STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Lord Delivers Men from Manifold Troubles No MT Intro |
Thanksgiving to the Lord for His Great Works of Deliverance | A Group Thanksgiving for Pilgrims | In Praise of God's Goodness | God, A Refuge in Every Danger |
107:1-3 | 107:1-3 | 107:1-3 | 107:1-3 | 107:1 |
107:2-3 | ||||
107:4-9 | 107:4-9 | 107:4-9 | 107:4-9 | 107:4-5 |
107:6-7 | ||||
107:8-9 | ||||
107:10-16 | 107:10-16 | 107:10-16 | 107:10-16 | 107:10-12 |
107:13-14 | ||||
107:15-16 | ||||
107:17-22 | 107:17-22 | 107:17-22 | 107:17-22 | 107:17-18 |
107:19-20 | ||||
107:21-22 | ||||
107:23-32 | 107:23-32 | 107:23-32 | 107:23-32 | 107:23-24 |
107:25-27 | ||||
107:28-30 | ||||
107:31-32 | ||||
107:33-38 | 107:33-38 | 107:33-38 | 107:33-38 | 107:33-34 |
107:35-36 | ||||
107:37-38 | ||||
107:39-43 | 107:39-43 | 107:39-43 | 107:39-42 | 107:39-40 |
107:41-42 | ||||
107:43 | 107:43 |
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. There is a possible link between Psalms 105, 106, and 107 (i.e., same introductory phrase). Even though these are separated by a book division, their subject matter and terminology link them together. The LXX adds the characteristic opening of Book 1, "Hallelujah."
1. Psalm 105 deals with Israel's experience of the exodus
2. Psalm 106 leads up to the traumatic event of the Babylonian exile
3. Psalm 107 speaks of restoration.
B. It is important in interpreting the Psalms that we try to ascertain the historical setting. Psalm 107:1-3 helps us realize that this is God's deliverance from Babylonian exile.
C. There is a recurrent pattern in this Psalm, beginning in Ps. 107:4 and continuing through verse 32. There are several repeated similar refrains. One of them is, "They cried out to the Lord in their trouble," Ps. 106:7,13,19,28. This phrasing is similar to the experience of Israel during the period of the Judges.
D. Another recurring refrain is Ps. 107:8,15,21,31. This refrain focuses on the covenant loyalty of the God of Israel. This same special term, hesed (see Special Topic: Lovingkindness), begins and ends this Psalm. The theme of this wonderful Psalm is the steadfast, covenant loyalty of YHWH.
E. There is a fourfold pattern of rescue. Some scholars think this relates to pilgrims traveling to Jerusalem, but this seems highly unlikely, especially because of pattern #4 in Ps. 107:23-31, which deals with doing business on the sea. A better understanding would be four metaphors of deliverance from crises:
1. a caravan lost in the wilderness being found, Ps. 107:4-9
2. prisoners in deep dungeons being released, Ps. 107:10-16
3. illness to the point of death, but healing, Ps. 107:17-22
4. those who experience a terrible storm at sea but are delivered, Ps. 107:23-31
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 107:1-3
1Oh give thanks to the Lord, for He is good,
For His lovingkindness is everlasting.
2Let the redeemed of the Lord say so,
Whom He has redeemed from the hand of the adversary
3And gathered from the lands,
From the east and from the west,
From the north and from the south.
107:1 "Oh give thanks to the Lord, for He is good" This is the same beginning as Psalm 106; 118; and 136 (i.e., BDB 392, KB 389, Hiphil imperative; it is the only imperative in this Psalm). This is basically the faithful follower's worldview. No matter what circumstances in which we may find ourselves, it is the deep conviction of those who believe the Bible that God is with us, God is for us, God is able to deliver us.
▣ "For His lovingkindness is everlasting" This is the covenant term hesed (see Special Topic: Lovingkindness ([hesed]). It primarily speaks of God's steadfast, covenant loyalty. This Psalm begins and ends (cf. Ps. 107:43b) with God's covenant love. God is not just the originator of covenants, He is the concluder of covenants
For "everlasting" see Special Topic: Forever ('olam).
107:2 "Let the redeemed of the Lord say so" This term is the Hebrew word go'el (BDB 145, KB 169, Qal passive participle). It primarily emphasizes a rich relative buying someone back from slavery (see SPECIAL TOPIC: RANSOM/REDEEM). These personal family metaphors are used to describe God in the most intimate and significant of human relationships.
God's people are called to speak forth God's mercies. In context, this is another universal theme (cf. Ps. 107:8,15,21,31).
The word "say" (BDB 55, KB 65) is a Qal imperfect used in a jussive sense. This Psalm has eleven of these grammatical forms (i.e., Ps. 107:2, 8, 15, 21, 22 [twice], 32 [twice, 43 [twice]).
▣ "Whom He has redeemed from the hand of the adversary" Because of Ps. 107:3 this refers to the Assyrian and Babylonian exiles. The prayer for restoration is found in Ps. 106:47 and Psalm 107 seems to be the fulfillment of that prayer.
For the idiom of "hand" see SPECIAL TOPIC: HAND.
107:3 "south" This is literally the word for "sea" (cf. JPSOA). The term "sea" (BDB 410) and the term "south" (lit. "right hand," BDB 411 I) are spelled similarly in Hebrew. These are the four cardinal points of the compass, which would denote a universal restoration.
Most modern English translations emend "sea" to "south" because "the west" has already been mentioned. The UBS Text Project (p. 384) gives "sea" an "A" rating (very high probability). If the original text should be "sea" it refers to the islands of the Mediterranean where God's people have been taken as prisoners/slaves.
Notice the "gathering" (BDB 867, KB 1062, Piel perfect) of YHWH's redeemed in Psalm 107 is an answer to the prayer of Ps. 106:47 (BDB 867, KB 1062, Piel imperative).
NASB (UPDATED) TEXT: 107:4-9
4They wandered in the wilderness in a desert region;
They did not find a way to an inhabited city.
5They were hungry and thirsty;
Their soul fainted within them.
6Then they cried out to the Lord in their trouble;
He delivered them out of their distresses.
7He led them also by a straight way,
To go to an inhabited city.
8Let them give thanks to the Lord for His lovingkindness,
And for His wonders to the sons of men!
9For He has satisfied the thirsty soul,
And the hungry soul He has filled with what is good.
107:4 "They wandered in the wilderness in a desert region" Some would say this is an obvious allusion to the exodus, however, the rest of the Psalm does not fit the exodus period. Therefore, I think this is the first of four circumstances that describe a crisis from which God delivers His people. See Contextual Insights, E.
▣ "They did not find a way to an inhabited city" This play on the term "inhabited city" is found in several parts of this Psalm (cf. Ps. 107:7, 36). It is possibly an allusion to Jerusalem and the Promised Land, but it primarily speaks of a place for travelers to find rest, provisions, and safety.
107:5 The word "soul" ("nephesh," BDB 659, see note online at Gen. 35:18) denotes an air-breathing life force. It is used several times in this Psalm.
1. Ps. 107:5 - their soul fainted within them
2. Ps. 107:9 - the thirsty soul
3. Ps. 107:9 - the hungry soul
4. Ps. 107:18 - their soul abhorred food
5. Ps. 107:26 - their soul melted away
Each of these describes a person in distress and discouragement, at the point of death.
107:6,13,19,28 "they cried out to the Lord in their trouble" This pattern set up by God's people in crises, crying out to Him and God delivering them, is reminiscent of the period of the Judges.
107:6 "He delivered them out of their stress" God's deliverance is also paralleled in all four of these metaphorical situations (cf. Ps. 107:6-7; 13-14; 19-20; 28-29).
107:7 "He led them also by a straight way" This concept of a straight way reflects the Hebrew idiom of "the two ways" (cf. Deut. 30:15-20; Ps. 1:1; Matt. 7:13-14). A life of faith and faithfulness to YHWH is described as
1. a straight path
2. a level path
3. a smooth path
4. a path free of obstacles
The lifestyle of the wicked is just the opposite, filled with trouble and problems.
Isaiah often speaks of YHWH preparing a special path for His people's return from exile (cf. Isa. 20:7; 35:7-8; 40:3-4; 42:15-16; 43:19-20; 49:10-11; 57:14; 62:10).
107:8 "Let them give thanks to the Lord for His lovingkindness" The verb (BDB 392, KB 389, Hiphil imperfect used in a jussive sense) occurs in Ps. 107:8,15,21,31. Here again is the repeated refrain of the wonderful covenant love of God manifested in the lives of His children. Even in times of distress, His faithfulness is sure (see Special Topic: Characteristics of Israel's God).
▣ "And for His wonders to the sons of men" Primarily this refers to the grace acts of God in delivering His people (cf. Ps. 107:24, see Special Topic: Wonderful Things). There are two ways to look at this phrase. One emphasizes God as a global sustainer of life, the God of providential care for all human beings. But, I think a better way of looking at this is that Israel was to be a witness to God's acts to the world. This fits Ps. 107:2 best and the universal emphasis, so characteristic of many of the Psalms in this section of the Psalter. Israel was meant to be a kingdom of priests to lead the entire world to God. See Special Topic: YHWH's Eternal Redemptive Plan.
107:9 "For He has satisfied the thirsty soul" This can refer to the physical deliverance of God, for the particular event that those in Ps. 107:4-9 experienced, or it can be extrapolated to a wider spiritual sense. This Psalm, as a whole, can easily be generalized into the problems that all human beings face after Genesis 3 but uniquely the people of God, as they trust in the Lord and are delivered as a witness of God's power and love to an unbelieving world.
NASB (UPDATED) TEXT: 107:10-16
10There were those who dwelt in darkness and in the shadow of death,
Prisoners in misery and chains,
11Because they had rebelled against the words of God
And spurned the counsel of the Most High.
12Therefore He humbled their heart with labor;
They stumbled and there was none to help.
13Then they cried out to the Lord in their trouble;
He saved them out of their distresses.
14He brought them out of darkness and the shadow of death
And broke their bands apart.
15Let them give thanks to the Lord for His lovingkindness,
And for His wonders to the sons of men!
16For He has shattered gates of bronze
And cut bars of iron asunder.
107:10 "There were those who dwelt in darkness and in the shadow of death" The term "shadow of death" (BDB 853) is used in Psalm 23:4 and means "deep darkness" (BDB 161 construct BDB 853). It can be understood as a major crisis in life or someone at the point of death. In this particular case it is obvious that we are talking about prisoners held in the darkest, deepest dungeons.
This is the second of four possible scenarios of deliverance. See Contextual Insights, E.
107:11 "Because they had rebelled against the words of God" This is a very significant phrase. These crises that are overwhelming God's people are not because of God's lack of power or His lack of love, it is because of the people's open-eyed rebellion against God (cf. Ps. 107:17,34). Although this is not stated in every one of the four possible scenarios, it is obvious that the problems experienced by Israel are related to their sin and rebellion against the covenant (cf. Leviticus 26 and Deuteronomy 27-30).
▣ "the Most High" This Psalm uses several names for Deity (see SPECIAL TOPIC: NAMES FOR DEITY).
1. YHWH - Ps. 107:1,6,8,13,15,19,21,24,28,31,43
2. El - Ps. 107:11
3. Most High (Elyon, BDB 751) - Ps. 107:11
Number 3 is most often used by non-Israelites (cf. Gen. 14:19; Num. 24:15). Moses uses it in Deut. 32:8 (LXX) for YHWH's division of the earth into nations. Its usage in this Psalm adds to the evidence of the universal nature of this piece of literature.
107:12 "none to help" This little phrase is used often for the inability of any other deity to help (cf. 2 Kgs. 14:26; Ps. 22:11; 72:12; Isa. 63:5). YHWH is asserting that "There is no god but Me, and if you rebel against Me, there is no help. But if you respond to Me, there is no force on earth that can enslave you." See SPECIAL TOPIC: MONOTHEISM.
107:13 "they cried out to the Lord" See note at Ps. 107:6.
▣ "He saved them out of distress" This is the Hebrew word "saved" (BDB 446, KB 488, see SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM) [OT Term]). It primarily refers to physical deliverance in the OT. The term "saved" does take on spiritual aspects in the NT.
107:14 This repeats the physical salvation of these prisoners mentioned in Ps. 107:10.
107:15 This repeats the emphasis of Ps. 107:8. It is repeated again in 107:21 and 31 for emphasis.
The use of the phrase, "sons of men" (lit. "ben Adam"), has a universal component. YHWH, the Creator of humans in His likeness (cf. Gen. 1:26-27), is also the redeemer of all humans (cf. Gen. 3:15, see Special Topic: YHWH's Eternal Redemptive Plan). There is hope for Israel; there is hope for all!
107:16 "He shattered the gates of bronze and cut the bars of iron asunder" In their day, these metal gates were the strongest possible human barrier. These are metaphorical for the strength and power of God that knows no barriers in helping His people (i.e., Isa. 45:1-2).
NASB (UPDATED) TEXT: 107:17-22
17Fools, because of their rebellious way,
And because of their iniquities, were afflicted.
18Their soul abhorred all kinds of food,
And they drew near to the gates of death.
19Then they cried out to the Lord in their trouble;
He saved them out of their distresses.
20He sent His word and healed them,
And delivered them from their destructions.
21Let them give thanks to the Lord for His lovingkindness,
And for His wonders to the sons of men!
22Let them also offer sacrifices of thanksgiving,
And tell of His works with joyful singing.
107:17 "were afflicted" This is a metaphor about a sickness unto death. However, this verbal form is a reflexive, not a passive, and it should be translated "they afflicted themselves" (BDB 776, KB 853, Hithpael imperfect). It has been said that we do not break God's laws but that we break ourselves on God's laws. There is much truth in this statement about God's moral universe.
107:18 This is a way of speaking about a loss of appetite brought on by severe illness. In this verse Sheol is described as a fortress or city with gates (cf. Job 38:17). Quite often Sheol is personified or metaphoricalized in several different ways, but obviously we are speaking about death. See SPECIAL TOPIC: Where Are the Dead?
107:19 The phrase is repeated in Ps. 107:6,13,19, and 28. It is reminiscent of the period of the Judges.
107:20 "He sent His word and healed them" Notice here the Hebrew emphasis on the power of the spoken word. Much like Genesis 1, God spoke and it was accomplished. This same emphasis on the power of the word of God can be seen in Isa. 55:11. In the OT, when God spoke, His words became an independent, self-fulfilling existence.
The noun "destructions" (lit. "pits," BDB 1005) is a rare root and is found in only three places in the OT.
1. here
2. Pro. 28:10
3. Lam. 4:20
It could refer to
1. the schemes and plans of enemies (animal traps)
2. death (Sheol as the pit)
107:21 This phrase is repeated in Ps. 107:8,15,21,31. See full note at Ps. 107:8.
107:22 This verse emphasizes temple worship in Jerusalem, as does Ps. 107:23. It is possible that 107:2a also reflects a temple activity.
NASB (UPDATED) TEXT: 107:23-32
23Those who go down to the sea in ships,
Who do business on great waters;
24They have seen the works of the Lord,
And His wonders in the deep.
25For He spoke and raised up a stormy wind,
Which lifted up the waves of the sea.
26They rose up to the heavens, they went down to the depths;
Their soul melted away in their misery.
27They reeled and staggered like a drunken man,
And were at their wits' end.
28Then they cried to the Lord in their trouble,
And He brought them out of their distresses.
29He caused the storm to be still,
So that the waves of the sea were hushed.
30Then they were glad because they were quiet,
So He guided them to their desired haven.
31Let them give thanks to the Lord for His lovingkindness,
And for His wonders to the sons of men!
32Let them extol Him also in the congregation of the people,
And praise Him at the seat of the elders.
107:23 "Those who go down to the sea in ships" The Jews did not engage in seafaring activities very often. There is one example in 1 Kgs. 9:27,28, where Solomon built a fleet on the Gulf of Aqaba, but he was condemned because of this and the fact that the Phoenicians built and manned the ships. There is a veiled allusion to one of the Jewish tribes being involved in maritime activities in Jdgs. 5:17, but again, this is rather cryptic and uncertain in its meaning. The Jews simply did not engage in seafaring activity very much. The metaphorical background to Ps. 107:23-32 is a severe storm at sea, which would terrify desert dwellers.
This is the fourth hypothetical situation of deliverance; see Contextual Insights, E.
107:25-27 These are striking metaphorical examples of seasickness and fear associated with a storm at sea.
107:27 The verb in line two is literally "swallowed" (BDB 118, Hithapel imperfect), which denoted the sudden destruction of something (i.e., the sea swallowing a ship in a storm).
KB 135 III takes the root to be "to show oneself confused." This would be the only example of this root in the Hithpael, though it gives
1. a Niphal in Isa. 28:7
2. a Piel in Isa. 3:12; 19:3
3. a Pual in Isa. 9:16
Several English translations see this verb as relating to the experienced sailors' inability to use their knowledge of the sea in order to escape.
107:30 "their desired haven" This is literally "desired city." This term for "city" (BDB 562, KB 568) is found only here. Most English translations have "haven" or "harbor." I think it parallels the "inhabited city" of Ps. 107:4 and 36. It was a place of rest, provision, and safety! It may contrast "the gates of death" (i.e., Sheol, the city of the dead). Ultimately only God is such a place! He is the only eternal city (cf. Heb. 11:10)!
107:32 "the congregation of the people" This is a characteristic covenant phrase for Israel.
▣ "praised Him in the seat of the elders" There has been some speculation that Ps. 107:33-43 contains
1. the peoples' words to the elders
2. the elders' response to their words
Whatever the exact nature of the following verses, it does not fit the fourfold pattern that has been established in Ps. 107:4-32.
NASB (UPDATED) TEXT: 107:33-38
33He changes rivers into a wilderness
And springs of water into a thirsty ground;
34A fruitful land into a salt waste,
Because of the wickedness of those who dwell in it.
35He changes a wilderness into a pool of water
And a dry land into springs of water;
36And there He makes the hungry to dwell,
So that they may establish an inhabited city,
37And sow fields and plant vineyards,
And gather a fruitful harvest.
38Also He blesses them and they multiply greatly,
And He does not let their cattle decrease.
107:33-43 God's judgment is depicted and here has a purpose. That purpose is the restoration of God's people and their blessing. This is very similar to the blessing and cursing section of Lev. 26:1-13 and Deuteronomy 27-30.
NASB (UPDATED) TEXT: 107:39-43
39When they are diminished and bowed down
Through oppression, misery and sorrow,
40He pours contempt upon princes
And makes them wander in a pathless waste.
41But He sets the needy securely on high away from affliction,
And makes his families like a flock.
42The upright see it and are glad;
But all unrighteousness shuts its mouth.
43Who is wise? Let him give heed to these things,
And consider the lovingkindnesses of the Lord.
107:40,41 "princes. . .the needy" The reversal of roles is one of the characteristic signs of God's ways with humans. Those leaders of Israel who led their people astray are now judged and the poor and ostracized of the community are now brought into a place of redemption, health, and security.
In some contexts "the afflicted" refers to YHWH's faithful followers.
107:43a This is similar to the NT phrase, "To him who has ears, let him hear." God has revealed His plan for His people. Now His people must respond by faith. However, even with their faith response, the key is not their faithfulness, but God's faithfulness (cf. Ezek. 36:27-38).
107:43b This may refer to Deut. 32:7. Covenant obedience brings blessings (Ps. 107:33-38) but covenant disobedience brings cursings (cf Ps. 107:39-40).
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 do some commentators believe that Psalms 105, 106, and 107 are related even though they are found in two different books (i.e., divisions) in the Psalter?
2. What is the significance of the Hebrew word hesed, translated "lovingkindness" in the New American Standard, "mercy" in King James, that is found so often in this Psalm?
3. What is the supposed historical setting of this Psalm based on Ps. 107:2,3?
4. Describe the fourfold pattern of distress found in Ps. 107:4-32. Do pilgrims on their way to Jerusalem face these literal problems, or are they somehow metaphorical relating to the problems of life?
5. Why are Ps. 107:11,17, and 34 so significant when relating to the problems faced by Israel?
6. How are sin and sickness related in the Jewish mind (cf. Ps. 107:17; John 9:2; James 5:13)?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
God Praised and Supplicated to Give Victory MT Intro A Song, A Psalm of David |
Assurance of God's Victory Over Enemies | A Liturgy of Prayer for Victory Over National Enemies | A Prayer for Help Against Enemies | Morning Hymn and National Prayer |
108:1-6 | 108:1-4 | 108:1-4 | 108:1-4 | 108:1-2 |
108:3-4 | ||||
108:5-6 | 108:5-6 | 108:5-6 | 108:5 | |
108:6 | ||||
108:7-9 | 108:7-9 | 108:7-9 | 108:7-9 | 108:7 |
108:8 | ||||
108:9 | ||||
108:10-13 | 108:10-13 | 108:10-13 | 108:10-13 | 108:10-11 |
108:12-13 |
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. Etc.
CONTEXTUAL INSIGHTS
A. Psalm 108:1-5 is taken from Psalm 57:7-11.
B. Psalm 108:6-13 is taken from Psalm 60:5-12.
C. For the exegetical details see the full notes online at Psalms 57 and 60.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 108:1-6
1My heart is steadfast, O God;
I will sing, I will sing praises, even with my soul.
2Awake, harp and lyre;
I will awaken the dawn!
3I will give thanks to You, O Lord, among the peoples,
And I will sing praises to You among the nations.
4For Your lovingkindness is great above the heavens,
And Your truth reaches to the skies.
5Be exalted, O God, above the heavens,
And Your glory above all the earth.
6That Your beloved may be delivered,
Save with Your right hand, and answer me!
108:1a "steadfast" This verb (BDB 465, KB 464, Niphal participle) denotes a life of faith and faithfulness (cf. Ps. 57:8 [twice]; 112:7) to God's right path (cf. Ps. 16:11; 139:24). An example of someone who is not steadfast is given in Ps. 78:37.
The LXX, Peshitta, and Vulgate repeat the phrase, which shows that some assimilation between this Psalm and Ps. 57:7-11 has occurred.
For "heart" see SPECIAL TOPIC: THE HEART.
108:1b-3 The characteristics of a steadfast heart are
1. I will sing - BDB 1010, KB 1479, Qal cohortative
2. I will sing praises - BDB 274, KB 273, Piel cohortative
3. I will awaken the dawn - BDB 734, KB 802, Hiphil cohortative
4. I will give thanks - BDB 392, KB 389, Hiphil imperfect used in a cohortative sense
5. I will sing praises - same as #2
108:1b
NASB"even with my soul"
NKJV"even with my glory"
NRSV"awake my soul"
TEV"wake up my soul"
NJB"come my glory"
The NKJV is literal but NRSV, TEV, and NJB use the parallel in Ps. 57:8 to add the third use of the verb "awake" (BDB 734, KB 802), which appears twice in the MT.
See SPECIAL TOPIC: GLORY (DOXA). Here the word (BDB 458) is used of the psalmist's being (i.e., nephesh). This use of the term "glory" occurs in Ps. 7:5; 16:9; 30:12; 57:8.
The NET Bible (p. 979) suggests an emendation from כבוד (BDB 458) to "my life," כבד (lit. "liver", BDB 458). It makes reference to AB, p. 94, but AB uses the quote by Anath to explain the verb "exalt" used by YHWH and not as a support for the suggested emendation.
108:3 Notice the praise of YHWH extends to
1. the peoples
2. the nations
3. all the earth (cf. Ps. 108:5b
The universal element so characteristic of the previous Psalms continues! YHWH is the one true God, the only Creator, the only Savior. See Special Topic: Monotheism.
108:4
NASB"lovingkindness"
NKJV, LXX"Mercy"
NRSV"steadfast love"
TEV"covenant love"
NJB"faithful love"
JPSOA"faithfulness"
REB"unfailing love"
This is the special covenant noun (hesed) that described YHWH's faithfulness to His promises. Mankind's ultimate hope is in the merciful and faithful character of God! See SPECIAL TOPIC: LOVINGKINDNESS (HESED).
▣ "above the heavens" Notice the parallel with the next two lines. YHWH's lovingkindness and truth (see Special Topic: Believe, Trust, Faith and Faithfulness in the OT) reach above the heavens. Yea, YHWH Himself reaches above the physical creation (Ps. 108:5). The "heavens" are the atmosphere above the earth, not YHWH's dwelling place. See SPECIAL TOPIC: HEAVEN and Special Topic: The Third Heaven.
108:5 "glory" See note at Ps. 108:1.
108:6 "Your beloved" Here, this refers to the covenant people (cf. Ps. 60:5; 127:2; Jer. 11:15). It came to be a title for the Messiah (especially from the Servant Songs of Isaiah, i.e., Isa. 42:1). YHWH refers to Jesus by this title
1. at His baptism - Matt. 3:17
2. in a quote from Isaiah - Matt. 12:18
3. at His transfiguration - Matt. 17:5
It later becomes a title of family endearment for those who follow Jesus (i.e., Rom. 1:7; Col. 3:12; 1 Thess. 1:4; 2 Thess. 2:13).
▣ The first strophe has several imperatives.
1. awake, harp and lyre, Ps. 108:2 - BDB 734, KB 802, Qal
2. be exalted, O God, Ps. 108:5 - BDB 926, KB 1202, Qal
3. save, Ps. 108:6 - BDB 446, KB 448, Hiphil
4. answer, Ps. 108:6 - BDB 772, KB 851, Qal
Number 3 and 4 are prayer requests. Numbers 1 and 2 are related to praise.
NASB (UPDATED) TEXT: 108:7-9
7God has spoken in His holiness:
"I will exult, I will portion out Shechem
And measure out the valley of Succoth.
8Gilead is Mine, Manasseh is Mine;
Ephraim also is the helmet of My head;
Judah is My scepter.
9Moab is My washbowl;
Over Edom I shall throw My shoe;
Over Philistia I will shout aloud."
108:7-9 YHWH is speaking (several cohortatives) from His temple (lit. "sanctuary") about His ownership of Canaan. This strophe is from Ps. 60:6-8. Some of the strophes became slogans, catchphrases, or liturgy.
108:8 "Judah is My scepter" This is an allusion to Jacob's blessing of his children in Genesis 49, especially Gen. 49:10. This is also mentioned in Num. 24:17 (cf. Ps. 60:7).
NASB (UPDATED) TEXT: 108:10-13
10Who will bring me into the besieged city?
Who will lead me to Edom?
11Have not You Yourself, O God, rejected us?
And will You not go forth with our armies, O God?
12Oh give us help against the adversary,
For deliverance by man is in vain.
13Through God we will do valiantly,
And it is He who shall tread down our adversaries.
108:10-13 Because YHWH is the owner and controller of the Promised Land (i.e., Canaan), surely He will not allow His people to be defeated and displaced!
108:10 "the besieged city" The MT has "fortified city" (BDB 747 construct BDB 131). This may refer to the city of Bozrah because Edom is mentioned in the next line of poetry. Bozrah (BDB 131 II) is from the same Hebrew root as "city" or "fortification" (BDB 131, see IVP Bible Background Commentary, p. 551).
108:11 The covenant people were defeated in battle (cf. Ps. 44:9) because YHWH did not accompany them. The ark was carried into battle as a symbol of YHWH's personal presence with the soldiers. But if His people had proved unfaithful to the covenant, He would not give them the victory.
108:12 This is an acknowledgment that Israel's only hope is YHWH. Their military might and battle strategies cannot bring victory, only YHWH can!
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 two speakers in this Psalm?
2. What other Psalms does this one draw from?
3. What is Ps. 108:7-9 trying to communicate?
4. What major truths are expressed in Ps. 108:11-12?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Vengeance Invoked Upon Adversaries MT Intro For the choir director. A Psalm of David |
Plea for Judgment of False Accusers |
Prayer for Deliverance From Personal Enemies (A Lament) |
The Complaint of Someone in Trouble | An Imprecation |
109:1-5 | 109:1-5 | 109:1-5 | 109:1-5 | 109:1-3 |
109:4-5 | ||||
109:6-13 | 109:6-13 | 109:6-19 | 109:6-15 | 109:6-7 |
109:8-9 | ||||
109:10-11 | ||||
109:12-13 | ||||
109:14-20 | 109:14-20 | 109:14-15 | ||
109:16-19 | 109:16-17 | |||
109:18-19 | ||||
109:20-25 | 109:20-25 | 109:20-21 | ||
109:21-25 | 109:21-25 | |||
109:22-23 | ||||
109:24-25 | ||||
109:26-29 | 109:26-29 | 109:26-31 | 109:26-29 | 109:26-27 |
109:28-29 | ||||
109:30-31 | 109:30-31 | 109:30-31 | 109:30-31 |
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. Etc.
CONTEXTUAL INSIGHTS
A. The psalmist feels that he has been unfairly treated by those he loved (first strophe, Ps. 109:1-5).
1. their words
a. wicked, Ps. 109:1
b. deceitful, Ps. 109:1
c. lying, Ps. 109:2
d. words of hatred, Ps. 109:3
e. accuse, Ps. 109:4
2. their acts
a. fought against me without cause, Ps. 109:3
b. repaid evil for good, Ps. 109:5
c. repaid hatred for love, Ps. 109:5
3. this may reflect a court scene where the psalmist is falsely accused (cf. Ps. 109:6-7)
B. He prays a series of judgments (jussives) on his adversaries (second and third strophe, Ps. 109:6-13, 14-20).
1. let an accuser stand at his right hand, Ps. 109:6 - BDB 763, KB 840, Qal imperfect used in a jussive sense
2. let him come forth guilty, Ps. 109:7 - BDB 422, KB 425, Qal imperfect used in a jussive sense
3. let his prayer become sin, Ps. 109:7 - BDB 224, KB 243, Qal imperfect used in a jussive sense
4. let his days be few, Ps. 109:8 - same form as #3
5. let another take his office, Ps. 109:8 - BDB 542, KB 534, Qal imperfect used in a jussive sense
6. let his children be fatherless, Ps. 109:9 - same as #3
7. let his wife be a widow, Ps. 109:9 - same as #3
8. let his children wander about, Ps. 109:10 - this is an infinitive absolute and an imperfect verb from the same root (BDB 631, KB 681), which was a grammatical way to show intensity
a. beg - BDB 981, KB 1371, Piel perfect
b. seek sustenance - BDB 205, KB 233, Qal perfect
The NASB translates the perfects of Ps. 109:10 as jussives (i.e., "let. . .").
9. let the creditor seize all he has, Ps. 109:11 - BDB 669, KB 723, Piel imperfect used in a jussive sense
10. let strangers plunder the product of his labor, Ps. 109:11 - BDB 102, KB 117, Qal imperfect used in a jussive sense
11. let there be none to extend lovingkindness to him, Ps. 109:12 - BDB 224, KB 243, Qal jussive
12. let there not be any to be gracious to his fatherless children, Ps. 109:12 - same as #11
13. let his posterity be cut off, Ps. 109:13 - same as #11
14. let their name be blotted out, Ps. 109:13 - BDB 562, KB 567, Niphal jussive
15. let the iniquity of his father be remembered, Ps. 109:14 - BDB 269, KB 269, Niphal imperfect used in a jussive sense
16. do not let the sin of his mother be blotted out, Ps. 109:14 - BDB 562, KB 567, Niphal jussive
17. let them be before the Lord continually, Ps. 109:15 - same as #3
18. let the Lord cut off their memory, Ps. 109:15 - BDB 503, KB 500, Hiphil jussive
19. let it be to him as a garment (i.e., cursing), Ps. 109:19 - same as #11
20. NASB, NKJV, NJB translate Ps. 109:20a as another jussive but it is a Qal participle
C. Psalm 109:16-18 lists the reasons why YHWH should judge him.
1. he did not remember to show lovingkindness, Ps. 109:16
2. he persecuted the afflicted and needy man, Ps. 109:16
3. he loved cursing, Ps. 109:17
4. he clothed himself in cursing as a garment, Ps. 109:18
D. In Psalm 109:21-25 the psalmist describes his need and asks for help (note the contrasting conjunction, "but for You, O God").
1. deal kindly with me - BDB 793, KB 889, Qal imperative
2. deliver me - BDB 664, KB 717, Hiphil imperative
He bases his prayers on
1. YHWH's name sake, Ps. 109:21
2. YHWH's lovingkindness, Ps. 6:4; 44:26; 109:21,26; 119:149
3. his need
a. I am afflicted and needy
b. my heart is wounded
c. I am passing like a shadow
d. I am shaken off like the locust
e. my knees are weak from fasting
f. my flesh has grown lean
g. I have become a reproach
E. In Ps. 109:26-29 the psalmist continues his prayer and expresses his desire for YHWH's judgment on his adversaries.
1. help me - BDB 740, KB 810, Qal imperative
2. save me according to Your lovingkindness - BDB 446, KB 448, Hiphil imperative, cf. Ps. 109:21
3. he prays for YHWH to
a. let them know their judgment is from Him - BDB 393, KB 390, Qal imperfect used in a jussive sense
b. let them curse, but do not bless - BDB 886, KB 1103, Piel imperfect used in a jussive sense, which draws a reaction from YHWH (i.e., not to bless)
c. let them be ashamed - BDB 101, KB 116, Qal imperfect used in a jussive sense (NKJV, NRSV), as there was a contrasting statement in Ps. 109:28a, so too, in 109:28c
d. let my accusers be clothed with dishonor - BDB 527, KB 519, Qal imperfect used in a jussive sense (NASB, NKJV, NRSV)
e. let them cover themselves with their own shame - BDB 741, KB 813, Qal imperfect used in a jussive sense (NASB, NKJV, NRSV)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 109:1-5
1O God of my praise,
Do not be silent!
2For they have opened the wicked and deceitful mouth against me;
They have spoken against me with a lying tongue.
3They have also surrounded me with words of hatred,
And fought against me without cause.
4In return for my love they act as my accusers;
But I am in prayer.
5Thus they have repaid me evil for good
And hatred for my love.
109:1 "O God of my praise" This phrase is found only here and in Deut. 10:21, but the concept is recurrent (i.e., Psalm 146-148). The LXX translates this phrase as "O God do not pass over my praise in silence."
▣ "Do not be silent" This is a Hebrew plea for YHWH to hear and respond to prayer (cf. Ps. 28:1; 35:22; 38:12; 83:1).
109:2-3 There is power in words both for blessing and for hurting. Our words reveal our hearts! See Special Topic: Human Speech.
The AB (p. 100) sees these verses as allusions to animal attacks.
1. mouth of attacking animals (cf. Ps. 22:14; Lam. 3:46-47)
2. "speaking" (BDB 180) in sense of "pursuing"
3. "surrounding" like a pack of animals
109:4-5 Being attacked is painful but being attacked by those you trusted and befriended is doubly painful (cf. Ps. 35:12; 38:20).
NASB (UPDATED) TEXT: 109:6-13
6Appoint a wicked man over him,
And let an accuser stand at his right hand.
7When he is judged, let him come forth guilty,
And let his prayer become sin.
8Let his days be few;
Let another take his office.
9Let his children be fatherless
And his wife a widow.
10Let his children wander about and beg;
And let them seek sustenance far from their ruined homes.
