60:6-8? Why is it repeated in Psalm 108?
3. Verse 8 has several negative images. Explain them
4. What is the main theological truth of verses 9-12?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Confidence in God's Protection MT Intro For the choir director; on a stringed instrument. A Psalm of David. |
Assurance of God's Eternal Protection | Prayer For Protection | A Prayer for Protection | Prayer of An Exile |
| 61:1-4 | 61:1-2 | 61:1-2 | 61:1-2 | 61:1-2 |
| 61:3-7 | 61:3-5 | 61:3 | 61:3-5 | |
| 61:4-5 | ||||
| 61:5-8 | ||||
| 61:6-7 | 61:6-7 | 61:6-7 | ||
| 61:8 | 61:8 | 61:8 | 61:8 |
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 obviously a royal Psalm (cf. Ps. 61:6). How God deals with the King represents how He deals with the nation (cf. Ps. 61:5).
B. At first, verse 2 seems to imply exile but the rest of the Psalm does not support this. Therefore, verse 2a must be metaphorical of the King's sense of spiritual alienation.
C. This Psalm has several memorable images of God.
1. the rock that is higher than I
2. You have been a refuge for me
3. You have been a tower of strength
4. let me dwell in Your tent forever
5. let me take refuge in the shelter of Your wings
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 61:1-4
1Hear my cry, O God;
Give heed to my prayer.
2From the end of the earth I call to You when my heart is faint;
Lead me to the rock that is higher than I.
3For You have been a refuge for me,
A tower of strength against the enemy.
4Let me dwell in Your tent forever;
Let me take refuge in the shelter of Your wings. Selah.
61:1 Two parallel imperatives of request start this Psalm (cf. Ps. 86:6; Isa. 28:23; 49:1; 51:4; Jer. 18:19; Dan. 9:19; Hos. 5:1).
1. hear my cry — BDB 1033, KB 1570, Qal imperative
2. give heed to my prayer — BDB 904, KB 1151, Hiphil imperative
In verse 2 the psalmist says, "From the end of the earth I call to You." This sounds like a prayer of an exiled person but the rest of the Psalm does not support this. Therefore, it must be imagery of a sense of alienation n his behalf.
The word "earth" can, in this context, be understood as "land" (i.e., Promised Land), see Special Topic at Psalm 1:2. Words have meaning only in context!
The AB understands the phrase to refer to Sheol (p. 84). This is based on Ugaritic parallels. If so, the psalmist faced death, not just discouragement.
▣ "cry" "Cry" (BDB 943) can refer to shouts of joy or, as here, a cry for help and protection (cf. Ps. 17:1; 88:2; 106:44; 119:169; 142:6).
61:2 "the rock that is higher than I" The title, "rock" reflects two Hebrew roots (BDB 849 and 700 I). The title first (BDB 849) appears in Deut. 32:4,15,18,30,31. Notice how it is expressed.
1. the Rock — Deut. 32:4,15,18,30,31
2. the Rock of his salvation — Deut. 32:15; 2 Sam. 22:47; Ps. 89:26; 95:1
3. the Rock who begot you — Deut. 32:18
4. their Rock sold them — Deut. 32:30
5. their rock is not like our Rock — Deut. 32:31
6. there is no rock like our God — 1 Sam.2:2
7. YHWH is my rock and my fortress and my deliverer — Ps. 18:2; 31:3; 71:3; 94:22
8. My God, my rock, in whom I take refuge — Ps. 18:2; 28:1; Isa. 17:10
9. who is a rock, except our God — Ps. 18:31
10. YHWH lives, and blessed be my rock — Ps. 18:46
11. my rock and my redeemer — Ps. 19:14
12. my rock (BDB 700 I) — Ps. 42:9
13. my rock and there is no unrighteousness in Him — Ps. 92:15
14. blessed by YHWH, my rock — Ps. 144:1
15. YHWH an everlasting Rock — Isa. 26:4
16. to the mountain of YHWH, to the Rock of Israel — Isa. 30:29
17. is there any other Rock? — Isa. 44:8
BDB 700 I occurs only in Ps. 18:2; 42:9. It literally means "rocky crag," but is a synonym of BDB 849 (both used in Ps. 18:2).
This imagery has several possible origins.
1. the mountain roots or pillars connected to creation
2. the site of YHWH's giving of the law to Israel
3. the temple on Mt. Moriah
4. the strength and permanency of physical mountains
5. mountains are the highest point, closest to heaven where God dwells
▣ "higher than I" This could mean several things.
1. the rock that provides salvation and refuge that the psalmist cannot provide himself
2. the rock he is unable to climb or possibly understand (i.e., God's permanency)
3. the contrast between God's exalted place and the psalmist's place of discouragement (i.e., when my heart is faint)
The LXX and Peshitta have, "You left me upon a rock."
61:3 Much of the imagery used to describe God has military connotations.
1. a refuge linked to a shield in 2 Sam. 22:31; Ps. 18:31; Pro. 30:5
2. a refuge linked to a stronghold in Ps. 59:16
3. here a refuge linked to a "tower of strength" (cf. Pro. 18:10) in Ps. 62:7, "the rock of my strength"
61:4 Verse 4 has two cohortative verbs.
1. let me dwell in Your tent — BDB 157, KB 184, Qal cohortative, cf. Ps. 27:5; 31:20; 32:7
2. let me take refuge in the shelter of Your wings — BDB 340, KB 337, Qal imperfect used in a cohortative sense (see Special Topic at Ps. 5:11-12)
As verse 3 has military imagery, verse 4 has imagery related to the temple or possibly "rock" in Ps. 61:2. The imagery of Ps. 61:4a is also found in Ps. 23:6; 27:4.
The term "forever" is plural, which accentuates the concept (see Special Topic at Ps. 9:5). I think in this OT, Wisdom Literature context it denotes a happy, long life in temple fellowship (i.e., tent) with YHWH (cf. Ps. 23:6).
▣ "in the shelter of Your wings" This is female imagery of God as a protective mother bird (cf. Matt. 23:37; Luke 13:34). See notes at Ps. 17:8 and Special Topic at Ps. 5:11-12.
▣ "Selah" See notes at Ps. 3:2 and Intro. to Psalms, VII.
NASB (UPDATED) TEXT: PSALM 61:5-8
5For You have heard my vows, O God;
You have given me the inheritance of those who fear Your name.
6You will prolong the king's life;
His years will be as many generations.
7He will abide before God forever;
Appoint lovingkindness and truth that they may preserve him.
8So I will sing praise to Your name forever,
That I may pay my vows day by day.
61:5-8 This strophe relates to the King as a representative of YHWH's covenant people.
1. The King has made vows (i.e., faith promises) to YHWH.
2. YHWH has given him/Israel the land (i.e., inheritance, cf. Gen. 15:12-21) of Canaan to those who fear Him.
3. YHWH will prolong the King's life (note royal hyperboles).
4. The King will sit enthroned before God forever (obviously "forever" is not eternal but prolonged days). Be careful of reading NT developed theology back into Hebrew terms (royal hyperbole).
5. YHWH appoints (BDB 584, KB 599, Piel imperative, prayer request) lovingkindness and truth (personified agents, cf. Ps. 40:11; 57:3; 89:14, "goodness and mercy" in Ps. 23:6, "light" and "truth" in Ps. 43:3). This same concept is stated in Pro. 20:28. To uphold the King is to uphold Israel.
61:5 The NIDOTTE, vol. 2, p. 531, has a good comment about "those who fear Your name." They represent the faithful followers (cf. Ps. 15:4; 25:12,14; 103:11,13; 118:4). NIDOTTE adds a list of slightly different forms.
1. those who fear You — Ps. 31:19
2. those who fear Him — Ps. 34:7
3. those who fear Your name — Ps. 61:5
4. those who fear God — Ps. 66:16
61:8 Because of God's goodness to the King and Israel, the King will sing praises (BDB 274, KB 273, Piel cohortative) to Him.
Again the use of "forever" must be seen as metaphorical of a long, successful reign. The King's faith promises ("vows") are honored, performed, and fulfilled in the temple. This close is similar to Ps. 30:13, thereby denoting a set ritual (i.e., thank offering) or liturgy (connected to offering, cf. Ps. 7:17).
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 this Psalm an individual lament or a royal lament?
2. Explain the phrase "from the end of the earth." Was the writer in exile?
3. Does verse 4 imply eternal life? (cf. Ps. 61:7) Is this a Messianic Psalm?
4. Define "vow" as it is used in this Psalm. (cf. Ps. 61:5,8)
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
God Alone A Refuge From Treachery MT Intro For the choir director; according to Jeduthun. A Psalm of David. |
A Calm Resolve to Wait for the Salvation of God | Confidence in God's Protection | Confidence in God's Protection | Hope in God Alone |
| 62:1-2 | 62:1-2 | 62:1-2 | 62:1-2 | 62:1-2 |
| 62:3-4 | 62:3-4 | 62:3-4 | 62:3-4 | 62:3-4 |
| 62:5-8 | 62:5-7 | 62:5-7 | 62:5-7 | 62:5-7b |
| 62:7c-8 | ||||
| 62:8 | 62:8 | 62:8 | ||
| 62:9-10 | 62:9-10 | 62:9-10 | 62:9-10 | 62:9 |
| 62:10 | ||||
| 62:11-12 | 62:11-12 | 62:11-12 | 62:11-12 | 62:11-12 |
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 62:1-2
1My soul waits in silence for God only;
From Him is my salvation.
2He only is my rock and my salvation,
My stronghold; I shall not be greatly shaken.
62:1-2 This strophe describes the God for whom the psalmist waits in silence (notice how Ps. 62:1-2 are almost the same as Ps. 62:5-6). He waits patiently for God to act on his behalf (cf. Ps. 131:2).
1. from God is his salvation (BDB 447), Ps. 62:1
2. God only is his rock (BDB 849), Ps. 62:2,6, see note at Ps. 61:2
3. God only is his salvation, Ps. 62:2,6
4. God is his stronghold, Ps. 62:2
Because of this God, he shall not be shaken (BDB 556, KB 555, Niphal imperfect, cf. Ps. 62:6). The phrase in verse 1 is repeated in verse 6 but verse 1 has added the term "greatly." The TEV, NRSV, and JPSOA translate it as "never."
62:1 "alone" This adverb (BDB 36) appears first in the MT in verses 1,2,4,5,6,10 for emphasis and a literary way to tie the Psalm together. There is exclusivism in a faithful lifestyle and a sinful lifestyle (cf. Ps. 62:4,9).
The JPSOA translates it as "truly." NKJV translates only the first occurrence as "truly."
▣ "soul" This is nephesh (BDB 659) which denotes the whole person. See notes at Ps. 13:2 and 16:9.
NASB (UPDATED) TEXT: PSALM 62:3-4
3How long will you assail a man,
That you may murder him, all of you,
Like a leaning wall, like a tottering fence?
4They have counseled only to thrust him down from his high position;
They delight in falsehood;
They bless with their mouth,
But inwardly they curse. Selah.
62:3-4 This strophe describes the faithless adversaries.
1. they assail (lit. shout at) — BDB 223, KB 243, Polel imperfect, plural; this verb is found only here in the OT and the meaning is derived from an Arabic root
2. they attempt to murder (lit. scatter) — BDB 953, KB 1283, Pual imperfect; NET Bible thinks the verb should be Piel, "all of you are murderers" (p. 927)
3. they are like (several English translations have Ps. 62:3c refer to the psalmist; NRSV, TEV, NJB, JPSOA, REB)
a. a leaning wall — BDB 639, KB 692, Qal passive participle
b. a tottering fence — BDB 190, KB 218, Qal passive participle
4. they counsel (BDB 419, KB 421, Qal perfect) only to thrust another down from his high position — BDB 632, KB 673, Hiphil infinitive construct
5. they delight in falsehood — BDB 953, KB 1280, Qal imperfect
6. they bless (BDB 138, KB 159, Piel imperfect) with their mouth but inwardly curse — BDB 886, KB 1103, Piel imperfect; one wonders if James 3:10 comes from this Psalm
By their fruits (Matt. 7:16-20) and words (Matt. 12:34-37) you shall know them.
NASB (UPDATED) TEXT: PSALM 62:5-8
5My soul, wait in silence for God only,
For my hope is from Him.
6He only is my rock and my salvation,
My stronghold; I shall not be shaken.
7On God my salvation and my glory rest;
The rock of my strength, my refuge is in God.
8Trust in Him at all times, O people;
Pour out your heart before Him;
God is a refuge for us. Selah.
62:5-8 The first two verses are almost exactly like 62:1-2. The psalmist describes his actions as a faithful follower as compared to the faithless followers.
1. he rests in God's salvation and glory ("honor," BDB 458)
2. he rests (assumed) on God as his rock and strength
3. he makes God his refuge
Verse 8 changes from an individual focus to a corporate focus (several English translations make it a separate strophe). It starts out with two imperatives addressing the community of faithful followers.
1. trust in Him at all times — BDB 105, KB 120, Qal imperative, cf. Ps. 37:3,5; 52:8; Isa. 26:4. The hard part is the phrase, "at all times," but it is the key to real peace and confidence (cf. Ps. 34:1).
2. pour out your heart before Him — BDB 1049, KB 1629, Qal imperative, cf. 1 Sam.1:15; Lam. 2:19 (i.e., be honest about your feelings and problems when praying to God; this is quite different from "silence" of verses 1 and 5. Verses 1 and 5 are waiting for God to act after prayer and verse 8 is a call to prayer.)
3. God is our refuge — God is not only the individual's source/place of safety, He is the community of faith's source/place of safety!
▣ "Selah" See note at Ps. 3:2; also Intro. to Psalms, VII.
62:5 "for God" In verse 1 this translation is accurate but here there is an added initial lamed (not a preposition), which is emphatic, "God Himself."
▣ The imperative of "be silent" (BDB 198, KB 226, Qal imperative) is used here where the noun (BDB 189) is used in verse 1.
NASB (UPDATED) TEXT: PSALM 62:9-10
9Men of low degree are only vanity and men of rank are a lie;
In the balances they go up;
They are together lighter than breath.
10Do not trust in oppression
And do not vainly hope in robbery;
If riches increase, do not set your heart upon them.
62:9-10 This strophe addresses all humans from different levels of society (i.e., low degree. . .rank). Without faith/trust in God they are vanity (BDB 210 I) and lies (BDB 469). The MT has "sons of men" twice. The translations get "low degree" and "rank" from a similar phrase in Ps. 49:2. The JPSOA has "Men are mere breath; mortals (BDB 35), illusion," which rejects the link to Ps. 49:2 as a parallel and interpret the "sons of Adam" (BDB 9) and "sons of Ish" as parallel and referring to all humans. To me it does seem that Ps. 62:10 refers to the exploitation of the poor and powerless by the socially elite of Israel, and Psalm 49 would be a good parallel.
The second statement uses the imagery of commercial scales. In Hebrew that which is heavy is honorable/valuable; that which is light (i.e., breath, BDB 210 I used twice) is dishonorable.
Verse 10 has three jussives admonishing the faithless followers.
1. do not trust in oppression — BDB 105, KB 120, Qal imperfect negated used in a jussive sense
2. do not vainly hope in robbery — BDB 211, KB 236, Qal imperfect negated used in a jussive sense
3. do not set your heart on increasing wealth — BDB 1011, KB 1483, Qal imperfect negated used in a jussive sense
Based on this strophe and 62:4, the people being addressed are members of Israel's elite class (i.e., civil, military, commerce).
62:9 "vanity. . .breath" These are both translations of the Hebrew term (BDB 210 I). This is one of two key terms in Ecclesiastes. See my notes on the word at Eccl. 1:2 online at www.freebiblecommentary.org.
NASB (UPDATED) TEXT: PSALM 62:11-12
11Once God has spoken;
Twice I have heard this:
That power belongs to God;
12And lovingkindness is Yours, O Lord,
For You recompense a man according to his work.
62:11-12 This last strophe addresses the theological issue of how it is that the unrighteous prosper (cf. Job; Psalms 37 and 73). The Mosaic law asserted wealth, health, and success to covenant obedience (cf. Leviticus 26; Deuteronomy 27-30). The "two ways" (cf. Psalm 1; Deut. 30:15,19) also asserts the same. However, in reality, often the wealthy are exploitative, greedy, ruthless, devious manipulators who embody the essence of the Fall: more and more for me at any cost!
We live in an unfair world. God has promised to set it straight. There is a judgment day. One day we will reap what we have sown (cf. Job 34:11; Ps. 28:4; 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)! A book that has helped me in this area is Hannah Whithall Smith's The Christian's Secret of a Happy Life."
62:11 This is an idiom for a well known, often expressed, truth in three parts (i.e., power, covenant loyalty, and recompense). Because of the Fall, some humans will experience YHWH's power; some His lovingkindness! Our actions show who our Father is!
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 verses 1 and 5 different from verse 8?
2. Who is verse 3c referring to?
3. Why should verse 8 be a separate strophe?
4. Who does verse 9 address? How is it related to Ps. 49:2?
5. List the points of what God has spoken and the psalmist has heard several times.
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
The Thirsting Soul Satisfied in God MT Intro A Psalm of David, when he was in the wilderness of Judah |
Joyful in the Fellowship of God | Prayer for Deliverance From Personal Enemies | Longing For God | Yearning For God |
| 63:1-5 | 63:1-2 | 63:1-4 | 63:1-5 | 63:1-2 |
| 63:3-5 | 63:3-5 | |||
| 63:5-8 | ||||
| 63:6-8 | 63:6-8 | 63:6-8 | 63:6-8 | |
| 63:9-11 | 63:9-11 | 63:9-11 | 63:9-11 | 63:9-11 |
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. Surprisingly this Psalm has no imperatives, jussives, or cohortatives.
B. This Psalm does not admonish others but describes a personal search for a deep, personal relationship with God (cf. Ps. 42:1-4).
C. Like so many Psalms there is an aspect of tension with enemies (cf. Ps. 63:9-11). Because of verse 11, this reflects the thoughts of the King, so they may be
1. foreigners
2. faithless Israelites
D. Verse 11a does not automatically make this a royal Psalm; see note at 63:9-11 for options.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 63:1-5
1O God, You are my God; I shall seek You earnestly;
My soul thirsts for You, my flesh yearns for You,
In a dry and weary land where there is no water.
2Thus I have seen You in the sanctuary,
To see Your power and Your glory.
3Because Your lovingkindness is better than life,
My lips will praise You.
4So I will bless You as long as I live;
I will lift up my hands in Your name.
5My soul is satisfied as with marrow and fatness,
And my mouth offers praises with joyful lips.
63:1-5 In this strophe the psalmist describes how he feels about God (Ps. 63:1, Elohim and El, see Special Topic at Ps. 1:1).