11Let the creditor seize all that he has,
And let strangers plunder the product of his labor.
12Let there be none to extend lovingkindness to him,
Nor any to be gracious to his fatherless children.
13Let his posterity be cut off;
In a following generation let their name be blotted out.
109:6-20 These two strophes sound so harsh to modern people. The psalmist is simply asking for the covenant curses (cf. Leviticus 26; Deuteronomy 27-30) on faithless Israelites to become a reality to his enemies. He feels he is on YHWH's side; to attack him is to attack YHWH.
The Jewish Study Bible (p. 1407) says this is the longest cursing section in the Psalter. It is so vivid and graphic that some commentators think it reflects what the enemies were saying against the psalmist (i.e., Jerome Bible commentary, NJB, and NIV footnote). However, this cannot be proven from the MT. The only evidence would be the singular form used in Ps. 109:6-19, which is probably a collective singular.
109:6 "an accuser" This is the Hebrew term (BDB 966, cf. Ps. 109:20,29) that came to be a title for personified evil, Satan. See SPECIAL TOPIC: SATAN.
109:8 "office" It is uncertain from the context what this word (BDB 824) means. It can refer to "stored provisions," cf. Isa. 15:7. The attacker had a place of prominence and power. This phrase (along with Ps. 69:25 from the LXX) is used in Acts 1:20 as referring to Judas Iscariot. Acts used the word "office" as relating to an election for Judas' replacement as an Apostle.
NASB (UPDATED) TEXT: 109:14-20
14Let the iniquity of his fathers be remembered before the Lord,
And do not let the sin of his mother be blotted out.
15Let them be before the Lord continually,
That He may cut off their memory from the earth;
16Because he did not remember to show lovingkindness,
But persecuted the afflicted and needy man,
And the despondent in heart, to put them to death.
17He also loved cursing, so it came to him;
And he did not delight in blessing, so it was far from him.
18But he clothed himself with cursing as with his garment,
And it entered into his body like water
And like oil into his bones.
19Let it be to him as a garment with which he covers himself,
And for a belt with which he constantly girds himself.
20Let this be the reward of my accusers from the Lord,
And of those who speak evil against my soul.
109:14-15 This may be an allusion to the two books (i.e., the book of deeds and the book of life) which symbolize God's memory. See SPECIAL TOPIC: THE TWO BOOKS OF GOD.
109:17-19 The curses referred to prayers for God to punish. The psalmist is asking for his persecutor's prayer for vengeance to be turned back on themselves. In the OT if one is found to be a false witness in court, he bears the punishment of the one falsely accused.
109:20 This is a summary conclusion to Ps. 109:6-19. It could go with 109:6-19 (i.e., NASB, NKJV) or with the next strophe (cf. NRSV, TEV, NJB).
NASB (UPDATED) TEXT: 109:21-25
21But You, O God, the Lord, deal kindly with me for Your name's sake;
Because Your lovingkindness is good, deliver me;
22For I am afflicted and needy,
And my heart is wounded within me.
23I am passing like a shadow when it lengthens;
I am shaken off like the locust.
24My knees are weak from fasting,
And my flesh has grown lean, without fatness.
25I also have become a reproach to them;
When they see me, they wag their head.
109:21 "for Your name's sake" This is a recurrent theme (cf. Ps. 23:3; 25:11; 31:3; 79:9; 106:8). The name represents the person. See Special Topic: "The Name" of YHWH.
109:24 This verse can be interpreted in two ways (see UBS Handbook, p. 944).
1. the psalmist has been voluntarily fasting
2. the psalmist has had no
a. good food
b. olive oil for anointing
109:25 "they wag their head" This was a gesture of contempt (cf. 2 Kgs. 19:21; Job 16:4; Ps. 22:7; Isa. 37:22; Jer. 18:16; 48:27; Lam. 2:15; Matt. 27:39; Mark 15:29).
NASB (UPDATED) TEXT: 109:26-29
26Help me, O Lord my God;
Save me according to Your lovingkindness.
27And let them know that this is Your hand;
You, Lord, have done it.
28Let them curse, but You bless;
When they arise, they shall be ashamed,
But Your servant shall be glad.
29Let my accusers be clothed with dishonor,
And let them cover themselves with their own shame as with a robe.
109:27 This is a typical OT role reversal motif. The psalmist wants to be vindicated by YHWH in the presence of his enemies (cf. Ps. 23:5).
109:28 "Your servant" The noun "servant" (BDB 713) can be used of
1. a slave
2. subjects of a king
3. worshipers (cf. Deut. 32:36,43)
4. Levite singers (cf. Ps. 113:1; 134:1; 135:1)
5. Israel (cf. Isa. 41:8-9)
6. BDB 714, #6, suggests the usage here is simply a polite address to God (cf. Ps. 19:11,13; 27:9; 31:16; 35:27; 69:17; 143:2)
7. NASB Study Bible (p. 856) sees it as a reference to the Davidic Messiah (cf. Ps. 78:20; Isa. 42:1)
8. special title for leaders
a. Abraham - Gen. 26:24
b. Isaac - 24:14
c. Jacob - Ezek. 28:25; 37:25
d. Moses - Num. 12:7; Deut. 34:5
e. Joshua - Jos. 24:29 (after his death)
f. David - 2 Sam. 3:18; 7:5,8,26
NASB (UPDATED) TEXT: 109:30-31
30With my mouth I will give thanks abundantly to the Lord;
And in the midst of many I will praise Him.
31For He stands at the right hand of the needy,
To save him from those who judge his soul.
109:30-31 The psalmist praises YHWH for His faithfulness and justice.
1. I will give thanks abundantly to the Lord - BDB 392, KB 389, Hiphil imperfect used in a cohortative sense
2. I will praise Him - BDB 237, KB 248, Piel imperfect used in a cohortative sense
109:31 "For He stands at the right hand of the needy" This is in direct contrast to the wicked accuser of Ps. 109:6. This same phrase is used of Satan in Zech. 3:1.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What does God's silence imply?
2. List the actions of the wicked.
3. Why do many commentators think the enemies were close friends?
4. How does one explain the desire for violence against another person?
5. How is Ps. 109:14 related to the concept of the book of life?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Lord Gives Domination to the King MT Intro A Psalm of David |
Announcement of the Messiah's Reign |
The Lord Promises Victory to His King (A Royal Psalm) |
The Lord and His Chosen King | The Priest Messiah |
110:1-3 | 110:1-2 | 110:1 | 110:1-3 | 110:1 |
110:2-4 | 110:2 | |||
110:3-4 | 110:3 | |||
110:4-7 | 110:4 | 110:4 | ||
110:5-7 | 110:5-7 | 110:5-7 | 110:5-7 |
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. Etc.
CONTEXTUAL INSIGHTS
A. It is difficult to interpret this Psalm because we do not know the exact historical setting. There is some evidence from the non-original, non-inspired title of this Psalm, "A Psalm of David." Jesus' affirmation of this in Matt. 22:41-46; Mark 12:35-37; Luke 20:41-44; and many other places in the NT, shows not only the significance of this Psalm, but also the historical setting sometime in David's life. This Psalm is quoted in the NT more than any other Psalm (i.e., it is viewed as Messianic and directly referring to Jesus in an eschatological setting). Some have assumed that the best historical setting in David's life is his response to God's wonderful, marvelous promise in 2 Sam. 17:12-16. Others have assumed these are David's words in his old age after Solomon was coronated king. The reason for this is that David calls him, "my lord," which would be highly unusual.
B. Another key in interpreting the Psalms, besides historical setting, is to find the logical progress/process of the author's thoughts—for us as westerners, this is done by outlining paragraph divisions. These literary units are not inspired, but they help us to try to find the logical and literary link between verses. The New American Standard Bible (NASB) and the New International Version (NIV) divide this Psalm into verses 1-3 and 4-7. However, the Revised Standard Version (RSV) divides it into verses 1-4 and 5-7. The new translation by the Jewish Publication Society of America (JPSOA) divides this Psalm into verse 1 by itself, then parallel couplets: verses 2 and 3, 4 and 5; 6 and 7. It seems to be that Dr. Kidner, OT Tyndale Commentary Series, has the best possible structure of this Psalm. He asserts there are two quotes by God: verses 1 and 4. Then the conflict caused by God's statements are described in verses 2 and 3 and 5-7. Ps. 110:5-7 does not really relate to 110:9, but rather relates to 110:2 and 3.
C. Places in the NT that quote or allude to Psalm 110.
1. Ps. 110:1a - Matt. 22:44; Mark 12:36; Luke 20:42,43; Acts 2:34,35; Heb. 1:13
2. Ps. 110:1b - Matt. 26:64; Acts 7:55,56; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3; 8:1; 10:12; 12:2
3. Ps. 110:1c - 1 Cor. 15:25; Eph. 1:22; Heb. 10:13
4. Ps. 110:4 - Heb. 5:6; 6:20; 7:17,21
5. Ps. 110:5c - Rom. 2:5; Rev. 6:17
D. Two of the most difficult verses in Hebrew are Ps. 110:3 and 7. Thank goodness they do not have a significant place in the overall interpretation of this Psalm. Please check the translations available to you to note the wide differences that have been employed by translators to catch the essence of these difficult Hebrew verses.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 110:1-3
1The Lord says to my Lord:
"Sit at My right hand
Until I make Your enemies a footstool for Your feet."
2The Lord will stretch forth Your strong scepter from Zion, saying,
"Rule in the midst of Your enemies."
3Your people will volunteer freely in the day of Your power;
In holy array, from the womb of the dawn,
Your youth are to You as the dew.
110:1 "The Lord says" Notice the word "Lord" is in all caps, therefore, it refers to the covenant name for God, YHWH, which is a form of the Hebrew verb, "to be" (cf. Exod. 3:14, see Special Topic: Names For Deity). It is the Covenant God who speaks.
▣ "to my Lord" The second term for Lord has only a capital "L" and, therefore, reflects the Hebrew Adonai ("my Lord"). The Hebrew noun (BDB 101) means "owner," "husband," "lord," "master." It is obvious that this is a reference to the Messiah (see SPECIAL TOPIC: MESSIAH).
▣ "Sit" This term "sit" (BDB 442, KB 444, Qal imperative) has been seen in different ways. It looks as if, in context, it refers to the place of honor beside YHWH's throne. If that is the context, we are speaking of a co-ruler with YHWH, and if that is true, this is a strong implication of deity. See SPECIAL TOPIC: THE TRINITY and Special Topic: The Deity of Christ from the OT.
If "sit" refers to the finished work of the priest/king, which seems to be an allusion drawn in Heb. 1:2-3; 10:12-13, then the "sit" is a reference to a finished sacrificial work and the reign of the Messiah/High Priest (cf. Zechariah 3-4).
▣ "at My right hand" This is an anthropomorphic phrase speaking of the strongest arm of the human body. Most human beings are right-handed, therefore, that arm is used as a symbol of honor, power, authority, or preeminence. See SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM).
▣ "until" This preposition (BDB 723 III) is a rather problematic word for me because it seems to imply that this place of honor and power at God's right hand is limited in time until some events happen, but it has a wide semantic usage. The Messiah's reign will turn into the Father's reign (cf. 1 Cor. 25:24-25).
However, this same Hebrew consonantal term can be revocalized as the word, "seat." In this sense, the verb "make" would have two accusatives or objects, "seat" and "footstool." We learn from Assyrian wall paintings and carvings that the throne and table of the king rest on the backs of slaves and that may be the allusion to this phrase in Ps. 110:1.
▣ "a footstool for Your feet" Again, this is an obvious ancient Oriental metaphor for victory over enemies (cf. Jos. 10:24).
110:2 "The Lord will stretch forth Your strong scepter from Zion" There have been several ways to translate this verse, but it is obvious that we are speaking of the universal reign of YHWH, moving from Jerusalem in concentric circles, to encompass all the world. There are numerous OT allusions to this event. This seems to be speaking of a reign of the Messiah as YHWH's representative.
The term "scepter" (BDB 641) originally referred to something made from wood.
1. a club for war
2. a staff for shepherding
It came to symbolize rule and authority. In a context of YHWH's reign, it may still refer to YHWH's authority and power through a representative leader (i.e., Moses' staff, cf. Exodus 4; 7).
▣ "Rule in the midst of Your enemies" The verb "rule" (BDB 921 I, KB 1190, Qal imperative) is an extremely strong term (i.e., "have dominion," cf. Dan. 7:13-14). This is similar to Psalm 2 (especially Ps. 2:9). Psalm 2 has much in common with Psalm 110.
1. both involve YHWH and His Messiah
2. both involve conflict with the empires of the world
110:3 "Your people will volunteer freely in the day of Your power" Notice the contrast in how the Messiah will deal with His enemies and how the Messiah's people will rally to His cause. This is similar to the volunteer army of Jdgs. 5:2. This phrase, "will volunteer freely," is primarily used for the freewill gift
1. for building the tabernacle or later temple
2. of sacrifices at the temple
This may be an allusion to Rom. 12:1, where believers give their bodies as a living sacrifice to God. This is a beautiful picture of the dedication of God's people to the Messiah.
The UBS Text Project (p. 393) suggests a change in the vowels to form
1. "you were endowed with princely gifts" - NEB
2. "You gain the homage of your people" - REB
However, UBS gives this option only a "C" rating (considerable doubt). The JPSOA translates the phrase as "Your people come forward willingly on your day of battle," which follows the MT.
▣ "in holy array" There have been two different ways to look at this verse. "Holy array" is the translation followed by the Masoretic Text (MT) and the Septuagint (LXX). However, some translations change a Hebrew "d" to an "r" and translate it "the mountains of holiness," and this is followed by the Symmachus translation of the Hebrew, Jerome's translation, and the RSV. The UBS Text Project (p. 394) gives this option a "C" rating (considerable doubt).
▣ "the womb of the dawn" It is uncertain if this is a description of
1. the Messiah Himself
2. His army
3. a metaphor of abundance and eternality
As the dew comes with the dawn every morning in such abundance in parts of Palestine, many commentators have asserted that this is a metaphor for abundance.
This is a difficult verse.
NASB"Your youth"
NKJV, NJB,
REB"of Your youth"
NRSV"your youth will come to you"
JPSOA"of youth"
LXX"I brought you forth"
The UBS Text Project (p. 396) suggests a change of vowels that results in "I have begotten you" (cf. LXX, Peshitta, Vulgate; see NIDOTTE, vol. 2, p. 124, #11), but gives the suggestion a "C" rating (considerable doubt), yet chooses it over the MT. The LXX takes ילדתיך as a form of the verb ילד (BDB 408) "to bear" or "bring forth." "Youth" is a derivative of this verb, ילדות (cf. NIDOTTE, vol. 2, p. 455).
NASB (UPDATED) TEXT: 110:4-7
4The Lord has sworn and will not change His mind,
"You are a priest forever
According to the order of Melchizedek."
5The Lord is at Your right hand;
He will shatter kings in the day of His wrath.
6He will judge among the nations,
He will fill them with corpses,
He will shatter the chief men over a broad country.
7He will drink from the brook by the wayside;
Therefore He will lift up His head.
110:4 "The Lord has sworn" The verb (BDB 989, KB 1396) is a Niphal perfect. This is a very strong way of asserting that what God is saying is true and will be always be true! Please read Heb. 6:16-18, where God says the two unchangeable things are His promises and His oath. Our basic trust is in the trustworthiness of God; when He speaks and promises, what He says is trustworthy.
"Sworn" in Ps. 110:4 parallels "says" in 110:1.
▣ "and will not change His mind" This is another anthropomorphic phrase (lit. "be sorry," BDB 636, KB 688, Niphal imperfect) using the analogy of human repenting or relenting to describe what God will not do (cf. Heb. 7:21).
The subject is obviously YHWH. One wonders if the other pronouns of Ps. 110:5-7 refer to victorious, powerful YHWH or His earthly representative (i.e., the king of His covenant people).
▣ "You are a priest forever
According to the order of Melchizedek" The Jewish Publication Society of America (JPSOA) has translated this, "you are a priest forever, a righteous king by my decree." The "order of Melchizedek" has been understood in several ways.
1. his name means, "king of righteousness"
2. his city was seen, i.e., Jerusalem
3. he is the only person in the OT who is both king and priest
The NT discussion about Melchizedek is found in Hebrews (cf. Heb. 5:6,10; 6:20; 7:1,10,11,15,17). The OT account is found in Gen. 14:18-20. Melchizedek is used because Abraham paid tithes to him (i.e., Gen. 14:20), therefore, in Jewish reckoning, he is a superior priesthood to the Jewish priesthood (see Special Topic: Melchizedek).
1. he is from the key city
2. he has the right name
3. he holds the right position: priest/king
▣ Notice the use of the word "forever" (see Special Topic: Forever ([‘olam]). This implies an eschatological setting, person, and victory! If the NT is inspired (and it is!), this Psalm refers specifically to Jesus of Nazareth!
110:5 "The Lord is at Your right hand" This is different imagery from Ps. 110:1b. I think there is no real theological significance in the variation. It simply means that the Messiah will be empowered, supported, and encouraged by YHWH Himself (cf. Ps. 110:4).
110:5,6c "He will shatter kings in the day of His wrath" The kings are used here as a way of referring to God's victory over the armies of the Gentiles (note, "kings, 110:5; "the nations," 110:6; "the chief men," 110:7 imply universal imagery; NRSV has "wide earth" in 110:6c). This same eschatological confrontation can be seen in Psalm 2 and Revelation 19:11-21.
110:6 "He will judge among the nations" This alludes to an eschatological setting. Again, it is God dealing with the whole world, both in judgment and, though it is implied and not stated, in mercy.
110:7 This verse is difficult in Hebrew, so difficult that some scholars have asserted that we have lost a part of the text. Whatever the exact meaning, it is obviously a symbol of victory (i.e., God's defeat of all those who oppose Him). The metaphor seems to be drawn from the idea of a fleeing, defeated foe and a pursuing victor having time to refresh himself at the water crossings, therefore, renewing his strength. The other possible interpretation of, "to lift the head," is found in Ps. 3:3 and 27:6, where it is God's Messiah as righteous Judge who lifts the head of His people, so as to acknowledge them. Whichever allusion is meant, (1) the strength and virility of the Messiah or (2) His act of mercy toward His own people at the defeat of all opposition, is textually uncertain.
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 both Jesus and His Apostles quote this Psalm more often than any other?
2. What is the significance of a direct quote by God in Ps. 110:1 and 4?
3. Where in this Psalm do we find the allusion to the Messiah as prophet, priest, and king?
4. Why have there been so many different translations of Ps. 110:3 and 7?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Lord Praised for His Goodness No MT Intro |
Praise to God for His Faithfulness and Justice | Hymn of Praise to the Lord for His Great Deeds | In Praise of the Lord | In Praise of Yahweh's Deeds |
111:1-6 | 111:1 | 111:1-10 | 111:1a | 111:1a |
111:1b-3 | 111:1b-2 | |||
111:2-6 | ||||
111:3-4 | ||||
111:4-6 | ||||
111:5-6 | ||||
111:7-10 | 111:7-9 | 111:7-10 | 111:7-8 | |
111:9-10 | ||||
111:10 |
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. Etc.
CONTEXTUAL INSIGHTS
A. Psalms 111 and 112 are acrostic, wisdom psalms. Each line of poetry begins with the next letter of the Hebrew alphabet. The acrostic starts at Ps. 111:1b.
B. These two Psalms are also linked by the phrase, "His righteousness endures forever," which occurs in the Psalter only in Ps. 111:3 and Ps. 112:3,9.
C. Psalm 111 praises YHWH, while Psalm 112 praises the faithful followers of YHWH.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 111:1-6
1Praise the Lord!
I will give thanks to the Lord with all my heart,
In the company of the upright and in the assembly.
2Great are the works of the Lord;
They are studied by all who delight in them.
3Splendid and majestic is His work,
And His righteousness endures forever.
4He has made His wonders to be remembered;
The Lord is gracious and compassionate.
5He has given food to those who fear Him;
He will remember His covenant forever.
6He has made known to His people the power of His works,
In giving them the heritage of the nations.
111:1 "Praise the Lord" This is the translation of the Hebrew, "hallelujah." It is made up of the verb "praise" (BDB 237 II, KB 248, Piel imperative) and "Yah" (BDB 219). It denotes a worship setting and is used liturgically at the beginning or ending of many Psalms (i.e., Ps. 102:18; 104:35; 105:45; 106:1,48; 111:1; 112:1; 113:1,9; 115:17,18; 116:19 and twenty-one more times).
The liturgical aspect is confirmed by Ps. 111:1c.
This first line is not part of the acrostic but serves as a title to this Psalm.
▣ "Lord" This is the covenant name for Israel's God. See SPECIAL TOPIC: NAMES FOR DEITY.
▣ "I will give thanks to the Lord" Notice the parallel with line 1, different form but same concept.
1. hallelujah - BDB 237, KB 248, Piel imperative
2. give thanks - BDB 392, KB 389, Hiphil imperfect used in a cohortative sense
▣ "with all my heart" This is a Hebrew idiom of complete dedication (cf. Ps. 9:1; 86:12; 138:1). For "heart" see SPECIAL TOPIC: THE HEART.
▣ "In the company of the upright and in the assembly" This phrase could refer to
1. one group of worshipers at the temple
2. two groups (cf. Ps. 107:32)
a. a group of leaders (cf. Exod. 3:16)
b. the large worshiping group
111:2-6 Notice the parallel between
1. great are the works of the Lord, Ps. 111:2a
2. splendid and majestic is His work, Ps. 111:3a (cf. Ps. 96:6; 104:1)
3. his wonders to be remembered, Ps. 111:4a
4. He has made known to His people the power of His works, Ps. 111:6a
See Special Topic: Wonderful Things to see the different ways that YHWH has revealed Himself through His acts and words.
111:2b As a teacher/preacher, the phrase speaks so strongly to me "God's revelations are available to all but must be studied/pondered and applied" (cf. Ps. 111:10b; Ezra 7:10)! Do you delight in them, live them, teach them?
111:3b "His righteousness endures forever" This phrase is repeated in Ps. 112:3,9, and no where else in these exact words. This implies that Psalms 111 and 112 were written by the same person.
For the recurrent concept of YHWH's righteousness see the SPECIAL TOPIC: RIGHTEOUSNESS.
The participle "endures" (BDB 763, KB 840) is also used of God's revelation in Ps. 19:9. Jesus addresses the OT's inspiration and eternality in Matt. 5:17-19!
111:4b One of the crucial questions after belief in God is, what is He like? What is His nature? This phrase reflects the OT characterization of the God of Israel (cf. Exod. 34:6-7; Num. 14:18; Deut. 4:31; Neh. 9:17; Ps. 86:15; 103:8; 145:8). See Special Topic: Characteristics of Israel's God.
111:5-6 These verses describe some of the things God has done.
1. gives food to those who fear/awe Him (i.e., Exodus and Numbers; Matt. 6:11,31-33)
2. remembers His covenant forever (i.e., this refers to His promises to the Patriarchs, cf. Genesis 12; 15; 18; 22; Ps. 105:8; see SPECIAL TOPIC: COVENANT)
3. made Himself known to His people (cf. Ps. 19:7-12)
4. gives His people the nations for an inheritance
a. in a Messianic sense in Ps. 2:8; 67:7
b. in a conquest of Canaan sense in Gen. 15:12-21
NASB (UPDATED) TEXT: 111:7-10
7The works of His hands are truth and justice;
All His precepts are sure.
8They are upheld forever and ever;
They are performed in truth and uprightness.
9He has sent redemption to His people;
He has ordained His covenant forever;
Holy and awesome is His name.
10The fear of the Lord is the beginning of wisdom;
A good understanding have all those who do His commandments;
His praise endures forever.
111:7-10 This strophe affirms the trustworthiness of God and His revelation/promises. It foreshadows Psalm 119 and reflects Psalm 19.
Notice the ways God's revelations are described.
1. truth and justice (cf. Ps. 19:9)
2. sure (cf. Ps. 19:7; 93:5)
3. upheld forever and ever (cf. Ps. 19:9)
4. performed in truth and uprightness
Notice the ways God Himself is described.
1. He sent redemption to His people
2. He ordained His covenant forever
3. He is holy and awesome
Notice the different words used to describe His revelations.
1. precepts - BDB 824 (cf. Ps. 19:8)
2. commanded - BDB 845 (cf. Ps. 19:8; using the noun, BDB 846)
3. fear - BDB 432 (cf. Ps. 19:9)
See Special Topic: Terms Used For God's Revelation.
111:7 "His hands" See Special Topic: God Described As Human (anthropomorphism).
▣ "truth" This feminine noun (BDB 54) occurs in Ps. 111:7 and 8. It is literally "faithfulness." The same Hebrew root (BDB 54) forms the word "sure" (BDB 52, Niphal participle) in Ps. 111:7 (cf. Ps. 19:7). See Special Topic: Believe, Trust, Faith and Faithfulness in the OT.
111:8 "forever and ever" This Hebrew idiom of permanence is formed by
1. forever - BDB 723 I (cf. Ps. 111:3,8; 112:3,9)
2. and ever - BDB 761 (cf. Ps. 111:9; 19:9; see Special Topic: Forever ['olam])
111:9 "redemption" See Special Topic: Ransom/Redeem
▣ "holy" "Holy" (BDB 872) and "awesome" (BDB 431) appear together in Ps. 99:3. See SPECIAL TOPIC: HOLY.
▣ "awesome" This is the common Hebrew verb "to fear" (BDB 431, KB 432, Niphal participle). It is used
1. of YHWH Himself - Deut. 7:21; 10:17,21; Neh. 1:5; 4:14; 9:32; Ps. 47:2; 68:35; 76:7; Dan. 9:4
2. of His acts - Ps. 65:5; 66:3,5; 106:22; 145:6
3. of the appropriate response of His people - Deut. 4:10; 5:5; 6:2,13,24; 10:12,20; 13:11; 14:23; 17:13,19; 19:20; 21:21; 25:18; 28:58; 31:12; Jos. 4:24
4. of the Gentiles - Deut. 28:10; Jos. 4:24; 9:24; Ps. 67:7
111:10a This is the first principle and the central theme of Proverbs (cf. Pro. 1:7; 9:10), also note online at Eccl. 12:13.
111:10b Notice that knowing God's revelation demands obeying it/them! Biblical faith is not only a theological creed to be affirmed but a lifestyle (cf. Matt. 7:13-27; Eph. 2:8-9,10).
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 "company" is being addressed in Ps. 111:1c?
2. Does the Psalm tell us exactly which "works of the Lord" are being extolled?
3. How is Ps. 111:4b related to Exod. 34:6-7?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Prosperity of the One who Fears the Lord No MT Intro | The Blessed State of the Righteous |
The Contrasting Fate of the Righteous and the Wicked (Wisdom Psalm) |
The Happiness of a Good Person | Praise of the Upright |
112:1-6 | 112:1a | 112:1-3 | 112:1a | 112:1a |
112:1b-d | 112:1b-3 | 112:1b-2 | ||
112:2-8 | ||||
112:3-4 | ||||
112:4-10 | 112:4-6 | |||
112:5-6 | ||||
112:7-9 | 112:7-10 | 112:7-8 | ||
112:9-10 | 112:9 | |||
112:10 | 112:10 |
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. Etc.
CONTEXTUAL INSIGHTS
A. See Contextual Insights of Psalm 111 for the obvious connections between Psalms 111 and 112.
B. Psalm 111 praises YHWH but Psalm 112 praises the faithful follower (cf. Psalm 128).
1. he fears the Lord, Ps. 112:1b
2. he delights in His revelations, Ps. 112:1c (cf. Ps. 1:2)
3. his descendants will be mighty on earth, Ps. 112:2a
4. they will be blessed, Ps. 112:2b
5. they are prosperous, Ps. 112:3a
6. his righteousness endures forever, Ps. 112:3b
7. he and his family have light in darkness, Ps. 112:4a
8. he is gracious, Ps. 112:4b,5a,9a
9. he is compassionate, Ps. 112:4b
10. he is upright, Ps. 112:4b
11. he conducts his officers with justice, Ps. 112:5b
12. he will never be shaken, Ps. 112:6a
13. he and his family as righteous people will be remembered forever, Ps. 112:6b
14. he will not fear evil tidings, Ps. 112:7a
15. his heart is steadfast (cf. Ps. 57:8; 108:1), trusting in the Lord, Ps. 112:7b (cf. Isa. 26:3)
16. his heart is steady, BDB 701, KB 759, Qal passive participle (i.e., by God), Ps. 112:8a
17. he will not fear, Ps. 112:8a
18. his enemies will be defeated before him, Ps. 112:8b, 10a
19. his righteousness endures forever, Ps. 112:9b
20. his horn will be exalted in honor, Ps. 112:9c (cf. Ps. 75:10)
C. By contrast the wicked will experience the exact opposite. Their fate is specifically mentioned in Ps. 112:10.
1. the wicked will see the blessing of the righteous and be vexed
2. they will gnash their teeth
3. they will melt away
4. their desire will perish
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 112:1-6
1Praise the Lord!
How blessed is the man who fears the Lord,
Who greatly delights in His commandments.
2His descendants will be mighty on earth;
The generation of the upright will be blessed.
3Wealth and riches are in his house,
And his righteousness endures forever.
4Light arises in the darkness for the upright;
He is gracious and compassionate and righteous.
5It is well with the man who is gracious and lends;
He will maintain his cause in judgment.
6For he will never be shaken;
The righteous will be remembered forever.
112:1 "Praise the Lord" See note at Ps. 111:1.
▣ "How blessed is the man. . ." This is Wisdom vocabulary.
1. blessed (TEV, "happy"), Ps. 112:1 - BDB 80 (cf. Ps. 1:1; 119:1-2)
2. blessed, Ps. 112:2 - BDB 138
3. well (TEV, "happy"), Ps. 112:5 - BDB 373 II
▣ "fears the Lord" See note at Ps. 111:10. See Special Topic: Fear.
▣ "Who greatly delights in His commandments" The verb (BDB 342, KB 339, Qal perfect) denotes a person's attitude toward YHWH's revelation (cf. Ps. 19:10; 111:2; 119:35). The faithful follower obeys them (cf. Deut. 4:1-2,14,40; 16:12; 30:8,16,19-20).
For "commandments" see the Special Topic: Terms For God's Revelation.
112:2 From the Ten Commandments we learn that evil moves through generations (cf. Exod. 20:5; Deut. 5:9,10) but, praise God, so does faith (cf. Exod. 20:6; Deut. 5:10; 7:9; Exod. 34:7).
112:3a Remember, this is an OT text, the "two ways" of the Mosaic covenant (cf. Deut. 30:15-20; Psalm 1; Pro. 4:10-19; Jer. 21:8; Matt. 7:13-14). This did not work because of mankind's fallen nature (cf. Genesis 3; Romans 1-3; Galatians 3; Hebrews). Be careful of proof-texting these verses on prosperity as if they were NT promises!
112:4a This phrase implies that the faithful follower will have understanding amidst the problems of this fallen age because
1. he fears YHWH, Ps. 112:1b,7b
2. he delights in His revelation, Ps. 112:1c
3. he lives out his faith, Ps. 112:4b-5
4. he will not be shaken, Ps. 112:6a
5. he does not fear, Ps. 112:8a
▣ The subject of the verb "rises" (BDB 280, KB 281, Qal perfect) is unspecified. It could refer to the faithful follower. The UBS Handbook (p. 960) suggests "He is like a light in darkness, that shines for the honorable (i.e., upright, masculine plural) men."
112:4b These same attributes are said of YHWH in Ps. 111:3b,4b (cf. Exod. 34:6-7). This line of poetry has no subject or verb but three masculine adjectives.
1. gracious - BDB 337
2. merciful - BDB 933
3. righteous - BDB 843
It could refer to YHWH (AB, p. 128). NIDOTTE, vol. 2, p. 204, says that "gracious" is used thirteen times and always refers to YHWH, except in Ps. 112:4. This implies that Ps. 112:4 might not refer to YHWH.
112:5 In the OT, covenant brothers were to lend to the poor without interest (cf. Exod. 22:25; Lev. 25:35-38; Deut. 15:7-8). To help the poor was a way to show one's devotion to YHWH, who cared for the poor (cf. Ps. 37:26; Pro. 19:17; Matt. 5:42; Luke 6:35). The way one treats others clearly reveals his relationship with God (cf. Ps. 112:4).
112:6b Because of this line and Ps. 112:3b and 9b, an afterlife of some kind, not just the memory of God, is implied! Heaven is not just God's memory but His people in fellowship with Him (cf. Matt. 22:31-32).
NASB (UPDATED) TEXT: 112:7-9
7He will not fear evil tidings;
His heart is steadfast, trusting in the Lord.
8His heart is upheld, he will not fear,
Until he looks with satisfaction on his adversaries.
9He has given freely to the poor,
His righteousness endures forever;
His horn will be exalted in honor.
112:9a This is quoted (cf. 2 Cor. 9:9) in Paul's discussion of the Gentile churches' one-time gift to the Mother Church in Jerusalem (i.e., 2 Corinthians 8-9).
112:9c "horn will be exalted in honor" This is an OT idiom for a person's place in society. It denotes a work of God in lifting a person's status, wealth, and power. YHWH does this to the king in 1 Sam. 2:10 (also note Ps. 89:17,24) and to Hannah in 1 Sam. 2:1.
NASB (UPDATED) TEXT: 112:10
10The wicked will see it and be vexed,
He will gnash his teeth and melt away;
The desire of the wicked will perish.
112:10 "gnash his teeth" This was a sign of anger (cf. Ps. 35:16; 37:12; 112:10; Luke 13:28). It also refers to the experience of judgment (cf. Matt. 8:12; 13:42,50; 22:13; 24:51; 25:30).
▣ "melt away" The wicked will perish (cf. Ps. 68:2). They will melt away in the fire of YHWH's judgment (cf. Isa. 34:2-4).
Their psychological pain is caused by
1. the reversal of their prosperous state
2. their exclusion from God's kingdom
3. the blessing and prosperity of the faithful followers before their eyes
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 it mean "to fear" the Lord?
2. Explain Ps. 112:4a in your own words.
3. Do Ps. 112:3,6, and 9 speak of heaven?
4. What does it mean "to exalt one's horn"? (Ps. 112:9)
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Lord Exalts the Humble No MT Intro | The Majesty and Condescension of God | Hymn Celebrating the Lord as Helper of the Humble | In Praise of the Lord's Goodness | To the God of Glory and Mercy |
113:1-4 | 113:1a | 113:1 | 113:1a | 113:1a |
113:1b-3 | 113:1b-4 | 113:1b-3 | ||
113:2-4 | ||||
113:4-6 | 113:4-6 | |||
113:5-9 | 113:5-9 | 113:5-9b | ||
113:7-9b | 113:7-9b | |||
113:9c | 113:9c | 113:9c |
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: 113:1-4
1Praise the Lord!
Praise, O servants of the Lord,
Praise the name of the Lord.
2Blessed be the name of the Lord
From this time forth and forever.
3From the rising of the sun to its setting
The name of the Lord is to be praised.
4The Lord is high above all nations;
His glory is above the heavens.
113:1 This verse has the same imperative repeated three times for emphasis (BDB 237, KB 248, Piel imperative; see same technique in Ps. 96:1-2). It starts out like Psalms 111; 112 (see note at Ps. 111:1). This Psalm reveals why YHWH should be praised.
1. He is above all nations, Ps. 113:4
2. His glory is above the heavens, Ps. 113:4
3. he is unique (see SPECIAL TOPIC: MONOTHEISM), Ps. 113:5
4. He humbles Himself to know and be involved in the lives of His faithful followers, Ps. 113:6 (cf. Ps. 18:35c)
5. He cares for those who are socially ostracized and who have no power, Ps. 113:7-9 (cf. Ps. 109:31)
a. the poor
b. the needy
c. the barren
▣ "the Lord" See SPECIAL TOPIC: NAMES FOR DEITY.
▣ "O servants of the Lord" The AB (p. 131) changes the vowels and makes this "the works of the Lord." This form (BDB 714) is found in Eccl. 9:1.
If the MT is correct, "servants" would refer to
1. angels (cf. Ps. 103:20-22)
2. worshipers in the temple (cf. Deut. 32:43; Ps. 34:22; 69:36; 105:25; 135:14)
3. Levites/priests in the temple (cf. Ps. 134:1; 135:1-2)
▣ "the name of the Lord" See Special Topic: "The Name" of YHWH.
113:2 "Blessed" This verb (BDB 138, KB 159, Pual participle combined with the jussive form of theverb "to be") is parallel to "praise" (cf. Ps. 145:21).
113:2b-3a These two lines are parallel and in figurative language to express the extent of the praise of YHWH
1. for all time, Ps. 113:2b
2. in all places, Ps. 113:3a
113:4 "high above all nations" This verse tells why He should be praised.
1. He is high above all nations (cf. Ps. 97:9; 99:2)
2. His glory is above the heavens (cf. Ps. 8:1; 57:11; 148:13)
▣ "glory" See SPECIAL TOPIC: GLORY (DOXA).
NASB (UPDATED) TEXT: 113:5-9c
5Who is like the Lord our God,
Who is enthroned on high,
6Who humbles Himself to behold
The things that are in heaven and in the earth?
7He raises the poor from the dust
And lifts the needy from the ash heap,
8To make them sit with princes,
With the princes of His people.
9He makes the barren woman abide in the house
As a joyful mother of children.
Praise the Lord!
113:5 "Who is like the Lord our God" Notice both YHWH and Elohim are used for the Deity of Israel (see SPECIAL TOPIC: NAMES FOR DEITY.
▣ "Who is enthroned on high" This is parallel to Ps. 113:4b. It is an idiom of kingship (cf. Ps. 103:19). YHWH is king (note 1 Sam. 8:7). The ancient Israelites viewed their God as sitting on His throne above the atmosphere of the earth with His feet resting (i.e., footstool) on the ark of the covenant. The ark's lid was where heaven and earth symbolically met!
113:6
NASB, NKJV"Who humbles Himself"
NRSV"who looks far down"
TEV, NET"he bends down to see"
NJB"he stoops to look down"
JPSOA"see what is below"
REB"deigns to look down so low"
This unusual phrase denotes that YHWH knows what is happening on earth, especially to His people (cf. Exod. 3:7-8; Ps. 138:6a,b).
The LXX translates this verse as YHWH looking on the "lowly" (i.e., humans).
The Peshitta translates it as "the deep" and makes it one of three levels of this planet.
1. atmosphere
2. land
3. water
▣ "in heaven and in the earth" This is speaking of this planet and its atmosphere. See SPECIAL TOPIC: HEAVEN.
113:9a,b All of the wives of the early Patriarchs were barren, but YHWH opened their wombs.
1. Sarah - Gen. 21:6
2. Rebekah - Gen. 25:21
3. Rachel - Gen. 30:22-23
However, a child was a special act of YHWH to show
1. His care
2. His power
3. His plan for Israel and the whole world (cf. Ps. 113:4)
See Special Topic: YHWH's Eternal Redemptive Plan.
113:9c The Psalm ends as it began. Some scholars see this line as the beginning of the next Psalm (LXX). This phrase is the introduction to Psalms 111; 112; 113.
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 descriptions of God.
2. How does God humble Himself? (Ps. 113:6)
3. Which verse speaks of monotheism?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
God's Deliverance of Israel from Egypt No MT Intro |
The Power of God in His Deliverance of Israel | Hymn in Praise of God's Great Work in Creating the Nation | A Passion Song | Passover Hymn |
114:1-2 | 114:1-2 | 114:1-2 | 114:1-2 | 114:1a |
114:1b-2 | ||||
114:3-6 | 114:3-6 | 114:3-4 | 114:3-4 | 114:3-4 |
114:5-6 | 114:5-6 | 114:5-6 | ||
114:7-8 | 114:7-8 | 114:7-8 | 114:7-8 | 114:7-8 |
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.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 114:1-2
1When Israel went forth from Egypt,
The house of Jacob from a people of strange language,
2Judah became His sanctuary,
Israel, His dominion.
114:1-2 This Psalm is about the exodus from Egypt (cf. Exodus 1-12). The exodus is a direct fulfillment of YHWH's revelation and promise to Abraham in Gen. 15:12-21. The exodus was the beginning of the People of God (cf. Exodus 19-20).
Notice the different designations for the people of God.
1. Israel
2. house of Israel
3. Judah
114:1 "Israel" See Special Topic: Israel (the name).
▣ "from a people of strange language" This phrase occurs only here in the OT. The AB (p. 134) takes the same consonants and revocalizes them to fit the imagery of Isa. 25:3, where it denotes a "cruel people" (BDB 470, i.e., the Israelites' taskmasters, cf. Exod. 3:7). The same root is used with an emphatic lamedh (i.e., Hebrew letter L) in Lam. 4:3.
The historical reality of Israel's having to deal with foreign domination is recurrent (cf. Isa. 28:22; 33:19; Jer. 5:15). The question of interpretation is how God's people could be dominated by pagans (cf. Habakkuk). As God took the Canaanite tribes out of the land because of their sin, so too, the Israelites because of their sin (i.e., the exiles by Assyria, Babylon, and Persia).
114:2 Because both Judah and Israel are mentioned, one wonders when this Psalm was written.
1. the United Monarchy lasted from Saul - Solomon
2. in 922 b.c. the Kingdom split between
a. Rehoboam in Judah
b. Jeroboam I in Israel
3. after the return from Persian exile under Cyrus II, the Israelites took their collective name again, although they possessed only a small part of the tribal allocation of Judah (i.e., small area around Jerusalem)
▣ "His sanctuary" This refers to
1. the temple in Jerusalem on Mt. Moriah
2. the whole land of Canaan as YHWH's special possession
▣ "His dominion" This term (BDB 606) has two connotations.
1. YHWH's universal reign/realm, Ps. 103:22; 145:13 (cf. Joshua 3; 11; 13)
2. Canaan as YHWH's unique possession (i.e., the Promised Land, cf. Exod. 15:17)
NASB (UPDATED) TEXT: 114:3-6
3The sea looked and fled;
The Jordan turned back.
4The mountains skipped like rams,
The hills, like lambs.
5What ails you, O sea, that you flee?
O Jordan, that you turn back?
6O mountains, that you skip like rams?
O hills, like lambs?
114:3-6 This is figurative language (cf. Ps. 18:7-15; 29:3-9; 68:7-8; 77:16-19). The two books that have helped me most in the area of OT hyperbole and imagery are
1. D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic
2. G. B. Caird, The Language and Imagery of the Bible
It is significant that "water" is mentioned in several senses. Water is the only thing not specifically said to be created in Genesis 1. Water in ANE mythology was divine (i.e., salt water, fresh water). There was conflict between water and the gods. The Bible often uses this imagery to describe YHWH (cf. Job 41:1; Ps. 74:12-17; Isa. 27:1). YHWH controls Leviathan in Job 3:8; Ps. 104:26. But also notice the "sea" is personified in Ps. 114:3,5 (along with other aspects of nature).
However, in Ps. 114:8 the life-giving aspect of water is stated. YHWH, not Ba'al, is the source of fertility (i.e., rain).
In a sense the imagery of separating water and dry land is an ANE allusion to initial creation. The goal of physical creation was the creation of the people of God. Creation's purpose was fellowship with God (see Special Topic: YHWH's Eternal Redemptive Plan).
114:3 "The sea looked and fled" This could refer to
1. the crossing of the "Red Sea" (lit. "sea of reeds," see SPECIAL TOPIC: THE RED SEA), which is described in Exodus 14 and in Moses' poem in Exodus 15; God did it by using
a. Moses' staff
b. a strong east wind
2. the crossing of the Jordan River at flood stage (cf. Joshua 3); see full exegetical notes on Joshua 3 online; God did it by a landslide upriver, which began at just the right moment and ended at just the right moment
114:4,6 The topological features of Canaan rejoice at the coming of YHWH and His people (cf. Ps. 96:9). This is expressed in the Qal imperative, "tremble" (BDB 296, KB 297), which denotes both
1. trembling in fear (cf. 1 Chr. 16:30)
2. dancing in joy (cf. Ps. 87:7; 96:9)
114:4 "the mountains" This could refer to Mt. Sinai, but probably to the "mountains" (i.e., hills) of Canaan.
114:6 Notice this verse repeats the verb of Ps. 114:4.
1. skip, Ps. 114:4 - Qal perfect
2. skip, Ps. 114:6 - Qal imperfect
Psalm 114:5-6 asks the question as to "why" nature acted so strangely. It was because of the presence of the Creator. What happened at the inception of the people of God is meant to continue!
NASB (UPDATED) TEXT: 114:7-8
7Tremble, O earth, before the Lord,
Before the God of Jacob,
8Who turned the rock into a pool of water,
The flint into a fountain of water.
114:7 The earth physically convulses at the approach of the Creator.
Notice He is called "Lord" (Adon) here, not "Lord" (YHWH), as in Ps. 114:7a and Eloah in 114:7b. See SPECIAL TOPIC: NAMES FOR DEITY.
114:8 The verse alludes to two specific occasions during the wilderness wandering period where YHWH supernaturally provided life-giving water (cf. Ps. 78:15; 105:41).
1. Exodus 17:6
2. Numbers 20:11
It is used to describe the eschatological period in Isa. 48:21 (i.e., a second exodus).
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 what historical period in Israel's history does this Psalm refer?
2. What is the theological purpose of personified nature?
3. Why is God's control of water so important?
4. How does the double meaning of "tremble" help with understanding this Psalm?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Heathen Idols Contrasted with the Lord No MT Intro |
The Futility of Idols and the Trustworthiness of God | Liturgy Contrasting the Lord's Power with the Impotence of Heathen Gods | The One True God | The One True God |
115:1-8 | 115:1-2 | 115:1-2 | 115:1 | 115:1-2 |
115:2-8 | ||||
115:3-8 | 115:3-8 | 115:3-4 | ||
115:5-6 | ||||
115:7-8 | ||||
115:9-15 | 115:9-11 | 115:9-11 | 115:9-11 | 115:9-11 |
115:12-13 | 115:12-13 | 115:12-13 | 115:12-13 | |
115:14-15 | 115:14-15 | 115:14-15 | 115:14-15 | |
115:16-18 | 115:16-18b | 115:16-18 | 115:16-18b | 115:16 |
115:17-18b | ||||
115:18c | 115:18c | 115:18c |
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 the utter futility of trusting in manmade idols. Only the One true Creator/Redeemer Deity is worthy of trust.
B. This Psalm is characterized by repeated phrases.
1. "not to us," repeated twice, Ps. 115:1
2. "they have. . .," seven imperfects, Ps. 115:5-7
3. "trust," four (three imperatives and one participle; the ancient versions such as LXX, Peshitta, and Vulgate, interpret this MT imperative as a perfect), Ps. 115:8-11
4. "He will bless...," six (six Piel imperfects and one Qal passive participle), Ps. 115:12-15,18
5. "praise the Lord"
a. negated, Ps. 115:17 (Piel imperfect)
b. commanded, Ps. 115:18 (Piel imperative)
C. The LXX and some Hebrew MSS combine Psalm 114 and 115.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 115:1-8
1Not to us, O Lord, not to us,
But to Your name give glory
Because of Your lovingkindness, because of Your truth.
2Why should the nations say,
"Where, now, is their God?"
3But our God is in the heavens;
He does whatever He pleases.
4Their idols are silver and gold,
The work of man's hands.
5They have mouths, but they cannot speak;
They have eyes, but they cannot see;
6They have ears, but they cannot hear;
They have noses, but they cannot smell;
7They have hands, but they cannot feel;
They have feet, but they cannot walk;
They cannot make a sound with their throat.
8Those who make them will become like them,
Everyone who trusts in them.
115:1-8 This strophe is about the futility of idolatry! There is only one God (cf. Jer. 10:6-10; see Special Topic: Monotheism)! There is only one hope for "the nations." All Bible students have presuppositions about the "meta-narrative" of the Bible (i.e., its basic purpose or message). YHWH's desire for the nations to trust Him is mine (see Special Topic: YHWH's Eternal Redemptive Plan).
115:1 What a powerful verse. Glory (see SPECIAL TOPIC: GLORY (DOXA)) belongs to YHWH alone, not any human agency or group. This is because
1. of YHWH's lovingkindness (see Special Topic: Lovingkindness [hesed])
2. of YHWH's faithfulness (see Special Topic: Believe, Trust, Faith and Faithfulness in the OT; also see Special Topic: Characteristics of Israel's God)
3. YHWH is sovereign, Ps. 115:3 (cf. Ps. 103:19; 135:5-6)
4. YHWH hears and acts but idols cannot, Ps. 115:4-7 (cf. Ps. 135:15-18; Deut. 4:28; Isa. 44:12-17; Jer. 10:3-5)
5. YHWH is the creator, "maker of heaven and earth" (cf. Ps. 115:15b,16)
▣ "Your name" See Special Topic: "The Name" of YHWH.
115:2 The question of line 2 is the theological issue. Israel was to be a kingdom of priests (cf. Exod. 19:5-6) to help the world know and understand YHWH. But because of her faithlessness the world saw only the judgment of God (cf. Ezek. 36:22-38).
The very question of line 2 is repeated in Ps. 42:3; 79:10 (cf. Joel 2:17; Micah 7:10).
115:4 "silver and gold" These are the precious metals that overlaid the images made from stone or wood.
115:7b Because Ps. 115:5 mentions "speech," this may refer to some type of divination (see Special Topic: Diviner) done in the name of the pagan idol. See notes at Deut. 18:10-11 online.
115:8 This verse acknowledges the truth that humans become like the god they worship. Oh, that believers would be more like Jesus! The goal of biblical faith is not only heaven someday only but Christlikeness now (cf. Rom. 8:28-29; 2 Cor. 3:18; 7:1; Gal. 4:19; Eph. 1:4; 4:13; 1 Thess. 3:13; 4:3,7; 5:23; 1 Pet. 1:15). Does your life reflect who you worship?
NASB (UPDATED) TEXT: 115:9-15
9O Israel, trust in the Lord;
He is their help and their shield.
10O house of Aaron, trust in the Lord;
He is their help and their shield.
11You who fear the Lord, trust in the Lord;
He is their help and their shield.
12The Lord has been mindful of us; He will bless us;
He will bless the house of Israel;
He will bless the house of Aaron.
13He will bless those who fear the Lord,
The small together with the great.
14May the Lord give you increase,
You and your children.
15May you be blessed of the Lord,
Maker of heaven and earth.
115:9-15 Notice the threefold designation and command ("trust," BDB 105, KB 120, Qal imperative).
1. O Israel, trust YHWH, Ps. 115:9,12
2. O house of Aaron, trust YHWH, Ps. 115:10,12
3. You who fear/revere YHWH, trust Him, Ps. 115:11,12 (this could be a further characterization of #1 and 2, cf. Ps. 135:19-20, or a reference to non-Israelites, cf. 1 Kgs. 8:41-43; Ezra 6:21; Neh. 10:28)
In turn YHWH will be
1. their help (cf. Ps. 18:2; 33:20; 70:5; 121:2; 124:8; 146:5)
2. their shield (cf. Ps. 28:7; 59:11; 84:9,11; 119:114; 144:2)
3. mindful of us (cf. Ps. 98:3)
4. bless both great and small
5. give you and your children increase (BDB 414, KB 418, lit. "add," Hiphil jussive, cf. Ps. 112:2)
There are consequences in time and eternity for idolatry! There are consequences for personal faith and faithfulness in YHWH (cf. Ps. 115:16-18)!
NASB (UPDATED) TEXT: 115:16-18
16The heavens are the heavens of the Lord,
But the earth He has given to the sons of men.
17The dead do not praise the Lord,
Nor do any who go down into silence;
18But as for us, we will bless the Lord
From this time forth and forever.
Praise the Lord!
115:16a "The heavens are the heavens of the Lord" This refers to YHWH's throne (i.e., the highest heaven). See SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN and the Third Heaven.
115:16b YHWH has given the earth for mankind's abode and control (cf. Ps. 8:6). However, it belongs to Him (cf. Deut. 10:14) because He made it (cf. Ps. 121:2; 124:8; 134:3).
115:17 "The dead" See Special Topic: Where Are the Dead?
115:18 God's people will forever bless (Piel imperfect) and praise (Piel imperative) YHWH. This implies an afterlife separate from the idolatrous who "do not praise" and "go down into silence" (cf. Ps. 6:5; 30:9; 88:10-11; 94:17).
▣ "Praise the Lord" As with Ps. 113:9c, the LXX moves this to the beginning of the next 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. Explain the OT terms
a. lovingkindness
b. faithfulness/truth
2. Why are both Ps. 115:1 and 2 so theologically significant?
3. How is YHWH different from pagan idols?
4. Does Ps. 115:9-11 refer to one group, two groups, or three groups?
5. List the things YHWH is and does for faithful followers.
6. Explain Ps. 115:16 in your own words.
7. Explain "go down into silence" of Ps. 115:17b.
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Thanksgiving for Deliverance From Death No MT Intro |
Thanksgiving for Deliverance From Death | Thanksgiving for Healing | Someone Saved From Death Praises God | Thanksgiving |
116:1-4 | 116:1-2 | 116:1-4 | 116:1-4 | 116:1-2 |
116:3-4 | 116:3-4a | |||
116:4b | ||||
116:5-11 | 116:5-7 | 116:5-7 | 116:5-7 | 116:5-6 |
116:7-9 | ||||
116:8-11 | 116:8-11 | 116:8-11 | ||
116:10-13 | ||||
116:12-19 | 116:12-14 | 116:12-19 | 116:12-14 | |
116:14 | ||||
116:15 | 116:15-19b | 116:15 | ||
116:16-17 | 116:16-17 | |||
116:18-19b | 116:18-19 | |||
116:19c | 116:19c |
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: 116:1-4
1I love the Lord, because He hears
My voice and my supplications.
2Because He has inclined His ear to me,
Therefore I shall call upon Him as long as I live.
3The cords of death encompassed me
And the terrors of Sheol came upon me;
I found distress and sorrow.
4Then I called upon the name of the Lord:
"O Lord, I beseech You, save my life!"
116:1-4 This Psalm was written by a faithful follower facing death (cf. Ps. 116:3). He explains his thought processes on how to deal with this situation.
1. affirmation - I love the Lord, BDB 12, KB 17, Qal perfect (cf. Deut. 6:5; 30:6; Ps. 31:23)
2. why he loves YHWH
a. He hears my prayers, BDB 1033, KB 1570, Qal imperfect
b. He has inclined His ear to me (parallel to a.), BDB 639, KB 692, Hiphil perfect
3. result - I will call upon Him, BDB 894, KB 1128, Qal imperfect
4. the psalmist's condition
a. cords of death (cf. Ps. 18:4-5) encompassed him, BDB 67, KB 79, Qal perfect
b. terrors (BDB 865 twice, of distress, cf. Ps. 118:5; Lam. 1:3) of Sheol came upon (lit. "found," BDB 592, KB 619, Qal perfect) him (see Special Topic: Where Are the Dead?)
5. conclusion - I called upon the name of the Lord, BDB 894, KB 1128, Qal imperfect
His words were, "O Lord, I beseech You, save my life," BDB 572, KB 589, Piel imperative
NASB (UPDATED) TEXT: 116:5-11
5Gracious is the Lord, and righteous;
Yes, our God is compassionate.
6The Lord preserves the simple;
I was brought low, and He saved me.
7Return to your rest, O my soul,
For the Lord has dealt bountifully with you.
8For You have rescued my soul from death,
My eyes from tears,
My feet from stumbling.
9I shall walk before the Lord
In the land of the living.
10I believed when I said,
"I am greatly afflicted."
11I said in my alarm,
"All men are liars."
116:5-11 After the psalmist prays he contemplates the characteristics of YHWH (see Special Topic: Characteristics of Israel's God).
1. gracious
2. righteous
3. compassionate
4. preserves the simple (BDB 834, KB 989, an untrained or naive person, but open to instruction, cf. Ps. 19:7)
YHWH shows His character.
1. He saved me - BDB 446, KB 440, Hiphil imperfect, Ps. 116:6b
2. return to rest - BDB 996, KB 1427, Qal imperative (he talks to himself of a mental place of safety and security in YHWH), Ps. 116:7b
3. He has dealt bountifully with him (cf. Ps. 13:6; 119:17; 142:7), Ps. 116:7b
4. He rescued my soul (i.e., nephesh, BDB 659) from death - BDB 322, KB 321, Piel perfect, Ps. 116:8a
5. He rescued my eyes from tears, Ps. 116:8b
6. He rescued my feet from stumbling, Ps. 116:8c (cf. Ps. 56:13)
The psalmist's response.
1. see #2 above
2. I will walk before the Lord in the land of the living (i.e., YHWH will heal/save him)
3. Ps. 116:10-11 is difficult to interpret in context. It may reflect
a. current faith
b. past statements (Paul quotes Ps. 116:11b in Rom. 3:4)
These two verses must refer to those who seek/plot against the psalmist's life. If so, the context of this Psalm is not sickness but treachery (cf. Ps. 116:11b).
The LXX translation of Ps. 116:10 can be seen in 2 Cor. 4:13, but the MT is uncertain.
116:11 "in my alarm" This Qal infinitive construct (BDB 342, KB 339) denotes a state of mental fear, panic (cf. Ps. 31:22). The "rest" of Ps. 116:7 is the direct opposite of this word!
▣ "All men are liars" As "rest" is the opposite of "alarm," lying humans are the opposite of YHWH (cf. Num. 23:19a; 1 Sam. 15:29; Rom. 3:4).
NASB (UPDATED) TEXT: 116:12-19
12What shall I render to the Lord
For all His benefits toward me?
13I shall lift up the cup of salvation
And call upon the name of the Lord.
14I shall pay my vows to the Lord,
Oh may it be in the presence of all His people.
15Precious in the sight of the Lord
Is the death of His godly ones.
16O Lord, surely I am Your servant,
I am Your servant, the son of Your handmaid,
You have loosed my bonds.
17To You I shall offer a sacrifice of thanksgiving,
And call upon the name of the Lord.
18I shall pay my vows to the Lord,
Oh may it be in the presence of all His people,
19In the courts of the Lord's house,
In the midst of you, O Jerusalem.
Praise the Lord!
116:12-19 This strophe has all imperfects (except Ps. 116:16c), which denotes ongoing, continuous idolatry. The psalmist describes what he will do in worship at the temple and in life (cf. Ps. 116:9) because of YHWH's great care and deliverance (cf. Ps. 116:12).
1. he will lift up the cup of salvation, Ps. 116:13a - AB (p. 149) says it was a ritual part of the thanksgiving sacrifice in the temple; it denotes a libation, not a drink (cf. NIDOTTE, vol. 2, p. 618)
2. he will call upon the name of the Lord, Ps. 116:13b,17b (see Special Topic: "The Name" of YHWH)
3. he will pay his vows, Ps. 116:14,18 (cf. Leviticus 27)
4. he will offer sacrifice, Ps. 116:17
5. he will praise YHWH in the temple, Ps. 116:19 (cf. 116:14) - this imperative may go at the beginning of Psalm 117 (LXX)
116:15 The adjective "precious" (BDB 429) is usually used of valuable items. In this context it denotes the fact that YHWH cares deeply when His faithful followers go through trials and sickness on earth (cf. Ps. 72:14). He is aware of their situations and quickly comes to their aid (cf. Exod. 3:7).
In a fallen world, not every believer is physically delivered. Crises, problems, and fears do come. Even if we do not see God's presence, He is with us and for us. One day we will be with Him!
The NIDOTTE, vol. 2, p. 525, has a suggested an emendation that an "n" has dropped out of the word "death" and the root should be seen as the Aramaic word for "trust," thereby rendering the line as
"Precious in the sight of the Lord is the faith/trust of His loyal ones."
The problem is the use of "precious" with "death." Surely the death of saints is not precious (i.e., valuable). Some scholars have changed the meaning of the Hebrew "precious" (BDB 429) to "costly" or "painful." It grieves YHWH for His faithful followers to suffer and die! The terrible results of the Fall were never His purpose in creation!
▣ "saints" See note online at Ps. 16:10 and 30:4.
116:16 Notice "I am Your servant" is repeated for emphasis. The term "servant" (BDB 713) has a wide semantic field but here it probably denotes "worshiper."
The next line, "the son of Your handmaid," is also found in Ps. 86:16 and denotes
1. a righteous mother
2. an Israelite mother
3. an idiom of humility
4. a slave family or faithful servant family
The psalmist bases this conclusion on the fact that YHWH has loosed (BDB 834, KB 986, Piel perfect) his bonds (BDB 64), which could denote
1. saved him from terminal sickness (straits or Sheol)
2. saved him from enemies
3. saved him from prison or exile
4. saved him from distress (the term [BDB 865] "straits" in Ps. 116:3 [twice] is used in Ps. 118:5 and Lam. 1:3 of "distress")
A simple way to express this verse would be "Here Am I" or "I am available for service." YHWH has saved him, now he will willingly and fully serve Him (cf. Rom. 12:1-2).
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. Explain the possible life settings of this Psalm.
2. Is it unusual for death and Sheol to be personified?
3. List the characteristics of YHWH.
4. Why is Ps. 116:10-11 so hard to interpret?
5. What OT imagery lies behind Ps. 116:16?
6. List the words, phrases that reflect temple worship.
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
A Psalm of Praise No MT Intro |
Let All Peoples Praise the Lord | Doxology | In Praise of the Lord | Summons to Praise |
117:1-2 | 117:1-2b | 117:1-2 | 117:1-2b | 117:1-2b |
117:2c | 117:2c |
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 the shortest Psalm.
B. It encourages the Gentiles to praise Israel's God (cf. Psalm 67; 100), the only true God.
C. Israel's God is fully revealed in
1. His acts in creation (Genesis 1-2; 6-9)
2. His promises to Abraham (Genesis 12; 15; 18; 22)
a. land
b. seed
c. great name
d. all families of the earth blessed in him
3. redemptive acts toward Abraham's descendants (cf. Ps. 117:2a)
a. the exodus
b. conquest
c. return from exile
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 117:1-2
1Praise the Lord, all nations;
Laud Him, all peoples!
2For His lovingkindness is great toward us,
And the truth of the Lord is everlasting.
Praise the Lord!
117:1 This Psalm begins and concludes with the Piel imperative, "Praise" (BDB 237, KB 248, cf. Psalm 113; LXX, Psalm 116).
▣ "Laud Him" This is a second Piel imperative (BDB 986, KB 1387, cf. Ps. 147:12).
▣ "all nations. . .all peoples" This universal aspect is characteristic of the Psalms (cf. Ps. 22:27; 33:8; 47:1; 66:1,4; 67:3-5,7; 82:8; 96:7-10; 98:4; 100:1).
This is the OT's great commission. Israel was to be a "kingdom of priests" (cf. Exod. 19:5-6) because all the world is YHWH's. See Special Topic: YHWH's Eternal Redemptive Plan.
This verse is quoted by Paul in Rom. 15:11, which emphasizes YHWH's inclusion of the Gentiles in the work of Christ (cf. Rom. 15:9-13; note Rev. 7:9).
117:2 "lovingkindness. . .truth" These two characteristics of YHWH (see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD) are often listed together (i.e., Ps. 108:4; 115:1; 138:2).
For "lovingkindness" see SPECIAL TOPIC: LOVINGKINDNESS (HESED).
For "truth" or "faithfulness" see Special Topic: Believe, Trust, Faith and Faithfulness in the OT.
▣ "everlasting" See Special Topic: Forever ('olam).
This is an important point because of Israel's repeated faithlessness and idolatry. YHWH is forever faithful but His people are not! He has a larger purpose than just one people/nation (see Special Topic: YHWH's Eternal Redemptive Plan).
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 common in the OT is YHWH's love, care, concern, and redemption of Gentiles?
2. Define hesed (i.e., lovingkindness).
3. Define emeth (i.e., truth).
4. How does YHWH's love toward Israel affect the Gentiles?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Thanksgiving for the Lord's Saving Goodness No MT Intro |
Praise to God for His Everlasting Mercy | Thanksgiving for Deliverance in Battle | A Prayer of Thanks for Victory | Processional Hymn for the Feast of Shelters |
118:1-4 | 118:1 | 118:1 | 118:1-4 | 118:1 |
118:2-4 | 118:2-4 | 118:2-4 | ||
118:5-9 | 118:5-9 | 118:5-9 | 118:5-9 | 118:5-7 |
118:8-9 | ||||
118:10-14 | 118:10-14 | 118:10-14 | 118:10-12 | 118:10-12 |
118:13-14 | 118:13-14 | |||
118:15-18 | 118:15-18 | 118:15-18 | 118:15-16 | 118:15-16 |
118:17-18 | 118:17-18 | |||
118:19-21 | 118:19-20 | 118:19 | 118:19 | 118:19-21 |
118:20 | 118:20 | |||
118:21 | 118:21-25 | 118:21 | ||
118:22-29 | 118:22-24 | 118:22-25 | 118:22-24 | |
118:25-28 | 118:25-27b | |||
118:26-27 | 118:26-27 | |||
118:27c-28 | ||||
118:28 | 118:28 | |||
118:29 | 118:29 | 118:29 | 118:29 |
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. Etc.
CONTEXTUAL INSIGHTS
A. This Psalm is an antiphonal processional Psalm (cf. Ps. 118:1 and 2-4). There are several different groups who seem to respond to each other. This explains
1. the repetitive nature
2. the different subjects involved in this Psalm
B. The exact historical setting of this Psalm has been disputed. It is obvious that Moses' song of victory at the Red Sea (i.e., Exodus 15) is the historical source of the metaphors. However, the exact date could fit the period of the post-exilic return under Nehemiah or an eschatological setting which would make the Psalm applicable to the pressures and problems of each generation.
C. In history this Psalm became identified with the Passover festival. It is the last of the Hallel Psalms, Psalm 113 through 118. Jesus quotes it during the Triumphant Entry (cf. Matt. 21:42; Mark 12:10,11; Luke 20:17). This Psalm is used quite often in the NT to interpret the work of Christ (cf. Acts 4:11; Rom. 9:32,33; Eph. 2:20; 1 Pet. 2:7).
D. The Jewish Midrash interprets the Psalm in a Messianic sense. This can be particularly seen in the NT uses and interpretations of Ps. 118:22 and 26 (cf. Matt. 21:9; 23:39; Mark 11:9; Luke 13:35; 19:38; John 12:13).
E. This Psalm characteristically describes the experiences of the nation in terms of a unique individual, originally the king of Israel, but later came to be the ideal figure known as the Messiah (see SPECIAL TOPIC: MESSIAH). In this sense, as the ideal Israelite, He fulfills not only this passage, but also Isaiah 53.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 118:1-4
1Give thanks to the Lord, for He is good;
For His lovingkindness is everlasting.
2Oh let Israel say,
"His lovingkindness is everlasting."
3Oh let the house of Aaron say,
"His lovingkindness is everlasting."
4Oh let those who fear the Lord say,
"His lovingkindness is everlasting."
118:1 "Give thanks" This Psalm begins and ends with praise ("give thanks," BDB 392, KB 389, Hiphil imperative). A good title for this Psalm would be "A Festival of Thanks."
As far as personal application of this Psalm to everyday life, it is extremely meaningful to enumerate the blessings of God to His people, both historically and existentially.
▣ "the Lord" This is the covenant name for God, YHWH, from the Hebrew verb, "to be" (cf. Exod. 3:14, see SPECIAL TOPIC: NAMES FOR DEITY).
▣ "He is good" Often when one reads the OT one is uncertain of the character of God (i.e., holy war, exodus, exiles). This Psalm reassures us of the basic character of the creator God (cf. 1 Chr. 16:34; Ps. 25:8; 34:8; 73:1; 86:5; 100:5; 106:1; 107:1; 118:1,29; 119:68; 135:3; 136:1; 145:9; Jer. 33:11). See Special Topic: Characteristics of Israel's God.
▣ "For His lovingkindness is everlasting" This is to show the mercy and faithfulness of God, not only in His character but also His creative and redemptive acts (cf. Nehemiah 9; Psalm 136). This term (see Special Topic: Lovingkindness [hesed]) really means "God's covenant loyalty."
118:2 "Oh let Israel say" "Say" (BDB 55, KB 65, Qal jussive) is repeated three times. Psalm 118:2-4 shows three distinct groups within Israel who are called upon to praise the Lord. These three groups can also be seen in Ps. 115:9-13. The sequence seems to be:
1. the nation
2. the priests
3. those who fear the Lord (the Jewish Study Bible, p. 1414, suggests "proselytes," but Psalm 15 implies godly Israelites)
They are to praise the Lord for His covenant fidelity.
NASB (UPDATED) TEXT: 118:5-9
5From my distress I called upon the Lord;
The Lord answered me and set me in a large place.
6The Lord is for me; I will not fear;
What can man do to me?
7The Lord is for me among those who help me;
Therefore I will look with satisfaction on those who hate me.
8It is better to take refuge in the Lord
Than to trust in man.
9It is better to take refuge in the Lord
Than to trust in princes.
118:5 "From my distress I called upon the Lord" It is obvious that the existential setting of the author is some type of confinement, persecution, or problem. It seems that this worship leader, whether it be the king or the nation personified in the Messiah, is going to experience problems.
The term "distress" (BDB 865) is a rare form found only here in the singular. It is found in the plural in Lam. 1:3 and in a construct in Ps. 116:3 (where NASB translates it as "terrors of Sheol").
▣ "The Lord answered me and set me in a large place" This is a wonderful affirmation that God does always hear and respond to our call for help (cf. Ps. 118:21; 17:6; 31:2; 34:15; 40:1; 69:17; 71:21; 86:1; 102:2). The Hebrew word for "distress" (BDB 865) means "to confine or cause someone to be under pressure," while the metaphor "set in a large place" (BDB 932) speaks of taking someone out of confinement and releasing them in a large pasture (cf. Ps. 4:1; 18:19; 31:8). Some think it refers to heaven (AB, p. 156), but in context it simply means deliverance from a physical problem or need.