1. he seeks Him earnestly (lit. "look early" ) — BDB 1007, KB 1465, Piel imperfect (cf. Ps. 78:34; Pro. 7:15; 8:17; 13:24; Isa. 26:9; Hos. 5:15); the same root is the noun form for "dawn" (cf. Ps. 57:8)
2. his soul (lit. nephesh, BDB 659) thirsts for God — BDB 854, KB 1032, Qal perfect, cf. Ps. 42:2; 84:2; Matt. 5:6
3. his flesh (BDB 142) yearns (lit. "faints") for God — BDB 484, KB 480, Qal perfect; only here in the OT; from Arabic root "to be pale of face"
4. he describes his thirsting and fainting as caused by being in a dry and weary land where there is no water (cf. Ps. 143:6); God is often described as the source of "living water" (cf. Isa. 12:3; 44:3; 55:1; Jer. 2:13; 17:13; John 4:10; 7:37-38; Rev. 21:6; 22:17)
This intense search for God in a dry land is caused because of the refreshing joy he knew earlier in the worship in the temple (Ps. 63:2).
1. beheld God in the sanctuary (lit. "in holiness," cf. Ps. 60:6; 89:35; 102:19) — BDB 302, KB 301, Qal perfect; this word can mean sanctuary but does not necessarily mean that; I do not think this line of the poem mandates a person in exile; AB (p. 97) even suggests "heavenly sanctuary" in Ps. 63:5 and "eternal life" in Ps. 63:4
2. see His power — BDB 906, KB 1157, Qal infinitive construct, cf. Ps. 59:17; 62:11
3. see His glory — BDB verb above assumed (a double object)
Exactly how the power and glory were manifested is not stated but since the word "glory" is used of the Shekinah glory (i.e., cloud) during the wilderness wanderings (cf. Exod. 16:7,10; 24:16,17; 40:34,35; Lev. 9:6,23; Num. 14:10; 16:19; 17:7,10; 20:6), possibly something like 1 Kgs. 8:11 occurred again (the other option is a vision of God Himself, like Isaiah 6 or Ezekiel 1; 10).
63:3-5 These verses describe how the psalmist praises God because of His lovingkindness (see Special Topic at Ps. 5:7) is better than life.
1. his lips will praise God — BDB 986 II, KB 1387, Piel imperfect
2. he will bless God as long as he lives — BDB 138, KB 159, Piel imperfect
3. he will lift up his hands — BDB 669, KB 724, Qal imperfect
4. his soul is satisfied — BDB 959, KB 1302, Qal imperfect, cf. Ps. 36:8
5. his mouth offers praises with joyful lips — BDB 237 II, KB 248, Piel imperfect
63:4 "lift up hands" See note at Ps. 28:2.
▣ "in Your name" See Special Topic: The Name of YHWH at Ps. 5:11-12.
NASB (UPDATED) TEXT: PSALM 63:6-8
6When I remember You on my bed,
I meditate on You in the night watches,
7For You have been my help,
And in the shadow of Your wings I sing for joy.
8My soul clings to You;
Your right hand upholds me.
63:6-8 This strophe continues the psalmist's reflection of God's goodness and care.
1. he remembers God as he sleeps — BDB 269, KB 269, Qal perfect, cf. Deut. 6:6-9; Ps. 119:15, 48,97,99;
2. he meditates on God at night — BDB 211 I, KB 237, Qal imperfect, cf. Ps. 4:4
3. God has been his help (BDB 740 I) — BDB 224, KB 243, Qal perfect, cf. Ps. 27:9
4. he is protected (in the shadow of God's wings) and sings for joy — BDB 943, KB 1247; Piel imperfect
5. he (lit. nephesh) clings to God — BDB 179, KB 209, Qal perfect, cf. Gen. 2:24; Ruth 1:14;
2 Kgs. 18:6
6. God's right hand exploits him — BDB 1069, KB 1751, Qal perfect, cf. Ps. 18:35; 41:12
Notice how #5 and #6 reflect both sides of the covenant relationship. It invokes choices and actions by both God and human.
63:7 "in the shadow of Your wings" See note at Ps. 17:8 and Special Topic at Ps. 5:11-12.
63:8 "right hand" See note at Ps. 18:35 and SPECIAL TOPIC: HAND at Ps. 7:3-4.
NASB (UPDATED) TEXT: PSALM 63:9-11
9But those who seek my life to destroy it,
Will go into the depths of the earth.
10They will be delivered over to the power of the sword;
They will be a prey for foxes.
11But the king will rejoice in God;
Everyone who swears by Him will glory,
For the mouths of those who speak lies will be stopped.
63:9-11 As happens often in the Psalms, a strophe is addressed to the psalmist's enemies. In this one "the king" is specifically mentioned. This could mean
1. the king is the psalmist
2. the psalmist is addressing problems the king faced and expresses how he knows the king would feel (cf. Ps. 63:11a)
3. it is a literary technique to link individual Psalms to corporate Psalms (cf. Ps. 63:11b)
These are statements about the enemies (i.e., those who seek his life to destroy it and, thereby Israel).
1. they will go into the depths of the earth (i.e., the Pit, Sheol, the grave, see Special Topic at Ps. 1:6).
In the OT all humans go to Sheol, as all humans go to Hades in the NT to wait judgment day. It is possible that "the lowest part" represented the abode of the faithless follower and pagan.
2. they will be poured out to the power of the sword — BDB 620, KB 669, Hiphil imperfect
3. they will be prey for foxes (i.e., no proper burial)
4. the mouth of those who speak lies will be stopped — BDB 698, KB 55, Niphal imperfect
Because of this
1. the king will rejoice in God — BDB 970, KB 1333, Qal imperfect
2. everyone who swears by Him (BDB 989, KB 1396, Niphal participle) will glory — BDB 237, KB 248, Hithpael imperfect, cf. Isa. 48:1; 65:16
Right and truth and faith will prevail in the end because of the character and purposes of our 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 is this Psalm similar to Psalm 42?
2. Was the psalmist in exile? Why or why not?
3. To what does verse 2b refer?
4. Where do you think verses 3-5 occur?
5. Who are the enemies of verses 9-10?
6. Is this a royal Psalm? Why or why not?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Prayer for Deliverance From Secret Enemies MT Intro For the choir director. A Psalm of David. |
Oppressed by the Wicked but Rejoicing in the Lord | A Prayer for Protection From Personal Enemies | A Prayer For Protection | Punishment For Slanderers |
| 64:1-6 | 64:1-4 | 64:1-6 | 64:1-6 | 64:1-2 |
| 64:3-4 | ||||
| 64:5-6 | 64:5-6 | |||
| 64:7-10 | 64:7-9 | 64:7-9 | 64:7-10 | 64:7-8 |
| 64:9 | ||||
| 64:10 | 64:10 | 64:10 |
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 psalmist is distressed by secret adversaries. This implies fellow Israelites.
They are called
1. the enemy, Ps. 64:1 (BDB 33, KB 38, Qal participle)
2. evildoers, Ps. 64:2 (BDB 949, KB 1269, Hiphil participle)
3. those who do iniquity, Ps. 64:2 (BDB 821, KB 950, Qal participle)
For notes on the names of the adversaries, see 1:5; 5:10; 15:2-5.
B. Their actions are (Ps. 64:2-6) listed.
1. they cause dread (BDB 808), cf. Ps. 91:5
2. they conduct secret councils
3. they do iniquity
4. they have sharpened tongues like a sword
5. they aim their speech as arrows
6. they attack from ambush
7. they do not fear (i.e., God)
8. they are firm in their evil plans
9. they plan to lay snares secretly
10. they think they are hidden (i.e., from God)
11. they devise injustices
12. they have a well-conceived plot
13. they are evil in thought and heart
C. God's actions against them are delineated (Ps. 64:7-10).
1. He will wound them with an arrow
2. He will make them stumble
3. He will use their own words against them in judgment
4. He will cause them to be ashamed
5. His actions toward them will cause all men to
a. fear/revere
b. declare His work
c. consider His actions
6. His actions will cause the righteous man to
a. be glad in His actions
b. take refuge (i.e., trust) in Him
c. glory in their hearts
D. Human Speech can be a blessing or a curse (see Special Topic at Ps. 52:2).
E. Although it is impossible to ascertain the historical setting or identity of the psalmist, it is interesting how many military images are used.
1. sword
2. arrow
3. ambush
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 64:1-6
1Hear my voice, O God, in my complaint;
Preserve my life from dread of the enemy.
2Hide me from the secret counsel of evildoers,
From the tumult of those who do iniquity,
3Who have sharpened their tongue like a sword.
They aimed bitter speech as their arrow,
4To shoot from concealment at the blameless;
Suddenly they shoot at him, and do not fear.
5They hold fast to themselves an evil purpose;
They talk of laying snares secretly;
They say, "Who can see them?"
6They devise injustices, saying,
"We are ready with a well-conceived plot";
For the inward thought and the heart of a man are deep.
64:1 "Hear" Many strophes in the Psalms are introduced with the imperative (cf. Ps. 17:1; 27:7; 28:2; 30:10; 39:12; 54:2; 61:1; 64:1; 84:8; 102:1; 119:149; 130:2; 143:1). The Psalms are often prayers to God beseeching Him to act for His people or a righteous follower.
Prayer is a wonderful privilege to the people of God. It releases a power into the world that was not present before. I have put three Special Topics below in different aspects of biblical prayer.
SPECIAL TOPIC: EFFECTIVE PRAYER
SPECIAL TOPIC: INTERCESSORY PRAYER
SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED
NASB, NRSV"complaint"
NKJV"meditation"
LXX"petition"
The noun (BDB 967) is used often in poetry for a "complaint."
1. Job 7:11; 9:27; 10:1; 21:4; 23:2
2. Psalm 55:2; 142:2
3. Proverbs 23:29
The psalmist is addressing God about the unfairness of life related to the attacks of fellow covenant people.
▣ "preserve my life from dread of the enemy" The verb (BDB 665 I, KB 718, Qal imperfect) is used with the preposition "from" in Ps. 12:7; 32:7; 140:1,4. It is used of God keeping, guarding, or preserving in Deut. 32:10; Ps. 25:20; 31:23; 40:11; Isa. 26:3; 42:6; 49:8. God's people can trust that He is protecting them. This is not meant to imply a life without problems, but the sure presence of the God and His gracious mercy toward those who seek Him.
▣ "the enemy" The word is singular but used in a collective sense (cf. Ps. 64:2-6).
64:2 The verb "hide" (BDB 711, KB 771, Hiphil imperfect) is parallel to "preserve" in verse 1. The psalmist feels threatened by other covenant partners who secretly plan his demise.
Notice the psalmist asks YHWH to hide him but the wicked hide their secret plans to destroy him (cf. Ps. 64:5).
NASB"tumult"
NKJV"insurrection"
NRSV"scheming"
TEV, REB"mobs"
NJB"gangs"
JPSOA"crown"
This root occurs only three times in the OT. It is translated in the NIV as
1. Ps. 2:1 — "conspire"
2. Ps. 55:15 — "throng"
3. Ps. 64:2 — "noisy crown"
64:4 "blameless" The term (BDB 1070) denotes a moral innocense, not a sinless person (i.e., no known, intentional sin). It was used of Job (cf. Ps. 1:1,8; 2:3; 8:20; 9:20-22; Ps. 37:37). See Special Topic at Psalm 18:20-24.
64:5
NASB"who hold fast to themselves an evil purpose"
NKJV"they encourage themselves in an evil matter"
NRSV"they hold fast to their evil purpose"
TEV"they encourage each other in their evil plots"
NJB"they support each other in their evil designs"
JPSOA"they are themselves with an evil word"
REV"they confirm their wicked resolves"
The NIDOTTE, vol. 2, p. 72, lists several possible meanings/connotations for the Piel form of the verb (BDB 304, KB 302).
1. hold fast
2. they strengthen for themselves (i.e., mutual support)
3. they make firm for themselves (i.e., confirm their evil intents)
▣ "Who can see them" This phrase refers to
1. the secret plans to snare the psalmist
2. the disbelief that God knows and will act on the psalmist's behalf (cf. Job 22:13; Ps. 10:11; 59:7; 94:7; Isa. 29:15; Ezek. 8:12)
64:6 In verse 6 there are three words that share the Hebrew letters, חפש (BDB 344).
1. search out (NASB, "devise")
2. well conceived
3. plot
▣ "the inward thought and the heart of a man are deep" In context this refers to the evil motives of the psalmist's enemies. BDB defines "deep" (BDB 771) as "unsearchable" (cf. Job 12:22; Eccl. 7:24 [twice]) or mysterious. The NJB and the Anchor Bible translate it so as to describe YHWH's knowledge of their actions. However, it seems verses 1-6 are about the enemies' activities and verses 7-9 are about YHWH's response.
The UBS Text Project (pp. 282-284) shows a number of textual issues and possibilities in these two verses. Most of them have a "C" rating (considerable doubt).
NASB (UPDATED) TEXT: PSALM 64:7-10
7But God will shoot at them with an arrow;
Suddenly they will be wounded.
8So they will make him stumble;
Their own tongue is against them;
All who see them will shake the head.
9Then all men will fear,
And they will declare the work of God,
And will consider what He has done.
10The righteous man will be glad in the Lord and will take refuge in Him;
And all the upright in heart will glory.
64:7 This is a typical role reversal imagery. What the wicked did to the righteous (cf. Ps. 64:3-4) is now done to them.
This same type of imagery may explain verse 8. The evil planners who used hateful words against the psalmist now have their own words used against themselves.
64:8 "shake the head" This is an idiom of surprise and rejection (cf. Ps. 22:7; 44:14; Jer. 18:16; 48:27; Lam. 2:15).
64:9 Notice the ultimate purpose f YHWH's actions in the world (i.e., blessing or judgment, cf. Ps. 58:11; 65:8) is for all men to know Him (see Special Topic at Psalm 2 Introduction).
Verse 9 is surely hyperbolic and reflects what will happen to those in Israel but, like so many verses, it states a larger truth (cf. Ps. 46:10).
64:10 This verse is a unique concluding statement. Usually the concluding statement in the Psalms is
1. a praise to God
2. a sacrifice of thanksgiving.
▣ "righteous man" See Special Topic at Psalm 1:5.
▣ "will be glad" There may be a word play between
1. hear, Ps. 64:1 — שׁמע (BDB 1033)
2. be glad, Ps. 64:10 — שמח (BDB 970)
This would be a form of inclusio.
▣ "refuge" See note at Psalm 5:11.
▣ "will glory" The NRSV sees the verbs "will be glad" (BDB 970, KB 1333) and "will glory" (BDB 237, KB 248) as imperfects used in a jussive sense. Most English translations have them as ongoing statements.
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 are there so many individual laments recorded in the Psalter?
2. Explain in your own words the last line of verse 6.
3. Explain the literary concept of "reversal," which is so common in the OT.
4. Does verse 9 refer to Israel or the world?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
God's Abundant Favor to Earth and Man MT Intro For the choir director. A Psalm of David. A Song |
Praise to God For His Salvation and Providence | Thanksgiving For A Good Harvest | Praise and Thanksgiving | Thanksgiving Hymn |
| 65:1-4 | 65:1-3 | 65:1-4 | 65:1-4 | 65:1-2a |
| 65:2b-3 | ||||
| 65:4 | 65:4 | |||
| 65:5-8 | 65:5-8 | 65:5-8 | 65:5-8 | 65:5 |
| 65:6-7b | ||||
| 65:7c-8 | ||||
| 65:9-13 | 65:9-10 | 65:9-13 | 65:9-13 | 65:9a-d |
| 65:9e-13 | ||||
| 65:11-13 |
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 has a universal thrust (cf. Ps. 65:2,5,8) because it deals with the God of creation.
B. God's purpose for this planet was abundance and health (cf. Genesis 1-2; Leviticus 26; Deuteronomy 28-30), but mankind rebelled (cf. Genesis 3) and continues to rebel (cf. Leviticus 26; Deuteronomy 27), which has consequences both spiritually and physically (cf. Rom. 8:18-25).
C. This Psalm reminds us of the original purposes of abundance (cf. Ps. 65:9-13), which now is a hope for the new age of restoration (cf. Joel 4:18; Amos 9:13). This new age will bless the entire earth!
D. Notice there are no imperatives (only one cohortative, Ps. 65:4). This Psalm is not a prayer request but an affirmation of God's actions in grace and provision. He seeks worshipers from all the earth!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 65:1-4
1There will be silence before You, and praise in Zion, O God,
And to You the vow will be performed.
2O You who hear prayer,
To You all men come.
3Iniquities prevail against me;
As for our transgressions, You forgive them.
4How blessed is the one whom You choose and bring near to You
To dwell in Your courts.
We will be satisfied with the goodness of Your house,
Your holy temple.
65:1 There is only one verb (BDB 1022, KB 1532, Pual imperfect) in Ps. 65:1. It seems to link to several items.
1. silence before You (cf. Ps. 62:1,5)
2. praise in Zion
3. vows performed (Thank Offering)
This is obviously a worship setting in the temple (cf. Ps. 65:4).
Note below #1 and #2 may be one item. If so, it is mankind's responsibility to praise God and fulfill his vows.
NASB"silence before You"
NKJV"praise awaiting You"
NRSV"praise is due you"
NJB"praise is rightfully yours"
JPSOA"praise befits You"
REB"it is fitting to praise you"
LXX"to you a hymn is due"
The MT has "silence" (BDB 189, דמיה) but the UBS Text Project gives the same consonants with different vowels (i.e., "befitting") a "B" rating (some doubt). Most English translations agree with this. This follows the LXX, Peshitta, and Vulgate translations. However, "silence" can denote a sense of guilt before God (cf. Ps. 39:2) and an expectant waiting before Him (cf. Ps. 62:1).
▣ "Zion" See notes at Ps. 2:6; 9:11; 20:2.
65:2 The God of creation is characterized as
1. the One who hears — BDB 1033, KB 1570, Qal active participle. The idols cannot see, hear, or act.
2. the One to whom all flesh (BDB 142) come (BDB 97, KB 112, Qal imperfect). There is a tension/contrast between
a. all flesh — Ps. 65:2,5,8; Ps. 64:9; 66:1,4,8; 67:3-5; 86:9; 145:21; Isa. 66:23; Joel 2:28; Zech. 14:17
b. the covenant people — Ps. 65:3-4 (see Special Topic at Psalm 2 Intro.); the OT people of God have become all who believe (cf. Rom. 2:28-29; Eph. 2:11-3:13)
One wonders if the "all flesh come" refers to
1. being included in the people of God (i.e., salvation by forgiveness)
2. being addressed by the God of judgment and held accountable
65:3 The God of creation forgives (i.e., covers, BDB 497, KB 493, Piel imperfect, cf. Ps. 78:38; 79:9; AB sees this as an imperfect used as an imperative [p. 110]).
1. iniquities (BDB 730)
2. transgressions (BDB 833)
The preposition "our" in the NASB implies Israel (cf. Ps. 65:4). Notice how forgiveness is related to the fulfillment of covenant promises. Obedience is crucial (cf. Leviticus 26; Deut. 11:13-17; chapters 28-30). When obedience fails, the only hope is the mercy of God!
SPECIAL TOPIC: WORDS FOR FORGIVENESS
65:4 "How blessed" See note at Psalm 1:1.