118:6 "The Lord is for me, I will not fear;
What can man do to me" What a tremendous affirmation of faith that God is on our side (cf. Ps. 16:8; 23:4; Isa. 43:1-2). And if God is on our side, victory is assured (cf. Ps. 56:4,11). The presence of God is the greatest blessing!
▣ "What can man do to me" This is the faith conclusion of a faithful follower who, by Scripture and experience, knows the Lord's presence, care, provision, and protection (cf. Ps. 56:4,11; 146:3; Hebrews 13:6).
118:7 "The Lord is for me among those who help me" This Hebrew idiom means "the Lord is our military champion" (cf. Ps. 54:4). The concept of God as warrior (cf. Isa. 59:17; Eph. 6:10-12) is significant to those who are unjustly suffering persecution for His name.
▣ "Therefore I will look with satisfaction on those who hate me" "Those who hate me," who caused the psalmist "distress" in Ps. 118:5, surrounded him in Ps. 118:10-13.
God's judgment is both eschatological and temporal. The Psalms speak often of vindication and justice in this life (cf. Ps. 23:5; 37:34; 52:5-6; 54:7; 58:10; 59:10; 91:8; 92:11; 112:8).
118:8-9 "It is better to take refuge in the Lord
Than to trust man" This is an affirmation on the fleetingness of temporal help but the joy and power of the eternal, redeeming God (cf. 2 Chr. 32:7-8; Ps. 108:12; 146:3; Isa. 2:22; 30:1-3; 31:1-3; Jer. 17:5-8).
The AB (p. 157) asserts that "man" (adam, BDB 9) in Ps. 118:8 is parallel to "prince" (BDB 622) and that they are an idiom for "all men" (i.e., Ps. 146:3).
Notice the use of four Qal infinitive constructs.
1. seek refuge - BDB 340, KB 337 (twice)
2. trust - BDB 105, KB 120 (twice)
NASB (UPDATED) TEXT: 118:10-14
10All nations surrounded me;
In the name of the Lord I will surely cut them off.
11They surrounded me, yes, they surrounded me;
In the name of the Lord I will surely cut them off.
12They surrounded me like bees;
They were extinguished as a fire of thorns;
In the name of the Lord I will surely cut them off.
13You pushed me violently so that I was falling,
But the Lord helped me.
14The Lord is my strength and song,
And He has become my salvation.
118:10-12 "All nations surround me" This phrase has been interpreted in several different ways.
1. Because of the many allusions throughout this Psalm and many other Scriptures, some commentators have seen this as referring to the exodus period.
2. Many commentators have assumed that the individual aspects better fit a post-exilic period with its reconstruction of the walls of Jerusalem (cf. Neh. 4:7,8).
3. Others have assumed that this refers to an eschatological context where the kingdoms of this world come against the kingdom of our God and His Christ (cf. Ps. 2:2; Zech. 14:2; Rev. 19:11-21).
▣ "In the name of the Lord I will surely cut them off" "Cut them off" (BDB 557, KB 555, Hiphil imperfect) is literally the Hebrew phrase used for circumcision. Because of the Messianic implications of this Psalm, some see this as a conversion of the Gentile nations. See Special Topic: YHWH's Eternal Redemptive Plan. However, in context, it seems to be their destruction, not their salvation.
The repeated use of "I" and "me" in Ps. 118:10-13 implies the author is the king. "Surround him" would denote laying siege to Jerusalem.
118:12 These two metaphors seem to imply the tumultuous surrounding of the people of God by anti-God, worldly forces and their complete and immediate destruction. See SPECIAL TOPIC: FIRE.
118:13 "pushed me violently" This phrase is intensified in Hebrew by the use of the Qal infinitive construct and the Qal perfect verb of the same root (BDB 190, KB 218).
The AB (p. 158) sees this action as an idiom for death, based on the concept of "stumbling" (cf. Ps. 35:6; 36:12; 56:13; 116:8; also note NIDOTTE, vol. 1, p. 933).
118:14 "The Lord is my strength and song,
And He has become my salvation" Psalm 118:14 and 15 reflect the song of victory which was sung after the crossing of the Red Sea (cf. Exod. 15:2a); the same quote is found in Isa 12:2.
For "strength" see Exod. 15:2; Ps. 28:8; 46:1; 59:17; 81:1; Isa. 12:2b. This is often used in a military sense, as is "salvation/deliverance."
For "salvation" see SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM).
NASB (UPDATED) TEXT: 118:15-18
15The sound of joyful shouting and salvation is in the tents of the righteous;
The right hand of the Lord does valiantly.
16The right hand of the Lord is exalted;
The right hand of the Lord does valiantly.
17I will not die, but live,
And tell of the works of the Lord.
18The Lord has disciplined me severely,
But He has not given me over to death.
118:15 "The sound of joyful shouting" See Exodus 15:6,12.
▣ "tents of the righteous" This is a historical allusion (or dead metaphor) to the wilderness wandering period, which was always idealized in Israel's traditions as the courtship between God and His people.
118:15-16 "The right hand of the Lord" This thrice repeated phrase emphasizes in anthropomorphic terms (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM)) the power, presence, and willingness of God to act on behalf of His people in time as well as eternity. See SPECIAL TOPIC: HAND.
The term "left hand" denoted weakness and is never used of God's activity.
118:17 "I will not die, but live" This may be an emphasis on national survival but used in the sense of an individual.
▣ "And tell of the works of the Lord" This refers to verbal praise in the temple (cf. Ps. 9:14). This was a way of expressing both
1. theology about YHWH (cf. Exod. 9:16; Ps. 96:1-6)
2. personal trust in YHWH (cf. Exod. 10:2)
The verb (BDB 707, KB 765, Piel imperfect) denotes recounting the saving acts of YHWH (cf. Ps. 40:5; 73:28; 78:3,4; 79:13; 107:22). This retelling of YHWH's acts
1. educates the next generation of faithful followers (cf. Deut. 4:9,10; 6:7,20-25; 11:19; 31:13; 32:46)
2. evangelizes the nations (cf. Deut. 4:6)
118:18 "The Lord has disciplined me severely" This implies that the people of God, symbolized here as an individual, will go through extremely hard times because of their sin and unfaithfulness. It is also an emphasis on the fact that God is in control of history. These things are not simply meaningless happenings, but have historical purpose in moving toward ultimate conclusion and the victory of God. See Special Topic: YHWH's Eternal Redemptive Plan.
The individual and corporate aspects can be seen in
1. use of two singular imperfects used in a cohortative sense in Ps. 118:19,28
2. use of two plural cohortatives used in Ps. 118:24, note Hiphil plural imperative at 118:29
Also note that "disciplined me severely" is an infinitive absolute and a perfect verb of the same root (BDB 415, KB 418), which denotes intensity (cf. same form but different root in Ps. 118:13).
God does discipline His children (cf. Deut. 4:36; 8:5; 2 Sam. 7:14; Job 5:17; 33:19; Ps. 73:14; 94:12; 119:67,71,75; Pro. 3:11-12; Jer. 31:18; 1 Cor. 11:32; Heb. 12:5-11; Rev. 3:19).
NASB (UPDATED) TEXT: 118:19-21
19Open to me the gates of righteousness;
I shall enter through them, I shall give thanks to the Lord.
20This is the gate of the Lord;
The righteous will enter through it.
21I shall give thanks to You, for You have answered me,
And You have become my salvation.
118:19 "Open to me the gates of righteousness" "Open" (BDB 834, KB 986) is a Qal imperative. Psalm 118:19-27 seems to suggest a processional (possibly military) from outside the city of Jerusalem to the inside of the temple area. Psalm 118:19 does not refer to the temple, which is mentioned specifically in 118:26,27, but the city gates of Jerusalem.
118:20 "The righteous will enter through it" This is a reference to the processional entering the holy precincts of the city or the temple. Notice the righteousness factor is not only national or corporate, but also individual (cf. Ps. 15:1-2; 24:3-6; 26:6; 140:13; Isa. 33:13-16). See SPECIAL TOPIC: RIGHTEOUSNESS.
118:21 "And You have become my salvation" One must remember that the term "salvation" (cf. Ps. 118:14) in the OT speaks of physical deliverance. See SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM).
NASB (UPDATED) TEXT: 118:22-29
22The stone which the builders rejected
Has become the chief corner stone.
23This is the Lord's doing;
It is marvelous in our eyes.
24This is the day which the Lord has made;
Let us rejoice and be glad in it.
25O Lord, do save, we beseech You;
O Lord, we beseech You, do send prosperity!
26Blessed is the one who comes in the name of the Lord;
We have blessed you from the house of the Lord.
27The Lord is God, and He has given us light;
Bind the festival sacrifice with cords to the horns of the altar.
28You are my God, and I give thanks to You;
You are my God, I extol You.
29Give thanks to the Lord, for He is good;
For His lovingkindness is everlasting.
118:22 "The stone which the builders rejected" This is obviously used in the sense of paradox. It seems here to refer to national rejection. But we understand from the life of Christ that it was individually fulfilled in Him. See SPECIAL TOPIC: CORNERSTONE.
▣ "Has become the chief corner stone" This seems to be a reference to the Messiah (see SPECIAL TOPIC: MESSIAH), used in Isa. 28:16. It also speaks of the rejection of the Messiah and the seeming defeat of God's purpose (i.e., Calvary).
118:23 "This is the Lord's doing;
It is marvelous in our eyes" God's ways are so different from our ways (cf. Isa. 55:9-11). No one expected the Messiah to be God Incarnate. No one expected His substitutionary atonement (cf. Isaiah 53; Mark 10:45; 2 Cor. 5:21). But this was the pre-determined plan of God (cf. Acts 2:23; 3:18; 4:28). See Special Topic: YHWH's Eternal Redemptive Plan.
118:24 "This is the day which the Lord has made;
Let us rejoice and be glad in it" God is in control of history (both corporate and individual)! That which seems to be a spiritual disaster is often turned into a tremendous spiritual victory!
I recommend the book by Hannah Whithall Smith, The Christian's Secret of a Happy Life.
▣ For "day" see Special Topic: DAY (yom).
118:25 "O Lord, do save" This is the term "Hosanna," which was spoken about Jesus at the triumphant entry into Jerusalem during the last week of His earthly life (cf. Matt. 21:42,45). Whatever the original historical setting of this Psalm, it had come to be used in first century rabbinical Judaism as a welcoming ceremony for the pilgrims entering the city for Passover. However, when Jesus appeared, they took that which was an annual greeting and made it very personal to Him.
This verse begins with two imperatives.
1. save - BDB 446, KB 448, Hiphil
2. send prosperity - BDB 852 II, KB 1026, Hiphil
In OT theology (i.e., "the two ways," cf. Deut. 30:15,19; Psalm 1), God's forgiveness and acceptance were demonstrated visibly by prosperity. However, this proved not always to be the case (cf. Job, Psalm 73).
118:26 "Blessed is the one who comes in the name of the Lord" The use of this phrase in the NT puts a Messianic aspect to this Hallel Psalm (cf. Matt. 21:9; 23:39; Mark 11:9; Luke 13:35; 19:38; John 12:13). See SPECIAL TOPIC: MESSIAH.
118:27
NASB, NRSV,
TEV, JPSOA"The Lord is God"
NKJV"God is the Lord"
There is no verb, just El (BDB 42) and YHWH (BDB 217). This same form occurs in Ps. 85:9. The same combination without a verb is also in Ps. 118:28, El (lit. "My El") and pronoun (BDB 61).
The Deity of Israel goes by several names.
1. some have developed through history
2. some were titles of pagan deities applied to Israel's God
3. some denote different aspects of His being
4. some are poetic parallels for literary purposes
▣ "He has given us light" There have seen several interpretations.
1. God's personal presence - Ps. 89:15; 90:8
2. God's revelation
a. Scripture - Ps. 19:8; 36:9; 119:105; Isa. 51:4
b. Messiah - Isa. 49:6; Mic. 7:8; John 1:9; 3:19-21; 12:35-36; 1 John 2:8
3. God's blessing - Num. 6:25
4. the Shekinah cloud of the exodus - Exod. 13:21-22; 14:20
5. God's portable throne chariot - Ezek. 1:4,27
▣ "Bind the festival sacrifice with cords to the horns of the altar" This is a very difficult Hebrew phrase and has been understood in several different ways.
1. "link together the pilgrims" - This involves an emendation of the text based on the Dead Sea Scrolls.
2. "with branches in your hand draw up in procession" - This is the translation of the Jerusalem Bible (JB) and the NIV; it seems to reference the OT allusion of branches used in the Festival of Tabernacles (cf. Lev. 23:40). The term "cords" can be used for branches (cf. Ezek. 19:11; 31:3,10,14).
3. "bring the sacrifice down to the horns of the altar" - This seems to fit the context best, and the term "bound" can be found in this connotation in Jdgs. 15:13; 16:11; Ezek. 3:25.
4. The concept of sacrifice seems to be caught up with the substitutionary atonement of Christ (i.e., Isa. 52:13-53:12), which is alluded to in the Masoretic Text of Mal. 2:3. The horns of the altar would have been the holiest part of the altar on which the sacrificial blood was smeared (cf. Exod. 27:2; 30:10; Lev. 4:7,18, 25,30,34; 8:15; 9:9; 16:18).
118:28-29 This Psalm ends as it began, with a festival of thanks (i.e., BDB 392, KB 389, Hiphil imperatives) to God for who He is, what He has done, and what He is going to do on behalf of His faithful followers.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. List all of the blessings that God has given us in this Psalm.
2. Why do many scholars think this Psalm is antiphonal?
3. How is the nation personified in the king and later in the Messiah?
4. Explain the Messianic elements of Ps. 118:22 and 26, how they fit into ancient Israel and how they fit into the life of Christ.
5. What is a preferred translation of Ps. 118:27? What are its implications to the life and ministry of Jesus of Nazareth?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Meditations and Prayers Relating to the Law of God No MT Intro |
Meditations on the Excellencies of the Word of God | Meditations on the Law of God | The Law of the Lord | In Praise of the Divine Law |
119:1-8 (Aleph) |
119:1-8 | 119:1-8 | 119:1-8 | 119:1-8 |
Obedience to the Law of the Lord | ||||
119:9-16 (Beth) |
119:9-16 | 119:9-16 | 119:9-16 | 119:9-16 |
Happiness in the Law of the Lord | ||||
119:17-24 (Gimel) |
119:17-24 | 119:17-24 | 119:17-24 | 119:17-24 |
Determination to Obey the Law of the Lord | ||||
119:25-32 (Daleth) |
119:25-32 | 119:25-32 | 119:25-32 | 119:25-32 |
A Prayer for Understanding | ||||
119:33-40 (He) |
119:33-40 | 119:33-40 | 119:33-40 | 119:33-40 |
Trusting the Law of the Lord | ||||
119:41-48 (Vav) |
119:41-48 | 119:41-48 | 119:41-48 | 119:41-48 |
Confidence in the Law of the Lord | ||||
119:49-56 (Zayin) |
119:49-56 | 119:49-56 | 119:49-56 | 119:49-56 |
Devotion to the Law of the Lord | ||||
119:57-64 (Heth) |
119:57-64 | 119:57-64 | 119:57-64 | 119:57-64 |
The Value of the Law of the Lord | ||||
119:65-72 (Teth) |
119:65-72 | 119:65-72 | 119:65-72 | 119:65-72 |
The Justice of the Law of the Lord | ||||
119:73-80 (Yodh) |
119:73-80 | 119:73-80 | 119:73-80 | 119:73-80 |
A Prayer for Deliverance | ||||
119:81-88 (Kaph) |
119:81-88 | 119:81-88 | 119:81-88 | 119:81-88 |
Faith in the Law of the Lord | ||||
119:89-96 (Lamedh) |
119:89-96 | 119:89-96 | 119:89-96 | 119:89-96 |
Love for the Law of the Lord | ||||
119:97-104 (Mem) |
119:97-104 | 119:97-104 | 119:97-104 | 119:97-104 |
Light from the Law of the Lord | ||||
119:105-112 (Num) |
119:105-112 | 119:105-112 | 119:105-112 | 119:105-112 |
Safety in the Law of the Lord | ||||
119:113-120 (Samekh) |
119:113-120 | 119:113-120 | 119:113-120 | 119:113-120 |
Obedience to the Law of the Lord | ||||
119:121-128 (Ayin) |
119:121-128 | 119:121-128 | 119:121-128 | 119:121-128 |
Desire to Obey the Law of the Lord | ||||
119:129-136 (Pe) |
119:129-136 | 119:129-136 | 119:129-136 | 119:129-136 |
The Justice of the Law of the Lord | ||||
119:137-144 (Tsadhe) |
119:137-144 | 119:137-144 | 119:137-144 | 119:137-144 |
A Prayer for Deliverance | ||||
119:145-152 (Qoph) |
119:145-152 | 119:145-152 | 119:145-152 | 119:154-152 |
A Plea for Help | ||||
119:153-160 (Resh) |
119:153-160 | 119:153-160 | 119:153-160 | 119:153-160 |
Dedication to the Law of the Lord | ||||
119:161-168 (Shin) |
119:161-168 | 119:161-168 | 119:161-168 | 119:161-168 |
A Prayer for Help | ||||
119:169-176 (Tav) |
119:169-176 | 119:169-176 | 119:169-176 | 119:169-176 |
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
I. Opening Statement
As one who loves the Bible and has spent his life stuyding it, this Psalm is a special treasure (as is Psalm 19). The Bible, God's written word, has allowed me to come to know God's Living Word, Jesus (cf. John 1:1-14; Phil. 2:6-11; Col. 1:13-16; Heb. 1:2-3). The Spirit's illumination has allowed me to do as Ezra did (Ezra 7:10). Psalm 119 has truly been
A. a blessing, Ps. 119:1
B. a lifestyle faith, Ps. 119:1-2
C. a lamp to my feet and a light to my path, Ps. 119:105
I commend it to you with great joy, peace, and hope that it will effectively produce
A. a desire to study the Bible
B. a desire to live the Bible
C. a deeper personal relationship with the Triune God
One more explanation about how I approached this lengthy Psalm. It is so long and repetitive that I decided to deal with each stanza (i.e., each consecutive letter of the Hebrew alphabet). I have tried to deal with the uniqueness of each unit and not do an overall summary.
II. Historical Setting
A. The Arabic translation lists David as the author.
B. Dahood, in the Anchor Bible Commentary, asserts that a united monarchal (Saul - Solomon) date is very possible. He comes to this by
1. comparing this Psalm with its translation found among the Dead Sea Scrolls and
2. this Psalm contains many pre-exilic elements.
C. Leupold sees the setting as post-exilic (Ezra, Nehemiah, Haggai, Malachi). He bases this on:
1. the problems related to resettlement and persecution mentioned so often in the Psalms
2. the absence of any mention of the sacrificial system caused him to believe that the absence of the temple and its ritual, along with an increase in the place of Bible study, fits an early post-exilic setting best.
D. The occasion for this Psalm is joy (cf. Ps. 119:14,16,24,35,47,70,77,92,111,143,162,174) and trust in God and His revealed truth amidst persecution. This knowledge brings peace and stability.
III. Literary Elements
A. This, like Psalms 9-10; 25; 34; 37; 111; 112; and 145, is an acrostic based on the twenty-two letters of the Hebrew alphabet. This same form is found in Pro. 31:10-31 and the first four chapters of Lamentations. This is the longest and most highly developed acrostic in the Bible. Each Hebrew letter starts eight verses.
B. There is a recurrent theme in every verse of this Psalm related to God's teachings to mankind. The author uses several synonyms for the Law (see SPECIAL TOPIC: TERMS FOR GOD'S REVELATION, cf. Ps. 19:7-9):
1. the Law - used 25 times
2. the testimonies - used 23 times
3. the precepts - used 21 times
4. the statutes - used 20 times
5. the commandments - used 22 times
6. the judgments - used 23 times
7. the Word - used 24 times
8. the words - used 19 times
9. the way - used 13 times
10. the truth or faithfulness - used 5 times
11. the righteousness - used 14 times
C. Kimchi's (i.e., a Jewish commentator, a.d. 1160-1235) definitions of the synonyms used for God's revelation to man:
1. the Law - "it is the setting down of duties and how they are to be done"
2. the testimonies - "precepts that are for a testimony or federal communication"
3. the precepts - used "precepts which reason teaches that are, as it were, deposited in our nature"
4. the statutes - "precepts whose reason is not known"
5. the judgments - "the judgments that pass between a man and his neighbor"
6. the way - "the way is the rule upon which the Scripture is grounded"
D. God's revelation and God's person are merged in this Psalm. To know God's revelation is to know Him. To cling to God's revelation is to cling to Him (i.e., compare Ps. 119:31a with Deut. 10:20).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 119:1-8 (Aleph)
1How blessed are those whose way is blameless,
Who walk in the law of the Lord.
2How blessed are those who observe His testimonies,
Who seek Him with all their heart.
3They also do no unrighteousness;
They walk in His ways.
4You have ordained Your precepts,
That we should keep them diligently.
5Oh that my ways may be established
To keep Your statutes!
6Then I shall not be ashamed
When I look upon all Your commandments.
7I shall give thanks to You with uprightness of heart,
When I learn Your righteous judgments.
8I shall keep Your statutes;
Do not forsake me utterly!
119:1 This strophe describes the "blessed" (BDB 80, cf. Ps. 1:1, see SPECIAL TOPIC: BLESSING [OT]).
1. those whose way (i.e., lifestyle) is blameless (see SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH, Innocent, Guiltless, Without Reproach), Ps. 119:1a
2. those who walk in the law of the Lord - another way to speak of an obedient lifestyle, Ps. 119:1b, 3b
3. those who observe His testimony, Ps. 119:2a
4. those who seek Him with all their heart; Ps. 119:2b (see SPECIAL TOPIC: THE HEART), cf. Ps. 9:10; 14:12 (and they seek His law, Ps. 119:45,94,155)
5. they do no unrighteousness, Ps. 119:3a
6. they keep God's covenant, Ps. 119:4b,5b,8b
7. they keep His statutes, Ps. 119:8a
Notice the emphasis on knowing God's revelation and then keeping it! See Special Topic: Keep.
▣ There are several terms which describe God's revelation (see SPECIAL TOPIC: TERMS FOR GOD'S REVELATION).
1. law (BDB 435), Ps. 119:1b
2. testimonies (BDB 730), Ps. 119:2:a
3. ways (BDB 202), Ps. 119:3b, 5a
4. precepts (BDB 824), Ps. 119:4a
5. statutes (BDB 349), Ps. 119:5b, 8a
6. commandments (BDB 846), Ps. 119:6b
7. judgments (BDB 1048), Ps. 119:7b
Also, every verse in this long acrostic Psalm makes mention of one of these (or several others, such as "word" in Ps. 119:9,11,16, or "ordinances," Ps. 119:13,30,39,43,52,62,75,84,102,106,120,137,147,149,156, 160,164,175).
119:2 "observe" This is a key aspect of godly living. It is used of several things.
1. keep the statutes - Ps. 119:2,22,129
2. keep the decrees - Ps. 119:33,34,145
3. keep the precepts - Ps. 119:56,69,100
4. keep the commands - Ps. 119:115
5. keep the law - Ps. 119:34
▣ "with all their heart" Total dedication is crucial (cf. Deut. 4:29; 6:5; 10:12; 11:13; 13:3; 30:2). This becomes an idiom for total yieldedness to YHWH and His will. David had a heart like this, as did Solomon until his old age! Devotion at one point in one's life is not enough! David sinned but he repented. Maintaining the relationship is the key, not sinlessness (cf. 1 John 1:9).
119:6 "I shall not be ashamed" In the ANE "shame" had both
1. inward aspect - feelings of shame at being publicly humiliated, sense of rejection by family and friends, loss of reputation
2. outward aspect - being poor, powerless
3. religious aspect - rejected by YHWH, cf. Ps. 25:20; 31:1; 71:1; 119:6,31,46,80
Often the Psalms ask God "to shame" the enemies (cf. Ps. 35:4; 70:2; 71:13; 86:17; 119:78; also note Matt. 10:33; Mark 8:38; Luke 12:9).
119:8 "Do not forsake me utterly" This verb (BDB 736, KB 806, Qal imperfect used in a jussive sense) is a repeated cry to YHWH (cf. Ps. 38:21; 71:9,18). Do not be distant, or leave me to my own resources!
NASB (UPDATED) TEXT: 119:9-16 (Beth)
9How can a young man keep his way pure?
By keeping it according to Your word.
10With all my heart I have sought You;
Do not let me wander from Your commandments.
11Your word I have treasured in my heart,
That I may not sin against You.
12Blessed are You, O Lord;
Teach me Your statutes.
13With my lips I have told of
All the ordinances of Your mouth.
14I have rejoiced in the way of Your testimonies,
As much as in all riches.
15I will meditate on Your precepts
And regard Your ways.
16I shall delight in Your statutes;
I shall not forget Your word.
119:9 "a young man" The author of Psalm 119 often expresses the need for "young" followers to maintain their godly living.
The pure way is defined as keeping God's revelation (i.e., word). This demands a constant "guarding" (BDB 1036, KB 1581).
119:10 "With all my heart" See note at Ps. 119:2b.
▣ "I have sought You" This verb (BDB 205, KB 233) is used often in this Psalm (cf. Ps. 119:2,10,45, 94,155). It denotes a diligent life of prayer, study, and worship.
▣ "wander" This verb (BDB 993, KB 1413, Hiphil imperfect used in a jussive sense) is found in a negative statement in Ps. 119:21,118. It is used only three times in Psalms, but six times in Proverbs. It was used of "unintentional sins" in Lev. 4:13; Num. 15:22. Be careful of "that" which causes faithful followers to take their eyes off the clearly marked paths of YHWH.
119:11 "Your word I have treasured in my heart" This phrasing is used of Mary's response to the angel's message (cf. Luke 2:19,51). God's word is extremely valuable (cf. Psalm 19:10; 119:14b). Is your Bible valuable to you? Do you read it, study it, do it, and teach it to others (cf. Ezra 7:10)?
This verb (BDB 860, KB 1049, Qal perfect) is literally "hide" and is an idiom for memorizing God's word (cf. Job 23:12; Pro. 2:1; 7:1).
119:12 "teach me" This is a Piel imperative (BDB 540, KB 531). It is used often in Psalm 119 (cf. 119:7,12,26,64,66,68,71,73,99,108,124,135,171). Truth does not come by human effort but by
1. the Spirit of God
2. God's revelation
3. personal commitment to God
4. diligent study
5. personal application
119:13 This line of poetry implies a worship setting in the temple.
119:14 To the faithful follower God's revelations are the most valuable things on earth (cf. Ps. 19:10; 119:72;127; Pro. 8:10,11,19).
119:15 This verse has two cohortatives.
1. meditate - BDB 967, KB 1319, Qal, cf. Ps. 119:23,27,48 (twice), 78,148. Meditation on God's word starts the Book of Psalms (cf. Ps. 1:2). This meditation is illustrated in Deut. 6:6-9.
2. regard - BDB 613, KB 661, Hiphil, cf. Ps. 119:6,15,18
These two imply diligent study! This takes time, effort, commitment, and scheduling! See Seminar of Bible Interpretation online at www.freebiblecommentary.org.
119:16 "I will delight" BDB 1044, KB 1613, Hithpalpel imperfect, cf. Ps. 119:24,35,47,70,77,92,143, 174.
▣ "I will not forget" BDB 1013, KB 1489, Qal imperfect, negated, cf. Pa. 119:61,83,93,109,141,153,176 (the final line of Psalm 119).
NASB (UPDATED) TEXT: 119:17-24 (Gimel)
17Deal bountifully with Your servant,
That I may live and keep Your word.
18Open my eyes, that I may behold
Wonderful things from Your law.
19I am a stranger in the earth;
Do not hide Your commandments from me.
20My soul is crushed with longing
After Your ordinances at all times.
21You rebuke the arrogant, the cursed,
Who wander from Your commandments.
22Take away reproach and contempt from me,
For I observe Your testimonies.
23Even though princes sit and talk against me,
Your servant meditates on Your statutes.
24Your testimonies also are my delight;
They are my counselors.
119:17 Notice that the psalmist asks for God's blessing (i.e., "deal bountifully," BDB 168, KB 197, Qal imperative) to help him be a better "servant" (BDB 713).
1. that I may live - BDB 310, KB 309, Qal imperfect used in a cohortative sense
2. that I may keep Your word - BDB 1036, KB 1581, Qal cohortative
The blessings are not for personal use or comfort but to strengthen, deepen, and enlarge God's work on earth.
▣ "Your word" See note at Ps. 119:1 and SPECIAL TOPIC: TERMS FOR GOD'S REVELATION.
119:18 The same worldview that God must empower His servants is expressed in this verse. One cannot see (lit. "uncover," BDB 162, KB 161, Piel imperative) or understand God's will and ways without His help. See SPECIAL TOPIC: ILLUMINATION.
▣ "Wonderful things" See Special Topic: Wonderful Things.
▣ "Your law" See note at Ps. 119:1.
119:19 "I am a stranger in the earth" This is the worldview of a faithful follower. The Fall of Genesis 3 transformed this planet into a place of sojourn and pilgrimage (cf. 1 Chr. 29:15; Ps. 119:54; Hebrews 11:13-16). We long for a deep fellowship with our Creator, a fellowship we were created for (cf. Gen. 1:26,27; 3:8). This world is no longer our home!
The metaphor of a "stranger/sojourner" (BDB 158) comes from YHWH's word to Abraham about his descendants being strangers in Egypt (cf. Gen. 15:13). Abraham calls himself by this term in Gen. 23:4. It becomes the name of one of Moses' sons in Exod. 2:22. The Israelites are told to give justice and mercy to "strangers/aliens" because they were once the same (cf. Exod. 23:9). Abraham is said to have been looking for a city of God (cf. Heb. 11:10). This points beyond this life. YHWH wants to share eternity with His faithful followers!
▣ "Do not hide Your commandments from me" Sin has caused a spiritual blindness (cf. 1 Cor. 13:12). The Bible recognizes two kinds of spiritual blindness.
1. God-imposed (see SPECIAL TOPIC: GOD HARDENED)
2. self-imposed (i.e., John 9:13-41)
119:20 The true faithful follower seeks God and His word with a single-minded diligence!
The verb "crushed" (BDB 176, KB 203, Qal perfect) occurs only here and Lam. 3:16. The word "longing" (BDB 1060) occurs only here.
▣ "soul" The "soul" longs for YHWH (cf. Ps. 42:2; 63:2; 119:81; 143:6). For a discussion of nephesh (BDB 659) see note at Gen. 35:18 online at www.freebiblecommentary.org.
119:21 Faithless ones are characterized as
1. arrogant (i.e., those who knew but chose to rebel) - BDB 267, cf. Ps. 86:14; 119:51,69,78,85,122
2. the cursed - BDB 76, KB 91
3. who wander from God's commandment - BDB 993, KB 1413
119:22 "Take away reproach and contempt" The verb (lit. "roll away," BDB 164, KB 193, Qal imperative) is a prayer for forgiveness.
1. reproach - BDB 357, cf. Ps. 69:19,20
2. contempt - BDB 100 II, cf. Ps. 123:3-4
The reason why God should forgive is because the psalmist observes His commands (i.e., the two ways, cf. Deut. 30:15,19).
There is some discussion among scholars as to which Hebrew root the verb of Ps. 119:22a comes from.
1. uncover - (lit. "make bald," גלה, BDB 164 [MT])
2. roll away - גלל, BDB 164 II from Jos. 5:9; Ps. 22:9
119:23-24 "Even though princes sit and talk against me" The use of "princes" (BDB 978, cf. Ps. 118:9) implies
1. the psalmist is a wealthy, powerful leader, possibly the king
2. there is tension within the national leadership
However, with tumult raging the psalmist focuses on the truth and promises of God's revelation. True peace and stability can be found only in Him, not circumstances or fleeting fame, power, wealth, or position.
The Peshitta translates "princes" (BDB 978, cf. Ps. 119:161) as "ungodly" or "evil men," which removes any hint of the psalmist's position as a leader.
NASB (UPDATED) TEXT: 119:25-32 (Daleth)
25My soul cleaves to the dust;
Revive me according to Your word.
26I have told of my ways, and You have answered me;
Teach me Your statutes.
27Make me understand the way of Your precepts,
So I will meditate on Your wonders.
28My soul weeps because of grief;
Strengthen me according to Your word.
29Remove the false way from me,
And graciously grant me Your law.
30I have chosen the faithful way;
I have placed Your ordinances before me.
31I cling to Your testimonies;
O Lord, do not put me to shame!
32I shall run the way of Your commandments,
For You will enlarge my heart.
119:25 The first line gives the existential setting of the psalmist (cf. Ps. 44:25). He feels he is close to death, whether by sickness or rebellion is unstated, but Ps. 119:23 implies court intrigue (although because of the acrostic structure of the Psalm, it is uncertain if literary context or rhyming is the guiding factor).
The psalmist has a series of prayer requests.
1. revive me according to Your work, Ps. 119:25b - BDB 310, KB 309, Piel imperative, cf. Ps. 119:37,40,88,93,107,149,154,156,159. It can mean
a. preserve
b. revive
2. teach me Your statutes, Ps. 119:26b - BDB 540, KB 531, Piel imperative, cf. 119:12,26,64,68, 108,124,135,171
3. make me understand the way of Your precepts, Ps. 119:27a - BDB 106, KB 122, Hiphil imperative, cf. 119:34,73,125,144,169
4. strengthen me according to Your word, Ps. 119:28b - BDB 827, KB 1086, Piel imperative. BDB suggests the verb in Piel means
a. fulfill, in Ps. 119:106
b. confirm, here
5. remove the false way from me, Ps. 119:29a - BDB 693, KB 747, Hiphil imperative. "The false way" is a direct contrast to "the everlasting way" of Ps. 139:24.
6. graciously grant me Your law, Ps. 119:29b - BDB 335, KB 334, Qal imperative, God's revelation is the "faithful way" (cf. Ps. 119:30).
119:30-32 Notice the number of things the psalmist will do, or has done, because of God's providing understanding through His revelation.
1. he prayed (Piel perfect), Ps. 119:26a
2. he chose (Qal perfect) the faithful way, Ps. 119:30a
3. he placed (Piel perfect) God's revelation before himself (lit. "accounted God's ordinances worthy"), Ps. 119:30b
4. he cleaved (Qal perfect, cf. 119:25) to God's revelation, Ps. 119:31a (in Deut. 10:20 it is used of clinging to God; in this Psalm God's person and revelation are merged)
5. he will run (Qal imperfect) the way of God's revelation, Ps. 119:32a
119:32b "For You will enlarge my heart" God will increase (lit. "enlarge," BDB 931, KB 1210, Hiphil imperfect) the psalmist's capacity to understand and act on that knowledge of God.
For "heart" see SPECIAL TOPIC: THE HEART.
NASB (UPDATED) TEXT: 119:33-40 (He)
33Teach me, O Lord, the way of Your statutes,
And I shall observe it to the end.
34Give me understanding, that I may observe Your law
And keep it with all my heart.