▣ "the one who You choose" This refers to the call of God to the Patriarchs and their descendants (i.e., Israel, cf. Deut. 4:37; Ps. 33:12). The amazing thing is that apparently the election moves from Israel alone to all humans (cf. Ps. 65:2,5,8). This reflects Gen. 3:15, which is a divine promise of victory for all humans who believe and receive (see Special Topic at Psalm 2 Introduction).
▣ "We will be satisfied with the goodness of Your house" The verb (BDB 959, KB 1302, Qal cohortative) denotes one who is completely with filled goodness (BDB 375). This verse refers not just to physical abundance (cf. Ps. 65:9-13) but to intimacy with God! He fills us with Himself!
NASB (UPDATED) TEXT: PSALM 65:5-8
5By awesome deeds You answer us in righteousness, O God of our salvation,
You who are the trust of all the ends of the earth and of the farthest sea;
6Who establishes the mountains by His strength,
Being girded with might;
7Who stills the roaring of the seas,
The roaring of their waves,
And the tumult of the peoples.
8They who dwell in the ends of the earth stand in awe of Your signs;
You make the dawn and the sunset shout for joy.
65:5-8 This strophe describes two different situations.
1. creation, Ps. 65:6,7,8b
2. salvation, Ps. 65:5,7c, 8a
The purpose of creation was a place for mankind made in God's image (cf. Gen. 1:26-27) to fellowship with God (cf. Gen. 3:8). After Genesis 3, this intent became God's goal of salvation and restoration for all the children of Adam and Eve (cf. Gen. 3:15).
Both "mountain" in verse 6 and "tumult" in verse 7 may refer to people, not creation (cf. Jer. 51:25). If so, this would parallel Deut. 32:8.
Notice verse 5 mentions that God answers but no prayer is specifically mentioned. Obviously it was a prayer of deliverance from
1. personal and national sin
2. national enemies (i.e., Egypt, Assyria, Babylon, cf. Ps. 2:1-3)
3. possibly the chaos of creation itself (Ps. 65:7)
65:5
NASB, NKJV,
NRSV"awesome deeds"
TEV"wonderful things"
NJB"marvels"
This term (BDB 431 in the Niphal) is used of God's acts.
1. acts of delivering the Israelites from Egypt — Exod. 34:10; Deut. 10:21; Ps. 66:3,5; 106:22
2. YHWH Himself — Ps. 47:2; 68:35; 76:7; 145:4-7
3. YHWH's name — Deut. 28:58; Ps. 99:3; 111:9; Mal. 1:14
4. more general (i.e., adverbial) — Ps. 66:5; 139:14
▣ "You who are the trust of all the ends of the earth and of the farthest sea" What a powerful, inclusive statement. It is the logical extension of "monotheism" (see Special Topic at Ps. 2:7).
NASB, TEV,
JPSOA"trust
NKJV"confidence"
NRSV, NJB"hope"
This noun (BDB 105) is defined by BDB as "the object of confidence" (cf. Job 8:14; Ps. 40:4; 71:5; Jer. 3:37), which in this verse, is YHWH, not the false gods of the nations (cf. "the tumult of the peoples," Ps. 65:7c, cf. Psalm 2).
▣ "the ends of the earth" What a wonderful recurrent phrase, especially in Psalms and Isaiah. This phrase can be documented by two prepositions, "to". . ."from."
1. "to" — YHWH's person and activities
a. bring back — Deut. 30:4
b. judge — 1 Sam.2:10 (cf. Ps. 82:8; 96:13; 98:9)
c. name and praise — Ps. 48:10 (cf. Isa. 42:10; Mal. 1:11)
d. rules — Ps. 59:13
e. hope — Ps. 65:6
f. fear/awe — Ps. 67:7 (cf. Ps. 33:8)
g. Most High — Ps. 83:18; 97:9
h. salvation — Ps. 98:3 (turn to the Lord, cf. Ps. 22:27); Isa. 49:6; 52:10; 62:11
i. Creator — Isa. 40:28
j. redeemer — Isa. 48:20
k. Messiah's reign — Ps. 2:7; Micah 5:4
2. "from" — the world coming to Him
a. the ends of the earth will remember and turn to the Lord — Ps. 22:27
b. the ends of the earth we hear songs, "Glory to the righteous One" — Isa. 24:16
c. be saved, all the ends of the earth — Isa. 45:22-23
d. all the earth comes to Him at Zion — Isa. 2:2-5; 60:3; 66:18,23; Jer. 16:19
65:7 This verse could refer to
1. creation (i.e., defeat of chaos)
2. conflict with idolatry (cf. Psalm 2; Isa. 17:12)
65:8 "stand in awe" Same root as verse 5, "awesome deeds."
▣ "Your signs" This refers to God's acts of redemption for His people (i.e., call and protection of the Patriarchs, the exodus and wilderness wanderings, the conquest, etc.).
▣ The last line of verse 8 could refer to
1. creation (i.e., evening and morning)
2. stars twinkling (AB)
3. eat and west as an inclusive geographical figure of speech (NET Bible)
4. the glory of day and night (Tyndale Commentaries)
NASB (UPDATED) TEXT: PSALM 65:9-13
9You visit the earth and cause it to overflow;
You greatly enrich it;
The stream of God is full of water;
You prepare their grain, for thus You prepare the earth.
10You water its furrows abundantly,
You settle its ridges,
You soften it with showers,
You bless its growth.
11You have crowned the year with Your bounty,
And Your paths drip with fatness.
12The pastures of the wilderness drip,
And the hills gird themselves with rejoicing.
13The meadows are clothed with flocks
And the valleys are covered with grain;
They shout for joy, yes, they sing.
65:9-13 This is the physical abundance that covenant obedience would bring (cf. Leviticus 26; Deut. 11:13-17; chapter 28). Abundance was YHWH's way to cause the world to come to Him because of His
1. love
2. care
3. provision
for Israel. He chose Israel to choose all! But Israel was not obedient (cf. Ezek. 36:22-23).
Notice the number of "You's" in the English versions of Ps. 65:9-11 (i.e., nine). Creation responds to its Creator with bounty!
65:9 "You visit the earth" This is an idiom of YHWH's personal presence. In a sense, He is always in the world. But this imagery speaks of a special coming either for judgment or blessing. Here it is abundant agricultural blessing made possible by abundant water.
▣ "overflow" This verb (BDB 1003, KB 1448, Polel imperfect) occurs three times, here, where it is often translated "be abundant," and Joel 2:24; 3:13, where it is translated "overflow."
▣ "The stream of God" This phrase could mean
1. imagery of a full channel of water
2. rain from heaven (cf. Ps. 78:23; Mal. 3:10)
3. an eschatological allusion to the river that flows from the throne of God (cf. Ps. 46:4; Ezek. 47:1; Rev. 22:1)
65:11
NASB, NKJV"Your paths drip with fatness"
NRSV"Your wagon tracks overflow with riches"
TEV"Wherever you go there is plenty"
NJB"richness seeps from your tracks"
JPSOA"fatness is distilled in Your path"
The MT has "and the tracks of Your chariot drip fatness." This is imagery of YHWH riding on the thunder clouds bringing rain (cf. Ps. 18:7-15). This is ANE, or especially Canaanite, imagery of Ba'al, the storm god (i.e., fertility).
65:12-13 The blessed physical locations (i.e., pastures, hills, meadows, valleys) are personified and shout for joy (BDB 929, KB 1206, Hithpoel imperfect) and sing (BDB 1010, KB 1479, Qal imperfect). This praise of inanimate things reminds me of Jesus' words about the stones in Luke 19:40. One day all creation (animate and inanimate) will cry out in joy to its Creator (cf. Ps. 103:20-22; 145:10; Rom. 8:18-25)!
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 best guess about the object of the psalmist's vow in verse 1?
2. How are creation and "the ends of the earth" linked?
3. Explain the theological significance of verse 3.
4. How do "the mountains" and "the tumult of the peoples" parallel?
5. Do verses 9-13 describe a yearly event or an eschatological event?
6. How does one balance verses 2, 5, and 8 with verse 4?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Praise for God's Mighty Deeds and for His Answer to Prayer MT Intro For the choir director. A Song. A Psalm |
Praise to God For His Awesome Works | Liturgy of Praise and Thanksgiving | A Song of Praise and Thanksgiving | Corporate Prayer of Thanksgiving |
| 66:1-4 | 66:1-4 | 66:1-4 | 66:1-4 | 66:1-3a |
| 66:3b-4 | ||||
| 66:5-7 | 66:5-7 | 66:5-7 | 66:5-9 | 66:5-6b |
| 66:6c-7 | ||||
| 66:8-15 | 66:8-12 | 66:8-12 | 66:8-9 | |
| 66:10-12 | 66:10-12 | |||
| 66:13-15 | 66:13-15 | 66:13-15 | 66:13-14 | |
| 66:15 | ||||
| 66:16-20 | 66:16-19 | 66:16-19 | 66:16-19 | 66:16-19 |
| 66:20 | 66:20 | 66:20 | 66:20 |
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. Derek Kidner, in the Tyndale Old Testament Commentary series (p. 251) entitles this Psalm,
"The God of All. . .of Many. . .of One." This seems to be a wonderful way of catching the essence of this Psalm. It starts out with a universal emphasis and moves to the praise of Israel and finally to the exaltation of one worshiper.
B. This Psalm is very much like its neighbors, Psalms 65 and 67. They all speak of the universal love of God for all humans. In this way they are very similar to the prophets Isaiah and Jonah.
C. The historical setting of this Psalm is uncertain. It is true that the Arabic translation says "a Psalm of David," but it seems that this Psalm fits better into the life of Hezekiah. There is a national disaster and a personal crisis. It seems that the invasion of Assyria under Sennacherib in besieging Jerusalem and the illness of Hezekiah would have led to his death without his prayerful intervention to God fits this Psalm well.
D. The eight imperatives in this Psalm are not prayers to God but exhortations to
1. all the peoples of the earth (cf. Ps. 66:1,4,8)
2. all who fear/awe/revere God (cf. Ps. 66:16)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 66:1-4
1Shout joyfully to God, all the earth;
2Sing the glory of His name;
Make His praise glorious.
3Say to God, "How awesome are Your works!
Because of the greatness of Your power Your enemies will give feigned obedience to You.
4All the earth will worship You,
And will sing praises to You;
They will sing praises to Your name." Selah.
66:1 "Shout" This Hiphil imperative is plural and verse 1 is similar to Psalm 100 and reminds me of the beautiful choir of Rev. 7:9. Notice the plural speaks that all the earth is to shout joyfully to God (cf. Ps. 66:1,4,8; Ps. 65:2,5,8; 67:17).
Notice this Psalm includes the general name for God, Elohim (see Special Topic at Ps. 1:1), and not the covenant name for God, YHWH. It is all the earth that is to respond (cf. Psalm 67); the praise of Israel is not enough (cf. Ps. 103:19-22; 145:21; 150:6). If it is true there is only one God and He created the whole world and made man in His image (see SPECIAL TOPIC: MONOTHEISM at Ps. 2:7), then it is obviously true that He wants all humans to come to know Him. Israel was meant to be only a kingdom of priests to bring the world to God (see Special Topic: YHWH's Eternal Redemptive Plan at Psalm 2 Introduction).
66:2 "Sing the glory of His name" The idea or the concept of singing in worship can be documented from verses like this is the Psalter. It is interesting that in Eph. 5:19, where it speaks of being filled with the Spirit, that three of the five following participles speak of music. Praise is an appropriate activity in the worship of our God.
The term "name" is a way in Hebrew to reflect one's character. It may be a circumlocution of the Hebrew's fear to mention the name of God Himself, and that is why the concept of His name is so often substituted (see Special Topic at Ps. 5:11-12).
Faithful followers are to glorify YHWH's character and action (cf. Ps. 29:2; 79:9, 96:8). The "name" represents YHWH Himself (see Special Topic at Ps. 5:11-12).
For the term "glory" see Special Topic at Ps. 19:1.
66:3 "Say to God" This is the fourth imperative of verses 1-3 directed to all humans.
1. shout joyfully to God — BDB 929, KB 1206, Hiphil imperative, cf. Ps. 47:2; 81:2; 98:4,6 (cohortative in Ps. 95:1,2)
2. sing the glory of His name — BDB 274, KB 273, Piel imperative, cf. Ps. 9:11; 30:4; 47:6-7 [five]; 105:2; 135:3 (cohortative in Ps. 18:49; 27:6; 59:16; 71:22; 75:9; 101:1; 104:33; 146:1)
3. make His praise glorious — BDB 962, KB 1321, Qal imperative (lit. "put," "set," or "place"), cf. Isa. 42:12
4. say to God — BDB 55, KB 65, Qal imperative
▣ "How awesome are Your works" The term is "terrible" or "terrifying" (BDB 431, Niphal participle, cf. Ps. 45:4; 65:5). Some translators, such as the Jerusalem Bible, translate this, "what dread you inspire," but it seems that because of verse 5 that we are talking not of God's character, but about God's acts (cf. Exod. 34:10; Deut. 10:21; Ps. 65:5; 139:14; 145:6). God has acted in history (cf. the Exodus in Ps. 66:5-7). His acts are acts of deliverance and revelation of His purposes (see Special Topic at Psalm 2 Intro.).
▣ "Because of the greatness of Your power Your enemies will give feigned obedience to You" This is a very difficult sentence in Hebrew to translate. It is obvious that God's power draws even the reluctant praise of His enemies (cf. Ps. 18:44). The Hebrew seems to imply a "pretended obedience" (BDB 471, KB 469, Piel imperfect). The Septuagint even translates it, "a lie." The Hebrew word has the connotation of something that has grown small, pride that has been reduced, or insincerity (cf. Ps. 81:15). Which connotation was intended is simply uncertain here.
66:4 "All the earth will worship You" This seems to speak along the same lines as Phil. 2:9-11, that one day both friend and foe, both child and enemy, will acknowledge YHWH. On that day, all will sing praises to Him (cf. Ps. 22:27; 46:10; 65:2,5,8; 67:1-7; 86:9; Zech. 14:16). This has eschatological implications (cf. Micah 5:2-5a).
▣ "Selah" This term (BDB 699) also occurs at the end of verses 7 and 15. See note at Ps. 3:2 and Introduction to Psalms, VII.
NASB (UPDATED) TEXT: PSALM 66:5-7
5Come and see the works of God,
Who is awesome in His deeds toward the sons of men.
6He turned the sea into dry land;
They passed through the river on foot;
There let us rejoice in Him!
7He rules by His might forever;
His eyes keep watch on the nations;
Let not the rebellious exalt themselves. Selah.
66:5 "Come and see" These two Qal imperatives match with the two Qal imperatives, "come and hear" of verse 16. God is a God who acts in history, who has chosen humans to record and explain His acts. We can know God by what He has done, as well as by what He has said. See SPECIAL TOPIC: INSPIRATION at Ps. 19:7-9.
▣ "Who is awesome in His deeds" Because a related term to "awesome" (BDB 431) is used in Deut. 4:34 (BDB 432) to describe the plagues of Egypt, and because there seem to be many allusions to the wilderness wandering in this Psalm, most would refer these deeds to the Exodus period.
▣ "towards the sons of men" This literal phrase, "sons of Adam," reflects God's concern with all humans. Genesis 3:15 is not a promise to Israel (which does not come into being until the call of Abram in Genesis 12), but to all humanity. Psalms 65-67 reflect this great truth, as do Isaiah and Jonah.
66:6 "He turned the sea into dry land" This could refer to the Exodus, Exodus 14 (cf. Ps. 106:9), or to the splitting of the Jordan River in Joshua 3 (cf. Jos. 4:23).
66:7 "He ruled by His might forever" This is a concept that God is ruling and reigning over all of His world, not just Israel (i.e., Deut. 32:8; Ps. 47:7-8; Acts 17;26; and the sections in the Major Prophets of God's judgment on the nations).
▣ "forever" See Special Topic at Psalm 9:5.
▣ "His eyes keep watch on the nations" Because this seems to personify the nations, many have thought this referred to the concept of national angels (cf. the Septuagint's translation of Deut. 32:8). This also may be affirmed by the idea of them rebelling, as in verse 7c, and also that possibly "keeps us alive" in verse 9 is a corporate reference to Israel. In the interbiblical period, the heavenly council was made up of the angels of the nations. In Jewish literature they seem to be hostile to Israel and it is only God's love for Israel that keeps her from being destroyed. See Appendix XIII and XIV in Alfred Edersheim's The Life and Times of Jesus the Messiah."
▣ "Let not the rebellious exalt themselves" The MT has the Hiphil imperfect used in a jussive sense, but the Masoretic scholars suggested in the margin it be read (Qere) as a Qal imperfect used in a jussive sense. The Anchor Bible translates this phrase as, "lest the rebels rise up against Him." The Revised Standard Version translates this phrase as, "the rebellious cannot rise against Him." This is very similar to Psalm 2.
NASB (UPDATED) TEXT: PSALM 66:8-15
8Bless our God, O peoples,
And sound His praise abroad,
9Who keeps us in life
And does not allow our feet to slip.
10For You have tried us, O God;
You have refined us as silver is refined.
11You brought us into the net;
You laid an oppressive burden upon our loins.
12You made men ride over our heads;
We went through fire and through water,
Yet You brought us out into a place of abundance.
13I shall come into Your house with burnt offerings;
I shall pay You my vows,
14Which my lips uttered
And my mouth spoke when I was in distress.
15I shall offer to You burnt offerings of fat beasts,
With the smoke of rams;
I shall make an offering of bulls with male goats. Selah.
66:8-15 This strophe refers to YHWH's treatment of rebellious Israel. He judged her, to restore her. All the peoples should rejoice because YHWH's redemptive purposes through Israel to all the nations is still viable (see Special Topic at Psalm 2 Introduction).
66:9 "Who keeps us in life" This could be (1) a historical reference to Hezekiah as he was about to die of a boil and prayed for God to spare him. Through Isaiah he was given ten more years of life (cf. 2 Kings 20). Or (2) a reference to the national life of Israel as she was invaded again and again by enemies from the Fertile Crescent. Whatever its exact allusion, it is obvious that God's moment-by-moment care for faithful followers is the essence of our gift of life. And that God is the only one who possesses life and He gives it to those who trust in Him (i.e., Ps. 65:5).
▣ "And does not allow our feet to slip" The Hebrew term "slip" (lit. "totter," "shake," or "slip," BDB 557) can be used for
1. carrying something on a pole (cf. Num. 4:10,12; 13:23)
2. a yoke of a prisoner around the neck (cf. Nahum 1:13)
3. here it is imagery of security. One's feet do not slip on the path of faith (cf. Ps. 55:22; 121:3; verb in Ps. 15:5; 112:6).
This phrase is exactly opposite to the connotation of the Hebrew word for "faith" (see Special Topic at Ps. 12:1), which originally meant "a steady stance" (cf. Ps. 17:5; 38:16; 121:3).