35Make me walk in the path of Your commandments,
For I delight in it.
36Incline my heart to Your testimonies
And not to dishonest gain.
37Turn away my eyes from looking at vanity,
And revive me in Your ways.
38Establish Your word to Your servant,
As that which produces reverence for You.
39Turn away my reproach which I dread,
For Your ordinances are good.
40Behold, I long for Your precepts;
Revive me through Your righteousness.
119:33-40 This strophe is characterized by requests (9 imperatives) for God to instruct and enable the psalmist to live out those instructions. This is similar to the verb shema (BDB 1033, KB 1570), which means "to hear so as to do." God's revelation is more than rules or a creed, it is godly living!
The term "way," used so often in Psalms, denotes this lifestyle, daily, volitional obedience. See Special Topic: Keep. Notice how:
1. teach me - I shall observe it, Ps. 119:33
2. give me understanding - I may observe it, Ps. 119:34
119:35 For the faithful follower obedience is not tedious or legalistic, but joyful.
119:36-39 The psalmist mentions two things he fears would take his heart away from God.
1. dishonest gain, Ps. 119:36b
2. eyes looking at vanity, Ps. 119:37a
He senses that he cannot accomplish spiritual things without God's help.
1. teach me, Ps. 119:33 - BDB 434, KB 436, Hiphil imperative, cf. Ps. 25:4; 27:11; 86:11
2. give me understanding, Ps. 119:34 - BDB 106, KB 122, Hiphil imperative
3. make me walk in the path, Ps. 119:35 - BDB 201, KB 231, Hiphil imperative
4. incline my heart, Ps. 119:36 - BDB 639, KB 692, Hiphil imperative
5. turn away my eyes, Ps. 119:37a - BDB 716, KB 778, Hiphil imperative
6. revive me, Ps. 119:37b - BDB 310, KB 309, Piel imperative
7. establish Your word, Ps. 119:38 - BDB 877, KB 1086, Hiphil imperative
But also notice that divine actions (Hiphil imperatives) must be accompanied by godly choices and decisions (series of cohortatives and perfects used of human actions).
1. I shall observe it, Ps. 119:33b - BDB 665, KB 718, Qal imperfect used in a cohortative sense
2. I may observe it, Ps. 119:34a - same as #1 but Qal cohortative
3. keep it, Ps. 119:34b - BDB 1036, KB 1581, Qal imperfect used in a cohortative sense
4. I delight in it, Ps. 119:35b - BDB 342, KB 339, Qal perfect
5. I long for Your precepts, Ps. 119:40a - BDB 1060, KB 1672, Qal perfect
Do you see the balance? See SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE and PREDESTINATION(CALVINISM) vs. HUMAN FREE WILL WILL (ARMINIANISM).
119:34 "with all my heart" See note at Ps. 119:2.
119:37 "vanity" This could refer to idolatry (cf. Ps. 24:4; 101:3). Psalm 119:48 mentions "lift palms" (i.e., "lift up my hands"), which in Ps. 44:20-21 is used of idolatry.
▣ "revive" This is a repeated theme (cf. Ps. 119:25,37,40,88,93,107,149,154,156,159). The verb (lit. "live," BDB 310, KB 309, Piel imperative, has a wide semantic field) is "live." The only "true" life is life in fellowship with YHWH, the giver of life. True life has two components.
1. physical life
2. spiritual life
119:38 "that which produces reverence for You" See Special Topic: Fear (OT).
119:39 "Your ordinances are good" Notice again attributes ascribed to God's revelation are also ascribed to God Himself (cf. 1 Chr. 16:34; Ps. 25:8; 34:8; 73:1; 86:5; 100:5; 106:1; 107:1; 118:1,29; 119:68; 135:3; 136:1; 145:9; Jer. 33:11). Here it is the adjective "good" (BDB 373 II).
This Psalm is not just about God's revelation, but God Himself!
119:40 "righteousness" See Special Topic: Righteousness.
NASB (UPDATED) TEXT: 119:41-48 (Vav)
41May Your lovingkindnesses also come to me, O Lord,
Your salvation according to Your word;
42So I will have an answer for him who reproaches me,
For I trust in Your word.
43And do not take the word of truth utterly out of my mouth,
For I wait for Your ordinances.
44So I will keep Your law continually,
Forever and ever.
45And I will walk at liberty,
For I seek Your precepts.
46I will also speak of Your testimonies before kings
And shall not be ashamed.
47I shall delight in Your commandments,
Which I love.
48And I shall lift up my hands to Your commandments,
Which I love;
And I will meditate on Your statutes.
119:41-48 This strophe is characterized by cohortatives and singular verbs.
1. I will have an answer, Ps. 119:42a - BDB 772, KB 851, Qal imperfect used in a cohortative sense
2. I trust, Ps. 119:42b - BDB 105, KB 120, Qal perfect, singular
3. I wait, Ps. 119:43b - BDB 403, KB 407, Piel perfect, singular
4. I will keep, Ps. 119:44a - BDB 1036, KB 1581, Qal cohortative, singular
5. I will walk, Ps. 119:45a - BDB 229, KB 246, Hithpael cohortative, singular
6. I seek, Ps. 119:45b - BDB 205, KB 233, Qal perfect, singular
7. I will also speak, Ps. 119:46a - BDB 180, KB 210, Piel cohortative, singular
8. I will delight, Ps. 119:47a - BDB 1044, KB 1613, Hithpalpel imperfect used in a cohortative sense
9. I love, Ps. 119:47b - BDB 12, KB 17, Qal perfect, singular
10. I will lift up, Ps. 119:48a - BDB 669, KB 724, Qal imperfect, singular, used in a cohortative sense
11. I love, Ps. 119:48b - same as #9
12. I will meditate, Ps. 119:48c - BDB 967, KB 1319, Qal cohortative, singular
Knowing God and His revelation demands a personal response!
119:41 Notice that "lovingkindness" (see Special Topic: Lovingkindness [hesed]) and "salvation" (see Special Topic: Salvation [OT]) are personified as things that come to faithful followers. Because of this they act in godly ways.
119:43a This verb (BDB 664, KB 717, Hiphil jussive) means "to snatch away." It is used in the sense of deliver from
1. death - Deut. 32:39; Ps. 22:20; 33:19; 56:14; 86:13; Pro. 24:11
2. sin - Ps. 39:9; 79:9
Here it seems to be related to Ps. 119:42, which denotes an answer from God's revelation to those who reproach the psalmist (a good NT application is Matt. 10:19-22; Mark 13:9-12, esp. Mark 13:11; Luke 21:12-19).
119:44 This line of poetry emphasizes the current and future relevance of God's revelation (cf. Matt. 5:17-19).
119:46 This denotes the faithful followers'
1. witness to defeated kings
2. an aspect of covenant making with foreign nations
3. a metaphor for powerful or educated people
119:48a "Lifting the hands" was the normal position for prayer in Israelite culture (cf. Ps. 28:2; 63:4; 134:2; 141:2; 143:6; Lam. 2:19; 1 Tim. 2:8). Again, usually one "lifts the hands" to God Himself but here to His revelation.
▣ "I will meditate" See note at Ps. 119:15.
NASB (UPDATED) TEXT: 119:49-56 (Zayin)
49Remember the word to Your servant,
In which You have made me hope.
50This is my comfort in my affliction,
That Your word has revived me.
51The arrogant utterly deride me,
Yet I do not turn aside from Your law.
52I have remembered Your ordinances from of old, O Lord,
And comfort myself.
53Burning indignation has seized me because of the wicked,
Who forsake Your law.
54Your statutes are my songs
In the house of my pilgrimage.
55O Lord, I remember Your name in the night,
And keep Your law.
56This has become mine,
That I observe Your precepts.
119:49 "Remember" This verb (BDB 269, KB 269) occurs three times in this strophe.
1. Ps. 119:49 - Qal imperative
2. Ps. 119:52 - Qal perfect
3. Ps. 119:55 - Qal perfect
The psalmist asks for YHWH to remember him (119:49) because he remembers and obeys Him (cf. Ps. 119:55b,56b).
Notice all the verbs (except the first imperative) are perfects or imperfects with waw (see SPECIAL TOPIC: HEBREW GRAMMAR). The psalmist's knowledge and actions are settled worldview, lifestyle realities! God's word is not just information but
1. hope, Ps. 119:49b
2. comfort, Ps. 119:50a, 52b
3. preservation, Ps. 119:50b
4. guide for life, Ps. 119:51b
5. song, Ps. 119:54a
6. thought in the night, Ps. 119:55a
7. Ps. 119:56a
a. happiness - TEV
b. blessing - NRSV
c. comfort - Peshitta
▣ "Your servant" Here it refers to a faithful follower who seeks, knows, and hopes in God's word. See note at Deut. 34:5 online at www.freebiblecommentary.org. See Special Topic: My Servant.
▣ "hope" This is literally "wait" (BDB 430, KB 407, Piel perfect). The idea of waiting for God's promises to come to pass is an act of both faith and hope. Not maybe, could be, hope, but-sure-of-the-event-yet-uncertain-of-the-time hope (similar to NT usage related to the Second Coming). It is a recurrent theme of the Psalter (cf. Ps. 31:24; 33:18,22; 71:4; 119:49,74,81,114,147; in a corporate sense in Ps. 130:7; 131:3). This thought is expressed well in Romans 15:4.
119:50 "comfort" This noun (BDB 637) occurs only here and Job 6:10, but the verb (BDB 636, KB 688) is common.
This comfort amidst affliction is the trustworthiness of God's word! He is with faithful followers, even in times of distress, failure, attack, depression, and doubt (cf. Deut. 31:6; Jos. 1:5; 1 Sam. 12:22; 1 Kgs. 6:13; 8:57; 2 Cor. 4:9; Heb. 13:5). How do I know when the circumstances scream different? His word! Psalm 119:52 reminds us to look at God's past acts!
119:51 The psalmist has experienced the attacks of those who know God's law but reject it (cf. Ps. 119:51b, 53). True faith has observable characteristics. Obedience is the visible evidence of true faith (see Special Topic: Keep).
▣ "turn aside" This verb (BDB 639, KB 692, Qal perfect) has a wide semantic field and usually denotes "stretching out," spreading out," or "bending," but here it has the specialized metaphorical sense of deviation from the path, the path being "the way of God" (i.e., Ps. 139:24). God's word is a clearly marked road, path, way. The path leads to life, peace, joy, and fellowship with God (cf. Ps. 119:105; Pro. 6:23). The first title of the NT church in Acts was "The Way." Any deviation from the clear guidelines of God's word brings problems!
The OT idiom of "turning to the right or left" can be seen in Deut. 5:32; 17:11,20; 28:14; Pro. 4:27). Stay on the path!
119:53 Often in the OT it seems that godly people are calling down wrath on their enemies, but in reality they are calling on God to be faithful to His previous word (i.e., Leviticus 26; Deuteronomy 27-30). A good example of this is Ps. 119:158. The wrath is deserved because of intentional, purposeful disobedience. Sin and rebellion have consequences both in time and eternity. Stay on the God-given path!
119:54 This verse seems (cf. Ps. 119:19) to be talking about life. God's word, for those who know it and keep it, brings a daily, lifelong song (cf. Ps. 42:8)! Are you singing?
119:55 "Your name" See Special Topic: "The Name" of YHWH.
▣ "in the night" "The night" can have several connotations.
1. a time of reflection
a. Ps. 16:7
b. Ps. 63:6
c. Ps. 77:6
2. a time of distress - Ps. 77:2
3. a time of prayer/praise
a. Ps. 42:8
b. Ps. 92:1-2
c. Ps. 119:62
d. Ps. 149:5
e. Isa. 26:9
f. Matt. 14:23; Luke 6:12
g. Acts 16:25
▣ "And keep Your law" Night time reflection, prayer, and praise should result in daytime daily godly living! Obedience is the evidence of faith (cf. Luke 6:46).
119:56 The first line is ambiguous because there is no obvious antecedent.
However, notice it reemphasizes obedience in the second line! Remember the large number of terms for God's revelation (i.e., word, law, ordinances, precepts, etc.). See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION.
NASB (UPDATED) TEXT: 119:57-64 (Heth)
57The Lord is my portion;
I have promised to keep Your words.
58I sought Your favor with all my heart;
Be gracious to me according to Your word.
59I considered my ways
And turned my feet to Your testimonies.
60I hastened and did not delay
To keep Your commandments.
61The cords of the wicked have encircled me,
But I have not forgotten Your law.
62At midnight I shall rise to give thanks to You
Because of Your righteous ordinances.
63I am a companion of all those who fear You,
And of those who keep Your precepts.
64The earth is full of Your lovingkindness, O Lord;
Teach me Your statutes.
119:57 "The Lord is my portion" This term "portion" (BDB 324) has several usages.
1. no land allotment for Levi
a. Num. 18:20
b. Deut. 18:2
c. Jos. 13:33
d. Ezek. 44:28
2. division of the Promised Land to the tribes
a. Jos. 17:5,14; 19:9
b. Ezek. 47:13
3. Israel as a special people among humanity
a. Jer. 10:16
b. Jer. 51:19
4. something given by God to both the righteous and the wicked
a. Job 20:29; 27:13; 31:2
b. Eccl. 21:20,21; 3:22; 5:17-18; 9:9
5. used metaphorically of a special faith relationship with YHWH
a. Ps. 16:5; 73:26; 119:57; 142:5
b. Lam. 3:24
▣ "I have promised to keep Your words" This verb (BDB 1036, KB 1581) characterizes this strophe as "remember" (Ps. 119:49-56).
1. Ps. 119:57 - Qal infinitive construct
2. Ps. 119:60 - Qal infinitive construct
3. Ps. 119:63 - Qal active participle
4. also note Ps. 119:55
Obedience is crucial! Obedience reveals the heart! See Special Topic: Keep.
119:58 "with all my heart" This is an idiom from Deuteronomy (cf. Deut. 6:5; 10:12; 11:13; 13:3; 30:2) which denotes a complete devotion. Later in Israel's history this phrase was used to
1. show David's complete devotion to God
2. show Solomon's partial devotion to God
For "heart" see SPECIAL TOPIC: THE HEART.
▣ Notice the prayer request (i.e., Qal imperative, cf. Ps. 41:4; 56:1; 57:1) is based on YHWH's faithfulness to His word/promise (cf. Psalm 119:41, 58, 76, 116, 170). The trustworthiness of YHWH and His revelation is a crucial pillar of biblical faith (see four sermons on the trustworthiness of the Bible online at www.freebiblecommentary.org, home page, first paragraph, link).
119:59-60 As YHWH is called on to be faithful to His promises, now the psalmist affirms his faithfulness (cf. Ps. 119:57b, 61b). Immediate obedience to God's law reveals a complete devotion!!
Notice the emphasis of the two verbals.
1. make haste - BDB 301, KB 300, Qal perfect
2. tarry (negated) - BDB 554, KB 552, Hithpalpel imperfect
God is called on to answer quickly (cf. Ps. 69:17; 79:8; 102:2; 143:7), so too, must the faithful follower quickly respond to the Spirit's prompting.
119:59 "turned" This verb (BDB 996, KB 1427, Hiphil imperfect with waw) has a wide semantic field but is the key term used for "repentance." Therefore, some commentators (UBS Handbook, p. 1014) see this verse referring to one who has violated God's law but has turned again to keeping it and revering God.
119:61 It has not been easy for the psalmist to live a faithful life because there are always enemies.
The verb (BDB 728, KB 795, Piel perfect) is found only here and is translated (see NIDOTTE, vol. 3, p. 339):
1. NASB - "encircled"
2. NKJV - "bound"
3. LXX, NRSV, NJB - "ensnare"
4. TEV - "lay a trap"
5. JPSOA - "coiled around"
6. Peshitta - "beset"
The AB (p. 181) relates it to Ps. 116:3 and, as usual, sees the line as referring to personified death/grave.
▣ "I have not forgotten Your law" This is a recurrent theme in this Psalm (cf. Ps. 119:61,83,109,141, 153,176). The wicked forget God's law (cf. Ps. 50:22; 119:139).
119:62 This nighttime meditation links to Ps. 119:55.
119:63 Notice how the faithful followers are characterized.
1. those who fear/revere You
2. those who keep Your revelation
There can be no claim of fellowship with God while living a life of known disobedience.
119:64 Notice the universal aspect of this verse. For "earth" see Special Topic: Land, Country, Earth.
The term translated "lovingkindness" by NASB is hesed. See SPECIAL TOPIC: LOVINGKINDNESS (HESED) and the note at Ps. 33:5!
▣ "Teach me Your statutes" This is only the second imperative in this strophe (cf. Ps. 119:58b). Although the psalmist meditates on God's word/promise he still needs to understand it more! Regular, Spirit-led Bible study is crucial for a mature, growing believer (see Ps. 119:12,26,64,108,124,135,171)!
NASB (UPDATED) TEXT: 119:65-72 (Teth)
65You have dealt well with Your servant,
O Lord, according to Your word.
66Teach me good discernment and knowledge,
For I believe in Your commandments.
67Before I was afflicted I went astray,
But now I keep Your word.
68You are good and do good;
Teach me Your statutes.
69The arrogant have forged a lie against me;
With all my heart I will observe Your precepts.
70Their heart is covered with fat,
But I delight in Your law.
71It is good for me that I was afflicted,
That I may learn Your statutes.
72The law of Your mouth is better to me
Than thousands of gold and silver pieces.
119:65 This verse sums up the faithful follower's worldview. Knowledge (Ps. 119:66) and obedience (Ps. 119:67,69) of God's revelation bring a happy, healthy, peaceful life. True life is found only in Him. Remember in this Psalm knowledge of God's word is equated with knowing God Himself!
Almost every verse of this Psalm has a Hebrew word that denotes God's revelation (see SPECIAL TOPIC: TERMS FOR GOD'S REVELATION).
The Hebrew word טוב (BDB 373) begins verses, Ps. 119:65, 66, 68,71, and 72. It is the key word for this stanza.
119:66 Although the psalmist knows God's revelation, he is conscious that he needs to understand it more and more (cf. Ps. 119:68, both verbs "teach," BDB 540, KB 531, are Piel imperatives, i.e., prayer request, cf. Ps. 119:12,26,64,66,68,108,124,135,171).
▣ "I believe" There are several perfect verbs that describe the psalmist's attitude.
1. I believe - BDB 52, KB 63, Hiphil perfect (see Special Topic: Believe, Trust, Faith and Faithfulness in the OT)
2. I keep - BDB 1036, KB 1581, Qal perfect (see Special Topic: Keep)
3. I delight - BDB 1044, KB 1613, Pilpel perfect, cf. Ps. 1:2; 112:1; 119:16,24,35,47,70,77,92, 143,174
Notice how mental ascent must be matched by an obedient life (cf. James 1:22-25).
119:67 The psalmist is confessing his disobedience in the past that resulted in God's discipline. God's discipline is the act of a loving parent (cf. Heb. 12:5-13). The cursings of Leviticus 26 and Deuteronomy 27-30 are God's reaction to covenant disobedience and His desire for His followers to change their ways! He desires to bless us! Discipline always has a redemptive purpose!
119:68 This first line of poetry describes God's character. He is "good" (BDB 373 II, cf. Ps. 25:8; 86:5; 100:5; 106:1; Jer. 33:11; Nah. 1:7). See Special Topic: Characteristics of Israel's God.
▣ "Teach me Your statutes" This is the second use of the Piel imperative of this verb (cf. Ps. 119:66). God wants to reveal Himself and His will through Scripture.
119:69-70 As is so often the case in Psalms, the psalmist feels attacked. The arrogant have lied about him. It is contextually difficult to identify who these attackers are. They are often the rich and powerful of society, as here (i.e., "fat," BDB 316, Ps. 119:70a, cf. Ps. 17:10; 73:7; this is spiritually parallel to Isa. 6:10, BDB 1031 I). But true wealth for the psalmist is a knowledge of God and His revelation (Ps. 119:72, cf. 19:10).
119:69 The verb (BDB 381, KB 378, Qal perfect) in line 1 means to plaster or smear (cf. Job 13:4). This stanza has two imperfects which describe the psalmist's ongoing action.
1. I will observe, Ps. 119:69 - BDB 665, KB 718, Qal imperfect
2. I may learn, Ps. 119:71 - BDB 540, KB 531, Qal imperfect
119:70 "heart" See Special Topic: Heart.
119:70b There is no "but" in the Hebrew text. However, a sharp contrast is implied. "The two ways" of Deut. 30:15-20 and Ps. 1:1 are implied.
119:71 The psalmist acknowledges that God's discipline was a benefit because it caused him to turn back to Him and His word. The unfairness of life, the terrible consequences to personal choices are often a chance to trust God more. A book that has helped me in this area is Hannah Whithall Smith's The Christian's Secret of a Happy Life.
NASB (UPDATED) TEXT: 119:73-80 (Yodh)
73Your hands made me and fashioned me;
Give me understanding, that I may learn Your commandments.
74May those who fear You see me and be glad,
Because I wait for Your word.
75I know, O Lord, that Your judgments are righteous,
And that in faithfulness You have afflicted me.
76O may Your lovingkindness comfort me,
According to Your word to Your servant.
77May Your compassion come to me that I may live,
For Your law is my delight.
78May the arrogant be ashamed, for they subvert me with a lie;
But I shall meditate on Your precepts.
79May those who fear You turn to me,
Even those who know Your testimonies.
80May my heart be blameless in Your statutes,
So that I will not be ashamed.
119:73 This verse asserts God's creation of the psalmist. This is expressed in several ways.
1. an allusion to Gen. 2:7 ("formed" [body] - BDB 427; "formed days" - Ps. 135:16)
2. Your hands made me - BDB 793 I, cf. Job 10:8; 31:15; Ps. 139:15
3. work of Your hands - Job 10:3; 14:15; Ps. 138:8
4. both verbs appear in Deut. 32:6 and refer to corporate Israel
Humans are special creatures created in God's image and likeness (cf. Gen. 1:26-27) for fellowship (cf. Gen. 3:8). Each is a unique creation (cf. Ps. 139:14-16). To recognize this is a biblical worldview! We are not the result of random events or processes. There is purpose in each person's creation.
▣ "Give me understanding" This is the only imperatival (Ps. 119:73-80) prayer request in this stanza (BDB 106, KB 122, Hiphil imperative), but there are several jussives.
Only God can open the mind of fallen human creatures to learn (BDB 540, KB 531, Qal cohortative) about Himself by understanding His revelation. This learning (like the verb shema of Deut. 6:4-9) implies daily lifestyle application of God's revelation.
119:74 "may" This is the sign of a jussive construction (cf. Ps. 119:74,76,77,78,70,80). These also reflect prayer requests.
In this verse there are two.
1. see - BDB 906, KB 1157, Qal imperfect used in a jussive sense
2. be glad - BDB 970, KB 1333, Qal imperfect used in a jussive sense
Notice these realities are based on the psalmist's
1. patience (lit. "await," "hope," Ps. 119:74b)
2. knowledge of God's revelation (Ps. 119:75)
3. divine affliction (119:75; 67,71)
The verb "wait" (BDB 403, KB 407, Piel prefect) denotes patience. Usually this verb denotes hope/patience in God Himself (cf. Job 13:15; Ps. 31:24; 33:22; 38:15; 39:7; 42:5,11; 43:5; 69:3; 130:7; 131:3), but in Psalm 119 the theological concept of God's revelation (see Special Topic: Terms for God's Revelation) is substituted for God Himself. They are the same. To know God's word is to know God. One is informative and the other relational but they must go together!
119:75 "in faithfulness You afflicted me" YHWH is true to His word and faithful to His purposes for His faithful followers. There is a larger purpose in creation. See Special Topic: YHWH's Eternal Redemptive Plan. Even "affliction" has an ultimate purpose (cf. Lam. 3:19-38; Heb. 5:8; 12:1-13). The goal of salvation is not just fellowship in some future state/place but intimate fellowship now, which reflects the family characteristics of the followers of YHWH to those who He created, but due to the Fall, do not yet know Him!
It must be remembered that problems in this life have several possible origins/purposes.
1. judgment on sin to restore or initiate a relationship of faith in YHWH (cf. Ps. 69:26)
2. the result of the Fall. Evil has entered our world. Bad things happen that are not God's will (see Special Topic: Tribulation).
3. they cause us to trust God and develop our faith (cf. Rom. 5:3-5; Heb. 5:8; 12:10-11)
Since I never know which one it is, I choose to focus on #3! My worldview is that nothing just happens to God's people!
▣ "judgments" See Special Topic: Judge, Judgment, Justice.
▣ "righteous" See Special Topic: Righteousness.
119:76 "Your lovingkindness" See SPECIAL TOPIC: LOVINGKINDNESS (HESED).
▣ "According to Your word" This is a recurrent theme (cf. Ps. 119:65). God is true to His revelation.
119:77 "Your law is my delight" See note at Ps. 119:70.
119:78a This reflects Ps. 119:69-70. The arrogant will be ashamed (see note at Ps. 119:6), but not the faithful psalmist (cf. 119:80).
119:78b "I shall meditate on Your precepts" Faithful followers spend time in God's word. They study, contemplate, and attempt to apply what it says. Our thoughts become our actions. Meditation on revelation is essential (cf. Ps. 1:2; 119:15,23,48,78,97,148). How often do you spend time in God's word?
119:79 This verse asserts the truth that seekers after God need to see Him in those who claim to follow Him. Faithful followers should be lights that lead to God.
▣ "those who know" See Special Topic: Know.
119:80 "blameless" See Special Topic: Blameless, Innocent, Guiltless, and Without Reproach.
NASB (UPDATED) TEXT: 119:81-88 (Kaph)
81My soul languishes for Your salvation;
I wait for Your word.
82My eyes fail with longing for Your word,
While I say, "When will You comfort me?"
83Though I have become like a wineskin in the smoke,
I do not forget Your statutes.
84How many are the days of Your servant?
When will You execute judgment on those who persecute me?
85The arrogant have dug pits for me,
Men who are not in accord with Your law.
86All Your commandments are faithful;
They have persecuted me with a lie; help me!
87They almost destroyed me on earth,
But as for me, I did not forsake Your precepts.
88Revive me according to Your lovingkindness,
So that I may keep the testimony of Your mouth.
119:81-88 This stanza is dominated by perfect tense verbs. The psalmist felt attacked!
1. those who persecute me, Ps. 119:84
2. the arrogant have dug pits for me, Ps. 119:85
3. men who are not in accord with Your law, Ps. 119:85
4. they have persecuted me with a lie, Ps. 119:86
5. they almost destroyed me on earth, Ps. 119:87
He claims to be faithful to God's word and pleads with God to act on his behalf.
1. help me - BDB 740, KB 810, Qal imperative, Ps. 119:86
2. revive/preserve me - BDB 1036, KB 1581, Piel imperative, Ps. 119:88
119:81 "soul" This is the term nephesh (BDB 659). For a full discussion see note at Gen. 35:18 online at www.freebiblecommentary.org.
▣ "languishes" The psalmist uses several verbs to describe his physical and mental state.
1. languishes - BDB 477, KB 476, Qal perfect, Ps. 119:81
2. waits - BDB 403, KB 407, Piel perfect, Ps. 119:81
3. eyes fail - BDB 477, KB 476, Qal perfect, Ps. 119:82
4. become like a wineskin in the smoke - BDB 224, KB 243, Qal perfect. This is an unusual and rare idiom. It seems to mean "burnt" and "brittle. But because of the next line it could denote smoke blindness (cf. 1 Cor. 13:12).
119:82 In the midst of the problems of life and personal attacks, even faithful followers call out to God with "why?" or "when will it be over?"
119:83 The idiom of Ps. 119:83a is unusual and ambiguous (see note at Ps. 119:81, #4).
The second line is an attempt by the psalmist to assert his own faithfulness (cf. Ps. 119:81b, 87b; also note Ps. 119:61,141,153,176). His persecutors deserve God's judgment but he does not. He throws himself on the faithfulness of God (cf. Ps. 119:88a).
119:84 "How many are the days of Your servant" This asserts
1. the foreknowledge of God (cf. Matt. 10:29-31)
2. the limited time of human life (cf. Ps. 39:4)
3. a call to act appropriately in the time each of us has (cf. Ps. 90:12; Matt. 6:25-34; Eph. 5:15-16)
119:85 "dug pits" This is an idiom from hunting. A pit was dug to capture prey. It became a metaphor for human treachery (cf. Ps. 7:15; 57:6; Jer. 18:22).
The NEB and REB see the Hebrew root "tales" (BDB 967) instead of "pit" (BDB 1001). This is only a change from שׁ to שׂ.
119:86 The "commandments" here may refer to the "curses" on those who violate God's revealed will (cf. Leviticus 26; Deuteronomy 27-30). These are the persecutors referred to in Ps. 119:85b who do not live in accordance with God's law.
They are the exact opposite of the faithful followers (cf. Ps. 119:81,82,83,87).
▣ "help me" This imperative (see note at Ps. 119:81-88) is similar to Ps. 109:26. God's covenant loyalty (i.e., hesed, cf. Ps. 119:88a; see Special Topic: Lovingkindness) is the basis of mankind's hope. It is His unchanging character of mercy and grace that brings hope and peace in this fallen world. See SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD.
119:88a The UBS Handbook (p. 1022) mentions that the MT and LXX have the verb "spare my life" (BDB 310, KB 309, Piel imperative), while the DSS text has "be kind to me" (cf. TEV).
119:88b This is the desire of God's faithful followers (cf. Ps. 19:14)!
The verb "keep" (BDB 1036, KB 1581) is a Qal cohortative. See Special Topic: Keep. Obedience to revelation is crucial and is evidence of one's faith relationship with YHWH and His Messiah (cf. Luke 6:46).
NASB (UPDATED) TEXT: 119:89-96 (Lamedh)
89Forever, O Lord,
Your word is settled in heaven.
90Your faithfulness continues throughout all generations;
You established the earth, and it stands.
91They stand this day according to Your ordinances,
For all things are Your servants.
92If Your law had not been my delight,
Then I would have perished in my affliction.
93I will never forget Your precepts,
For by them You have revived me.
94I am Yours, save me;
For I have sought Your precepts.
95The wicked wait for me to destroy me;
I shall diligently consider Your testimonies.
96I have seen a limit to all perfection;
Your commandment is exceedingly broad.
119:89 "Forever" See Special Topic: Forever ('olam).
▣ "O Lord" See SPECIAL TOPIC: NAMES FOR DEITY.
▣ "Your word is settled in heaven" The verb's (BDB 662, KB 714, Niphal participle) basic meaning is "to stand." This is the only usage of this verb in this idiom.
The idea of God's settled/established creation (cf. Isa. 54:18) is the thrust of Ps. 119:90-91 (different verb, BDB 763, KB 840). Notice the things that "stand."
1. YHWH's word (Ps. 119:89b, 91a)
2. YHWH's faithfulness
3. YHWH's creation
They are all His servants (Ps. 119:91b). But note Ps. 119:96 seems to imply a contrast. However, the thrust of the contrast is uncertain.
119:90a This truth is paralleled in Ps. 36:5 and 89:1-2. They speak of the eternality of God, His word, and creation. Faithfulness characterizes
1. God Himself
2. His revelation in word
3. His revelation in creation (cf. Ps. 119:91; 148:1-6; Jer. 31:35-37)
119:91 "all things are Your servants" This idiom refers to all created things (i.e., Genesis 1, cf. Ps. 103:19; Eccl. 11:5; Jer. 10:16; 51:19). God's word brought the physical into existence and sustains it. The physical has its limits (cf. Ps. 119:96), but God's word has no limits.
119:92 "If" Notice the conditional nature of the following statements about the psalmist who needs saving/reviving and God's revelation, which is eternal. Notice the number of "I's" in Ps. 119:92-96 in the NASB (6) which describe the psalmist's thoughts and actions.
119:93 "I will never forget Your precepts" See note at Ps. 119:83b.
▣ "For by them You have revived me" This verb is a Piel perfect which denotes God's completed action of salvation. This is contrasted with the imperative of Ps. 119:88.
119:94 "I am Yours" The psalmist is asserting that, like creation, he belongs to YHWH, the creator of all things which serve His purposes.
▣ "save me" This is a Hiphil imperative, the only imperative in this stanza. See SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM) (OT). The psalmist feels attacked (Ps. 119:95a). In Ps. 119:92 the term "affliction" could refer to the agency of "the wicked" or God (Ps. 119:67,71).
YHWH saves those who seek/trust Him (cf. Ps. 13:5; 25:2; 31:14; 52:8; 56:4; 86:2). There are two aspects to the covenant (the Divine and the human individual)!
▣ "I have sought Your precepts" This idea of faithful followers actively seeking (BDB 205, KB 233, Qal perfect) God's revelation also occurs in Ps. 119:2,45,155. There is a Divine aspect to revelation and an individual aspect to revelation!
119:96 This verse is difficult to understand. However, whatever is "limited" (seems to refer to the created order) is in contrast to God's eternal (lit. "broad") revelation (i.e., has no limit).
The term "perfection" (BDB 479) is found only here.
The psalmist calls on the eternal One to save him. The wicked perish, creation will perish (i.e., 2 Pet. 3:10,12), but the eternal One remembers His faithful followers!
NASB (UPDATED) TEXT: 119:97-104 (Mem)
97O how I love Your law!
It is my meditation all the day.
98Your commandments make me wiser than my enemies,
For they are ever mine.
99I have more insight than all my teachers,
For Your testimonies are my meditation.
100I understand more than the aged,
Because I have observed Your precepts.
101I have restrained my feet from every evil way,
That I may keep Your word.
102I have not turned aside from Your ordinances,
For You Yourself have taught me.
103How sweet are Your words to my taste!
Yes, sweeter than honey to my mouth!
104From Your precepts I get understanding;
Therefore I hate every false way.
119:97 "O how I love Your law" In many ways Psalms 19 and 119 are the theological opposite of the historical books' and prophetic books' presentation of how Israel acted towards God's revelation.
Love (BDB 12, KB 17, Qal perfect, cf. Psalm 119:47, 48, 113, 127, 163, 165) is characterized as "meditation all the day" (cf. Ps. 119:15,48,99).
To love is (cf. Deut. 6:5)
1. to spend time with
2. to rejoice in
3. to obey
4. to pass on to others
The phrase translated by NASB "all day long" is the Hebrew word 'olam. See Special Topic: Forever ('olam).
119:98 A knowledge of God's revelation makes the faithful follower wiser than
1. his enemies, Ps. 119:98
2. his teachers, Ps. 119:99
3. the aged (i.e., experienced), Ps. 119:100
119:100 Notice that wisdom is not just knowledge but lifestyle obedience (cf. Ps. 119:100b). This obedience is described as
1. restrained my feet from every evil way (cf. Ps. 1:1; 5:8; 16:11; 139:24; Pro. 1:15; 4:14)
2. not turned aside from Your ordinances (an idiom for deviation from God's revealed path, cf. Deut. 17:20; Jos. 23:6)
The first name for the church was "The Way" (cf. Acts 9:2; 18:25,26; 19:9,23; 22:4; 24:14,22).