66:10 "For You have tried us, O God" This is the concept of testing that comes from the metal processing industry (cf. Ps. 66:10b). God does test His children (cf. Gen. 22:1; Matt. 4:1). He does so to refine us, to purify us, and to make us stronger (cf. Zech. 13:9; 1 Pet. 1:7). See Special Topic at Ps. 11:4b-5.
66:11 "You brought us into the net" Notice the number of times "You" appears in verses 10-12 (cf. Ps. 65:9-11). The psalmist is chronicling YHWH's acts of judgment that were designed to bring His people to a place of repentance so that He could bless them (cf. Ps. 66:12c).
"Net" (BDB 845) comes from a root that means "to hunt" (BDB 844 II, cf. Ezek. 13:21) and is often used of an animal snare (cf. Ezek. 12:13; 17:20). This term is used in Habakkuk 1:15-17 to describe the military machine of the Babylonians. Therefore, it may be a reference to the invasion of the land of Israel.
Another use of this term is the idea of "fortress" (BDB 845 II, cf. Ps. 31:3; 71:3; 91:2; 144:2). This would convey a totally different meaning when translated into verse 11.
▣ "You laid an oppressive burden upon our loins" The term for "burden" (BDB 734, KB 558, found only here in the OT) is more of a restraint than the idea of a weight. BDB defines it as "compression" or "distress." The loins were the strongest muscles of the human body and were often used as a metaphor for a human's power (cf. Deut. 33:11).
66:12 "You made men ride over our heads" This is a metaphor describing evil people's (i.e., the pagan nations) control of God's people (cf. Isa. 51:23).
▣ "We went through fire and through water" These are both metaphors that speak of hard trials. See the beautiful statement in Isa. 43:2 that God will not leave us in the midst of our trials.
NASB"a place of abundance"
NKJV"to rich fulfillment"
NRSV"to a spacious place"
TEV"to a place of safety"
NJB"to breathe again"
JPSOA"to prosperity"
REB"into a place of plenty"
LXX"to remind" or "refreshment"
This term (BDB 924, KB 1201) is very difficult to translate. The basic meaning is to saturate. It is the same term that is used in Ps. 23:5 for "cup overflowed." It has sometimes been translated "a wide place" (cf. Ps. 18:19; 31:8; 118:5), meaning a place of rest, or "a fruitful place," referring to the Promised Land. Those translations that include the word "rest" here are basing this on a change of one Hebrew letter in this word (see NET Bible, p. 931, #7).
The UBS Text Project (p. 287) gives "to saturate" a "B" rating (some doubt) and mentions that it has two connotations.
1. abundance
2. rest or free breathing
66:13-15 This is where the author (cf. Ps. 66:16b, or Israel in a collective sense) comes to offer a sacrifice of thanksgiving and pay a vow (cf. Num. 30:2; Deut. 23:21-23).
NASB (UPDATED) TEXT: PSALM 66:16-20
16Come and hear, all who fear God,
And I will tell of what He has done for my soul.
17I cried to Him with my mouth,
And He was extolled with my tongue.
18If I regard wickedness in my heart,
The Lord will not hear;
19But certainly God has heard;
He has given heed to the voice of my prayer.
20Blessed be God,
Who has not turned away my prayer
Nor His lovingkindness from me.
66:16 "Come and hear, all who fear God" This phrase starts off with two Qal imperatives (see note at Ps. 66:5). The Bible does not teach universalism, but it does teach God's universal offer of grace to those who respond (cf. John 1:12; 3:16,36; 6:40; 11:25-26; Rom. 10:9-13). God responds to those who respond to Him. But notice the condition, "all who fear God."
▣ "And I will tell of what He has done for my soul" As verse 9 expressed the corporate life of Israel, so verses 13-15 and 16-20 express the individual life of this one worshiper (i.e., the psalmist). He describes his prayer life. Usually the Psalms start out with an individual and end in corporate praise but this Psalm is the opposite.
66:17 As there was no silent reading in the ANE, so too, no silent prayers (note 1 Sam.1:13).
66:18 Attitude is crucial. See Special Topic: Prayer Unlimited, Yet Limited at Ps. 64:1. Human unconfessed sin blinds the individual to God's presence and love. There are consequences in time and eternity to sin for both the believer and the unbeliever.
66:19 Faithful followers believe that God hears (cf. Ps. 18:6) and will respond appropriately! This is a faith assurance, not a certainty (see SPECIAL TOPIC: ASSURANCE at Ps. 51:11b).
66:20 "Blessed be God" Blessing (BDB 138, KB 159, Qal passive participle, cf. Ps. 68:35) comes from God and to God. There is no blessing apart from Him. He should be blessed/praised for
1. who He is (cf. Ps. 66:10-12; 2 Cor. 1:3)
2. what He has done (cf. Ps. 66:1-3)
3. what He is doing
4. what He will bring to pass (cf. Ps. 66:4,8)!
▣ "lovingkindness" See Special Topic at Psalm 5:7.
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. How is Psalm 66 related to 65 and 67?
2. Why is verse 3 so difficult to translate?
3. Is there any biblical evidence for national angels (cf. Daniel 10)?
4. Why does God test individuals and nations?
5. List the items that relate to prayer in verses 17-20.
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
The Nations Exhorted to Praise God Deeds MT Intro For the choir director; with stringed instruments. A Psalm. A Song |
An Invocation and A Doxology | Thanksgiving for A Good Harvest | A Song of Thanksgiving | Harvest Song |
| 67:1-7 | 67:1-2 | 67:1-3 | 67:1-2 | 67:1-2 |
| 67:3-4 | 67:3 | 67:3 | ||
| 67:4-5 | 67:4 | 67:4 | ||
| 67:5-7 | 67:5 | 67:5 | ||
| 67:6-7 | 67:6-7 | 67:6-7 |
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, like Psalm 65 and Psalm 66, has a universal element (cf. Ps. 67:2,3,4,5,7, esp. Ps. 67:2). The goal of YHWH is
1. that the world may know Him (Ps. 67:2a)
2. that the world may be saved (Ps. 67:2b)
He makes Himself known through His
1. acts of creation
2. acts of election (i.e., Abraham and his seed)
3. acts of redemption (i.e., especially the Exodus, Wilderness Wanderings, and return from exile)
4. these acts are recorded for all to read in Scripture
5. future acts by promise and prophecy through the Messiah
B. This Psalm is characterized by the use of jussives.
1. God's acts
a. God be gracious, Ps. 67:1 — BDB 138, KB 159, Piel imperfect used in a jussive sense
b. God bless, Ps. 67:1 — BDB 138, KB 159, Piel imperfect used in a jussive sense
c. God cause His face to shine upon, Ps. 67:1 — BDB 21, KB 24, Hiphil jussive
d. God bless, Ps. 67:7 — BDB same as b
2. the people's response
a-b. the people praise (twice), Ps. 67:3 — BDB 392, KB 389, Hiphil imperfect used in a jussive sense
c. the nations be glad, Ps. 67:4 — BDB 970, KB 1333, Qal imperfect used in a jussive sense
d. the nations sing for joy, Ps. 67:4 — BDB 943, KB 1247, Piel imperfect used in a jussive sense
e-f. repeat of verse 3 (i.e., a-b)
C. I have enjoyed so much the insights of Derek Kidner. His commentary on Genesis and Psalms in the Tyndale OT series is a blessing to me. At the beginning of his comments on this Psalm, he says:
"If a psalm was ever written round the promises to Abraham, that he would be both blessed and made a blessing, it could well have been such as this" (p. 254).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 67:1-7
1God be gracious to us and bless us,
And cause His face to shine upon us— Selah.
2That Your way may be known on the earth,
Your salvation among all nations.
3Let the peoples praise You, O God;
Let all the peoples praise You.
4Let the nations be glad and sing for joy;
For You will judge the peoples with uprightness
And guide the nations on the earth. Selah.
5Let the peoples praise You, O God;
Let all the peoples praise You.
6The earth has yielded its produce;
God, our God, blesses us.
7God blesses us,
That all the ends of the earth may fear Him.
67:1 Verse 1 is a prayer that has a universal redemptive flavor. YHWH desires that all humans made in His image and likeness (cf. Gen. 1:26-27) be restored to fellowship following the rebellion and sin of Adam and Eve in Genesis 3. The promise of Gen. 3:15 is directed to all humans (there is no Israel until the call of Abram in Genesis 12).
The salvation/restoration of the damaged "image" has been God's unalterable goal since the Fall (i.e., Isa. 2:2-4; 45:22; 52:10; 56:7; Micah 4:1-2). See the Special Topic: YHWH's Eternal Redemptive Psalm at Psalm 2 Introduction. It clearly states my basic theological presupposition and theological grid!
▣ "us" Who is the "us" (twice in Ps. 67:1 and Ps. 67:6b, 7a)? From the reference to Numbers 6 (i.e., the Aaronic blessing) one would assume Israel (cf. Ps. 4:6), but notice the other references.
1. the peoples, Ps. 67:3,4b,5a
2. all the peoples, Ps. 67:3,5b
3. the nations, Ps. 67:4a
4. the nations of the earth, Ps. 67:4c
5. all the ends of the earth, Ps. 67:7b
God desires the salvation of all (cf. John 3:16-17; 4:42; Acts 2:17; 1 Tim. 2:4; 4:10; Titus 2:11; 2 Pet. 3:9; 1 John 2:1-2; 4:9-10).
▣ "Selah" See note at Psalm 3:2 and Introduction to Psalms, VII.
▣ "cause His face to shine upon us" This wording of the blessing of YHWH's personal presence and fellowship comes from the Aaronic blessing of Num. 6:22-27. The imagery is often repeated in the Psalms (cf. Ps. 4:6; 31:16; 80:3,7,19; 119:135).
67:2 "Your way" The way of God refers to His revelation. See the SPECIAL TOPIC: TERMS FOR GOD'S REVELATION at Ps. 1:2. Note the theological parallel at Ps. 16:11.
The theological concept of biblical faith as a way/road is crucial (see Psalm 1). Jesus described it as a gate and a road (cf. Matt. 7:13-27), a personal encounter followed by a Christ-centered life (cf. James 2:14-26). I have included the notes from my commentary on Acts 9:2 below.
Acts 9:2 "The Way" This was the early designation for believers (cf. Ps. 19:9,23; 22:4; 24:14,22 and possibly 18:25,26). It has an OT background, speaking of lifestyle faith (cf. Ps. 1:1; 16:11; 119:105; 139:24; Pro. 4:10-19). Jesus uses this concept in Matt. 7:14 and uses the title for Himself in John 14:6. Christianity is a personal encounter followed by a daily relationship.
▣ "earth" See Special Topic at Psalm 1:2. Context determines meaning!
67:4 This verse cannot be negative (i.e., judgement only) because the judgment of God on uprightness will cause the nations to
1. be glad
2. sing for joy
3. be guided by God
The idea that the nations will be led by God takes on more significance when one notices the number of times (past, present, future) this term (BDB 634) is used of Israel (cf. Deut. 32:12; Neh. 9:12; Ps. 5:8; 23:3; 31:3; 43:3; 73:24; 78:14,53,72; 107:30; 139:10; 143:10). Now this same divine leadership is available for a repentant, believing, Gentile world (cf. Jer. 16:19).
67:6 The covenants of the OT promised agricultural blessings for those who obeyed the covenant (i.e., Leviticus 26; Deuteronomy 27-28). This verse implies a repentant believing group among the peoples of the earth. It has an eschatological thrust.
The Bible begins in agricultural abundance (i.e., Garden of Eden) and ends with the same imagery (Revelation 21-22). This implies that the place of fellowship between God and humanity is a restored Garden of Eden (i.e., a cleansed and restored earth). There is no way to know if this is imagery or prophecy.
Many scholars have seen this Psalm as a harvest blessing based on this verse. However, the abundance of universal elements makes this doubtful. This Psalm is about God's desire for all the nations to know Him (cf. Ps. 67:2) and follow Him (Ps. 67:4) and, thereby be blessed (Ps. 67:6)!
67:7 "That all the ends of the earth may fear Him" This is the use of the word "fear" (BDB 431, KB 432) in the sense of awe, respect, reverence. This universal theme is also stated in Ps. 22:27 and 33:8.
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. To whom is this Psalm addressed?
2. Why is verse 2 so theologically significant? Is this theme unique to this Psalm?
3. Explain verse 4 in your own words. Is it positive or negative?
4. Will heaven be a restored earth?
5. Is the theological thrust of this Psalm unique to the Psalter?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
The God of Sinai and of the Sanctuary MT Intro For the choir director; with stringed instruments. A Psalm of David. A Song |
The Glory of God in His Goodness to Israel | Liturgy for a Festival Celebration in the Temple | A National Song of Triumph | An Epic of Israel's Glory |
| 68:1-4 | 68:1-3 | 68:1-3 | 68:1-3 | 68:1-2 |
| 68:3-4 | ||||
| 68:4 | 68:4 | 68:4 | ||
| 68:5-6 | 68:5-6 | 68:5-6 | 68:5-6 | 68:5-6 |
| 68:7-10 | 68:7-10 | 68:7-10 | 68:7-10 | 68:7-8 |
| 68:9-10 | ||||
| 68:11-14 | 68:11-14 | 68:11-14 | 68:11-14 | 68:11-12 |
| 68:13-14 | ||||
| 68:15-18 | 68:15-16 | 68:15-16 | 68:15-16 | 68:15-16 |
| 68:17-18 | 68:17-20 | 68:17-18 | 68:17-18 | |
| 68:19-23 | 68:19-20 | 68:19-20 | 68:19 | |
| 68:20-21 | ||||
| 68:21-23 | 68:21-23 | 68:21-23 | ||
| 68:22-23 | ||||
| 68:24-27 | 68:24-27 | 68:24-27 | 68:24-27 | 68:24-25 |
| 68:26-27 | ||||
| 68:28-31 | 68:28-31 | 68:28-31 | 68:28-31 | 68:28-29 |
| 68:30-31 | ||||
| 68:32-35 | 68:32-35b | 68:32-35c | 68:32-35c | 68:32-24a |
| 68:34b-35c | ||||
| 68:35c | 68:35d | 68:35d | 68:35d |
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. It is difficult to find a unifying theme in this Psalm. It is possibly an anthology of YHWH's acts on Israel's behalf (i.e., Exodus, Conquest, establishment of temple in Jerusalem). The NASB Study Bible (p. 805) calls it "A processional liturgy celebrating the glorious and triumphant rule of Israel's God." If this is correct, this Psalm is similar to Nehemiah 9.
B. Some scholars see this Psalm as a composite with no theme.
1. NRSV, The New Oxford Annotated Bible (p. 728) says, "This is the most difficult of the psalms to interpret, and there is no general agreement either as to its meaning as a whole or in many of its details."
2. The UBS Handbook on Psalms (p. 577) says, "both as to text and meaning this psalm is the most difficult of all psalms to understand and interpret. There is no discernable unity in the composition."
3. The Jewish Study Bible (p. 1353) says, "Its vocabulary includes fifteen words found no where else in the Bible, plus other rare words, adding to the difficulty of interpreting it. Indeed, much of it remains obscure, and many consider it to be the most difficult psalm in the Psalter."
4. One reason for the supposition of composition is the numerous names for Deity (see Special Topic at Ps. 1:1) used.
a. Elohim (BDB 43), Ps. 68:1,2,3,4,5,6,7,8 (twice), 9,10,15,16,17,18,21,24 (twice),26,28,31, 32,34,35 (twice).
b. Yah (BDB 43), Ps. 68:4,18
c. Eloah (BDB 43), Ps. 68:8,28 (singular of Elohim)
d. Adonai (BDB 10), Ps. 68:11,17,19,20,22,32
e. Shaddai (BDB 994), Ps. 68:14 (the name of YHWH for the Patriarchs, cf. Exod. 6:3)
f. El (BDB 42), Ps. 68:19,20 (twice), 35
g. YHWH (BDB 217), Ps. 68:20,26
h. King (BDB 572 II), Ps. 68:24
C. Possible outline by themes.
1. military victory
a. vv. 1-4 (unnamed enemies possibly Wilderness Wanderings, Ps. 68:4b)
b. vv. 11-14 (unnamed kings who invade but are defeated)
c. vv. 19-23 (unnamed enemies)
d. vv. 28-31 (Egypt)
2. covenant focus
a. help the least, Ps. 68:5-6
(1) orphans
(2) widows
(3) poor
(4) lonely
b. abundance, Ps. 68:7-10
c. Sinai, Ps. 68:15-18
3. the temple
a. procession of King and people of Israel to the temple, Ps. 68:24-27
b. all peoples praise God (i.e., theme of Psalms 65-68) who reigns from the sanctuary (i.e., Jerusalem, Zion, Mt. Moriah, temple), Ps. 68:32-35
Therefore, I would guess this Psalm is denoting a military victory with a procession to the temple; date unsure!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 68:1-4
1Let God arise, let His enemies be scattered,
And let those who hate Him flee before Him.
2As smoke is driven away, so drive them away;
As wax melts before the fire,
So let the wicked perish before God.
3But let the righteous be glad; let them exult before God;
Yes, let them rejoice with gladness.
4Sing to God, sing praises to His name;
Lift up a song for Him who rides through the deserts,
Whose name is the Lord, and exult before Him.
68:1-4 This first strophe has several Qal imperfects which may be used in a jussive sense. The verbs "May. . ." and "Let. . ." are markers of this grammatical form.
1. let God arise — BDB 877, KB 1086, Qal imperfect
2. let His enemies be scattered — BDB 806, KB 918, Qal imperfect
3. let those who hate Him flee before Him — BDB 630, KB 681, Qal imperfect
4. let the wicked perish — BDB 1, KB 2, Qal imperfect
5. let the righteous be glad — BDB 970, KB 1333, Qal imperfect
6. let them exult before God — BDB 763, KB 836, Qal imperfect
7. let them rejoice with gladness — BDB 965, KB 1314, Qal imperfect
▣ Notice the different ways of characterizing God's enemies.
1. enemies, Ps. 68:1a — BDB 33, KB 38, Qal active participle (lit. "those hostile to")
2. "those who hate Him," Ps. 68:1b — BDB 971, KB 1338, Piel participle
3. the wicked, Ps. 68:2c — BDB 957
They are to "be scattered," "flee," "driven away," "melted," "perish," but the righteous will
1. be glad, Ps. 68:3a
2. exult, Ps. 68:3a
3. rejoice with gladness, Ps. 68:3b
4. sing to God, Ps. 68:4a — BDB 1010, KB 1479, Qal imperative
5. sing praises to His name, Ps. 68:4a — BDB 274, KB 273, Piel imperative
6. cast up a highway for Him, Ps. 68:4b — BDB 699, KB 757, Qal imperative
7. exult before Him, Ps. 68:4c — BDB 759, KB 831, Qal imperative
68:1 "Let God (Elohim). . .arise" This could be understood in two senses.
1. arise from His throne so as to act
2. the ark of the covenant being carried into battle before the army of Israel (cf. Num. 10:35)
68:2 Several metaphors of defeat.