119:101b "That I may keep Your word" This is the key theological truth. See Special Topic: Keep.
119:102b In Psalm 119 God and His revelation are merged. To know Him is to know His word. God is the teacher and content of revelation. The request for God to teach the psalmist is found in Ps. 119:12,26,33, 64,108,124,135,171.
119:103 This verse reflects Ps. 19:10b but with a different word for "sweet" (BDB 576, KB 594, Niphal perfect, lit. "smooth," found only here in the OT). The idiom "sweetness" is a way to describe how the teachings of God make life enjoyable and peaceful!
119:104 There is only one proper source of truth, life, peace, and joy—YHWH. To know Him is to aggressively reject (lit. "hate") all other ways (i.e., Ps. 119:53,128,163; Pro. 13:5; Amos 5:15).
NASB (UPDATED) TEXT: 119:105-112 (Nun)
105Your word is a lamp to my feet
And a light to my path.
106I have sworn and I will confirm it,
That I will keep Your righteous ordinances.
107I am exceedingly afflicted;
Revive me, O Lord, according to Your word.
108O accept the freewill offerings of my mouth, O Lord,
And teach me Your ordinances.
109My life is continually in my hand,
Yet I do not forget Your law.
110The wicked have laid a snare for me,
Yet I have not gone astray from Your precepts.
111I have inherited Your testimonies forever,
For they are the joy of my heart.
112I have inclined my heart to perform Your statutes
Forever, even to the end.
119:105 There is no verb in this verse. God's word illumines life (cf. Ps. 43:3; Pro. 6:23; 2 Pet. 1:19). Life is described as a path, a clearly marked path, marked by Divine revelation (cf. Ps. 89:15; Isa. 2:5; 1 John 1:7). To deviate to the right or left brings disaster.
We know from the NT that God's ultimate revelation is Jesus (cf. John 1:1-14; Phil. 2:6-11; Col. 1:13-16; Heb. 1:2-3). He is the light of the world (cf. John 1:4; 8:12; 9:5).
119:106 The psalmist asserts that he has walked on God's path of revelation. The verb forms imply an initial decision and a continuing commitment to God's revelation. Biblical faith is a "gate" (initial, personal encounter with God) and "a path/way" (continuing lifestyle, daily obedience). Jesus teaches this in Matt. 7:13-14. It is a decision and a discipleship.
In modern Jewish life, young people study the Hebrew Bible, and at age 13 for boys and 12 for girls, they commit themselves to keep it (Bar-Mitzvah, Bat-Mitzvah).
119:107 The nature of the affliction is uncertain. It could be
1. the wicked, Ps. 119:110 (cf. Job 24:13)
2. God Himself for the psalmist's previous disobedience (cf. Ps. 119:67,71)
▣ "Revive me" This is literally "give me life" (BDB 310, KB 309) and is a recurrent request (cf. Ps. 119:25,37,40,50,88,93,107,149,154,156,159,175). Here it probably means physical life, but one who knows God's revelation also knows it denotes a healthy spiritual life also. Life comes "according to Your word."
119:108a This verse and others like it are the origin of the Jewish people worshiping YHWH in words and not sacrifices because their temple has been destroyed (cf. Isa. 57:19; Hosea 14:2; Heb. 13:15).
119:108b Understanding is impossible without Divine help. God seeks to open our minds to Himself and His guidelines for life (cf. Ps. 119:12,26,64,66,68,124,135,171).
119:109 "soul" This is the Hebrew term nephesh (BDB 659). See full note at Gen. 35:18 online.
▣ "in Your hand" This Hebrew idiom can be understood in two ways.
1. in a negative sense, where "hand" refers to power over another (cf. Jdgs. 12:3; 1 Sam. 19:5; 28:21; Job 13:14, see Special Topic: Hand)
2. in a positive sense, where "hand" refers to God's keeping power and protection (i.e., Ps. 31:5)
The MT has "in my hand," while the LXX has "in Your hand." The first would denote that following God's revelation means opposition in a fallen world. The second would denote God's keeping power and care (cf. NJB).
119:110 The psalmist is being accused of some covenant violation but he asserts his fidelity to God's revelation.
The "snare," like the "pit" of Ps. 119:85, is an animal trap, here used as a metaphor for human aggressive attacks.
119:111-112 God's revelation to Israel was evidence of their special relationship to Him. The psalmist affirms his loyalty and obedience to that revelation. See Special Topic: Keep.
119:111 "they are the joy of my heart" Israel gloried in God's revelation (cf. Ps. 1:2; 19:7-11). To those who know God it is not a burden but a delight (cf. Ps. 119:14,16,24,35,47,70,77,92,143,162,174).
119:112 "forever" See Special Topic: Forever ('olam).
▣ "to the end" See the same expressing of continual commitment (Ps. 119:106) to God's revelation in Ps. 119:33.
NASB (UPDATED) TEXT: 119:113-120 (Samekh)
113I hate those who are double-minded,
But I love Your law.
114You are my hiding place and my shield;
I wait for Your word.
115Depart from me, evildoers,
That I may observe the commandments of my God.
116Sustain me according to Your word, that I may live;
And do not let me be ashamed of my hope.
117Uphold me that I may be safe,
That I may have regard for Your statutes continually.
118You have rejected all those who wander from Your statutes,
For their deceitfulness is useless.
119You have removed all the wicked of the earth like dross;
Therefore I love Your testimonies.
120My flesh trembles for fear of You,
And I am afraid of Your judgments.
119:113 "I hate those who are double-minded" The adjective "double-minded" (BDB 704 II) occurs only here. The JPSOA translates it "divided heart." It is related to the noun (BDB 704) found in 1 Kgs. 18:21. See James 1:8; 4:8.
This stanza contrasts two types of individuals.
1. the psalmist's persecutors
a. double-minded, Ps. 119:113a
b. evildoers, Ps. 119:115
c. those who wander from God's statutes, Ps. 119:118a
d. deceitful, Ps. 119:118b
e. wicked, Ps. 119:119
2. the psalmist
a. loves God's law, Ps. 119:113b
b. waits for God's word, Ps. 119:114b
c. observes God's commandments, Ps. 119:115b
d. has regard for God's statutes, Ps. 119:117b
e. loves God's testimonies, Ps. 119:119b
f. fears God's judgments, Ps. 119:120b
▣ "I love" The stark contrast denotes the wide gap that develops between those who love God and His revelation and those who do not! There is no neutral ground.
119:114 "God is my hiding place" This noun (BDB 712) denotes a shelter.
1. the tabernacle/temple - Ps. 27:5
2. God Himself - Ps. 31:20; 32:7,10
3. shelter of His wings - Ps. 61:5
4. shadow of the Almighty - Ps. 91:1 (see Special Topic: Shadow As A Metaphor For Protection and Care)
▣ "my shield" The noun (BDB 171) is personified as YHWH's protection of His followers.
1. Abraham - Gen. 15:1
2. Israel - Deut. 33:29; Ps. 33:20;59:11; 115:9,10
3. the psalmist - Ps. 3:3; 18:2; 28:7; 84:9
4. righteous man - Ps. 5:12
5. the upright in heart - Ps. 7:10
6. those who take refuge in Him - Ps. 18:30,35; Pro. 30:5
7. those who walk uprightly - Ps. 84:11; Pro. 2:7
8. those who fear Him - Ps. 115:11
9. His king - Ps. 144:2
▣ "I wait for Your word" The verb (BDB 403, KB 407, Piel perfect) denotes hope and patient trust that God will fulfill His promises (cf. Ps. 31:24; 33:18,22; 69:3; 119:43,49,74,81,114,147).
119:115-117 These lines of poetry all begin with an imperative (i.e., prayer request). All roots start with a samekh.
1. depart from me evildoer - BDB 693, KB 747, Qal imperative
2. sustain me according to Your word - BDB 701, KB 759, Qal imperative
3. uphold me - BDB 703, KB 761, Qal imperative
Notice how the second line gives the desired result.
1. that I may observe the commandments - Qal cohortative
2. that I may live - Qal imperfect used in a cohortative sense
3. that I may be safe - Niphal cohortative (Ps. 119:117a)
4. that I may have regard for Your statutes (Ps. 119:117b)
119:118 This verse hints of idolatry (cf. Isa. 28:15; Jer. 10:14; 51:17), not just disobedience to the covenant.
The term "reject" (BDB 699, KB 756) is found only here and in Lam. 1:15. This is another example of a rare term chosen to fit the acrostic form.
119:119-120 Notice that "love" (cf. Deut. 6:4-6) and "fear" (Ps. 119:120) go together. There is a respect due the God of the universe (i.e., NIDOTTE, vol. 2, p. 529), who is also the Savior of the universe, who is also the Judge of the universe!
The term "tremble" (BDB 702, KB 760, Qal perfect) is found only here and the Piel only in Job 4:15. A related form (i.e., different vowels) is found only in Jer. 51:27. This is another rare word used to fit the acrostic form.
119:119
NASB"You have removed the wicked"
NKJV"You put away all the wicked"
NRSV"All the wicked. . .you count as dross"
NJB"In Your sight all the wicked. . .are like rust"
JPSOA"You do away with the wicked"
LXX"All sinners. . .I counted as transgressors"
The BDB 991 and KB 1409 have several suggestions for the Hiphil of this root.
1. cause to cease, put to an end, cf. Ps. 46:9
2. exterminate, destroy, cf. Ps.8:2; 19:119
3. cause to desist from
4. remove, cf. Ps. 89:44
5. cause to fail
The UBS Text Project (p. 411) has two options.
1. you made stop
2. you consider/considered
It gives a "C" rating (considerable doubt) to #2.
The first word of Ps. 119:119 is "dross" (BDB 691), which is used out of its normal order to fit the acrostic pattern. It refers to the waste product of purifying metals. It is useless and is thrown away.
NASB (UPDATED) TEXT: 119:121-128 (Ayin)
121I have done justice and righteousness;
Do not leave me to my oppressors.
122Be surety for Your servant for good;
Do not let the arrogant oppress me.
123My eyes fail with longing for Your salvation
And for Your righteous word.
124Deal with Your servant according to Your lovingkindness
And teach me Your statutes.
125I am Your servant; give me understanding,
That I may know Your testimonies.
126It is time for the Lord to act,
For they have broken Your law.
127Therefore I love Your commandments
Above gold, yes, above fine gold.
128Therefore I esteem right all Your precepts concerning everything,
I hate every false way.
119:121-128 This stanza follows the common pattern. The psalmist describes himself in contrast to those who oppose him.
1. the psalmist
a. he has done justice (BDB 1048), Ps. 119:121
b. he has done righteousness (BDB 841), Ps. 119:121
c. his eyes fail for longing for God's salvation, Ps. 119:123a
d. his eyes fail for longing for God's righteous word, Ps. 119:123b
e. he is God's servant, Ps. 119:122,124,125
f. he loves God's commandments, Ps. 119:127
g. he esteems the right of all God's revelations, Ps. 119:128a
h. he hates every false way, Ps. 119:128b (cf. Ps. 31:6; 119:104,163; Pro. 13:5)
2. his opponents are characterized as
a. my oppressors (BDB 798, KB 897, Qal participle), Ps. 119:121b
b. the arrogant, Ps. 119:122b (cf. Ps. 119:21,51,69,78,85)
c. they break God's law, Ps. 119:126b
d. they love the false way (implied), Ps. 119:128b
119:121 "justice" See Special Topic: Judge, Judgment, and Justice.
▣ "righteousness" See Special Topic: Righteousness.
119:122 This is the first of five prayer requests.
1. be surety for Your servant for good, Ps. 119:122a - BDB 786, KB 876, Qal imperative (lit. "give in pledge"), cf. Job 17:3; Isa. 38:14
2. do not let the arrogant (BDB 267) oppress me, Ps. 119:122b - BDB 798, KB 897, Qal imperfect used in a jussive sense. The Qal active participle is used in Ps. 119:121 to characterize his foes.
3. deal with Your servant according to Your lovingkindness, Ps. 119:124a - BDB 793, KB 889, Qal imperative. YHWH's hesed (BDB 338) is a recurrent theme, cf. Ps. 51:1; 106:45; 109:26; 119:88,149,159.
4. teach me Your statutes, Ps. 119:124b - BDB 540, KB 531, Piel imperative, this is another recurrent theme, cf. Ps. 119:12,26,64,108,135,171
5. give me understanding, Ps. 119:125a - BDB 106, KB 122, Hiphil imperative, this is another recurrent theme, cf. Job 32:8; Ps. 119:27,34,73,125,130,144,169
▣ "for good" Dahood might be correct (see AB, vol. 17A, p. 187) that the lamedh before "good" (BDB 373 II) may denote the vocative (i.e., O Good One), as it does in Ps. 119:126 before YHWH, translated "O Lord."
▣ The NASB Study Bible (p. 869) makes the interesting observation, following the Jewish Masora notes, that Ps. 119:122 is the only verse in Psalm 119 in which a direct or indirect (i.e., Ps. 119:90,121,132) reference to God's revelation (see Special Topic: Terms for God's Revelation) does not appear. However, Dahood in AB (p. 193) asserts that 119:37,90,121,122,132, and 149 do not have a specific word for God's revelation.
119:123 Salvation usually refers to physical deliverance (see SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM) but here the next line implies a longing for all of God's promises to come to fruition (implying national and even eschatological promises).
119:124 "lovingkindness" See Special Topic: Lovingkindness (hesed).
119:125 "That I may know" In this context "know" (BDB 393, KB 390, Qal cohortative) surely refers to comprehension. However, the Hebrew verb often denotes an element of personal relationship. See Special Topic: Know.
119:126 "It is time for the Lord to act" Faithful followers take God's word and promises seriously. They see the evil and chaos in creation and longingly desire for God to intervene in human history and fulfill all His word (cf. Rom. 8:18-25)!
119:127b This reminds me of Ps. 19:10 (cf. Ps. 119:103)! Oh, how precious is God's self-disclosure in revelation. He has not left believers in the hopeless relativity of this fallen world/age. He has communicated His will and way for us to find and maintain intimate fellowship with Him, even now!
119:128 This is the faithful followers' worldview. Believers surely do not understand all of God's revelation, but they trust God. This is exactly opposite of those who
1. choose some of His revelations but not all (cf. Ps. 119:113)
2. choose other gods (i.e., idolatry, cf. Ps. 31:6; 119:104; Jer. 10:3)
There are several questions about Ps. 119:128.
1. Why does it start with "therefore," when this does not logically connect to Ps. 119:127? Possibly to get the acrostic to fit (119:127 also starts with "therefore" for acrostic purposes).
2. Why the repeated use of "all"?
3. Why the verb, ישׁר (BDB 448, KB 449, Piel perfect), which is usually translated "be smooth," "be straight," or "be right." Possibly it denotes the true way/path (i.e., "righteous" as a measuring stick/reed, cf. Pro. 3:6) versus "the false path/way."
NASB (UPDATED) TEXT: 119:129-136 (Pe)
129Your testimonies are wonderful;
Therefore my soul observes them.
130The unfolding of Your words gives light;
It gives understanding to the simple.
131I opened my mouth wide and panted,
For I longed for Your commandments.
132Turn to me and be gracious to me,
After Your manner with those who love Your name.
133Establish my footsteps in Your word,
And do not let any iniquity have dominion over me.
134Redeem me from the oppression of man,
That I may keep Your precepts.
135Make Your face shine upon Your servant,
And teach me Your statutes.
136My eyes shed streams of water,
Because they do not keep Your law.
119:129 "wonderful" See Special Topic: Wonderful Things.
▣ "soul" This is nephesh (BDB 659), which denotes a person's life. See full note at Gen. 35:18 online.
▣ "observes them" This is a recurrent emphasis (cf. Ps. 119:2,22,33,34,56,69,100,115,129,145,168, see Special Topic: Keep). Biblical faith is not just light but walking in the light (cf. Ps. 89:15; 119:105; Pro. 6:23; Isa. 2:5; 1 John 1:5-7).
Notice the same emphasis on obedience in Ps. 119:134b, "know," Qal cohortative (BDB 1036, KB 1581).
110:130 "The unfolding" This is the only use of the word (BDB 836) in the OT. Again a rare word is used to fit the acrostic form.
▣ "the simple" This word (BDB 834) can have a negative (i.e., Pro. 1:22) or positive connotation. Here it is positive. God desires all humans to know Him and His will. Here it denotes a teachable person (cf. Ps. 19:7) but one who, for whatever reason, does not know God's revelation.
119:131 These are three idioms for a strong desire.
1. open mouth - Job 29:23
2. panting - Ps. 42:1
3. longing - Ps. 119:20
The last word (BDB 383) is found only here in the OT.
119:132-135 There is a series of imperatival prayer requests.
1. turn to me - BDB 815, KB 937, Qal imperative, cf. Ps. 25:16; 69:16
2. be gracious to me - BDB 335, KB 334, Qal imperative
3. establish my footsteps - BDB 465, KB 464, Hiphil imperative
4. redeem me - BDB 804, KB 911, Qal imperative(see SPECIAL TOPIC: RANSOM/REDEEM)
5. shine upon Your servant - BDB 21, KB 24, Hiphil imperative
6. teach me - BDB 540, KB 531, Piel imperative
There is also one more request stated in a negative (i.e., "do not let any have dominion over me," cf. Ps. 19:13, but a different verb). It is a Hiphil imperfect used in a jussive sense, Ps. 119:133b.
119:132b What a beautiful characterization of God's faithful followers (cf. Ps. 5:11; 69:36; Isa. 56:6)!
The name represents God Himself. See Special Topic: "The Name" of YHWH.
119:133 "Establish my footsteps" This is the imagery of a clear, smooth, unobstructed path (cf. Ps. 17:5), which is made possible by God's revelation, actions, and promises (i.e., Isa. 40:3-4).
119:135 "Make Your face shine upon Your servant" This is an allusion to the Aaronic blessing of Num. 6:24-26. It is alluded to several times in the Psalter (cf. Ps. 4:6; 31:16; 67:1; 80:3,7,19, and here).
The opposite idiom would be for YHWH to hide His face (cf. Ps. 10:11; 13:1; 22:24; 27:9; 44:24; 69:17; 88:15; 102:2; 104:29; 143:7; Isa. 57:17).
119:136 This is an important verse because the majority of the references to those who do not keep God's law call out for judgment (i.e., Ps. 119:53,158). This one shows the psalmist's grief and intercession for the wayward.
One wonders if the psalmist is thinking of his personal enemies or the sins of corporate Israel (cf. Jer. 9:1,18; 14:17; Lam. 3:48).
NASB (UPDATED) TEXT: 119:137-144 (Tsadhe)
137Righteous are You, O Lord,
And upright are Your judgments.
138You have commanded Your testimonies in righteousness
And exceeding faithfulness.
139My zeal has consumed me,
Because my adversaries have forgotten Your words.
140Your word is very pure,
Therefore Your servant loves it.
141I am small and despised,
Yet I do not forget Your precepts.
142Your righteousness is an everlasting righteousness,
And Your law is truth.
143Trouble and anguish have come upon me,
Yet Your commandments are my delight.
144Your testimonies are righteous forever;
Give me understanding that I may live.
119:137-144 This stanza contrasts the qualities of YHWH and/or His revelations with the psalmist's current conditions.
1. YHWH/His revelations are characterized as
a. righteous
(1) adjective (BDB 843), Ps. 119:137
(2) noun (masculine, BDB 841), Ps. 119:138,144 (feminine, BDB 842, Ps. 119:142)
b. upright (BDB 449), Ps. 119:137
c. faithful (adverb, BDB 547), Ps. 119:138, cf. Ps. 119:86
d. pure (BDB 864, KB 1057, Qal passive participle), Ps. 119:140
e. eternal (BDB 761), Ps. 119:142,144
f. truth (BDB 54), Ps. 119:142
2. the psalmist
a. he has a zeal for God's revelation (or against his enemies) but his adversaries have forgotten them, Ps. 119:139
b. he loves God's revelation, Ps. 119:140
c. he is small and despised but does not forget God's revelation, Ps. 119:141
d. trouble and anguish have come upon him yet he delights in God's revelation, Ps. 119:143
119:137 "Lord" See SPECIAL TOPIC: NAMES FOR DEITY.
119:139 In context it seems that the psalmist's "zeal" (BDB 888) is directed, not positively, toward God's word but against those who have forgotten His word (cf. Ps. 69:9; 119:53). This is opposite of Ps. 119:136.
119:140
NASB, NKJV"very pure"
NRSV, LXX"well tried"
TEV"certain"
NJB, REB"well tested"
JPSOA"exceedingly pure"
The verb (BDB 864, KB 1057, Qal passive participle) denotes that which has been refined by fire and the dross drained off leaving a pure metal.
119:141
NASB, NKJV,
NRSV, Peshitta"small"
TEV"unimportant"
NJB"puny"
JPSOA"belittled"
LXX"young"
REB"of little account"
The question is, does the word (BDB 859 I) denote
1. age (cf. Gen. 43:33; 48:14; Jdgs. 6:15; Ps. 68:27)
2. physical size (cf. 1 Sam. 9:21; Isa. 60:22; Jer. 48:4; 49:20; 50:45)
3. social reputation (cf. Micah 5:2; and here)
▣ This is a classic example of OT role reversal. The faithful psalmist is called "despised" (BDB 102, KB 117, Niphal participle) when it should be those who purposefully forget/ignore God's revelation. Outward conditions (cf. Ps. 119:143) in this fallen world do not reflect the evaluation of the God who will one day set the record straight!
119:142 "true" See Special Topic: Believe, Trust, Faith and Faithfulness in the OT.
119:143 This is the mystery of why the righteous suffer (cf. Job; Psalm 73). The psalmist keeps, loves, and acts on God's revelation but still he suffers at the hands of godless men and fallen-age circumstances (i.e., illness, social unfairness, etc.).
The problem is not God or His word, but the fallen condition of creation (cf. Gen. 3:6,11-12,13; Ps. 14:3; Rom. 1:18-3:31).
119:144 The only imperatival prayer request in the stanza is Ps. 119:144b (cf. 119:27,125). Note that understanding must result in godly living (BDB 310, KB 309, Qal imperfect used in cohortative sense).
NASB (UPDATED) TEXT: 119:145-152 (Ooph)
145I cried with all my heart; answer me, O Lord!
I will observe Your statutes.
146I cried to You; save me
And I shall keep Your testimonies.
147I rise before dawn and cry for help;
I wait for Your words.
148My eyes anticipate the night watches,
That I may meditate on Your word.
149Hear my voice according to Your lovingkindness;
Revive me, O Lord, according to Your ordinances.
150Those who follow after wickedness draw near;
They are far from Your law.
151You are near, O Lord,
And all Your commandments are truth.
152Of old I have known from Your testimonies
That You have founded them forever.
119:145-152 As is so common in these acrostic strophes, the psalmist compares his actions and thoughts with those persecuting him.
1. the psalmist
a. I cried with all my heart, Ps. 119:145a
b. I will observe Your statutes, Ps. 119:145b
c. I cried to You, Ps. 119:146a
d. I shall keep Your testimonies, Ps. 119:146b
e. I rise before dawn and cry for help, Ps. 119:147a
f. I wait for Your words, Ps. 119:147b
g. That I may meditate on Your word, Ps. 119:148b
h. Of old I have known from Your testimonies, Ps. 119:152a
2. his oppressors
a. Those who follow after wickedness draw near, Ps. 119:150a
b. They are far from Your law, Ps. 119:150b
▣ In light of this comparison the psalmist makes four prayer requests.
1. answer me, Ps. 119:145a - BDB 772, KB 851, Qal imperative
2. save me, Ps. 119:146a - BDB 446, KB 448, Hiphil imperative
3. hear my voice, Ps. 119:149a - BDB 1033, KB 1570, Qal imperative
4. revive me, Ps. 119:149b - BDB 310, KB 309, Piel imperative
This is an additional implied request in Ps. 119:151a. As the wicked draw near to him, he asserts YHWH is near, Ps. 119:151. It is a statement (no verb) but also a prayer!
119:145 "with all my heart" This could be understood in two senses.
1. with all my being (like a similar idiom in Ps. 103:1, "all that is within me")
2. asserting he is not a "double-minded" (cf. Ps. 119:113) or half-hearted follower (contrast David, a full heart with Solomon in his old age, a half heart)
▣ "O Lord" There are three vocatives addressing YHWH in this stanza (Ps. 119:145,149,151). For "YHWH" see Special Topic: Names For Deity.
119:148 The psalmist cannot sleep because of
1. the attack of faithless Israelites (possibly idolaters)
2. his whole-hearted devotion to God's revelation
119:149 The psalmist asks YHWH to act because of
1. His character of lovingkindness
2. His revelation (i.e., Scripture)
3. the folly of the wicked (i.e., this unfair and fallen age)
119:152 "Of old" This could refer to
1. God's ancient acts (cf. Ps. 24:2; 78:69; 89:11; 102:25; 104:5) and revelations to the Patriarchs
2. the psalmist's lengthy history of knowing and trusting God and His revelation
▣ "forever" See Special Topic: Forever ('olam).
NASB (UPDATED) TEXT: 119:153-160 (Resh)
153Look upon my affliction and rescue me,
For I do not forget Your law.
154Plead my cause and redeem me;
Revive me according to Your word.
155Salvation is far from the wicked,
For they do not seek Your statutes.
156Great are Your mercies, O Lord;
Revive me according to Your ordinances.
157Many are my persecutors and my adversaries,
Yet I do not turn aside from Your testimonies.
158I behold the treacherous and loathe them,
Because they do not keep Your word.
159Consider how I love Your precepts;
Revive me, O Lord, according to Your lovingkindness.
160The sum of Your word is truth,
And every one of Your righteous ordinances is everlasting.
119:153-160 There is a series (8) of imperatival prayer requests based on God's character (cf. Psalm 119:156a) and the psalmist's obedience to His revelation. This is the essence of covenant (see SPECIAL TOPIC: COVENANT).
1-2. look upon, Ps. 119:153,159 - BDB 906, KB 1157, Qal imperative
3. rescue me, Ps. 119:153 - BDB 322, KB 321, Piel imperative
4. plead my cause, Ps. 119:154 - BDB 936, KB 1224, Qal imperative, cf. Ps. 35:23-24; 43:1
5. redeem me, Ps. 119:154 - BDB 322, KB 321, Piel imperative
6-8. revive me, Ps. 119:154,156,159 - BDB 310, KB 309, Piel imperatives
119:153 "my affliction" The exact nature of the affliction is never stated but there are two main possibilities.
1. God-sent problems and adversaries (cf. Ps. 119:67,71)
2. personal enemies (this fits this context best)
a. the wicked, Ps. 119:155
b. they do not seek Your statutes, Ps. 119:155
c. my persecutors, Ps. 119:157
d. my adversaries, Ps. 119:157
e. the treacherous, Ps. 119:158
f. those who do not keep God's revelation, Ps. 119:158
▣ "For I do not forget Your law" Remember the Psalms are written within the theological scope of the performance-based Mosaic covenant (cf. Ps. 119:154b,156b,159b) The psalmist highlights his fidelity.
1. I do not forget Your law, Ps. 119:143, cf. Ps. 119:83,109,141
2. they do not seek Your statutes but I do (implied), Ps. 119:155
3. I do not turn aside from Your testimonies, Ps. 119:157
4. they do not keep Your word, but I do (implied), Ps. 119:158
5. I love Your precepts, Ps. 119:159
119:154 "Plead my cause" This is a court word. One day all conscious life (angelic and human) will stand before God to give an account of the gift of life (cf. Matt. 25:31-46; 2 Cor. 5:10; Rev. 20:11-15). Romans 8:31-39 records the imagery.
1. God as Judge
2. Satan as the prosecuting attorney
3. Jesus as the advocate for faithful followers
4. angels as the spectators (cf. 1 Cor. 4:9; Eph. 2:7; 3:10)
This phrase may also denote YHWH as a "kinsman redeemer" who advocates on behalf of a relative (cf. Lev. 25:23-28; Ruth 3; Job 19:23-27; Pro. 23:11; Jer. 50:34; 51:36; Lam. 3:58).
119:155 "salvation" See Special Topic: Salvation (OT).
119:156-157 Notice the two words from the same root (BDB 912 I), "great," Ps. 119:156 and "many," Ps. 119:157.
There are many enemies (cf. Ps. 119:157) but there is also a great God (Ps. 119:156). This same truth is expressed in 1 Peter where one word (variegated) describes
1. manifold temptation, 1 Pet. 1:6
2. the manifold grace of God, 1 Pet. 4:10
119:159 "I. . .loathe them" This seems harsh to NT believers. But remember this is the Mosaic covenant. Human emotions are often stated in hyperbolic imagery. The psalmist's love for God and His word causes him to react aggressively (cf. Ps. 139:21) toward those who
1. reject it
2. accept only selected parts of it
3. play the hypocrite
God Himself has revealed His own attitude (cf. Ps. 95:10) toward those who reject His revelation in Leviticus 26 and Deuteronomy 27-30. To whom much is given, much is required (cf. Luke 12:48). The adversaries of the psalmist seem to be fellow Israelites.
119:160 There is no verb in this verse. The NASB provides two "to be" verbs.
▣ "The sum" This means "the whole," which forms a better parallel with the next line of poetry than "essence."
▣ "truth" This is not truth versus falsehood but faithfulness versus unfaithfulness. God's word is the exact opposite of fallen humanity's word. See Special Topic: Believe, Trust, Faith and Faithfulness in the OT.
▣ "everlasting" See Special Topic: Forever ('olam).
▣ "righteous" See Special Topic: Righteousness.
NASB (UPDATED) TEXT: 119:161-168 (Shin)
161Princes persecute me without cause,
But my heart stands in awe of Your words.
162I rejoice at Your word,
As one who finds great spoil.
163I hate and despise falsehood,
But I love Your law.
164Seven times a day I praise You,
Because of Your righteous ordinances.
165Those who love Your law have great peace,
And nothing causes them to stumble.
166I hope for Your salvation, O Lord,
And do Your commandments.
167My soul keeps Your testimonies,
And I love them exceedingly.
168I keep Your precepts and Your testimonies,
For all my ways are before You.
119:161-168 This stanza is characterized by perfect verbs which denote complete, finished, accomplished action. The psalmist is asserting what he has become because of God and His revelation.
1. my heart stands in awe of Your words, Ps. 119:161b, cf. Ps. 119:120
2. I rejoice at Your word, Ps. 119:162a
3. I hate and despise falsehood, Ps. 119:163a, cf. Ps. 119:104,118; Pro. 13:5
4. I love Your law, Ps. 119:163b
5. I praise You, seven times a day, Ps. 119:164a
6. those who love (i.e., of which the psalmist is one) Your law, Ps. 119:165a
7. I hope for Your salvation, Ps. 119:166a
8. I do Your commandments, Ps. 119:166b
9. my soul keeps Your testimonies, Ps. 119:167a
10. I love Your testimonies, Ps. 119:167b
11. I keep Your precepts and testimonies, Ps. 119:168a
12. all my ways are before You, Ps. 119:168b
119:161a The term "princes" (BDB 978) has a wide semantic usage which encompasses civil, tribal, and religious leaders (cf. Ps. 119:23). The author of Psalm 119 was not in this social category and is often persecuted by those in power.
119:161b It is surprising that this line of poetry expresses a fearful awe of God's revelation, and the next line speaks of rejoicing in it. Yet both of these emotions are true of Scripture. It brings to fallen mankind fear, hope, peace, and joy!
The JPSOA translates "stands in awe" (BDB 808, KB 922, Qal perfect) as "my heart thrills at Your word" to form a parallel with Ps. 119:162a.
119:162b Wealth is not associated with physical things but with a knowledge of God's revelation and a willingness to act on it!
119:163 "seven times" See Special Topic: Symbolic Numbers in Scripture.
119:165 This verse gives two specific benefits of loving God's revelation.
1. great peace (see Special Topic: Peace [shalom])
2. no cause for stumbling (BDB 506)
Another way to express this same truth is found in Pro. 3:1-12,13-26, using the imagery of a father's teaching and wisdom! Knowing and following God brings benefits in this life and the next!
Remember, the word "stumble" (BDB 506) is an idiom related to the concept of God's revelation as a clearly marked, smooth, straight, and obstruction-free, path (Ps. 119:105; Pro. 6:23).
119:166 The hope of this verse is paralleled by "long for" of Ps. 119:174. God's deliverance is future but certain! He will do what He promised (individually and corporately).
119:167 "keeps" Obedience is crucial both in the OT and the NT. The New Covenant (NT gospel) of Jer. 31:31-34 changed the mechanism but not the purpose. God wants a people to reflect His character to the nations that they may come to Him and be saved! See Special Topic: Keep.
The verb (BDB 1036, KB 1581, Qal perfect) is repeated in Ps. 119:168 for emphasis!
119:168b The same truth is the essence of Psalm 139. God fully knows the heart and mind of each of His special creations (i.e., humans, cf. 1 Sam. 16:7; 1 Kgs. 8:39; 1 Chr. 28:9; Ps. 7:9; 17:3; 66:10; Jer. 11:20; 17:10; 20:12; Luke 16:15; Acts 1:24).
NASB (UPDATED) TEXT: 119:169-176 (Tav)
169Let my cry come before You, O Lord;
Give me understanding according to Your word.
170Let my supplication come before You;
Deliver me according to Your word.
171Let my lips utter praise,
For You teach me Your statutes.
172Let my tongue sing of Your word,
For all Your commandments are righteousness.
173Let Your hand be ready to help me,
For I have chosen Your precepts.
174I long for Your salvation, O Lord,
And Your law is my delight.
175Let my soul live that it may praise You,
And let Your ordinances help me.
176I have gone astray like a lost sheep; seek Your servant,
For I do not forget Your commandments.
119:169-176 This last strophe is characterized by jussives, three of them are followed by imperatives (Ps. 119:169,170,176).
1. let my cry come before You, Ps. 119:169a - BDB 897, KB 1132, Qal imperfect used in a jussive sense
2. give me understanding, Ps. 119:169b - BDB 106, KB 122, Hiphil imperative
3. let my supplication come before You, Ps. 119:170a - BDB 97, KB 112, Qal imperfect used in a jussive sense; note the parallel between Ps. 119:169 and 170a
4. deliver me, Ps. 119:170b - BDB 664, KB 717, Hiphil imperative
5. let my lips utter praise, Ps. 119:171a - BDB 615, KB 665, Hiphil imperfect used in a jussive sense
6. let my tongue sing, Ps. 119:172a - BDB 777, KB 854, Qal jussive
7. let my hand be ready to help, Ps. 119:173a - BDB 224, KB 243, Qal jussive
8. let my soul live, Ps. 119:175a - BDB 310, KB 309, Qal jussive
9. that it may praise You, Ps. 119:175a - BDB 237, KB 248, Piel imperfect used in a jussive sense
10. let Your ordinances help me, Ps. 119:175b - BDB 740, KB 810, Qal imperfect used in a jussive sense
11. seek Your servant, Ps. 119:176a - BDB 134, KB 152, Piel imperative
The Psalm concludes with a plethora of prayer requests!
119:171-173 Notice how the second line of each verse explains the reason for the request.