1. like smoke evaporating
2. like smoke before a strong wind
3. like wax melting at YHWH's presence (cf. Ps. 97:5; Micah 1:4)
4. perishing (i.e., cause to vanish, BDB 1)
68:4 This verse has four imperatives which denote the actions of the righteous.
1. sing to God — temple activity
2. sing praises to His name — temple activity
3. cast up a highway for Him — royal metaphor of preparation, cf. Isa. 35:6-10; 40:3-4; 57:14; 62:10
4. exult before Him — temple activity
The unifying theme of this Psalm is temple worship (cf. Ps. 68:5,24-27,29,35).
▣ "who rides through the deserts" The concept of YHWH riding on the clouds (cf. Ps. 68:33) is an allusion to Ba'al, the storm god of the Canaanite pantheon who brought rain. Often the titles of pagan gods are attributed to YHWH, who is the only true God (cf. Deut. 33:26; Isa. 19:1).
The MT has "deserts" (BDB 787) but KB 879 suggests "clouds" from Ugaritic root (cf. Ps. 104:3). This fits the context best (cf. NKJV, NRSV, TEV, NJB, JPSOA, REB, cf. Ps. 18:9-15).
The ASV takes the root ערב (BDB 787) as referring to "Arabia" (cf. 2 Chr. 17:11; 21:16; 22:1; 26:7). See Contextual Insights, C. 1.
The LXX takes the root מערב (BDB 591 II) meaning "west."
The Targums, followed by the Peshitta and late King James, has "heaven," cf. Ps. 68:33.
NASB (UPDATED) TEXT: PSALM 68:5-6
5A father of the fatherless and a judge for the widows,
Is God in His holy habitation.
6God makes a home for the lonely;
He leads out the prisoners into prosperity,
Only the rebellious dwell in a parched land.
68:5-6 Notice the types of persons God acts as advocate on their behalf (i.e., Exod. 22:23).
1. orphans — Exod. 22:22; Deut. 14:29; 24:17; Ps. 146:9; Isa. 1:17; Jer. 7:6; James 1:27
2. widows — Exod. 22:22; Deut. 14:29; 24:17; Ps. 146:9; Isa. 1:17; Jer. 7:6; James 1:27
3. lonely — BDB 402, KB 405, from Arabic "to be alone"
4. poor — Job 31:16-20; Ps. 69:33 (lit. "bondman," BDB 64); YHWH provides for the "needy" (BDB 776) in Ps. 68:10
Notice that in verse 6 there is a distinction between the characteristic, ongoing actions of God
1. makes a home (lit. "causes to dwell") — BDB 442, KB 444, Hiphil participle
2. leads out — BDB 422, KB 425, Hiphil participle
for the poor and needy as contrasted with the permanent dwelling (BDB 1014, KB 1496, Qal perfect) of the stubborn/rebellious who will not change (BDB 710, KB 770, Qal participle) and who will dwell in a "parched land" (BDB 850, only here in the OT, but which is common imagery of the lack of YHWH's presence and a sign of His judgment, cf. Ps. 78:17; 107:34,40).
▣ "the rebellious dwell in a parched land" One wonders if these rebels are the same people referred to in verses 1-2. But the context of verses 5-6 implies they are unfaithful covenant Israelites.
Note that prosperity marks the faithful followers, while lack of rain marks the rebels. This type of theology based on covenant obedience (cf. Leviticus 26; Deuteronomy 27-30) is known as "the two ways" (cf. Ps. 68:7-10; Deut. 30:15-20; Psalm 1).
NASB (UPDATED) TEXT: PSALM 68:7-10
7O God, when You went forth before Your people,
When You marched through the wilderness, Selah.
8The earth quaked;
The heavens also dropped rain at the presence of God;
Sinai itself quaked at the presence of God, the God of Israel.
9You shed abroad a plentiful rain, O God;
You confirmed Your inheritance when it was parched.
10Your creatures settled in it;
You provided in Your goodness for the poor, O God.
68:7-10 The emphasis on "the two ways" continues. This strophe seems to merge
1. the Wilderness Wandering Period (i.e., Israel led by YHWH in the cloud, cf. Exod. 13:21; 14:19,24; Ps. 78:14; 105:39) and miraculously provided for (i.e., water, manna, quail)
2. the agricultural abundance of the Promised Land (i.e., the trans-Jordan and Canaan)
68:7 "when You went forth before Your people" This is an idiom of "holy war." The battles were YHWH's victory. He went before His people into battle (cf. Jdgs. 4:14; 2 Sam. 5:24). This was often symbolized as the ark of the covenant being carried by Levites at the head of the army.
▣ "When You marched through the wilderness" This implies the Wilderness Wandering Period (cf. Jdgs. 5:4-5). YHWH protected, guided, provided all Israel needed as they wandered some forty years before entering Canaan because of their unbelief (cf. Numbers 13-14). YHWH was so attentive to Israel during this time that the later rabbis called it "the honeymoon period between YHWH and Israel."
▣ "Selah" See note at Psalm 3:2 and Introduction to Psalms, VII.
68:8 "The earth quaked" This was both a metaphor for YHWH's presence (cf. Joel 2:10; Matt. 27:51) and a literal physical manifestation of His presence (cf. Exod. 19:16-18; Jdgs. 5:4-5).
▣ Notice that "God of Sinai" (i.e., the giving of the law, cf. Exodus 19-20) is parallel with the "God of Israel." The author uses several different names for "God" (see Contextual Insights, B, 4). The uniqueness of Israel was the presence of YHWH (monotheism) and His revelation of Himself through deed, promise, and written revelation (the OT).
68:9 "Your inheritance" This term (BDB 635) could refer to
1. the covenant people (cf. Deut. 32:9; 1 Kgs. 8:51; Joel 3:2; Jer. 10:16)
2. the land of Canaan (cf. Ps. 79:1; Jer. 2:7)
The term "land" (BDB 75, KB 90) is used of all the earth (cf. Exod. 19:5) but especially of Canaan (cf. Lev. 25:23; Deut. 32:43; 2 Chr. 7:20; Isa. 14:2,25; Ezek. 36:5). See Special Topic at Psalm 1:2.
68:10
NASB"creatures settled in it"
NKJV"Your congregation dwelt in it"
NRSV"your flock found a dwelling in it"
TEV"your people made their home there"
LXX"your animals live in it"
NJB"Your family found a home"
JPSOA"Your tribe dwells there"
The LXX translated this as "animals," but the feminine (BDB 312) means "a related community" (cf. 2 Sam. 23:13; 1 Chr. 11:15).
NASB (UPDATED) TEXT: PSALM 68:11-14
11The Lord gives the command;
The women who proclaim the good tidings are a great host:
12"Kings of armies flee, they flee,
And she who remains at home will divide the spoil!"
13When you lie down among the sheepfolds,
You are like the wings of a dove covered with silver,
And its pinions with glistening gold.
14When the Almighty scattered the kings there,
It was snowing in Zalmon.
68:11-14 This strophe, like Ps. 68:1-4 and 19-23, has a military theme. Because of verses 11b and 12b it may refer to (1) Joshua's conquest of Canaan or (2) an invasion of Canaan/Israel that was defeated.
68:11-12 This refers to the news of the divinely-given victory. The quote of the women who bore the good news is recorded in verse 12. Women rejoicing over a military victory and shouting about God's acts is also recorded in the "Song of Miriam" in Exod. 15:20-21.
NASB, NKJV"she who remains at home"
NRSV, TEV,
NRSV, REB"the women at home"
NJB"the fair ones at home"
JPSOA"housewives"
The MT has "pastures" (BDB 627 II) but all English translations change the root to "women."
1. pastures — נוה
2. women — נצוה
68:13 This verse is understood in several ways.
1. the dove (cf. Ps. 68:13b-c) is a name for YHWH, as is Shaddai (i.e., Almighty) — NJB
2. it is a sarcastic allusion to the fact that some did not go to war (i.e., 13a, TEV; cf. Jdgs. 5:15-16)
3. it is a way of referring to victorious Israel
4. it is part of the spoils of battle (i.e., captured carved/molded treasure, possibly related to the worship of Ishtar, Astarte)
5. a reference to the clothing of the women messengers of verse 11 (Kidner, Tyndale Commentary, p. 259)
6. the war banners of the fleeing enemy (IVP Bible Background Commentary, p. 538)
7. the release of doves was part of the victory celebration (F. F. Bruce, Answers to Questions, pp. 23-24)
▣ "sheepfolds" This word (BDB 1046, KB 1637) is rare. This translation is based on Jdgs. 5:16. A similar word is found in Ezek. 40:43, translated "hooks." It could mean "cooking fire" or "cooking pot" (BDB 1046).
68:14 "the Almighty" See Contextual Insights, B, 4).
NASB, NRSV"there"
NKJV"in it"
The MT has a feminine preposition (BDB 88) which seems to link back to verse 10 (i.e., the place where the community of YHWH's inheritance dwells).
▣ "Zalmon" This is a mountain near Shechem (cf. Jdgs. 9:48). BDB suggests it refers to a mountain east of the Jordan. This is because of the name "Bashan" in Ps. 68:15.
The NJB translates it as "Dark Mountain," because of an Akkadian root related to one of David's men from the tribe Benjamin (cf. 2 Sam. 23:28).
The ABD (p. 1039) adds a third suggestion, that it comes from an Arabic root meaning "light" or "splendor."
The reference to "snowing" is also problematic. It could refer to
1. a divine act during the battle, like the rain of Judges 4-5
2. figurative of sowing a defeated place with salt (cf. Jdgs. 9:45)
3. figurative of he bleached bones of the dead soldiers (IDB, vol. 4, p. 933)
4. a way to designate the historical date of the defeat of the invaders
5. the verb "snow" is a Hiphil jussive in form, therefore, "let it snow on Zalmon" (i.e., a predictive sign of the divine victory)
6. the enemy's weapons lying on the ground abandoned as they fled (NASB Study Bible, p. 806)
NASB (UPDATED) TEXT: PSALM 68:15-18
15A mountain of God is the mountain of Bashan;
A mountain of many peaks is the mountain of Bashan.
16Why do you look with envy, O mountains with many peaks,
At the mountain which God has desired for His abode?
Surely the Lord will dwell there forever.
17The chariots of God are myriads, thousands upon thousands;
The Lord is among them as at Sinai, in holiness.
18You have ascended on high, You have led captive Your captives;
You have received gifts among men,
Even among the rebellious also, that the Lord God may dwell there.
68:15-18 This strophe is about Mt. Sinai (i.e., Mt. Horeb) as God's special dwelling place. Other mountains of other nations are jealous (cf. Ps. 68:16).
68:15
NASB, NKJV,
NJB, LXX"a mountain of God"
NRSV, TEV"O mighty mountain"
JPSOA"O majestic mountain"
REB"a lofty hill"
The Hebrew term Elohim (BDB 43) can be used in an intensive sense (#2c, cf. Job 1:16).
This same mountain is called "a mountain of many peaks" in the next line of poetry. This term (BDB 148, KB 174) is found only here in the OT. It may mean
1. many peaks (i.e., a mountain range)
2. round peak
68:16b,c Usually YHWH"s permanent dwelling place is the ark of the covenant, which came to abide in Jerusalem on Mt. Moriah (cf. Deut. 12:5; Ps. 87:1-2; 132:13-14), but here we are speaking of the Exodus. YHWH manifested Himself on Mt. Sinai/Mt. Horeb (cf. Exodus 19-20), where He gave the law to Moses before there was an ark of the covenant.
▣ "look with envy" This is a personification of the jealous mountains of Bashan. The verb (BDB 952, KB 1280, Piel imperfect) is found only here in the OT. It is used in a similar way in Ecclesiasticus 14:22 ("observe stealthily").
68:17 The imagery of this verse alludes to Deut. 33:2-5, where it denoted YHWH coming to Sinai with His holy angelic entourage (cf. Dan. 7:10; Rev. 5:11).
YHWH used Mt. Sinai as the location to meet Israel in a covenant-making revelation, but He chose Mt. Moriah in Jerusalem as the place for His presence (i.e., the ark of the covenant) to dwell permanently (cf. Ps. 68:16).
▣ "thousands upon thousands" This is a Hebrew construct of BDB 48 and 1041. The second word is found only here in the OT. BDB defines it as "repetition" or "redoubled." The context and parallelism help define the term.
68:18 In context this refers to God
1. going to the top of Mt. Sinai
2. as a military metaphor of tribute paid the victor
Paul quotes this verse in Eph. 4:8, but from a Targum translation that changes "received" to "give." This noticeably alters the meaning of the MT. The Peshitta has
"Thou has blessed men with gifts; but rebellious men shall not dwell before the presence of God."
It is surely possible that the implication of the MT is that God receives the gifts of the nations and redistributes them to His people (see Gleason Archer, Encyclopedia of Bibld Difficulties, pp. 404-405).
The rabbis saw Psalm 68 as related to YHWH giving the law to Moses on Mt. Sinai. They would have interpreted the "received/given" dynamic as referring to the Mosaic Law, but Paul saw it as the new age in Christ. He empowers His church with new revelation (cf. G. B. Caird, The Language and Imagery of the Bible, p. 170).
In the context of verses 15-18, verse 18 must refer to YHWH's "holy war," whereby the enemies of Israel, both in transit (i.e., wilderness wanderings) and the conquest of Canaan, are defeated. This may be an allusion to "the blessings of Moses" in Deuteronomy 33 being extended to the later conquest and habitation of Canaan.
NASB (UPDATED) TEXT: PSALM 68:19-23
19Blessed be the Lord, who daily bears our burden,
The God who is our salvation. Selah.
20God is to us a God of deliverances;
And to God the Lord belong escapes from death.
21Surely God will shatter the head of His enemies,
The hairy crown of him who goes on in his guilty deeds.
22The Lord said, "I will bring them back from Bashan.
I will bring them back from the depths of the sea;
23That your foot may shatter them in blood,
The tongue of your dogs may have its portion from your enemies."
68:19-23 Because "Bashan" is mentioned in verse 15 and verse 22, there must be a connection between the military-oriented strophes of verses 11-14 and 19-23. There are several obvious truths.
1. God is with Israel
2. God will deliver them from their enemies.
This strophe uses three names for Deity (see Special Topic at Ps. 1:1).
1. Adonai, Ps. 68:19,20,21
2. El, Ps. 68:19b (twice)
3. YHWH, Ps. 68:20
68:19 "who daily bears our burden" This may denote
1. YHWH's constant presence with Israel
2. Israel's constant need of a savior/salvation/deliverance (spiritually and/or physically, cf. Ps. 65:5)
The truth that YHWH carries His own is found in Ps. 55:22; Isa. 46:4.
68:20-23 These verses emphasize YHWH's deliverance of the Israelite army (some died but most were saved). Their enemies may run but they cannot escape (cf. Ps. 68:22; Amos 9:1-4).
Verse 23 contains idioms of defeat and shame.
1. bathe your feet in blood (cf. Ps. 58:10; common idiom in Canaanite literature used of Ba'al and Anath)
2. dogs eat the dead enemy soldiers (cf. 1 Kgs. 21:19; Jer. 15:3)
68:21 "the hairy crown" This is imagery for a person's scalp (cf. Deut. 32:42). Long hair was an OT symbol of dedication to God (cf. Numbers 6), but here of defeated enemies, possibly referring to their dedication to a pagan god and refusal to acknowledge YHWH.
68:22 "from Bashan" It is difficult to know if "Bashan" (BDB 143, בשׁן) should be
1. linked to verse 15 as a geographical location
2. emended to בתן, a Ugaritic root for "serpent," which would parallel "the depths of the sea"in the next line (NEB, cf. Amos 9:3, where the same parallelism occurs with the Hebrew word for "serpent"). The "depths" are also linked to the Exodus where YHWH split the sea and Pharaoh's elite bodyguard drowned (cf. Exod. 15:5; Neh. 9:11).
NASB (UPDATED) TEXT: PSALM 68:24-27
24They have seen Your procession, O God,
The procession of my God, my King, into the sanctuary.
25The singers went on, the musicians after them,
In the midst of the maidens beating tambourines.
26Bless God in the congregations,
Even the Lord, you who are of the fountain of Israel.
27There is Benjamin, the youngest, ruling them,
The princes of Judah in their throng,
The princes of Zebulun, the princes of Naphtali.
68:24-27 This strophe describes a procession to the temple. Possibly the ark, which was taken into battle, is returned.
There are several groups mentioned or implied in the throng.
1. the Israeli king as a representative of YHWH, the true King
2. Levitical singers and musicians
3. maidens with tambourines (cf. Exod. 15:20; Jdgs. 11:34; Jer. 31:4)
4. the thirteen tribes represented by
a. Benjamin
b. Judah
c. Zebulun
d. Naphtali
68:24
NASB, NKJV"They have seen"
NRSV"are seen"
TEV"seen by all"
NJB"for all to see"
JPSOA"Men see"
The question is, who sees? Is it the Israelite worshiper or all the opposing nations? The strophe implies Israel but the Psalm as a whole implies "the nations" (cf. Ps. 68:28-31, 32-35).
▣ "procession" The term (BDB 237) is used only here for
1. people of Israel coming to the temple
2. Deity coming to the temple
▣ "my King" The first specific mention of YHWH as King is 1 Sam. 8:4-9.
▣ "sanctuary" This term (BDB 871) is used of
1. places set apart as sacred by God's presence
2. the tabernacle and its courts
3. the temple and its surrounding areas
4. Jerusalem and its hills
68:26 "Bless God" This is a Piel imperative. Israel must praise YHWH for His character and His actions!
▣ "the fountain of Israel" This is a unique phrase. It seems to refer to YHWH's calling of the Patriarchs and His involvement in their barren wives having children. The only oblique possible parallel reference is found in Isa. 48:1.
68:27 There has been much speculation about why only some tribes are mentioned. I think there are three possibilities.
1. they represent the entire Promised Land
a. Judah and Benjamin the south (i.e., Judah)
b. Zebulun and Naphtali the north (i.e., Israel)
2. they represent the wives of Jacob (i.e., source of the 13 tribes)
a. Rachel
(1) Judah
(2) Benjamin
b. Leah — Zebulun
c. Bilhah — Naphtali
d. Zelph — no child listed
3. they represent the smallest tribe to the largest
▣ "the youngest" The MT has "the least of them" (BDB 859 I). This could mean
1. Benjamin the youngest son of Rachel
2. a small tribe, but Israel's first king, Saul, came from it
NASB"in their throng"
NKJV"and their company"
NRSV"in a body"
TEV"with their group"
NJB"in bright-colored robes"
JPSOA"who command them"
The MT has רגמתם (BDB 920), which could refer to
1. רגם — to kill by stoning ("sling," מרגמה, BDB 920)
2. רגמה — heap of stones or crowd of people (BDB 920)
3. רגשׁה — throng (BDB 921)
The NJB emends the word (1) to ברקמתם, "to embroidery" (BDB 140) or (2) "variegated stuff," רקמה (cf. Ps. 45:13b-14a). The UBS Text Project (p. 293) gives "crowd" a "B" rating (some doubt), but it is not specific about the root (i.e., #2 or #3).
NASB (UPDATED) TEXT: PSALM 68:28-31
28Your God has commanded your strength;
Show Yourself strong, O God, who have acted on our behalf.
29Because of Your temple at Jerusalem
Kings will bring gifts to You.
30Rebuke the beasts in the reeds,
The herd of bulls with the calves of the peoples,
Trampling under foot the pieces of silver;
He has scattered the peoples who delight in war.
31Envoys will come out of Egypt;
Ethiopia will quickly stretch out her hands to God.
68:28-31 This strophe is somehow related to YHWH's defeat of Egypt. It is uncertain whether it is the Exodus or a later military invasion.
However, with the defeat comes a wonderful offer to come worship YHWH in Jerusalem (cf. Ps. 68:31; Isa. 19:19-22; 45:14). It is this universal emphasis (cf. Ps. 68:32-35) that links Psalm 65-68.
68:28 The power/strength (BDB 738) is God's and He has displayed it on behalf of His people to attract the nations to Himself.
68:29
NASB, NKJV,
NRSV"because"
TEV, NJB,
JPSOA"from"
LXX"resulting"
NET Bible"as you come out of"
The MT has a preposition that could be understood in several ways. It seems to allude to verse 1, where YHWH rises for action on behalf of Israel in battle.
68:30 "rebuke" This is a Qal imperative (BDB 172, KB 199). This term is used of God's judgment of the nations in Ps. 9:5; Isa. 17:13. It seems to be used here of Egypt (cf. Ezek. 29:3; 32:2; possibly Isa. 27:1). She and the nations to the south (i.e., Ethiopia/Cush) are both specifically named in verse 31.
The NET Bible (p. 934) translates it as "war cry."
NASB, NRSV"trampling under foot"
NKJV"Til everyone submits"
TEV"until they all bow down"
NJB"who bow down"
JPSOA"till they come cringing"
The MT has "stamp," "tread," "foul by stamping/treading" (BDB 952, KB 1279, cf. Pro. 25:26). The same root (in an imperative form) means "to humble yourself." Possibly both meanings allude to Ezek. 32:2 or 34:18, where this same verb is used of Egypt being humbled.
▣ "the pieces of silver" Again rare words or textual corruptions have caused the English translations to be uncertain.
The word "pieces," רץ, which BDB suggests means "piece" or "bar").
It is possible to emend it to בצר (BDB 131 I), which means "precious ore" (cf. Job 22:24, cf. NIDOTTE, vol. 1, pp. 699-700), possibly "gold." If so, then a translation of the line of poetry (Ps. 68:30c) would be "bowed down with gold and silver" (i.e., a tribute to YHWH).
68:31
NASB, NKJV,
REB, LXX"Envoys will come out of Egypt"
NRSV"Let bronze be brought from Egypt"
TEV"Ambassadors will come from Egypt"
NJB"from Egypt nobles will come"
JPSOA"tribute bearers shall come from Egypt"
The UBS Text Project (p. 297) gives "things of bronze" (BDB 365) a "B" rating (some doubt). It occurs only here in the OT. The other translations follow ancient versions and rabbinical speculation.
It is possible to see Ps. 68:30c and Ps. 68:31a,b as referring to tribute brought to God by North African nations (JPSOA).
1. gold
2. silver
3. bronze
▣ "will quickly stretch out her hands to God" This fits the understanding of the previous note. There is no need to emend the verb "run" (BDB 930, KB 1207, Hiphil imperfect) to "stretch out" (NEB) when the MT is an idiom of the same reality.
NASB (UPDATED) TEXT: PSALM 68:32-35
32Sing to God, O kingdoms of the earth,
Sing praises to the Lord, Selah.
33To Him who rides upon the highest heavens, which are from ancient times;
Behold, He speaks forth with His voice, a mighty voice.
34Ascribe strength to God;
His majesty is over Israel
And His strength is in the skies.
35O God, You are awesome from Your sanctuary.
The God of Israel Himself gives strength and power to the people.
Blessed be God!
68:32-35 This strophe reinforces the universal worship of YHWH in Jerusalem alluded to in verse 31.
Notice the imperatives.
1. sing to God — BDB 1010, KB 1479, Qal imperative
2. sing praises to the Lord — BDB 274, KB 273, Piel imperative
3. ascribe strength to God — BDB 678, KB 733, Qal imperative, cf. Ps. 29:1-2; 1 Chr. 16:28-29
YHWH is described as
1. who rides upon the brightest heavens (i.e., on the storm clouds)
2. who speaks forth with a mighty voice (i.e., thunder, cf. Isa. 30:30; Rev. 11:19; 14:2; 16:17-18)
3. majesty is over Israel
4. strength is in the skies
5. awesome from the temple
6. gives strength and power to His people
7. is blessed by them
68:33a This imagery goes back to Deut. 33:26 and is alluded to in Ps. 18:10, also note Ps. 68:4b.
The "highest heavens" denotes the clouds of earth (cf. Ps. 68:34c), not the dwelling place of God.
His mighty voice is an allusion to creation by the spoken word in Genesis 1.
69:35 "awesome" This description goes back to Deut. 7:21; 10:17, also note Ps. 47:2 and 66:5. It refers to YHWH's holy character and deeds of covenant deliverance.
▣ "gives strength and power to the people" This may be another allusion to
1. the Exodus
2. the Wilderness Wanderings
3. the Conquest of Canaan
4. His ongoing presence with Israel
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
A Cry of Distress and Imprecation on Adversaries MT Intro For the choir director; with stringed instruments. According to Shoshannim. A Psalm of David. |
An Urgent Plea for Help in Trouble | Prayer for Deliverance From Personal Enemies | A Cry For Help | Lament |
| 69:1-4 | 69:1-3 | 69:1-3 | 69:1-3 | 69:1 |
| 69:2 | ||||
| 69:3 | ||||
| 69:4 | 69:4 | 69:4 | 68:4 | |
| 69:5-12 | 69:5-12 | 69:5 | 69:5-8 | 69:5 |
| 69:6-8 | 69:6a,b | |||
| 69:6c,d | ||||
| 69:7-9 | ||||
| 69:9-12 | 69:9-12 | |||
| 69:10-12 | ||||
| 69:13-15 | 69:13-15 | 69:13-15 | 69:13-15 | 69:13 |
| 69:14-15 | ||||
| 69:16-19 | 69:16-18 | 69:16-18 | 69:16-18 | 69:16-18 |
| 69:19-21 | 69:19-21 | 69:19-21 | 69:19-20 | |
| 69:20-21 | ||||
| 69:21-23 | ||||
| 69:22-28 | 69:22-28 | 69:22-29 | 69:22-28 | |
| 69:24-26 | ||||
| 69:29-33 | 69:29-33 | 69:29-33 | ||
| 69:27-28 | ||||
| 69:29-31 | ||||
| 69:30-33 | ||||
| 69:32-34 | ||||
| 69:34-36 | 69:34-36 | 69:34-36 | 69:34-36 | |
| 69:35-36 |
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 uses the two most common names for God.
1. Elohim (i.e., a title that focuses on Deity as creator, sustainer, and provider of all life of this planet) — Ps. 69:1,6,13,29,30,32,35 (also a variant form in Ps. 69:3, "God" [Eloah] and Ps. 69:6, "God" [Eloah] of Israel")
2. YHWH (i.e., a title that focuses on Deity as savior, redeemer, covenant-making God)
a. Lord of hosts (see Special Topic at Ps. 1:1), Ps. 69:6
b. YHWH, Ps. 69:13,16,31,33
B. The psalmist feels estranged from life, family, and friends (cf. Ps. 69:8) because of his trust in God (cf. Ps. 69:9).
Jesus uses this Psalm to describe His own feelings of rejection by fellow Jews. The difference is, the psalmist wants revenge and judgment (cf. Ps. 69:22-28), but Jesus asks for His persecutors' forgiveness based on their ignorance (cf. Luke 23:34).
C. This Psalm has many prayers, some expressed as imperatives and some as imperfects used in a jussive sense (see note at verse 6).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 69:1-4
1Save me, O God,
For the waters have threatened my life.
2I have sunk in deep mire, and there is no foothold;
I have come into deep waters, and a flood overflows me.
3I am weary with my crying; my throat is parched;
My eyes fail while I wait for my God.
4Those who hate me without a cause are more than the hairs of my head;
Those who would destroy me are powerful, being wrongfully my enemies;
What I did not steal, I then have to restore.
69:1-4 This strophe is a prayer for deliverance (BDB 446, KB 448, Hiphil imperative) using several metaphors of distress.
1. the waters have come up to my soul (cf. Ps. 69:2b; Ps. 32:6)
2. sink in deep mire (cf. Ps. 40:2)
3. no foothold (BDB 765, only here in the OT, similar to imagery in Ps. 40:2)
He repeats this prayer in verses 14-15. The Jews lived in semi-arid lands and were afraid of water. Even Solomon manned his fleet with Phoenicians, not Jews. Palestine is notorious for its dangerous flash floods in the rainy season.
69:1 "soul" This is literally nephesh (BDB 659). See note at Ps. 3:2. Here it may denote "neck," but if so, this is rare (see possibly Jonah 2:5).
69:2-3 The fluidity of imagery can be seen in the contrast between too much water in verse 2 and a parched throat in verse 3 (BDB 359, the word only here in OT, cf. NIDOTTE, vol. 2, p. 295). Water is a powerful image.
1. waters of creation 4. tears
2. flood 5. necessity for life and health
3. necessary annual rain
69:3-4 Verse 3 is figurative language describing sadness and weeping over the situation the psalmist finds himself in (cf. Ps. 69:10-11). That situation is described in verse 4.
1. many people (i.e., his people) hate him without cause (cf. John 15:25)
2. they want to destroy/kill him
3. they are powerful people (cf. Ps. 69:12)
The psalmist asserts that their hatred and attacks are without cause (cf. Ps. 69:4c). He uses this as a way to denote his innocense in all areas related to the Mosaic covenant. He is not claiming sinlessness (cf. Ps. 69:5). See Special Topic at Ps. 18:20-24.
NASB (UPDATED) TEXT: PSALM 69:5-12
5O God, it is You who knows my folly,
And my wrongs are not hidden from You.
6May those who wait for You not be ashamed through me, O Lord God of hosts;
May those who seek You not be dishonored through me, O God of Israel,
7Because for Your sake I have borne reproach;
Dishonor has covered my face.
8I have become estranged from my brothers
And an alien to my mother's sons.
9For zeal for Your house has consumed me,
And the reproaches of those who reproach You have fallen on me.
10When I wept in my soul with fasting,
It became my reproach.
11When I made sackcloth my clothing,
I became a byword to them.
12Those who sit in the gate talk about me,
And I am the song of the drunkards.
69:5-12 This strophe describes the situation of all believers. We know we are sinful (Ps. 69:5) but we seek to live godly lives (cf. Ps. 69:9a). In light of this tension the psalmist has several requests.
1. may those who wait (i.e., trust) in You not be ashamed because of me
2. may those who seek You not be dishonored because of me
This psalmist is boldly asserting that his problems are caused by his faith in YHWH (cf. Ps. 69:7,9). It is this aspect of the Psalm that made it a perfect allusion for Jesus (cf. John 2:17). Also note that Paul, in Rom. 15:3, adds the substitutionary aspect (cf. Isaiah 53; Mark 10:45) from Ps. 69:9b to Jesus.
69:5 "my wrongs are not hidden from You" See note at Ps. 44:21.
69:6 "May. . ." This is the first in a series of imperfects used in a jussive sense. This Psalm has many of these.
1. may. . .not be ashamed, Ps. 69:6 — BDB 101, KB 116, Qal imperfect
2. may. . .not be dishonored, Ps. 69:6 — BDB 483, KB 480, Niphal imperfect
3. may. . .not overflow me, Ps. 69:15 — BDB 1009, KB 1474, Qal imperfect
4. may. . .not swallow me up, Ps. 69:15 — BDB 118, KB 134, Qal imperfect
5. may. . .not shut its mouth on me, Ps. 69:15 — BDB 32, KB 37, Qal imperfect
6. may. . .their table. . .become a snare, Ps. 69:22a — BDB 224, KB 243, Qal jussive
7. may it become a trap, Ps. 69:22b — assumed from #6
8. may their eyes grow dim so that they cannot see, Ps. 69:23 — BDB 364, KB 361, Qal imperfect
9. may Your burning anger overtake them, Ps. 69:23 — BDB 673, KB 727, Hiphil imperfect
10. may their camp be desolate, Ps. 69:25 — BDB 224, KB 243, Qal jussive
11. may none dwell in their tents, Ps. 69:25, — same as #10
12. may they not come into Your righteousness, Ps. 69:27 — BDB 97, KB 112, Qal imperfect
13. may they be blotted out of the book of life, Ps. 69:28 — BDB 562, KB567, Niphal imperfect
14. may they not be recorded with the righteous, Ps. 69:28 — BDB 507, KB 503, Niphal imperfect
15. may Your salvation set me securely on high, Ps. 69:29 — BDB 960, KB 1305, Piel imperfect (used in a positive sense)
16. let heaven and earth praise Him, Ps. 69:34 — BDB 237, KB 248, Piel imperfect (used in a positive sense)
All of these (except #15 and 16) express the psalmist's prayers for God to act against his enemies. This is the element of the Psalm that is absent from Jesus' use of this Psalm from the cross.
69:10-11 The psalmist's very acts of prayer and humility became "a reproach" (BDB 357), "a byword" (BDB 605) to his powerful friends (i.e., "those who sit in the gate," Ps. 69:12a), as well as the drunkards (Ps. 69:12b).
▣ "fasting. . .sackcloth" See SPECIAL TOPIC: GRIEVING RITES at Ps. 30:11.
Notice the contrast between the people of verses 5-12.
1. the pious writer who serves God in prayer, fasting, and service
2. the impious at the gate (i.e., place of leadership) who belittle his devotion and make up drunken songs
NASB (UPDATED) TEXT: PSALM 69:13-15
13But as for me, my prayer is to You, O Lord, at an acceptable time;
O God, in the greatness of Your lovingkindness,
Answer me with Your saving truth.
14Deliver me from the mire and do not let me sink;
May I be delivered from my foes and from the deep waters.
15May the flood of water not overflow me
Nor the deep swallow me up,
Nor the pit shut its mouth on me.
69:13-15 The psalmist continues his prayers. They are expressed
1. to YHWH
2. at an acceptable time
Notice the psalmist's trust in YHWH even amidst his troubled times and knowledge that at the appropriate time He will answer and save (cf. Ps. 32:6; Isa. 49:8; 2 Cor. 6:2). There is an appropriate time (cf. Eccl. 3:1-8).
The psalmist trusts in YHWH's
1. lovingkindness (see Special Topic at Ps. 5:7), Ps. 69:13b
2. faithfulness (see Special Topic at Ps. 12:1), Ps. 69:13c
Notice the two imperatives.
1. answer me — BDB 722, KB 851, Qal imperative, Ps. 69:13c
2. deliver me — BDB 664, KB 717, Hiphil imperative, Ps. 69:14a
Verses 14-15 describe what the psalmist seeks to be delivered from.
1. do not let me sink (cf. Ps. 69:1-2). There is a different parsing in
a. Analytical Key to the OT, by John Owens, where it is identified as a Qal imperative (p. 374)
b. OT Parsing Guide, by Beall, Banks and Smith, identifies it as a Qal cohortative (p. 439)
2. may I be delivered from. . . There is a different parsing in
a. Analytical Key — Niphal imperfect (p. 374)
b. Parsing Guide — Niphal cohortative (p. 439)
The psalmist describes his adversaries as "his foes" and "deep places of water" (Ps. 69:14b). Verses 14 and 15 use the same imagery as Ps. 69:1-2 (cf. Ps. 124:4-5; Isa. 43:2).
69:15c "the pit" See SPECIAL TOPIC: Where Are the Dead? at Ps. 1:6, especially, Sheol, the holding place of the dead which is often parallel to "the pit" (cf. Num. 16:33; Ps. 28:1; 88:3-4; Pro. 1:12). It could refer to the grave (cf. Ps. 141:7).
NASB (UPDATED) TEXT: PSALM 69:16-19
16Answer me, O Lord, for Your lovingkindness is good;
According to the greatness of Your compassion, turn to me,
17And do not hide Your face from Your servant,
For I am in distress; answer me quickly.
18Oh draw near to my soul and redeem it;
Ransom me because of my enemies!
19You know my reproach and my shame and my dishonor;
All my adversaries are before You.
69:16-19 This strophe is characterized by imperatives of entreaty.
1. answer me, Ps. 69:16 — BDB 772 I, KB 851, Qal imperative
2. turn to me, Ps. 69:16 — BDB 815, KB 937, Qal imperative (cf. Ps. 27:9; 102:2; 143:7)
3. quickly (lit. hasten), Ps. 69:17 — BDB 554, KB 553, Piel imperative
4. answer me, Ps. 69:17 — same as #1
5. draw near to me, Ps. 69:18 — BDB 897, KB 1132, Qal imperative
6. redeem me, Ps. 69:18 — BDB 145 I, KB 165, Qal imperative
7. ransom me, Ps. 69:18 — BDB 804, KB 911, Qal imperative (see SPECIAL TOPIC: RANSOM/REDEEM at Ps. 19:14)
Notice the basis for these prayer requests is:
1. YHWH's lovingkindness (BDB 338) is good, Ps. 69:16
2. YHWH's great compassion (lit. "mercies," BDB 933), Ps. 69:16
3. YHWH knows the psalmist's situation, Ps. 69:19
a. the psalmist's heart
b. the adversaries' hearts
69:17 "Your servant" This could mean
1. a special leader, like Moses, Joshua
2. a reference to David or his royal descendants (i.e., ultimately the Messiah)
3. the special Servant of the Messianic poems of Isaiah 40-55
4. just a title for a covenant believer (cf. Ps. 69:36)
69:19 Most English translations see Ps. 69:19 as going with Ps. 69:20-21.
Notice the eastern view of life that emphasizes one's reputation.
1. reproach — BDB 357, cf. Ps. 69:20
2. shame — BDB 102
3. dishonor — BDB 484
NASB (UPDATED) TEXT: PSALM 69:20-21
20Reproach has broken my heart and I am so sick.
And I looked for sympathy, but there was none,
And for comforters, but I found none.
21They also gave me gall for my food
And for my thirst they gave me vinegar to drink.
69:20-21 The Hebrew word for "gall" (Ps. 69:21) is "poison" (BDB 912 II), but can refer to bad wine (cf. Deut. 32:32). It is the LXX that changed it to "gall" or "bile" (green — cholē). In context this "poison" and "vinegar" refer to the insults of the psalmist's antagonists (i.e., covenant partners, close friends, and family, cf. Ps. 69:8).
This strophe is quoted in Matt. 27:34 as being fulfilled in Jesus' crucifixion. Verse 21b is alluded to in Mark 15:23; Luke 23:36; John 19:28-30. This Psalm and Psalm 22 are the two OT allusions and quotes that the NT uses of Jesus' crucifixion experience.