119:176a This imagery of God's people as wayward sheep is also found in Isa. 53:6; Jer. 50:6; Ezek. 34:2-19; Zech. 10:2-3. This is where the imagery of
1. God as Shepherd - Psalm 23; Ezekiel 34
2. Messiah as Shepherd - Zechariah 10-11; John 10:1-18
is grounded. Sheep need constant, personal, protective care!
The imperative of Ps. 119:176b reminds one of Matt. 18:12-14 and Luke 15:4-7. God does "seek" lost sheep! Hallelujah!
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Prayer for Deliverance from the Treacherous MT Intro A Song of Ascents |
Plea for Relief from Bitter Foes |
An Exile's Prayer for Deliverance from Enemies (A Lament) |
A Prayer for Help | The Enemies of Peace |
120:1-4 | 120:1-2 | 120:1-2 | 120:1-2 | 120:1-2 |
120:3-4 | 120:3-4 | 120:3-4 | 120:3-4 | |
120:5-7 | 120:5-7 | 120:5-7 | 120:5-7 | 120:5 |
120:6-7 |
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: 120:1-4
1In my trouble I cried to the Lord,
And He answered me.
2Deliver my soul, O Lord, from lying lips,
From a deceitful tongue.
3What shall be given to you, and what more shall be done to you,
You deceitful tongue?
4Sharp arrows of the warrior,
With the burning coals of the broom tree.
120:1 "In my trouble" Exactly what trouble (BDB 865 I, feminine noun) is not stated but it is somehow related to
1. lying lips, Ps. 120:2a
2. deceitful tongue, Ps. 120:2b,3b
The etymological root of the related verb (BDB 864) denotes that which binds or restrains. Used metaphorically of something narrow, tight, or in a constricted place. The same root is used of an adversary or foe (BDB 865 III).
This concept of "restriction" is opposite of the Hebrew imagery of spaciousness, openness, and freedom.
▣ "I cried to the Lord" In times of distress faithful followers turn to YHWH in prayer and He hears (the verbs denote a past event). See SPECIAL TOPIC: EFFECTIVE PRAYER.
The name for Deity is YHWH, the covenant name for Israel's God. See SPECIAL TOPIC: NAMES FOR DEITY.
120:2 "Deliver my soul" The verb (BDB 664, KB 717) is a Hiphil imperative. It denotes an intense prayer. The basic meaning of this root in the Hiphil is to "snatch away," like prey from a predator's mouth.
The term "soul" (BDB 659) is nephesh, which denotes a life force. See full note online at Gen. 35:18.
▣ "lying lips. . .deceitful tongue" These are in a Hebrew synonymous parallel relationship. See Special Topic: Hebrew Poetry.
120:3 The psalmist addresses his opponents directly. He asserts that YHWH will give them what they deserve (AB, p. 196; UBS Handbook, p. 1048).
120:4 The imagery of Ps. 120:4 is the answer to the question of Ps. 120:3. This is how YHWH will respond to these "lying tongues" (cf. Ps. 7:13).
NASB (UPDATED) TEXT: 120:5-7
5Woe is me, for I sojourn in Meshech,
For I dwell among the tents of Kedar!
6Too long has my soul had its dwelling
With those who hate peace.
7I am for peace, but when I speak,
They are for war.
120:5 "Meshech. . .Kedar" These seem to be examples of exploitation (cf. Ezek. 27:13,21). Possibly the psalmist is attributing to his opponents the violent, sinful qualities of these national groups.
The other option is to see these as geographical opposites, one to the far north, the other to the south. If so, then it is imagery of
1. "deliver me far from these hateful people"
2. "please let me not be so far from the temple"
120:6-7 This hints at the psalmist's attackers as being political enemies who want military conflict.
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 is attacking the psalmist?
2. Explain the imagery of Ps. 120:4.
3. Why are two ethnic groups mentioned in Ps. 120:5?
4. How do Ps. 120:6 and 7 explain or define the possible historical setting?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Lord the Keeper of Israel MT Intro A Song of Ascents |
God the Help of Those Who Seek Him | A Liturgy of Blessing | The Lord Our Protector | The Guardian of Israel |
121:1-4 | 121:1-2 | 121:1-2 | 121:1-2 | 121:1-2 |
121:3-4 | 121:3-4 | 121:3 | 121:3-4 | |
121:4-6 | ||||
121:5-8 | 121:5-6 | 121:5-6 | 121:5-6 | |
121:7-8 | 121:7-8 | 121:7-8 | 121:7-8 |
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.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 121:1-4
1I will lift up my eyes to the mountains;
From where shall my help come?
2My help comes from the Lord,
Who made heaven and earth.
3He will not allow your foot to slip;
He who keeps you will not slumber.
4Behold, He who keeps Israel
Will neither slumber nor sleep.
121:1-8 All of the verbs are imperfects. They denote ongoing and continual Divine care and protection.
There is a possibility, depending on how many speakers there are in this Psalm, that in Ps. 121:3 the imperfects are used in a jussive sense (i.e., prayer requests, NJB, NET).
121:1 "I will lift up my eyes" This is imagery denoting how a person trusts (cf. Ps. 123:1; 141:8).
▣ "to the mountains" Notice it is plural, which may denote
1. creation, cf. Ps. 87:1
2. the temple on Mt. Moriah (i.e., plural of majesty, see Special Topic: Moriah)
3. imagery of strength, stability, and longevity
4. protection (cf. Ps. 125:1-2)
5. if the MT intro., "songs of ascent" means pilgrim songs on the way to Jerusalem, then to see the hills of Judah meant they were close to the temple
6. it is possible it was meant to be a contrast to Ba'al worship done on the high places (cf. 2 Kgs. 23:4-14). Some looked to the fertility gods but the faithful followers looked to YHWH alone. See Special Topic: Monotheism.
▣ "From where shall my help come" Psalm 121:2 makes it obvious that the help is not a physical mountain but the God of creation (cf. Ps. 121:2) and covenant (cf. Ps. 121:4).
121:2 "the Lord" This is the covenant name for Deity—YHWH. See SPECIAL TOPIC: NAMES FOR DEITY.
▣ "Who made heaven and earth" This refers to the physical creation of this planet (cf. Ps. 102:25; 115:15; 124:8; 134:3; 146:6). This is an allusion to Genesis 1.
Notice how YHWH is characterized.
1. Creator, Ps. 121:2
2. Sustainer, Ps. 121:3a,51
a. individual, cf. Ps. 121:7b,8
b. corporate, cf. Ps. 121:4
3. vigilant observer, Ps. 121:3b
4. shade, Ps. 121:5-6 (see Special Topic: Shadow As a Metaphor for Protection and Care)
5. perpetual keeping (the verb, BDB 1036, KB 1581, is used in Ps. 121:3,4,5,7 [twice], and 8).
121:3 "foot to slip" This is common Hebrew imagery which
1. speaks of a godly life as a clear, straight, level road/path/way (cf. Ps. 139:24)
2. speaks of evil as a deviation from the clearly marked (i.e., revelation) path of God or a stumbling on the path
▣ "will not slumber" God is always watching
1. His creation
2. His people
Not like Ba'al, who sleeps, cf. 1 Kgs. 18:27; Ezek. 6:13; 18:6,12,15. It is possible "sleep" was a metaphor for YHWH's inactivity (cf. Ps. 7:6; 44:23; 73:20; 78:65). However, in His time He does act for His people.
Psalm 121:4 repeats this same truth in a corporate sense. God has a plan for Israel. See Special Topic: YHWH's Eternal Redemptive Plan.
NASB (UPDATED) TEXT: 121:5-8
5The Lord is your keeper;
The Lord is your shade on your right hand.
6The sun will not smite you by day,
Nor the moon by night.
7The Lord will protect you from all evil;
He will keep your soul.
8The Lord will guard your going out and your coming in
From this time forth and forever.
121:6 This is imagery for
1. military attack
2. demonic attack (see Special Topic: The Demonic in the OT)
Notice the phrase "protect/keep from all evil" in Ps. 121:7a. It is surely possible that this phrase is a Hebrew idiom for all problems.
121:7 "He will keep your soul" What a wonderful promise of individual care and protection! He is "with" and "for" faithful followers. We are not alone and our life has purpose!
121:8a This is Hebrew imagery for God's watchful care over all of the life of His faithful followers (cf. Deut. 28:6; 139:1-6).
Notice the typical Hebrew way of using two opposites as a way to include all.
1. heaven - earth, Ps. 121:2
2. sun - moon, Ps. 121:6
3. in - out, Ps. 121:8
121:8b There is surely an element of eternity in this verse, as there is in Ps. 23:6. The afterlife is veiled in the OT but the progressive revelation of the NT clarifies the truth!
▣ "forever" See Special Topic: Forever ('olam).
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 what mountain or mountains does Ps. 121:1 refer?
2. Why is God as creator mentioned in this Psalm?
3. Explain the OT imagery of Ps. 121:3a.
4. Why is Israel brought into this Psalm in Ps. 121:4? How does the corporate aspect of protection and care apply?
5. Explain the imagery of "shade" in Ps. 121:5b
6. To what does "all evil" of Ps. 121:7a refer?
7. Is there a reference to the afterlife in Ps. 121:8b?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Prayer for the Peace of Jerusalem MT Intro A Song of Ascents, of David |
The Joy of Going to the House of the Lord | A Song Praising Zion as the Pilgrim's Goal | In Praise of Jerusalem | Hail, Jerusalem |
122:1-5 | 122:1-2 | 122:1-2 | 122:1-2 | 122:1-2 |
122:3-5 | 122:3-5 | 122:3-5 | 122:3-5 | |
122:6-9 | 122:6-9 | 122:6-9 | 122:6-9 | 133:6-7 |
122:8-9 |
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. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 122:1-5
1I was glad when they said to me,
"Let us go to the house of the Lord."
2Our feet are standing
Within your gates, O Jerusalem,
3Jerusalem, that is built
As a city that is compact together;
4To which the tribes go up, even the tribes of the Lord—
An ordinance for Israel—
To give thanks to the name of the Lord.
5For there thrones were set for judgment,
The thrones of the house of David.
122:1 "they said to me" This Psalm describes a pilgrimage to the temple, probably on an annual feast day (cf. Ps. 122:4; Leviticus 23) or special called event.
The "they" would refer to
1. fellow pilgrims already on the road to Jerusalem
2. local Levites welcoming the pilgrims to Jerusalem
3. liturgical imagery
Jerusalem was the "special place" of God's dwelling during the United Monarchy and Divided Monarchy. After the Babylonian exile and the Jews were allowed to return (i.e., the decree of Cyrus, 538 b.c.), it became even more precious to the restored Israelites.
122:2 The imagery of "feet" or "walking" is part of the theological language of a godly life. God's will was a clearly revealed path. The ultimate goal was arriving in the presence of God at the temple. This also functioned for the end-of-life fellowship with God (cf. Job 14:13-17; Ps. 23:4-6).
▣ "Jerusalem" See Special Topic: Moriah, Salem, Jebus, Jerusalem, Zion.
122:3 This is an unusual verse. It is difficult to know exactly what is being affirmed or praised. The verb (BDB 287, KB 287, Pual perfect) basically is used of joining things. In the Pual it denotes
1. curtains of the tabernacle - Exod. 28:7
2. post-exilic Jerusalem's rapidly built wall - Neh. 4:6
3. allies - Ps. 94:20
4. people living together - Eccl. 9:4
Here it seems to denote a well-designed and well-connected city plan.
122:4 In Deuteronomy Moses instructs Israel to go to a specific place to worship YHWH (e.g., Deut. 16:16). This verse alludes to these annual worship gatherings (cf. Leviticus 23).
NASB"ordinance"
NKJV, LXX,
Peshitta"testimony"
NRSV"was decreed"
TEV"command"
NJB"a sign"
JPSOA"was enjoined"
REB"the duty"
This feminine noun (BDB 730) is usually translated "testimony." See Special Topic: Terms Used for God's Revelation.
It is interesting that the DSS manuscript has "the community of Israel" instead of the noun phrase. Some translators have assumed that Ps. 122:3b also refers to a community of "united peoples."
▣ "Israel" See Special Topic: Israel (the name).
▣ "To give thanks" This refers to
1. liturgy
2. offering (sacrifice)
▣ "the name of the Lord" See Special Topic: "The Name" of YHWH.
In Psalm 122:4c the full covenant name—YHWH (BDB 217) is used, but the abbreviation—YH (BDB 219) is used in 122:4a.
122:5 The "throne" represented
1. legal decisions - Deut. 17:8
2. kingship - Ps. 89:4,29,36; 132:12
God's promise to David about his descendants is found in 2 Samuel 7 and the Messianic aspect in Isaiah 9; 11; Micah 5. See SPECIAL TOPIC: MESSIAH.
NASB (UPDATED) TEXT: 122:6-9
6Pray for the peace of Jerusalem:
"May they prosper who love you.
7May peace be within your walls,
And prosperity within your palaces."
8For the sake of my brothers and my friends,
I will now say, "May peace be within you."
9For the sake of the house of the Lord our God,
I will seek your good.
122:6-9 This strophe denotes a call to prayer.
1. Qal imperative - Ps. 122:6a
2. two jussives - Ps. 122:6b,7a
3. two cohortatives - Ps. 122:8b,9b
Because Jerusalem was the capital of David's Kingdom and the permanent site of the temple, it had a special place of emphasis in the OT.
However, I think the NT has universalized the national promises to Israel to include all humanity. The focus of biblical faith is no longer the temple in Jerusalem but the new and superior temple in Jesus (see the book of Hebrews). Neither Jesus or any Apostle ever reaffirms the national, geographical promises to Israel. I know this is different from what you read/hear from many authors/preachers, seminaries. Please check the following Special Topics before you reject this theological assertion.
1. Special Topic: Why Do OT Covenant Promises Seem so Different From NT Covenant Promises?
2. Special Topic: YHWH's Eternal Redemptive Plan
122:6 "peace" The term (see Special Topic: Peace [shalom]), "peace" (BDB 1022) forms part of the name "Jerusalem." Remember the site of the temple was Mt. Moriah (cf. Genesis 22). In Genesis 14 it is called "Salem." These word plays are not so much etymological as sound plays in Hebrew, but the words are not Hebrew.
Notice the number of sound plays in Ps. 122:6.
1. pray שׁאל -- (BDB 981, KB 1371)
2. peace שׁלום -- (BDB 1022)
3. Jerusalem ורישׁםל -- (BDB 436)
4. prosper שׁלה -- (BDB 1017, KB 1503)
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 which period of Israel's history does this Psalm relate?
2. How is Ps. 122:5 related to 2 Samuel 7?
3. Should Christians still pray for Jerusalem's peace and prosperity?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Prayer for the Lord's Help MT Intro A Song of Ascents |
Prayer for Relief From Contempt |
Prayer for Deliverance from Enemies (A Lament) |
A Prayer for Mercy | Prayer in Distress |
123:1-2 | 123:1-2 | 123:1-2 | 123:1-2 | 123:1-2b |
123:2c-f | ||||
123:3-4 | 123:3-4 | 123:3-4 | 123:3-4 | 123:3-4b |
123:4c |
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. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 123:1-2
1To You I lift up my eyes,
O You who are enthroned in the heavens!
2Behold, as the eyes of servants look to the hand of their master,
As the eyes of a maid to the hand of her mistress,
So our eyes look to the Lord our God,
Until He is gracious to us.
123:1 This is similar to Ps. 121:1 (lifting up one's eyes was a gesture of prayer). In Ps. 121:2 "heaven" referred to the atmosphere above the earth (cf. Gen. 1:1), but here to the throne of God (cf. Ps. 11:4; 103:19; Isa. 66:1). See Special Topics
2. SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN
As is so common in the Psalter, there is a fluidity between the individual and the corporate. This Psalm starts out with "I" but moves rapidly toward "us."
123:2 The word "hand" (BDB 388, see SPECIAL TOPIC: HAND) is an idiom of power over (i.e., master, mistress). YHWH is the ultimate source of power and lordship. His people look to Him.
▣ "the Lord our God" This is similar to the title first used in Gen. 2:4, which combines YHWH and Elohim. Eloh is probably the singular form. This double title combines two characteristics of Israel's God.
1. creator, sustainer, provider of all life on this planet - Elohim
2. savior, covenant-making God - YHWH
See SPECIAL TOPIC: NAMES FOR DEITY.
▣ "Until He is gracious to us" The psalmist's situation is described in Ps. 123:3-4. He is patient that God will act on his behalf (Qal imperfect). He calls on God in prayer twice in Ps. 123:3 (two Qal imperatives) to act on his behalf in compassion and mercy (BDB 335, KB 334).
NASB (UPDATED) TEXT: 123:3-4
3Be gracious to us, O Lord, be gracious to us,
For we are greatly filled with contempt.
4Our soul is greatly filled
With the scoffing of those who are at ease,
And with the contempt of the proud.
123:3b-4 As so often in the Psalter the author feels attacked (here he expresses the corporate aspect also). Here it is wealthy, powerful fellow Israelites (i.e., Isa. 32:11; Amos 6:1). Their actions fill him with "contempt" (BDB 100) and "scoffing" (BDB 541). It is surely possible that Psalms 122 and 123 reflect the period of Ezra, Nehemiah. Often these kinds of people act as if they are the masters but the psalmist knows YHWH is the true and ultimate master. Life is often unfair and demands patient prayer and a proper worldview!
The UBS Handbook (p. 1059) asserts that "the language of verses 3-4 implies that the enemies are foreigners, not fellow Israelites." But I see nothing in Ps. 123:3-4 that proves this, and the problems of post-exilic Jerusalem fit this context better.
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Prayer for Rescue from Enemies MT Intro A Song of Ascents, of David |
The Lord the Defense of His People | Thanksgiving for a National Deliverance | God the Protector of His People | The Savior of Israel |
124:1-5 | 124:1-5 | 124:1-5 | 124:1 | 124:1-3 |
124:2-5 | ||||
124:4-5 | ||||
124:6-8 | 124:6-8 | 124:6-7 | 124:6-8 | 124:6-7 |
124:8 | 124:8 |
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. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 124:1-5
1"Had it not been the Lord who was on our side,"
Let Israel now say,
2"Had it not been the Lord who was on our side
When men rose up against us,
3Then they would have swallowed us alive,
When their anger was kindled against us;
4Then the waters would have engulfed us,
The stream would have swept over our soul;
5Then the raging waters would have swept over our soul."
124:1-5 This is a liturgical strophe related to the deliverance of national Israel from a foreign invader. The exact historical setting is not stated.
The psalmist uses powerful imagery to convey YHWH's deliverance.
1. He is on their side, Ps. 124:2
2. the enemy would have swallowed Israel, Ps. 124:3a
3. the enemy had their anger kindled against Israel, Ps. 124:3b
4. the enemy, like a flood, would have engulfed Israel, Ps. 124:4-5
124:1 "Let Israel now say" This is a Qal imperfect used in a jussive sense. The response would have been quoted at a national victory celebration (cf. Ps. 129:1).
124:3a This imagery of "swallowing" (BDB 118, KB 134) comes from
1. the personification of the earth (i.e., death, Sheol cf. Exod. 15:12) swallowing the rebellious Levites during the wilderness wandering period (cf. Num. 16:30,32; Deut. 11:6)
2. the attack of a predatory animal (cf. Ps. 35:25; Pro. 1:12; Amos 2:16); this is stated specifically in Ps. 124:6b
124:3b The imagery of anger as burning is first used in Gen. 39:19. Fire is used often as a means of
1. judgment
2. anger
3. cleansing
See SPECIAL TOPIC: FIRE.
124:4-5 The imagery of water/flood as life problems is recurrent in the OT (i.e., Job 22:11; 38:34; Ps. 32:6; 66:12; 69:2; 144:7; Isa. 43:2; Lam. 3:54). It is used of an invasion in Isa. 8:7-8 and Jer. 51:34, as it is in this Psalm. As flood waters cover the land, so do invading armies. The other common metaphor for this was a locust infestation (i.e., Joel).
Whenever water is seen as an enemy of humanity, there may be an allusion to YHWH's defeat of watery chaos (cf. Ps. 29:3,10; 74:12-17; 89:9-10; 93:3-4). This theme is part of YHWH as creator (cf. Ps. 124:8).
NASB (UPDATED) TEXT: 124:6-8
6Blessed be the Lord,
Who has not given us to be torn by their teeth.
7Our soul has escaped as a bird out of the snare of the trapper;
The snare is broken and we have escaped.
8Our help is in the name of the Lord,
Who made heaven and earth.
124:6-8 YHWH is blessed (BDB 138, KB 159, Qal passive participle) for His deliverance of national Israel. The deliverance is characterized as
1. escape from a predatory animal (i.e., Ps. 7:2)
2. escape from a bird hunter/trapper (cf. Ps. 91:3; 119:110; Pro. 6:5)
124:7b One wonders if this line of poetry is meant to convey the destruction of the invading army.
124:8a The name stands for the person. See Special Topic: "The Name" of YHWH.
124:8b This is a set phrase (cf. Ps. 102:25; 121:2; 124:8; 134:3; 146:6) asserting the uniqueness of Israel's God. See SPECIAL TOPIC: MONOTHEISM.
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Lord Surrounds His People MT Intro A Song of Ascents, of David |
The Lord, the Strength of His People |
Prayer for Deliverance from National Enemies (A Lament) |
The Security of God's People | God Protects His Faithful |
125:1-3 | 125:1-2 | 125:1-5 | 125:1-2 | 125:1-2 |
125:3 | 125:3-5b | 125:3 | ||
125:4-5 | 125:4 | 125:4 | ||
125:5a-c | 125:5a-b | |||
125:5c | 125:5c | |||
125:5d |
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. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 125:1-3
1Those who trust in the Lord
Are as Mount Zion, which cannot be moved but abides forever.
2As the mountains surround Jerusalem,
So the Lord surrounds His people
From this time forth and forever.
3For the scepter of wickedness shall not rest upon the land of the righteous,
So that the righteous will not put forth their hands to do wrong.
125:1a "Those who trust in the Lord" This is the key condition of biblical faith. The concept is recurrent in the Psalter (BDB 105, KB 120, cf. Ps. 9:10; 21:7; 22:4-5; 25:2; 26:1; 28:7; 32:10; 37:3; 40:4; 55:23; 56:4,11; 62:8; 84:12; 91:2; 112:7; 115:9,10,11; 125:1; 143:8). Often the same concept is expressed as
1. trust in the name - Ps. 33:21
2. trust in the mercy - Ps. 13:5; 52:8
3. trust in the word - Ps. 119:42
4. trust in the salvation - Ps. 78:22
The theologically related word for trust (BDB 52) is explained in the Special Topic: Believe, Trust, Faith and Faithfulness in the OT. The Greek counterpoint is explained in the SPECIAL TOPIC: Believe, Trust in the NT.
I have come to believe there are several basic elements to a true and mature biblical faith/trust.
1. repentance (see SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT)
2. faith/trust/believe
3. obedience (see Special Topic: Keep)
4. perseverance (see SPECIAL TOPIC: PERSEVERANCE)
125:1b To see the full theological note and two Special Topics about these promises to national Israel, see my note at Ps. 122:6-9.
The LXX makes this line of poetry refer to YHWH (i.e., "he who inhabits Jerusalem will never be shaken"). Apparently this comes from the title of YHWH in Ps. 9:11.
125:2 The imagery of "mountains" is used in several senses (see note at Ps. 121:1). Here it refers to the protection they provide from invaders. YHWH is the shield and protector of His people!
▣ "forever" The term (BDB 761) is used in Ps. 125:1 and 2. It has several connotations related to covenant fidelity. See Special Topic: Forever ('olam).
125:3 "the scepter" This (BDB 986) is a metaphor for kingship (i.e., YHWH as King, cf. Ps. 45:6). It is first used in a Messianic sense in Gen. 49:10 of a future Judean, Davidic (cf. 2 Samuel 7) king. Here of the promise that no (1) foreign king or (2) idolatrous Judean king shall reign over God's people. It is obvious this promise is conditional (i.e., Ps. 125:3b,4).
The time frame of Ps. 125:3 is uncertain.
1. the enemy now controls Israel (present)
2. the enemy did control Israel (past)
3. the enemy will never control Israel (future)
▣ "of wickedness" This could refer to
1. a foreign pagan ruler
2. an idolatrous Israelite ruler
It denotes one who deviates from YHWH's covenant requirements.
NASB "shall not rest upon the land"
NRSV, JPSOA,
REB"the land allotted"
TEV"will not always rule over the land"
NJB"will not come to rest over the heritage"
LXX"over the allotment"
The Hebrew has a preposition and a noun (BDB 174), which denotes an inheritance. The imagery comes from Joshua's (i.e., Joshua 12-19) account of the Divinely-guided division of the land of Canaan to the Hebrew tribes by casting lots (cf. Ps. 16:5).
▣ "the righteous" See Special Topic: Righteousness.
▣ "hands" See SPECIAL TOPIC: HAND.
NASB (UPDATED) TEXT: 125:4-5
4Do good, O Lord, to those who are good
And to those who are upright in their hearts.
5But as for those who turn aside to their crooked ways,
The Lord will lead them away with the doers of iniquity.
Peace be upon Israel.
125:4 "Do good" This is a Hiphil imperative(BDB 405, KB 408). God is "good" (BDB 373 II, cf. Ps. 86:5; 100:5; 106:1) and His people should reflect Him (cf. Deut. 8:16).
Both Hebrew words for "good" are used in this verse.
125:5 Notice how Ps. 125:4-5 characterizes two kinds of people ("to those who. . ."). This is known as "the two ways" (cf. Deut. 30:15,19; Ps. 1:1). One's relationship with God can be seen by the way he/she lives life (cf. Matt. 7:15-23)! Eternal life has observable characteristics!
▣ "crooked ways" A crooked way (BDB 785) is the exact opposite of the righteous way (cf. Ps. 5:8; 139:24; 143:10).
Notice the parallel ways of describing people.
1. "those who are good"
2. "those who are upright in heart"
3. "those who turn aside to their crooked ways"
4. "the doers of iniquity"
▣ "Peace be upon Israel" Peace can be upon only a believing, faithful, righteous Israel. In the NT this refers to followers of Jesus Christ (cf. Gal. 6:16). Also note Rom. 2:28-29; 9:6; Gal. 3:7,29; Phil. 3:3! The OT must be interpreted through the fuller revelation of Jesus and the NT!
The God of Peace and the Prince of Peace desire peace for those who trust them! See Special Topic: Peace (shalom).
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Thanksgiving for Return from Captivity MT Intro A Song of Ascents. |
A Joyful Return to Zion | A Prayer for Deliverance From National Misfortune | A Prayer for Deliverance | Song of Returning Exiles |
126:1-3 | 126:1-3 | 126:1-3 | 126:1-3 | 126:1-2b |
126:2c-3 | ||||
126:4-6 | 126:4 | 126:4 | 126:4-5 | 126:4-5 |
126:5-6 | 126:5-6 | |||
126:6 | 126:6 |
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. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 126:1-3
1When the Lord brought back the captive ones of Zion,
We were like those who dream.
2Then our mouth was filled with laughter
And our tongue with joyful shouting;
Then they said among the nations,
"The Lord has done great things for them."
3The Lord has done great things for us;
We are glad.
126:1-3 This strophe contrasts the Israelites' feelings about being taken captive into exile with the great joy of returning to Judah and Jerusalem and the temple.
The problem for interpreters is that the Hebrew verbs do not carry a time element, only context can determine past, present, or future! Therefore, this first verse could be
1. an affirmation of a past act
2. a hope for a future act
3. a past act, Ps. 126:1; a prayer for YHWH to do it again, Ps. 126:4
126:1 "brought back" This verbal (BDB 996, KB 1427, Qal infinitive construct) has a wide semantic field. It is the normal word used for "repentance" (see Special Topic: Repentance in the OT) from the basic meaning "to turn" or "to return." It is the second connotation that seems to be involved in Ps. 126:1 (JPSOA, based on Ps. 85:1, has "restore," also see Ps. 14:7; 53:6).
Since several of the "Psalms of Ascent" reflect the Ezra/Nehemiah period (i.e., Cyrus' decree of 538 b.c.), this Psalm may also reflect that post-exilic period.
Just a theological note, their freedom from captivity/exile must have been preceded by their first turning back to YHWH.
▣ "the captive ones" There is a possible emendation (here and in Ps. 126:4) followed by the JPSOA, "When YHWH restores the fortunes of Zion").
1. brought back - שׁיבת (BDB 1000 II), MT
2. restore - שׁבות (BDB 986), JPSOA, cf. Ps. 85:1
The term "fortunes" would denote prosperity (TEV footnote). It would be the visible sign of a restored covenant with YHWH and its promised blessings (cf. Leviticus 26; Deuteronomy 27-30).
▣ "Zion" See Special Topic: Zion.
▣ "We were like those who dream" This is the first of several descriptive phrases expressing the joy of those who returned.
1. Ps. 126:1b
2. Ps. 126:2a
3. Ps. 126:2b
4. Ps. 126:2c-d
5. Ps. 126:3
These feelings were the intended outcome of a relationship with YHWH.
The DSS and the LXX see the Hebrew word "dream," חלם (BDB 321 II) as referring to "be healthy," "strong" (cf. REB); the root is spelled exactly the same. The Peshitta has "we were like those who rejoice."
126:2c-d "they said among the nations" This phrase reaffirms the central theological assertion that YHWH wanted to use His relationship with Israel as a way to reach the nations (cf. Ps. 46:10). See Special Topic: YHWH's Eternal Redemptive Plan.
NASB (UPDATED) TEXT: 126:4-6
4Restore our captivity, O Lord,
As the streams in the South.
5Those who sow in tears shall reap with joyful shouting.
6He who goes to and fro weeping, carrying his bag of seed,
Shall indeed come again with a shout of joy, bringing his sheaves with him.
126:4a This imperative (like the infinitive construct of Ps. 126:1a) is difficult to understand. If Ps. 126:1 asserts the return of the captives, why is Ps. 126:4 a prayer for their return? This is why JPSOA uses the model of Ps. 85:1 to assert that it is referring to the return of prosperity.
126:4b This is a geographical metaphor related to water channels in the desert (i.e., Negev) called wadis. These being filled with water was imagery of a great blessing of future agricultural abundance (cf. Leviticus 26; Deuteronomy 27-30).
126:5-6 The promise of abundant water in Ps. 126:4b is extended to other agricultural idioms. The "tears" (BDB 199) would refer to
1. tears of joy at the restoration of the covenant (i.e., Israel back in the land flowing with milk and honey)
2. the results of Israel's repentance
126:6 There are two examples of a grammatical form of intensification in this verse. Twice the infinitive absolute and imperfect verb of one Hebrew root are used.
1. he who goes to and fro - BDB 229, KB 246
2. shall indeed come again - BDB 9, KB 112
Those who plant in faith/repentance will reap in certainty (cf. Deut. 30:1-10)!
NASB"bag of seed"
NKJV, NRSV"bearing seed"
REV, NJB,
LXX"carrying the seed"
JPSOA"seed-bag"
This word (BDB 604 I) is used in Job 28:18 in the sense of "drawing up" and here possibly in the sense of a bag with draw strings. The verb form means to "drag" or "draw" (cf. Amos 9:13).
The Tyndale OT Commentary Series (vol. 16, p. 476) says the verb refers to a trail (i.e., drawing out) of seed (i.e., one row at a time, not sowing broadly).
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 difficult to know the historical setting of this Psalm?
2. How does Ps. 126:1 seem to contradict Ps. 126:4?
3. What is the theological implication of Ps. 126:2c-d?
4. Define "Negev."
5. What does the "weeping" of Ps. 126:5 imply?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Prosperity Comes from the Lord MT Intro A Song of Ascents, of Solomon |
Laboring and Prospering with the Lord |
A Safe Home and A Large Family Are the Lord's Gifts (Wisdom Psalm) |
In Praise of God's Goodness | Trust in Providence |
127:1-2 | 127:1-2 | 127:1-2 | 127:1-2 | 127:1 |
127:2 | ||||
127:3-5 | 127:3-5 | 127:3-5 | 127:3-5 | 127:3-4 |
127:5 |
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. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 127:1-2
1Unless the Lord builds the house,
They labor in vain who build it;
Unless the Lord guards the city,
The watchman keeps awake in vain.
2It is vain for you to rise up early,
To retire late,
To eat the bread of painful labors;
For He gives to His beloved even in his sleep.
127:1-2 This strophe asserts the sovereignty of YHWH. What He desires is secure! YHWH had a theological, global purpose for Israel. See Special Topic: YHWH's Eternal Redemptive Plan.
The term "house" (Ps. 127:1) and "His beloved" (Ps. 127:2) are metaphors for the nation of Israel, which developed from YHWH's special promises to the Patriarchs (both a land and a seed, i.e., Genesis 12:1-3).
Notice the parallel between "unless the Lord builds the house". . ."unless the Lord guards the city." This strophe is built on
1. parallelism
2. sound plays (ש)
a. "in vain," Ps. 127:1 (twice), 2 - BDB 996 (see Special Topic: Vain, Empty, Nothingness)
b. guards, Ps. 127:1 - BDB 1036
c. watchman, Ps. 127:1 - BDB 1036
d. keeps awake, Ps. 127:1 - BDB 1052
e. to rise up early, Ps. 127:2 - BDB 1014
f. retire late, Ps. 127:2 - BDB 442, ישב
g. sleep, Ps. 127:2 - BDB 446, שנא, which occurs only here in the OT (AB, p. 225, suggests this could be the Syrian or Ethiopian word for "prosperity," that would fit this context, however, "sleep" also fits the context well)
127:2 Human efforts without God are useless, ineffective, and temporary (cf. John 15:5).
There are three participles and two infinitive constructs that form parallel phrases.
1. to rise up early
2. to retire late
3. to eat the bread of painful labors
It is interesting that AB (p. 223) sees #3 as a reference to idolatry and cites (1) Jerome's notes (Juxta Helraeos) as a support and (2) Ps. 106:36,37 and possibly Ps. 139:24, which are from the same basic root (BDB 780 I and BDB 781). However, the idea of painful labor seems to be a better parallel to #1 and #2 of strenuous human effort to bring about a desired result.
▣ "His beloved" This refers to Israel (cf. Deut. 33:12; Ps. 60:5; 108:6; Isa. 5:1; Jer. 11:14; 12:7). Because the MT and DSS introductions have "Solomon," some scholars have made a connection with 2 Sam. 12:25, where Solomon is called "Jedidiah" (i.e., beloved of Yah) by Nathan.
NASB (UPDATED) TEXT: 127:3-5
3Behold, children are a gift of the Lord,
The fruit of the womb is a reward.
4Like arrows in the hand of a warrior,
So are the children of one's youth.
5How blessed is the man whose quiver is full of them;
They will not be ashamed
When they speak with their enemies in the gate.
127:3-5 This strophe at first seems unrelated to Ps. 127:1-2, but the thrust of the Psalm as a whole is God's active involvement in the life of the nation of Israel. This Psalm is addressed to the current king. A nation is only as strong as its family structure.