These Psalms are not predictive but typological. See notes at Psalm 22. Verses 22-28 do not fit Jesus' attitudes or words from the cross.
69:20 "I am so sick" This verb (BDB 633, KB 683) is found only here in the OT. The BDB suggests "sick" but KB suggests "incurable"; NJB has "passed cure." Possibly it means "in despair" (cf. NRSV, TEV, JPSOA). If "sick," then Ps. 69:29 is a parallel.
69:21 "vinegar" This term (BDB 330) refers to a cheap wine (cf. Num. 6:3). See Special Topic: Alcohol and Alcoholism at Ps. 4:7.
NASB (UPDATED) TEXT: PSALM 69:22-28
22May their table before them become a snare;
And when they are in peace, may it become a trap.
23May their eyes grow dim so that they cannot see,
And make their loins shake continually.
24Pour out Your indignation on them,
And may Your burning anger overtake them.
25May their camp be desolate;
May none dwell in their tents.
26For they have persecuted him whom You Yourself have smitten,
And they tell of the pain of those whom You have wounded.
27Add iniquity to their iniquity,
And may they not come into Your righteousness.
28May they be blotted out of the book of life
And may they not be recorded with the righteous.
69:22-28 This strophe discusses what the psalmist requests that YHWH will do to his enemies. See notes at Ps. 69:6 (imperfects used as jussives). There are
1. three jussives
2. five imperfects used in a jussive sense
3. two imperatives
a. make their loins shake continually — BDB 588, KB 609, Hiphil imperative (this is the poetic opposite of Ps. 69:29b)
b. pour out Your indignation on them — BDB 1049, KB 1629, Qal imperative
69:22 This verse is quoted in Rom. 11:9-10, which deals with unbelieving Israel.
Verse 25 is quoted in Acts 1:20 about the "Field of Blood" purchased by the priests with Judas' betrayal money.
Verse 27a may be alluded to in Rom. 1:28, which deals with the sinfulness of all humanity (cf. Rom. 3:9-18, 23).
NASB"when they are in peace"
NKJV"their well-being"
TEV"sacred feasts"
NJB"their abundance"
REB"when they feel secure"
The MT has "security" (BDB 1022) but the Aramaic Targums have "sacrificial feasts" (cf. NRSV, TEV). The NRSV changes it to "a snare for their allies" (cf. JPSOA) using an idiom from Ps. 55:20 (i.e., close friends).
69:25 This is imagery from the Wilderness Wandering Period.
69:26 This verse seems to reflect Isa. 53:4 and 10 (cf. 2 Cor. 5:21).
The verb form (BDB 319) of the noun translated "wounded" appears in Isa. 53:5 (BDB 319, KB 320, Poal participle). The verb "smitten" (BDB 645, KB 697, Hophal participle) also occurs in Isa. 53:4.
Verses 21 and 26 surely would have caused the Gospel writers to see a connection!
69:28 In the ANE citizens of a city's names were recorded on a role. The Bible uses this imagery to reflect God's knowledge. See SPECIAL TOPIC: THE TWO BOOKS OF GOD at Ps. 9:5.
NASB (UPDATED) TEXT: PSALM 69:29-33
29But I am afflicted and in pain;
May Your salvation, O God, set me securely on high.
30I will praise the name of God with song
And magnify Him with thanksgiving.
31And it will please the Lord better than an ox
Or a young bull with horns and hoofs.
32The humble have seen it and are glad;
You who seek God, let your heart revive.
33For the Lord hears the needy
And does not despise His who are prisoners.
69:29-33 This strophe describes what the delivered psalmist will do because YHWH's salvation has set him securely on high.
1. I will praise the name of God with song
2. I will magnify Him with thanksgiving
This implies a temple setting, as does verse 31 (a sacrifice). Verse 9 is also an allusion to the temple (i.e., "Your house" and "consumed as a sacrificial fire").
YHWH's deliverance of the falsely accused and abused psalmist causes others to rejoice and trust in Him (cf. Ps. 69:32-33).
69:29 "afflicted" From this term (BDB 776) and the rare word in Ps. 69:20, "sick" or "in despair," many commentators have asserted that the psalmist is ill, but I think the context denotes persecution and psychological distress, not physical illness, though they are often connected (i.e., cause and effect).
It is also possible that the metaphor of illness is used as another way to affirm the psalmist's sense of sin (cf. Ps. 69:5). Healing is often an idiom for forgiveness (cf. Ps. 103:3; Isa. 1:5-6).
69:31 This verse is used theologically by post a.d. 70 Judaism for the substitution of "praise" for "sacrifice" (cf. Ps. 40:7; 50:13-14; 51:16-17). Praise pleases God.
NASB (UPDATED) TEXT: PSALM 69:34-36
34Let heaven and earth praise Him,
The seas and everything that moves in them.
35For God will save Zion and build the cities of Judah,
That they may dwell there and possess it.
36The descendants of His servants will inherit it,
And those who love His name will dwell in it.
69:34-35 As so often in the Psalm, there is a final small strophe which is used in corporate worship (i.e., Ps. 103:19-22). The God of creation is also the God of Israel, who dwells in Zion/Judah with His people. They are characterized as
1. the seed of His servants
2. those who love His name
If this Psalm were of David's time, it would have "Israel," not "Judah," so either
1. David did not write it (i.e., cannot trust titles of the Psalms; they are absent in the Dead Sea Scrolls and often do not fit the textual information in the Psalm)
2. someone added the last strophe later, possibly after an exile.
69:34 "heaven and earth. . .seas" These three nouns are used to denote all of creation (cf. Exod. 20:4,11; Deut. 5:8; Ps. 96:11; 135:6; 146:6; Hag. 2:6).
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 places this Psalm is quoted in the NT.
2. Why is it quoted so often?
3. How are the feelings expressed in this Psalm different from Jesus' attitudes?
4. List the verses that seem to point toward Isaiah 53.
5. Explain the symbolism of water used in this Psalm.
6. Is the corporate conclusion a later addition? If so, is it inspired?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Prayer for Help Against Persecutors MT Intro For the choir director. A Psalm of David; for a memorial. |
Prayer for Relief From Adversaries | A Prayer for Deliverance From Personal Enemies | A Prayer For Help | A Cry of Distress |
| 70:1-3 | 70:1-3 | 70:1-3 | 70:1-3 | 70:1-2b |
| 70:2c-3 | ||||
| 70:4-5 | 70:4 | 70:4-5 | 70:4 | 70:4 |
| 70:5 | 70:5 | 70:5 |
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. Notice the Qal imperative "hasten" (BDB 301, KB 300) opens (cf. Ps. 70:1b) and closes (cf. Ps. 70:5b) the Psalm (i.e., inclusio). This verb is repeated in Psalm 22:19; 38:22; 40:13,17; 71:12.
B. Notice the number of imperfects used as jussives (note the parallelism).
1. Negative
a. let those be ashamed, Ps. 70:2a — BDB 101, KB 116, Qal imperfect, cf. Ps. 35:4; 83:17
b. let those be humiliated, Ps. 70:2a — BDB 344, KB 340, Qal imperfect, cf. Ps. 40:14
c. let those be turned back, Ps. 70:2c — BDB 690, KB 744, Niphal imperfect
d. let those be dishonored, Ps. 70:2c — BDB 483, KB 480, Niphal imperfect
e. let those be turned back, Ps. 70:3a — BDB 996, KB 1427, Qal imperfect
2. Positive
a. let all who seek You rejoice, Ps. 70:4 — BDB 965, KB 1314, Qal imperfect
b. let all who seek You be glad, Ps. 70:4 — BDB 970, KB 1333, Qal imperfect
c. let those who love Your salvation say. . .," Ps. 70:4b — BDB 55, KB 65, Qal imperfect
d. God be magnified, Ps. 70:4c — BDB 152, KB 178, Qal imperfect
e. do not delay, Ps. 70:5d — BDB 28, KB 34, Piel imperfect
C. Notice the wonderful synonymous parallelism of the Psalm.
D. This Psalm is repeated with some differences in Psalm 40:13-17, except for verse 3a.
1. Psalm 70:3, "turn back" (BDB 690 I)
2. Psalm 40:15, "appalled" (BDB 1030)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 70:1-3
1O God, hasten to deliver me;
O Lord, hasten to my help!
2Let those be ashamed and humiliated
Who seek my life;
Let those be turned back and dishonored
Who delight in my hurt.
3Let those be turned back because of their shame
Who say, "Aha, aha!"
70:1 The NASB assumes the Qal imperative is used twice (cf. Ps. 22:19; 38:22; 40:13; 71:12; 141:1) and has parallel objects (cf. Ps. 70:5).
1. deliver me
2. help me
Also notice that God (Elohim) is parallel to Lord (YHWH), as they are in verse 5. See Special Topic at Psalm 1:1.
70:2 "Let. . ." This is the English way to denote the jussive of request. See Contextual Insights, B.
▣ "seek" This verbal (BDB 134, KB 152, Piel participle) occurs in verses 2 and 4. It describes two kinds of people.
1. those who seek to kill others to get their way
2. those who seek God
70:2-3 "Who. . ." Those who oppose the psalmist are characterized in three parallel phrases.
1. who seek my life (lit. nephesh)
2. who delight in my hurt
3. who say, "Aha, aha"
This last one denotes a common OT literary technique called "reversal." What they wished to happen to the godly psalmist, happens to them!
NASB (UPDATED) TEXT: PSALM 70:4-5
4Let all who seek You rejoice and be glad in You;
And let those who love Your salvation say continually,
"Let God be magnified."
5But I am afflicted and needy;
Hasten to me, O God!
You are my help and my deliverer;
O Lord, do not delay.
70:4 "seek You" This is an OT idiom for a personal faith relationship with God characterized by
1. temple worship
2. covenant obedience
The last line of verse 4 may be temple liturgy.
70:5 Notice that the two concepts of "deliver" and "help" of verse 1 are repeated (different but synonymous verb for "deliver").
▣ "I am afflicted and needy" The psalmist characterizes his own perceived situation. God is great (Ps. 70:4) but he is hurting. He entreats God to come to his aid quickly.
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 70 also found in Psalm 40:13-17?
2. Explain in your own words the literary concept of "reversal."
3. What do the names for Deity, Elohim and YHWH, imply?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Prayer of an Old Man for Deliverance No MT Intro |
God the Rock of Salvation | An Aged Worshiper's Prayer for Deliverance from Personal Enemies | The Prayer of An Elderly Person | A Prayer of Old Age |
| 71:1-6 | 71:1-3 | 71:1-3 | 71:1-3 | 71:1-2 |
| 71:3-4 | ||||
| 71:4-6 | 71:4-6 | 71:4-6 | ||
| 71:5-6 | ||||
| 71:7-11 | 71:7-8 | 71:7-11 | 71:7-11 | 71:7-8 |
| 71:9-11 | 71:9-10 | |||
| 71:11-12 | ||||
| 71:12-16 | 71:12-13 | 71:12-16 | 71:12-16 | |
| 71:13 | ||||
| 71:14-16 | 71:14-15 | |||
| 71:16-17 | ||||
| 71:17-21 | 71:17-18 | 71:17-18e | 71:17-21 | |
| 71:18d | ||||
| 71:18f-21 | 71:18e-21 | |||
| 71:19-21 | ||||
| 71:22-24 | 71:22-24 | 71:22-24 | 71:22-24 | 71:22-24 |
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 71:1-6
1In You, O Lord, I have taken refuge;
Let me never be ashamed.
2In Your righteousness deliver me and rescue me;
Incline Your ear to me and save me.
3Be to me a rock of habitation to which I may continually come;
You have given commandment to save me,
For You are my rock and my fortress.
4Rescue me, O my God, out of the hand of the wicked,
Out of the grasp of the wrongdoer and ruthless man,
5For You are my hope;
O Lord God, You are my confidence from my youth.
6By You I have been sustained from my birth;
You are He who took me from my mother's womb;
My praise is continually of You.
71:1-6 This opening strophe clearly reveals the mindset of the author. Notice there is no MT introduction. Most commentators assume this is a prayer of an old man (cf. Ps. 71:9,18) who is being persecuted (cf. Ps. 71:4,10,13,24).
71:1 "I have taken refuge" For this verb (BDB 340, KB 337, Qal perfect), see note at Psalm 5:11.
▣ "Let me never be ashamed" This verb (BDB 101, KB 116) is a Qal cohortative. See Special Topic below.
SPECIAL TOPIC: SHAME (BDB 101, KB 116) IN ITS THEOLOGICAL SENSE
71:2 The first two verbs "deliver" (BDB 664, KB 717, cf. Ps. 70:1) and "rescue" (BDB 812, KB 93) are both imperfects that denote ongoing action. A third synonym "save" (BDB 446, KB 448, Hiphil imperative) is in verse 2b.
Notice the basis of the prayer (i.e., two Hiphil imperatives, Ps. 71:2b) is not the psalmist's merits but YHWH's righteousness (cf. Ps. 71:16; see Special Topic at Ps. 1:5).
▣ "incline Your ear" This verb (BDB 639, KB 692, Hiphil imperative) is an anthropomorphic way (see Special Topic at Ps. 2:4-6) to entreat God to hear the psalmist's prayer (cf. Ps. 17:6; 31:2; 86:1; 88:2; 102:2). The first three verses of this Psalm are similar to Psalm 31:1-3.
71:3 "Be to me a rock of habitation" The concept of God as a "high impenetrable crag" (BDB 700, i.e., fortress, cf. Ps. 71:3c) is seen in Ps. 18:2; 31:2-3; 40:2, which probably alludes to Deut. 32:31,37.
The concept of "habitation" (BDB 732) denotes a place of dwelling with God (i.e., the temple, cf. Ps. 76:2), similar to Ps. 23:6; 27:4-6; 90:1; 91:9. The prayer for deliverance is much more than just the absence of problems or enemies but the very presence of God (cf. Deut. 33:27).
It is possible that "rock of habitation/dwelling," מעון could be "rock of refuge," מעוז (BDB 731, cf. Ps. 31:2). The UBS Text Project (p. 305) gives "dwelling" a "C" rating (considerable doubt).
▣ "You have given commandment to save me" The verb (BDB 845, KB 1010, Piel perfect) is translated as
1. a past command — NASB, NKJV, NJB, REB
2. a future or present request — JPSOA
The UBS Text Project gives "to come always you have commanded" a "C" rating (i.e., considerable doubt). The NET Bible advocates the UBS's alternate option, "for a fortified house" (RSV, NRSV), following Psalm 31:2.
71:4 "Rescue me" In these first four verses several synonyms are used.
1. deliver — BDB 664, KB 717, Hiphil imperfect, cf. Ps. 7:1; 39:9; 51:14; 71:11
2. rescue — BDB 812, KB 930, Piel imperfect, Ps. 71:2; Piel imperative, Ps. 71:4, cf. Ps. 18:48; 22:4,8; 31:1; 37:40; 43:1; 82:4; 91:14
3. save — BDB 446, KB 448, Hiphil imperative, Ps. 71:2; Hiphil infinitive construct, Ps. 71:3; used 57 times in the Psalms.
▣ "hand" See Special Topic at Psalm 7:3-4
▣ "the wicked" See notes at Ps. 1:5; 5:10; 15:2-5. Notice the three words used here.
1. the wicked — BDB 957
2. the wrongdoer — BDB 732
3. ruthless man — BDB 330 III, KB 329
71:5-6 Notice the descriptive terms used to characterize "Adonai YHWH" ("my Lord Lord," cf. Ps. 71:16).
1. my hope — BDB 876, cf. Ps. 39:7; 62:5; Jer. 14:8; 17:13
2. my confidence — BDB 105 (see Special Topic at Ps. 4:5)
3. my sustainer (lit. I have been supported) — BDB 701, KB 759, Niphal perfect, cf. Isa. 48:2
▣ "from my youth. . .from my birth. . .from my mother's womb" These parallel phrases are an idiomatic way of asserting the psalmist's confidence that God has always been with him and for him (cf. Ps. 22:9-10)! These are used of Israel in Isa. 46:3.
71:6
NASB, NRSV"took me from"
NKJV"took me out"
JPSOA"support"
LXX"shelter"
The MT has "cut" (BDB 159, KB 186, Qal participle), which may be figurative of God cutting the umbilical cord (i.e., intimate association with unborn child, like Ps. 22:9-10; 139:13-16; Jer. 1:5).
The other option of "from," "pull," or "strength/support" (LXX) involves an emendation.
NASB (UPDATED) TEXT: PSALM 71:7-11
7I have become a marvel to many,
For You are my strong refuge.
8My mouth is filled with Your praise
And with Your glory all day long.
9Do not cast me off in the time of old age;
Do not forsake me when my strength fails.
10For my enemies have spoken against me;
And those who watch for my life have consulted together,
11Saying, "God has forsaken him;
Pursue and seize him, for there is no one to deliver."
71:7-11 This strophe describes the fears of an aged saint. Apparently his aged condition caused some to question God's presence and care. In Psalms the word "deliver" (BDB 664, KB 717) is used predominately of God's deliverance.
71:7
NASB"marvel"
NKJV"wonder"
NRSV, REB,
LXX"potent"
TEV, JPSOA"example"
NJB"bewildered"
The Hebrew word (BDB 68) means "a wonder," "a sign," or "a portent." BDB sees its use here as unique, referring to "one protected by YHWH," which would refer to verse 6.
71:8 This verse parallels the closing line of verse 6. This person's life was characterized by "praise" (BDB 239, cf. Ps. 71:14; Ps. 34:1).
71:9 Even though this is a person of faith and praise, old age and the words of his adversaries had caused him to fear and fret (cf. Ps. 71:18).
This fear is expressed in two imperfects used as jussives.
1. do not cast me off — BDB 1020, KB 1527, Hiphil imperfect, cf. Ps. 51:11
2. do not forsake me — BDB 736, KB 806, Qal imperfect
71:10-11 These verses express what the psalmist's enemies are saying (or at least his perception of their thoughts).
1. God has forsaken him — BDB 736, KB 806, Qal perfect (permanent situation of rejection)
2. pursue him — BDB 922, KB 1191, Qal imperative
3. seize him — BDB 1074, KB 1779, Qal imperative
4. for there is no one to deliver him — BDB 664, KB 717, Hiphil participle
Psalm 3:2 also describes the evil sayings of those who attack God's faithful followers with doubt.
NASB (UPDATED) TEXT: PSALM 71:12-16
12O God, do not be far from me;
O my God, hasten to my help!
13Let those who are adversaries of my soul be ashamed and consumed;
Let them be covered with reproach and dishonor, who seek to injure me.
14But as for me, I will hope continually,
And will praise You yet more and more.
15My mouth shall tell of Your righteousness
And of Your salvation all day long;
For I do not know the sum of them.
16I will come with the mighty deeds of the Lord God;
I will make mention of Your righteousness, Yours alone.
71:12-16 This strophe has three aspects.
1. the psalmist's prayer for, Ps. 71:12
a. God's presence (lit. "be not far from me") — BDB 934, KB 1221, Qal imperfect used in a jussive sense, cf. Ps. 22:11,19
b. God's quick help — BDB 301, KB 300, Qal imperative
2. the psalmist's prayers for his enemies' demise, Ps. 71:13
a. be ashamed — BDB 101, KB 116, Qal imperfect used in a jussive sense
b. be consumed — BDB 477, KB 476, Qal imperfect used in a jussive sense
c. be covered with reproach — BDB 741, KB 813, Qal imperfect used in a jussive sense
d. be covered with dishonor — same verb assumed from c.
3. the psalmist's steadfast faith, Ps. 71:14-16
a. I will hope continually
b. I will praise. . .more and more
c. I will tell (i.e., in the temple)
(1) of Your righteousness
(2) of Your salvation
(3) of Your mighty deeds
(4) of Your righteousness, Yours alone (see SPECIAL TOPIC: MONOTHEISM at Ps. 2:7)
71:13 "adversaries" This is a participle ("the ones accusing," BDB 966, KB 1316) of the term often used of Satan, the arch accuser. See Special Topic at ps. 38:20.
71:15 "my mouth will tell" This verb (BDB 707, KB 765, Piel imperfect) is often used in Psalms of proclaiming YHWH's character and deeds in a worship setting (i.e., temple).
1. His wonders — Ps. 9:1; 26:7; 40:5; 75:1; 78:4
2. His praise — Ps. 9:14; 79:13; 107:21
3. His acts — Ps. 66:16; 118:17; 145:6,12
4. His righteousness — Ps. 71:5 (cf. Ps. 35:28; 40:10)
5. His covenant love and faithfulness — Ps. 88:11 (cf. Ps. 40:10)
6. His glory — Ps. 19:1; 96:3 (cf. Ps. 145:12)
7. His greatness — Ps. 145:6
8. His Messiah — Ps. 2:7
9. His name — Ps. 22:22; 102:21
Here in this verse — His righteousness and His salvation.
▣ "For I do not know the sum of them" This phrase may reflect
1. the same truth as Ps. 40:5; 139:18, that God's marvelous acts are too numerous to be comprehended
2. the same truth as Job 42:3; Ps. 139:6, that they are beyond human understanding
3. that it means "write" as opposed to "tell" (NIDOTTE, vol. 4, p. 1288)
NASB (UPDATED) TEXT: PSALM 71:17-21
17O God, You have taught me from my youth,
And I still declare Your wondrous deeds.
18And even when I am old and gray, O God, do not forsake me,
Until I declare Your strength to this generation,
Your power to all who are to come.
19For Your righteousness, O God, reaches to the heavens,
You who have done great things;
O God, who is like You?
20You who have shown me many troubles and distresses
Will revive me again,
And will bring me up again from the depths of the earth.
21May You increase my greatness
And turn to comfort me.
71:17-21 This strophe continues the central themes of the psalm. It expresses the psalmist's declaration of God's character and the certainty of His mercy. Because of this he will continually tell of God's greatness (i.e., in a temple setting).
71:17a The Israelites were instructed by Moses to teach their children about God (cf. Exod. 10:12; 12:26; 13:8,14; Deut. 4:9; 6:7,20-25; 11:19; 31:13; 32:46). Effective faith makes the faith of the next generation a priority!
71:17b "wondrous deeds" See Special Topic at Ps. 9:1.
71:18 Line 1 is a repeat of verse 9. Notice that the psalmist senses his message about God will help his generation and generations to come. This is what Scripture is designed to do!
71:19 "reaches to the heavens" This is an idiom denoting the creative and redemptive acts of God which are so great and significant they reach the clouds (cf. Ps. 57:10).
▣ "who is like You?" This is a reference to YHWH's uniqueness in a world of polytheism, henotheism, and animism (see SPECIAL TOPIC: MONOTHEISM at Ps. 2:7). This is the essence of Israel's exclusivism!
71:20 This is an admission (in OT terms) of the problems all humans face in this fallen world. The theology of the "two ways" (cf. Psalm 1; Deut. 30:15,19) does not explain life (cf. Psalm 37; 73; and Job).
▣ "revive. . .bring up" These seem to be idioms of restoration to a vigorous life, not of resurrection. The OT does assert an afterlife (cf. Job 14:14-15; 19:25-27; Dan. 12:2), but the context here does not hint of this concept.
▣ "me" It is possible that the plural "us" should be in the text. If so, this is another example of a corporate conclusion to an individual Psalm. It would then parallel Ezekiel 37 (i.e., national revitalization).
NASB (UPDATED) TEXT: PSALM 71:22-24
22I will also praise You with a harp,
Even Your truth, O my God;
To You I will sing praises with the lyre,
O Holy One of Israel.
23My lips will shout for joy when I sing praises to You;
And my soul, which You have redeemed.
24My tongue also will utter Your righteousness all day long;
For they are ashamed, for they are humiliated who seek my hurt.
71:22-24 The psalmist may have been a Levitical singer (cf. Ps. 71:22). He praises God for His faithfulness/truth (BDB 54, see Special Topic at Ps. 12:1), but also for the shame and humiliation He brought on his enemies (Ps. 71:24).
▣ "Holy One of Israel" This is a covenant title for YHWH (cf. Ps. 78:41; 89:18; so often in Isaiah, i.e., 1:4; 5:24). See SPECIAL TOPIC: HOLY at Ps. 16:3.
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 believed to be written by an older person?
2. How is verse 3 related to Psalm 23:6?
3. How are verses 5-6 related to Jeremiah 1:5?
4. Define the word "marvel" in verse 7.
5. Define "ashamed" in verse 13.
6. Does verse 19c teach monotheism?
7. Is verse 20 referring to healing, restoration of vitality, or resurrection?
Copyright © 2012 Bible Lessons International
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
The Reign of the Righteous King MT Intro A Psalm of Solomon |
Glory and Universality of the Messiah's Reign | Prayer for God's Blessing On the King | A Prayer for A King | The Promised King |
| 72:1-4 | 72:1-4 | 72:1-4 | 72:1-5 | 72:1-2 |
| 71:3-4 | ||||
| 72:5-7 | 72:5-7 | 72:5-7 | 72:5-6 | |
| 72:6-7 | ||||
| 72:7-8 | ||||
| 72:8-11 | 72:8-11 | 72:8-11 | 72:8-11 | |
| 72:9-10b | ||||
| 72:10c-11 | ||||
| 72:12-15 | 72:12-15 | 72:12-14 | 72:12-14 | 72:12-13 |
| 72:14-15 | ||||
| 72:15-17 | 72:15-17 | |||
| 72:16-17 | 72:16 | 72:16 | ||
| 72:17 | 72:17 | |||
| 72:18-19 | 72:18-19 | 72:18-19 | 72:18-19b | 72:18-19 |
| 72:19c | ||||
| 72:20 | 72:20 | 72:20 | 72:20 | 72:20 |
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 an extended prayer (i.e., "Give" — BDB 678, KB 733, Qal imperative) for a righteous king and his son (possibly an allusion to 2 Samuel 7, which ultimately refers to the Messiah).
1. Your judgments — NASB, NKJV, JPSOA
— your justice — NRSV, REB,
— your own fair judgment — NJB
2. Your righteousness — NASB, NKJV, NRSV, JPSOA, REB
— your own saving justice, NJB
B. This Psalm captures the OT understanding of the "New Age." The covenant requirements and promises come to fruition. It if is a coronation hymn, it is royal hyperbole, but if it is imagery of the new age, it finds fulfillment in Christ. This Psalm is not quoted in the NT but Jewish and Christian sources have seen it as Messianic. See Alfred Edersheim, The Life and Times of Jesus the Messiah, Appendix IX, p. 719.
C. This Psalm is dominated by imperfect verbs. The NASB, NRSV, and JPSOA see verses 2-4,5-7,8-11,15-17,19 as imperfects used in a jussive sense (i.e., "may. . .," "let. . ."), but NKJV and NJB see them all as imperfects (i.e., statements of what the Messiah will do). There are four jussives in this context (i.e., vv., 8,15,16,17).
D. Verse 20 is a concluding remark by a later editor/compiler of Book Two (i.e., Psalm 42-72) of the Psalter.
It is also possible that verses 18-19 comprise a closing doxology to Book Two of the Psalter.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: PSALM 72:1-4
1Give the king Your judgments, O God,
And Your righteousness to the king's son.
2May he judge Your people with righteousness
And Your afflicted with justice.
3Let the mountains bring peace to the people,
And the hills, in righteousness.
4May he vindicate the afflicted of the people,
Save the children of the needy
And crush the oppressor.
72:1-4 This strophe prays for the godly manner in which the new king (i.e., Messiah) should reign.
1. judge (plural in MT possible, expresses quality) with righteousness, cf. Isa. 9:7; 11:2-5; 32:1; for "righteousness" see Special Topic at Ps. 1:5
2. judge with justice (see Special Topic at Ps. 9:5-6), cf. Ps. 82:3
3. bring peace (the righteous king's reign will cause the land to prosper, i.e., Leviticus 26; Deuteronomy 27-30)
4. vindicate, cf. Isa. 11:4
5. save
6. crush the oppressor
Notice the different terms used to describe God's people.
1. Your people, Ps. 72:2
2. Your afflicted, Ps. 72:2,4 (JPSOA, "lowly ones")
3. the children of the needy, Ps. 72:4
All of God's family will be protected and encouraged.
There developed a tension within the covenant community between the rich and poor. This tension was transferred after the exiles to believing, faithful followers and the pagan invaders/occupiers. It is the afflicted/poor/needy who will be restored. YHWH will care for and defend them (development of Deuteronomy themes). He is their only hope and savior (cf. Ps. 103:6; 146:7).
72:3 This imagery can have several meanings.
1. mountains. . .hills refer to godly leaders
2. mountains. . .hills are functioning as personified messengers of prosperity (i.e., covenant blessings)
3. mountains. . .hills refer to the permanent stability of the Promised Land
▣ "water" This word (BDB 284, KB 283) is found only here in the OT. It seems to be from the Hiphil verb "dripping"; in Arabic the root means "tears flow."
NASB (UPDATED) TEXT: PSALM 72:5-7
5Let them fear You while the sun endures,
And as long as the moon, throughout all generations.
6May he come down like rain upon the mown grass,
Like showers that water the earth.
7In his days may the righteous flourish,
And abundance of peace till the moon is no more.
72:5-7 This strophe emphasizes two requests.
1. that God's people continue to fear/revere Him
2. that this devotion continue through time (i.e., while the sun and moon endure, cf. Gen. 8:22; Ps. 89:36-37)
If they do, then the promises of abundance from the Mosaic covenant will continue (cf. Leviticus 26; Deuteronomy 27-30). The king and the people (cf. Ps. 1:9; 2:12) must meet the covenant conditions.
72:5
NASB, JPSOA"them"
NKJV"they"
NRSV, NJB,
REV, LXX"he"
The MT has the plural, therefore, it could refer to
1. the covenant people's reverence
2. the Messianic king's (i.e., the plural of majesty) reverence
NASB, NKJV,
REB, JPSOA"fear"
NRSV, NEB"live"
TEV"worship"
NJB, LXX"endure"
The UBS Text Project (p. 309) gives "last" a "C" rating (considerable doubt). This follows the LXX. It fits the parallelism better.
NASB (UPDATED) TEXT: PSALM 72:8-11
8May he also rule from sea to sea
And from the River to the ends of the earth.
9Let the nomads of the desert bow before him,
And his enemies lick the dust.
10Let the kings of Tarshish and of the islands bring presents;
The kings of Sheba and Seba offer gifts.
11And let all kings bow down before him,
All nations serve him.
72:8-11 The reign of the Messiah will be
1. universal (i.e., using terms from the ANE)
a. from sea to sea (cf. Zech. 9:10)
b. from the river (i.e., Euphrates) to the ends of the earth (i.e., Solomon ruled this area)
2. all peoples will honor Him and bring tribute, cf. Isa. 49:23
This universal reign (cf. Ps. 2:8; 59:13; 65:2; 67:7; Isa. 45:22; 52:10; Micah 5:4) is the obvious conclusion from Gen. 1:26-27 and 12:3. If monotheism is true, the redemption of all the children of Adam is the goal (see Special Topic at Psalm 2 Introduction; Psalm 2 is another Messianic Psalm).
72:9
NASB"the nomads"
NKJV (MT)"those who dwell in the wilderness"
NRSV"foes"
TEV"peoples of the desert"
NJB"beasts"
LXX"Ethiopians"
REB"desert tribes"
The word (צי, BDB 850 II, KB 1020) can mean
1. foes from צר, BDB 865 III (emendation, but fits the parallel "enemies" of Ps. 72:9b better)
2. desert animals — Ps. 74:14; Isa. 13:21; 23:13; 34:14; Jer. 50:39 (from ץיה, "dryness," cf. Jer. 50:12; 51:43)
3. it is possible (cf. NEB) that #2 refers to desert demons (see Special Topic below)
4. envoy or messenger — ציר (BDB 851 II), cf. Isa. 18:2
SPECIAL TOPIC: THE DEMONIC IN THE OLD TESTAMENT
▣ "his enemies lick the dust" This is an ANE picture (i.e., wall carving and paintings) of someone bowing (cf. Ps. 72:9a) to the ground. To this was added a literary idiom of "lick the dust" (BDB 535, KB 525, Piel imperfect, cf. Isa. 49:23; Micah 7:17), which denoted the defeat and subservience of the one bowing.
72:10 "Tarshish" This place name (BDB 1077) could refer to
1. a city in southern Spain on the Atlantic side, which was a Phoenician colony (i.e., Tartessus, verse 7)
2. the island of Sardinia (cf. Gen. 10:4)
3. a city on the north African coast (Carthage was a colony of Phoenicia)
4. a metaphor for a far distant port
5. a type of large sea-going commercial ship
6. a rival maritime nation (cf. 1 Kgs. 10:22)
▣ "islands" This word (BDB 15 I) usually means "coast" or "island." It denotes far away nations (cf. Isa. 40:15; 66:19; Jer. 25:22; 31:10). This fits the imagery of this strophe (i.e., the universal reign of the Messiah).
▣ "Sheba" This refers to the nation or tribe from Ham living in southern Arabia.
▣ "Seba" This refers to the area of northeast Africa, often identified with Egypt and Cush (cf. Isa. 43:3; 45:14).
The purpose of mentioning these place names is to back up the assertion of verses 8 and 11.
NASB (UPDATED) TEXT: PSALM 72:12-15
12For he will deliver the needy when he cries for help,
The afflicted also, and him who has no helper.
13He will have compassion on the poor and needy,
And the lives of the needy he will save.
14He will rescue their life from oppression and violence,
And their blood will be precious in his sight;
15So may he live, and may the gold of Sheba be given to him;
And let them pray for him continually;
Let them bless him all day long.
72:12-15 In verses 12-14 the imperfects characterize the Messiah's reign (not used in a jussive sense). However, in verse 15 the NASB returns to imperfects used in a jussive sense.
Notice the variety in the names and characterizations of God's people (cf. Ps. 72:2-4).
1. the needy, Ps. 72:12
2. the afflicted, Ps. 72:12
3. the poor, Ps. 72:13
4. the needy, Ps. 72:13
As verse 4 named their enemies "the oppressor," here they are described as "oppressors" and "those of violence." It is difficult to identify these people in Psalms.
1. unfaithful Israelites
2. pagan neighbors
3. foreign invaders
The Messianic king will
1. deliver the needy and afflicted
2. have compassion on the poor and needy
3. save the lives of the needy (cf. Ps. 69:18)
4. rescue the covenant people from oppression and violence
5. their blood/lives are precious in His sight (cf. Ps. 116:15)
72:14 "their blood will be precious in his sight" The Messiah is contrasted with "the oppressor" (cf. Ps. 72:4). He will genuinely care for the poor, needy, and afflicted (cf. Ps. 116:15). He has the heart of the Creator (cf. Gen. 1:26,27)! All humans are important to Him!
72:15 This verse has two thrusts.
1. the first two verbs relate to the Messianic king
a. may he live — BDB 310, KB 309, Qal jussive
b. may he be given tribute — BDB 678, KB 733, Qal imperfect used in a jussive sense
2. the next two verbs relate to His people
a. let them pray for Him continually — BDB 813, KB 933, Hithpael imperfect used in a jussive sense
b. let them bless Him all day long — BDB 138, KB 159, Piel imperfect used in a jussive sense
It is obvious that verse 15a is using a common royal expression (i.e., "long live the king"), but it takes on new meaning in light of NT revelation of the Messiah's incarnation and triumphal entry into Jerusalem!
NASB (UPDATED) TEXT: PSALM 72:16-17
16May there be abundance of grain in the earth on top of the mountains;
Its fruit will wave like the cedars of Lebanon;
And may those from the city flourish like vegetation of the earth.
17May his name endure forever;
May his name increase as long as the sun shines;
And let men bless themselves by him;
Let all nations call him blessed.
72:16-17 Both verse 16 and verse 17 start with a jussive verb, which gives a context to see all the imperfect verbs in these two verses as jussive in meaning.
This strophe continues the abundance theme begun in verses 3,5-6. This abundance is the covenantal promises of Leviticus 26 and Deuteronomy 27-30.
Verse 17 focuses on the Messiah's reign.
1. may His name endure forever — used of YHWH in Ps. 135:13
2. may His name increase as long as the sun shines (cf. Ps. 72:5-7); the verb "increase" is found only here in the OT (BDB 630, KB 696, cf. NIDOTTE, vol. 3, p. 1161); the LXX has "endure" in the parallel of verse 17a
3. let men bless themselves by Him (i.e., an allusion to Gen. 12:3; 22:18; the Abrahamic covenant, see Special Topic at Psalm 2 Introduction
4. let all the nations call Him blessed (parallel to #3)
NASB (UPDATED) TEXT: PSALM 72:18-19
18Blessed be the Lord God, the God of Israel,
Who alone works wonders.
19And blessed be His glorious name forever;
And may the whole earth be filled with His glory.
Amen, and Amen.
72:18-19 Notice how verse 17 (about the Messiah) is paralleled in verse 18 (about the covenant God of Israel). The king, as well as the Messiah, is to reflect the character of YHWH.
Notice the universal element again in verse 19b (cf. Num. 14:21; Isa. 6:3).
72:18 "works wonders" See Special Topic at Psalm 9:1.
72:19 "Amen" See Special Topic at Psalm 41:13.
NASB (UPDATED) TEXT: PSALM 72:20
20The prayers of David the son of Jesse are ended.
72:20 This verse is an editorial note showing the close of the second book of Psalms. It is possible that verses 18-19 are also a doxological close (cf. Ps. 41:13; 89:52) to the whole second book.
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 this Psalm about Solomon or the future Messiah?
2. Did Solomon's reign fit verse 8?
3. How do these OT Scriptures about Israel's dominance of all nations fit with the NT?
4. Who do the "afflicted" represent?
5. How is verse 16 related to Genesis 12?
6. Are verses 18-19,20 a part of this Psalm or a close to Book II?
Copyright © 2012 Bible Lessons International