Healthy children are part of the "blessing" section of both Lev. 26:9 and Deut. 7:13; 28:4; 30:5. It was a sign of a healthy covenant relationship with God. Remember He is the One who commanded mankind to be "fruitful and multiply" (cf. Gen. 2:27-28; 9:1,7).
127:3
NASB, TEV,
REB"gift of the Lord"
NKJV, NRSV,
LXX"heritage from the Lord"
NJB"a birthright from Yahweh"
JPSOA"a provision of the Lord"
The word (BDB 635) basically means an inheritance (NIDOTTE, vol. 3, p. 77) or "property," "possession."
1. inheritance of a person - Gen. 31:14; Num. 27:7,8,9,10,11; 36:3,8; Ps. 37:18
2. inheritance of Israel - Deut. 4:21; 15:4; 19:10; 20:16; 24:4; 25:19; 26:1; Isa. 54:17
3. lot or portion - Job 20:29; 27:13; 31:2
This Psalm can be interpreted as a stated truth to
1. an individual (#1 above)
2. to the king of Israel and, thereby the nation (#2 above)
I think #2 fits this Psalm best.
127:5 This line of poetry emphasizes a strong population (or tribal group) able to defend themselves because of
1. their God
2. their God-given population
It is possible this is a reference to the secure dynasty of the Davidic King (cf. 2 Samuel 7).
▣ "They shall not be ashamed" In this context of a dynastic promise to the King, I think "shame" refers to a military defeat. For "ashamed" see note at Ps. 119:6.
▣ "in the gate" This was the place of law, commerce, and social activities.
The AB (p. 224) offers another suggestion related to this last line of poetry. The basic Hebrew phrase can refer to a battle scenario where the enemy is defeated. The translation would be, "but shall drive back his foes from the gate."
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. Who is "the beloved" of Ps. 127:2?
3. Define "ashamed" in this context.
4. The last line of the poem must be understood in light of who is addressed, why?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Blessedness of the Fear of the Lord MT Intro A Song of Ascents |
Blessing of Those Who Fear the Lord |
A Large and Prosperous Family Is A Reward for Devotion to the Lord (Wisdom Psalm) |
The Reward of Obedience to the Lord | Blessings on the Faithful |
128:1-4 | 128:1 | 128:1-4 | 128:1 | 128:1 |
128:2-4 | 128:2-4 | 128:2-3 | ||
128:4-6 | ||||
128:5-6 | 128:5-6a | 128:5-6a | 128:5-6 | |
128:6b | 128:6b |
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. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 128:1-4
1How blessed is everyone who fears the Lord,
Who walks in His ways.
2When you shall eat of the fruit of your hands,
You will be happy and it will be well with you.
3Your wife shall be like a fruitful vine
Within your house,
Your children like olive plants
Around your table.
4Behold, for thus shall the man be blessed
Who fears the Lord.
128:1 "blessed" See note on this word (BDB 80) at Ps. 1:1. There are two major terms in Hebrew for the concept of "blessed" or "happy," both relating to God and humans. Let me use Deuteronomy 33 as an example.
1. bless (see SPECIAL TOPIC: BLESSING [OT])
a. noun - BDB 139, cf. Deut. 33:1,11
b. verb - BDB 138, cf. Deut. 33:1,13,20,24
2. bless - BDB 80, used in Ps. 1:1 and 18 more times in Psalms but not in Genesis or Deuteronomy
YHWH's blessings are directly related to those covered by His covenant. It is based on obedience (see Special Topic: Keep). This whole concept of prosperity and contentment is part of the OT's "two ways," seen in Psalm 1; Deut. 30:15,19 and described as "cursing" and "blessing" in Leviticus 26 and Deuteronomy 27-30.
The truly blessed person is the one who is rightly related to (1) God, (2) his/her family, and (3) the people of God. All three spheres must be in harmony!
▣ "everyone" Notice how this is limited.
1. those who fear the Lord, Ps. 128:3,4 (see Special Topic: Fear [OT])
2. those who walk in His ways (cf. Ps. 119:2-3)
So the blessing is not for "everyone," not even for covenant people, but only for faithful followers!
This has implications on how Christians should view the modern state of Israel. Covenant obedience is a prerequisite to covenant promises!
▣ "ways" See Special Topic: Terms for God's Revelation.
128:2-3 Notice the covenant promises for faithful followers (here, to one individual).
1. enjoy the fruit of their labors
2. be happy
3. good life
4. good home life
5. many, healthy children
6. a long life
This is the essence of OT blessings. YHWH wanted to get the attention of the nations by blessing Israel. Once they noticed, Israel was to share the source of their blessing and peace—YHWH.
It should be stated that abundant population growth was a command of God in
1. Gen. 1:28; 9:1,7
2. it was part of the promise to Abraham in Gen. 12:2; 13:16; 16:10
3. it was also the reality of the family of Jacob (cf. Gen. 28:14) in Egypt that caused the Egyptian leaders to fear and persecute Israel (Exodus 1-2).
128:2a Just a note to mention that this promise is the exact opposite of the threat of exile! The exiles were God's judgment on faithless covenant followers. It was the very opposite of His intended purposes. It was the epitome of irony!
NASB (UPDATED) TEXT: 128:5-6
5The Lord bless you from Zion,
And may you see the prosperity of Jerusalem all the days of your life.
6Indeed, may you see your children's children.
Peace be upon Israel!
128:5-6 This is a closing prayer for both the individual faithful follower and national Israel (cf. Ps. 128:6b).
1. Ps. 128:5a - bless (BDB 138, KB 159, Piel imperfect used in a jussive sense)
2. Ps. 128:5b - may you see. . . (BDB 906, KB 1157, Qal imperative)
3. Ps. 128:6a - same as #2
4. Ps. 128:6b - no verb but an assumed prayer (cf. Ps. 125:5)
It is interesting that Paul's allusion to the church in Gal. 6:16 uses similar phrasing to Ps. 128:6. Whether it is a direct, conscious allusion is uncertain.
▣ Notice that "the prosperity of Jerusalem" is parallel to "see your children's children." This refers to long term peace, prosperity, and societal stability.
128:5 "from Zion" This refers to YHWH dwelling in the temple (cf. Ps. 1234:3). See Special Topic: Zion.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Define the Hebrew term "blessed" (Ps. 128:1a).
2. Define the Hebrew term "fear" (Ps. 128:1a).
3. Why is "many children" considered a blessing?
4. How are the categories of faith, home, and nation linked?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
A Prayer for the Overthrow of Zion's Enemies MT Intro A Song of Ascents |
Song of Victory Over Zion's Enemies |
Prayer for Deliverance From National Enemies (A Lament) |
A Prayer Against Israel's Enemies | Against Zion's Enemies |
129:1-4 | 129:1-4 | 129:1-8 | 129:1-4 | 129:1-2 |
129:3-4 | ||||
129:5-8 | 129:5-8 | 129:5-8 | 129:5-8b | |
129:8c |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This is a national lament. For the use of "son" for Israel, see SPECIAL TOPIC: THE SON OF GOD.
B. The second stanza (Ps. 129:5-8) is a curse on Israel's persecutors, who apparently are foreigners.
C. Many of the images referring to Israel's life and faith are drawn from agriculture. It is crucial that we remember the following truths when we interpret the Psalms.
1. they are OT and not NT
2. they relate to an ANE setting
3. they focus on covenant obedience and the centrality of national Israel in the plan of God
4. they must be reinterpreted in light of the NT gospel
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 129:1-4
1"Many times they have persecuted me from my youth up,"
Let Israel now say,
2"Many times they have persecuted me from my youth up;
Yet they have not prevailed against me.
3The plowers plowed upon my back;
They lengthened their furrows."
4The Lord is righteous;
He has cut in two the cords of the wicked.
129:1-2 Psalm 129:1, line 1 seems, at first, to address the situation of a faithful individual but the verb of line 2 (BDB 55, KB 65, Qal imperfect used in a jussive sense) shows this is a national lament. This Psalm does not state why Israel is persecuted so often. Like most of the Psalms, the admission of sin of the covenant people is not expressed, but assumed. The terrible realities of Leviticus 26 and Deuteronomy 27-28 have become a national reality.
129:2b The fact that national Israel remained in existence is a tribute to the mercy (cf. Malachi 1) and purpose of God (see Special Topic: YHWH's Eternal Redemptive Plan).
129:3 This is agricultural imagery denoting suffering and pain.
129:4a Israel remains because of their God. He is true to His character (see SPECIAL TOPIC: RIGHTEOUSNESS) and purpose (cf. Gen. 3:15; Exod. 19:5-6; Isa. 2:2-4; Mic. 4:1-3).
129:4b This ("cords," BDB 721) may refer to
1. the trapping of animals (cf. Ps. 140:5)
2. the bindings of a yoke of oxen (cf. Job 39:10)
3. the bindings of a prisoner
AB (p. 231) suggests that this line of poetry be understood as a jussive (as is Ps. 129:5-6), which would denote a prayer. If YHWH has already "cut" (BDB 893, KB 1125, Piel perfect), why the curses of Ps. 129:5-6? Dahood makes it a precative perfect, which he notes is often found in parallel with jussives. If this is true, then Ps.129:4 begins a new strophe (i.e., Ps. 129:4-8), therefore, a translation like "Let YHWH cut the cords (i.e., oxen plows) of the wicked." Most English translations (NKJV, NRSV, TEV, NJB, JPSOA, REB) translate the verb as a past event.
129:4-8 This strophe describes a curse on all who hate Zion (i.e., meaning YHWH and His people). In this context, Zion refers to national Israel with its center being the temple in Jerusalem.
1. be put to shame - BDB 101, KB 116, Qal imperfect used in a jussive sense, Ps. 129:5
2. be turned back - BDB 690, KB 744, Niphal imperfect used in a jussive sense, Ps. 129:6
3. let them be like grass upon the housetops - BDB 224, KB 243, Qal imperfect used in a jussive sense, Ps. 129:6
a. it withers before it grows, Ps. 129:6b
b. the reaper has no fruit from it, Ps. 129:7
4. no one blesses them, Ps. 129:8
NASB (UPDATED) TEXT: 129:5-8
5May all who hate Zion
Be put to shame and turned backward;
6Let them be like grass upon the housetops,
Which withers before it grows up;
7With which the reaper does not fill his hand,
Or the binder of sheaves his bosom;
8Nor do those who pass by say,
"The blessing of the Lord be upon you;
We bless you in the name of the Lord."
129:5b "put to shame" This term (BDB 101, KB 116) denotes someone out of fellowship with YHWH and under His judgment. It can be used of
1. foreigners
2. rebellious Israelites
It denotes the consequences of unfaithfulness or unbelief mentioned in Leviticus 26 and Deuteronomy 27-30 as becoming a reality (see NIDOTTE, vol. 1, pp. 621-627). For "ashamed" see note at Ps. 119:6.
129:8a-b This may refer to the blessing that friends, family, and neighbors shouted to the harvesters (cf. Ruth 2:4).
129:8c See Special Topic: "The Name" of YHWH.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Does the opening of this Psalm imply a liturgy?
2. Why is Israel called "a youth"?
3. To what does "cords" of Ps. 129:4 refer?
4. Define "shame."
5. What is the possible historical setting of Ps. 129:8?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Hope in the Lord's Forgiving Love MT Intro A Song of Ascents |
Waiting for the Redemption of the Lord | A Prayer for Deliverance From Personal Trouble | A Prayer For Help | Out of the Depths |
130:1-4 | 130:1-2 | 130:1-2 | 130:1-4 | 130:1-2 |
130:3-4 | 130:3-4 | 130:3-4 | ||
130:5-8 | 130:5-6 | 130:5-6 | 130:5-6 | 130:5-7a |
130:7-8 | 130:7-8 | 130:7-8 | 130:7b-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 one of those Psalms that speaks to the deepest desires and hopes of faithful followers.
1. there are problems, sins, and disappointments
2. the believer cries out to his/her only hope, YHWH
3. He hears and forgives
4. He is faithful to His character and word even when humans are not (cf. Ps. 51:1)
B. There are several names for Israel's Deity used in the Psalm.
1. YHWH, Ps. 130:1,5,7 (twice)
2. Yah, Ps. 130:3 (abbreviation of YHWH)
3. Adon, Ps. 130:3,6
See SPECIAL TOPIC: NAMES FOR DEITY.
C. This Psalm expresses both individual and corporate yearning for restoration (cf. Ps. 130:7-8).
D. Notice the grammatical theological emphasis of Ps. 130:7-8.
1. Ps. 130:7, "abundant redemption" (BDB 915 I, KB 1176, Hiphil infinitive absolute)
2. He (and He alone) will redeem - personal pronoun added to verb for emphasis
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 130:1-4
1Out of the depths I have cried to You, O Lord.
2Lord, hear my voice!
Let Your ears be attentive
To the voice of my supplications.
3If You, Lord, should mark iniquities,
O Lord, who could stand?
4But there is forgiveness with You,
That You may be feared.
130:1 "Out of the depths" This noun (BDB 771) has several figurative uses. It basically means "deep."
1. distress described as a flood of waters, cf. Ps. 69:1-2,14-15 (similar metaphor to Ps. 42:7a; 88:7)
2. YHWH as champion of watery chaos, cf. Isa. 51:9-10 (similar to Ps. 74:12-17; 89:9-10)
3. the defeat of Tyre's sea power (i.e., sunk into the sea), cf. Ezek. 27:34
4. possibly a reference to Sheol, cf. Jonah 2:2-6; Ps. 18:4-5)
▣ "I have cried to You" The exact nature of the psalmist's distress is not stated but it is related to his sense of sin (cf. Ps. 130:3-4). He feels alienated but knows God will forgive and restore a repentant, patient follower (cf. Ps. 130:5-6)!
130:2 This verse reflects the psalmist's prayer mentioned in Ps. 130:1.
1. hear - BDB 1033, KB 1570, Qal imperative
2. let Your ears be attentive - BDB 224, KB 243, Qal imperfect used in a jussive sense
130:3-4 Several English translations make these two verses a separate strophe (i.e., NKJV, NRSV, NJB).
The reality of the sinfulness of all humans after the Fall of Genesis 3 is a recurrent truth throughout the Bible.
1. Genesis 3:17-19; 6:5,11-12; 8:21
2. 1 Kings 8:46
3. 2 Chronicles 6:36
4. Ezra 9:15
5. Job 4:17; 9:2; 15:14-16; 25:4
6. Psalm 51:5; 76:7; 130:3; 143:2
7. Proverbs 20:9
8. Ecclesiastes 7:20
9. Isaiah 53:6
10. Nahum 1:6
11. Malachi 3:2
12. Romans 3:9-18,19,23; 11:32
13. 1 John 1:8-10
14. Revelation 6:17
All need forgiveness! Humans do not sense a need for forgiveness until the Spirit clearly reveals our need. There is no need for a savior until there is a sense of lostness! See SPECIAL TOPIC: FORGIVENESS IN THE OLD TESTAMENT.
Forgiveness is possible because of
1. the gracious, unchanging character of God (see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD [OT])
2. the finished work of the Messiah (cf. Isaiah 53; Mark 10:45; 2 Cor. 5:21)
3. the drawing, wooing of the Spirit (cf. John 6:44,65; 16:8-15)
130:3 "mark" This verb (BDB 1036, KB 1581, Qal imperfect) denotes, in this context, the preserving of a record. This is reflected in the "two books" of God (i.e., book of deeds/remembrances and the book of life, see SPECIAL TOPIC: THE TWO BOOKS OF GOD of God). This is a metaphor for the memory of God.
It is ironic but God is asked again and again to forget our sins (i.e., Ps. 79:8; 106:6; Isa. 64:9; Micah 7:18) but remember His promises. On Judgment Day the books will be opened (cf. Dan. 7:10; Rev. 20:12)!
130:4 "feared" The outcome of a free and full forgiveness by a gracious God is the restoration of the personal relationship with God (i.e., lost in the Fall of Genesis 3), which is/was/will be the goal of creation. We were created by Him and for Him. Fear is the appropriate awe that He is due. Forgiveness results in fellowship! See Special Topic: Fear (OT).
NASB (UPDATED) TEXT: 130:5-8
5I wait for the Lord, my soul does wait,
And in His word do I hope.
6My soul waits for the Lord
More than the watchmen for the morning;
Indeed, more than the watchmen for the morning.
7O Israel, hope in the Lord;
For with the Lord there is lovingkindness,
And with Him is abundant redemption.
8And He will redeem Israel
From all his iniquities.
130:5-8 This strophe emphasizes the theme of the patience of faithful followers in God and trust in His word (cf. Ps. 130:5). The concept of "waiting in faith" is expressed in this strophe by two words.
1. BDB 875, KB 1082 - Ps. 130:5 (twice) and assumed in Ps. 130:6, cf. Ps. 25:3,21; 27:14; 40:1; 56:7
2. BDB 403, KB 407 - Ps. 130:5,7, cf. Ps. 38:15; 42:5; 43:5
This is the place where the sovereignty of God intercedes the required volitional response of fallen mankind. Faithful followers choose to wait, hope, trust in God and His promises, even when circumstances and feeling scream to take a different path!
130:6 This metaphor of longing anticipation is similar to Ps. 42:1-2. God's people long for Him!
▣ "soul" See full note at Gen. 35:18 online at www.freebiblecommentary.org.
130:7 As the psalmist longs, waits, hopes, and trusts in YHWH, he now calls on God's people collectively to do the same.
Notice how YHWH is characterized.
1. in Him is lovingkindness (i.e., covenant, loyal love, see Special Topic: Lovingkindness [hesed])
2. in Him is "abundant redemption" (Ps. 130:7c)
3. in Him (and no other, cf. REB) is redemption (noun in Ps. 130:7 and verb in Ps. 130:8, see SPECIAL TOPIC: RANSOM/REDEEM) for all those who trust in Him (i.e., the covenant people, see SPECIAL TOPIC: COVENANT and Special Topic: YHWH's Eternal Redemptive Plan)
Remember biblical faith is corporate. It is a family! Be careful of the modern western over-emphasis on the individual. Salvation has a corporate focus! We are saved to serve. The goal of individual salvation is the health and growth of the body of believers!
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 feelings come to your mind/heart after reading Ps. 130:1-4?
2. What do you think "depths" means?
3. Does God keep a record of sins?
4. Does Ps. 130:5-6 describe how you feel about God and His word?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Childlike Trust in theLord MT Intro A Song of Ascents, of David |
Simple Trust in the Lord | Act of Humble Submission to God's Will and Guidance | A Prayer of Humble Trust | Childlike Trust |
131:1-3 | 131:1 | 131:1-2 | 131:1-3 | 131:1-3 |
131:2 | 131:3 | |||
131:3 |
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: 131:1-3
1O Lord, my heart is not proud, nor my eyes haughty;
Nor do I involve myself in great matters,
Or in things too difficult for me.
2Surely I have composed and quieted my soul;
Like a weaned child rests against his mother,
My soul is like a weaned child within me.
3O Israel, hope in the Lord
From this time forth and forever.
131:1 "Lord" This is the covenant name for Israel's Deity. See Special Topic: Names for Deity.
▣ "heart" This is a Hebrew idiom referring to a person. See SPECIAL TOPIC: THE HEART.
▣ "not proud" The psalmist describes his humble attitude toward God in several phrases in Ps. 131:1-2.
1. not proud (lit. "not lifted up") - BDB 146, KB 170, Qal perfect
2. eyes not haughty (lit. "my eyes not raised") - BDB 926, KB 1202, Qal perfect
3. do not involve (lit. "walk," BDB 229, KB 246, Piel perfect) myself in
a. great matters (BDB 152)
b. things too difficult (BDB 810, see Special Topic: Wonderful Things) for me
4. composed my soul - BDB 1000, KB 1436, Piel perfect
5. quieted my soul - BDB 198, KB 226, Poel perfect
Proud and haughty people are the recipients of YHWH's wrath (cf. Ps. 18:27; 101:5; Zeph. 3:11) because it reveals the results of the Fall of Genesis 3. Humility shows the results of a spiritual conversion and acceptance of God's revelation.
There is a real question about what the imagery of #3 means.
1. simply an idiom of humility
2. simply an idiom of dependance
3. someone who does not question God's great acts
4. someone who does not presume on God's power
5. a human who knows his/her place in the scheme of things (cf. Ps. 89:10)
131:2 The psalmist continues to describe his humble attitude by using the imagery of a child.
▣ "soul" This is nephesh (BDB 659), a way, like "heart," of referring to the whole person. See full note at Gen. 35:18 online.
131:3 The psalmist uses his own humble heart and peaceful hope/trust/patience (BDB 403, KB 407, Piel imperative, cf. Ps. 130:5,6,7) to encourage national Israel to the same place.
▣ "From this time forth and forever" This Hebrew idiom uses three words beginning with "ע" (cf. Ps. 113:2; 115:18; 121:8; 125:2).
1. BDB 773 - adverb for current time (i.e., first phrase)
2. BDB 723 III - preposition
3. BDB 761 - noun, 'olam, see Special Topic: Forever ('olam)
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Prayer for the Lord's Blessing Upon the Sanctuary MT Intro A Song of Ascents |
The Eternal Dwelling of God in Zion | Liturgy Commemorating God's Choice of Zion and the Davidic Dynasty | In Praise of the Temple | For the Anniversary of the Transfer of the Ark |
132:1-5 | 132:1-5 | 132:1-5 | 132:1-5 | 132:1-5 |
132:6-9 | 132:6-9 | 132:6-7 | 132:6-7 | 132:6-7 |
132:8-10 | 132:8-9 | 132:8-10 | ||
132:10-12 | 132:10 | 132:10-12 | ||
132:11-12 | 132:11-12 | 132:11-12 | ||
132:13-18 | 132:13-18 | 132:13-18 | 132:13-18 | 132:13-14 |
132:15-16 | ||||
132:17-18 |
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 Psalm about
1. God's promises to David in 2 Sam. 7:12-16; 2 Chr. 6:16 (see brief discussion of "The Davidic Covenant" in NIDOTTE, vol. 4, pp. 507-508)
2. God's choice of Mt. Moriah as the place for His presence to dwell (cf. Deut. 12:5,11,14,18, 21,26; 14:23-25; 15:20; 16:2,6,11,15; 17:8,10; 18:6; 26:2; 31:11, see Special Topic: Moriah)
B. The results of God's presence and Israel's covenant obedience are
1. to abundantly bless her provision, Ps. 132:15
2. to satisfy her hunger, Ps. 132:15
3. wonderful worship, Ps. 132:16
4. God's king exalted, Ps. 132:17
5. the destruction of the Davidic king's enemies, Ps. 132:17
C. For a good brief discussion of the theology of Zion see NIDOTTE, vol. 2, pp. 959 and 512.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 132:1-5
1Remember, O Lord, on David's behalf,
All his affliction;
2How he swore to the Lord
And vowed to the Mighty One of Jacob,
3"Surely I will not enter my house,
Nor lie on my bed;
4I will not give sleep to my eyes
Or slumber to my eyelids,
5Until I find a place for the Lord,
A dwelling place for the Mighty One of Jacob."
132:1 "Remember" This is an imperative used as a prayer. Psalm 25:6-7 shows the way this was used.
1. God, remember Your unchanging character of grace and mercy, Ps. 25:6
2. God, forget our sin, Ps. 25:7
▣ "on David's behalf" Often the people of Israel and her leaders asked God to have mercy on them because of
1. His promises to the Fathers (i.e., Abraham, Isaac, and Jacob)
2. His promises to David (cf. 2 Samuel 7; 2 Chronicles 6:16)
▣ "All his afflictions" This seems to allude to David's statements in 2 Sam. 16:12, but it may refer to David's initial problems in bringing the ark into Jerusalem (cf. 2 Samuel 6). The JPSOA translates it as "his extreme self-denial," which would relate to its usage in Num. 30:13 and 1 Chr. 22:14.
The LXX revocalizes the MT (BDB 776 III, KB 853, Pual infinitive construct) to "his meekness" (a noun, BDB 776, cf. Ps. 45:4).
132:2-5 "he swore to the Lord" This oath is not recorded in the historical books. Basically David
1. made a vow about the tabernacle being brought to Jerusalem
2. would not enter his own dwelling place (lit. "the tent of my house") until the tabernacle (i.e., YHWH's tent of dwelling) was in Jerusalem
3. would not sleep (hyperbolic) until the ark came
4. Ps. 132:5 states his purpose (i.e., the ark of the covenant and the tabernacle in his capital, cf. Acts 7:46)
It is obvious that #2 and #3 are hyperbolic and used in a literary fashion to show intense intent!
132:2 "the Mighty One of Jacob" This title (BDB 7 construct BDB 784) for Israel's Deity is first used in Gen. 49:24, where Jacob blesses his children, the future tribes of Israel. It is also used in Isa. 49:26 (promise of universal redemption) and 60:16, where it is linked with other titles for YHWH.
1. Savior (cf. Isa. 19:2; 43:3,11; 45:15,21; 63:8)
2. Redeemer (cf. Isa. 59:20; 63:16)
The NIDOTTE, vol. 1, p. 232, has the interesting comment that the adjective "mighty" has two forms.
1. originally it referred to the strength of bulls or wild oxen
2. to designate YHWH's power
132:5 This is not referring to David's desire to build a permanent temple (cf. 1 Kgs. 8:17; 1 Chr. 22:7) but to bringing the ark, along with its portable tent (i.e., tabernacle of the exodus period) into his capital, Jerusalem (cf. 2 Samuel 6).
▣ "dwelling place" This is plural in the MT and may be a grammatical way to denote significance, like NET's "a fine dwelling place."
In other contexts this term in the plural denotes all the buildings in the temple enclosure (cf. Ps. 43:3; 46:4; 84:1).
NASB (UPDATED) TEXT: 132:6-9
6Behold, we heard of it in Ephrathah,
We found it in the field of Jaar.
7Let us go into His dwelling place;
Let us worship at His footstool.
8Arise, O Lord, to Your resting place,
You and the ark of Your strength.
9Let Your priests be clothed with righteousness,
And let Your godly ones sing for joy.
132:6 "Ephrathah" is an area in Judah which came to refer to the extended family of David (cf. Ruth 4:11). However, Bethlehem was not the location of the ark. They just heard about the King's oath (cf. Ps. 132:2) to bring the ark to Jerusalem.
▣ "Jaar" This is a reference to Kiriath-Jearim (cf. 1 Sam. 7:1; 1 Chr. 13:1-8), where the ark was housed in a private home for twenty years before David brought it to Jerusalem. "Jaar" is the singular form of "Jearim."
▣ "it" This is a feminine suffix, while "the ark" is masculine, so it may refer to David's oath (NIDOTTE, vol. 3, p. 736; AB, p. 244) mentioned in Ps. 132:2.
The NEB (p. 1000) mentions the fact that on at least two occasions "ark" is feminine (i.e., 1 Sam. 4:17; 2 Chr. 8:11). Since this Psalm has several archaic words and forms this may answer the gender problem.
132:7 Both verbs are cohortative plural and refer to a pilgrimage to YHWH's temple.
▣ "footstool" Both David (cf. 1 Chr. 28:2) and Solomon (1 Kgs. 8:27) recognized that the temple was not the true dwelling place of the God of creation. David began to call the place between the wings of the Cherubim above the mercy seat (lid of the ark) the place where heaven and earth, the invisible and visible, the eternal and temporal, met (cf. Exod. 25:22)! He called it YHWH's footstool" (cf. Isa. 66:1; see Special Topic: The Ark of the Covenant); also note Ps. 99:5.
The imagery of Deity as having feet is part of the limits of human vocabulary. See SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM) (anthropomorphism).
132:8 "Arise" This verb (BDB 877, KB 1086, Qal imperative) is used in Num. 10:35 and 2 Chr. 6:41 to denote YHWH rising from His throne to go before His people to fight on their behalf (cf. Ps. 3:7; 7:6; 9:19; 10:12; 44:26; 74:22; 82:8).
This verse and Ps. 132:9 seem to be an allusion to Solomon's dedication of the new temple in 2 Chr. 6:41.
▣ "Your resting place" YHWH is described in human terms because there is no other vocabulary available to Bible authors (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM). The ark of the covenant and, thereby YHWH Himself, needed/wanted a physical location for it/Him to reside/rest (cf. 1 Chr. 6:31; 28:2; 2 Chr. 6:41; Ps. 132:8,14; Isa. 11:10; 66:1). Remember, anthropomorphic imagery does not ascribe a limit on God but on human ability to comprehend the God of time and space (i.e., physical creation).
A new book by John Walton, The Lost World of Genesis One, uses the cosmologies of the ANE to show that Genesis 1 is the account of YHWH building a cosmic temple (i.e., the earth) as a place to rest (cf. Gen. 2:1-3).
Hebrews 3:7 through 4:13 (cf. Ps. 95:7-11) contains a play on the word "rest" referring to three different things.
1. seventh day of creation from Gen. 2:2 in Heb. 4:3,4,10
2. the promised land from Numbers 13-14 in Heb. 3:11,18; 4:8
3. eschatological heaven
"Rest" is both a sense of peace and a desired location of fellowship (cf. Ps. 62:1; Isa. 63:14; Jer. 31:2).
132:9 This verse has two imperfects used as jussives.
1. be clothed - BDB 527, KB 519, Qal
2. sing for joy - BDB 943, KB 1247, Piel
It is uncertain if there are two groups mentioned (i.e., priests and worshipers) or a literary parallel.
In Job 20:14 Job describes himself as clothed in righteousness. It is uncertain exactly what it means in connection with these priests. Possibly that they reflect YHWH's character and revelations in their leadership, lives, tasks, and duties.
This verse may reflect the festive and fearful march of the ark carried by specially dressed priests and singing Levites.
NASB (UPDATED) TEXT: 132:10-12
10For the sake of David Your servant,
Do not turn away the face of Your anointed.
11The Lord has sworn to David
A truth from which He will not turn back:
"Of the fruit of your body I will set upon your throne.
12If your sons will keep My covenant
And My testimony which I will teach them,
Their sons also shall sit upon your throne forever."
132:10-12 This strophe surely alludes to 2 Samuel 7. Notice the conditional element of Ps. 132:12 related to each individual descendant but the larger purpose of God expressed in 2 Sam. 7:14-16.
Notice the sound play of so many of the verbs of Ps. 132:10-12 starting with שׁ.
1. do not turn away - BDB 996, KB 1427, Hiphil jussive
2. has sworn - BDB 989, KB 1396, Niphal perfect
3. He will not turn away - same root as #1 but Qal imperfect
4. I will set upon Your throne - BDB 1011, KB 1483, Qal imperfect
5. if your sons will keep My covenant - BDB 1036, KB 1581, Qal imperfect (notice the conditional aspect, cf. 1 Kgs. 9:4-9; Ps. 89:30-45)
132:10 "Your anointed" This is the term (BDB 603) from which the title "Messiah" comes. See SPECIAL TOPIC: MESSIAH.
132:12 "covenant" See Special Topic: Covenant.
▣ "testimony" See Special Topic: Terms for God's Revelation.
▣ "forever" See Special Topic: Forever ('olam).
132:11 "The Lord has sworn to David" As David swore in Ps. 132:2, now YHWH responds with His own oath. This oath is known as the Davidic covenant (cf. 2 Samuel 7; Ps. 89:3,35).
NASB (UPDATED) TEXT: 132:13-18
13For the Lord has chosen Zion;
He has desired it for His habitation.
14"This is My resting place forever;
Here I will dwell, for I have desired it.
15I will abundantly bless her provision;
I will satisfy her needy with bread.
16Her priests also I will clothe with salvation,
And her godly ones will sing aloud for joy.
17There I will cause the horn of David to spring forth;
I have prepared a lamp for Mine anointed.
18His enemies I will clothe with shame,
But upon himself his crown shall shine."
132:13-18 This strophe describes the things YHWH has done (Ps. 132:13-14) and will do (Ps. 132:15-18).
1. He has chosen Zion (see Special Topic: Zion), Ps. 132:13-14
2. He will abundantly bless (emphatic infinitive absolute and imperfect verb of the same root, BDB 138, KB 159), Ps. 132:15a
3. He will provide food, Ps. 132:15b
4. the temple priests will be godly people, Ps. 132:16 (cf. 1 Chr. 6:41)
5. the temple worshipers (cf. Ps. 4:3 or Levites) will sing aloud for joy (emphatic infinitive absolute and imperfect verb of the same root, BDB 943, KB 1247), Ps. 132:16 (cf. 1 Chr. 6:41)
6. He will establish the dynasty of David in Jerusalem, Ps. 132:17
7. He will defeat Israel's enemies, Ps. 132:18
132:16 Because of the parallels of this strophe, probably "priests" (or Levites) are addressed in both lines of this verse.
132:17 "the horn of David" The horn is a Hebrew idiom of power and pre-immanence (cf. Luke 1:69).
▣ "to spring forth" This verb (BDB 855, KB 1033, Hiphil imperfect) may be related to the imagery of the special Davidic King called "The Branch." See:
1. SPECIAL TOPIC: JESUS THE NAZARENE
2. full note at Isa. 11:1 online
3. NIDOTTE, vol. 3, p. 75
The root for "crown" is נזר, which could denote
1. a crown (noun, BDB 634)
2. to consecrate (verb, BDB 634)
3. Branch (a title of the Messiah)
▣ "a lamp for Mine anointed" This is a specific usage of the light imagery that refers, not to revelation (i.e., Ps. 18:28; 119:105; Pro. 6:23) but to a Davidic descendant on the throne of Israel (cf. 1 Kgs. 11:36; 15:4; 2 Kgs. 8:19; 2 Chr. 21:7). In 2 Sam. 21:17 it refers to David himself.
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Excellency of Brotherly Unity MT Intro A Song of Ascents, of David |
Blessed Unity of the People of God | The Joys of Harmony in the Family | In Praise of Living in Peace | Brotherly Love |
133:1-3 | 133:1 | 133:1-3 | 133:1-3 | 133:1 |
133:2-3 | 133:2-3 |
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 brief Psalm is difficult to interpret because of its imagery that does not fit well together.
1. brothers - Aaron
2. Hermon - Zion
B. The theological purpose and historical period of this Psalm are unknown. Some see it as relating to
1. David's day (because of MT title) when Israel and Judah were reunited (cf. 2 Samuel 5, i.e., the United Monarchy)
2. the post-exilic period when Israel (Mt. Hermon) and Judah (Mt. Zion) are connected again (i.e., Cyrus' decree, 538 b.c.)
3. a Psalm that asserts the common fellowship of all levels of Jewish society (i.e., special anointing oil runs down Aaron's beard onto "all" his clothing)
4. a way of asserting God's desire for all His people to experience
a. abundant life now
b. eternal life one day
5. all blessings "descend" (used 3 times - BDB 432, KB 434, Qal participles) from God
a. covenant people (brothers)
b. unity (Aaron's clothing)
c. blessings (i.e., dew)
d. eternal life (Ps. 133:3c)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 133:1-3
1Behold, how good and how pleasant it is
For brothers to dwell together in unity!
2It is like the precious oil upon the head,
Coming down upon the beard,
Even Aaron's beard,
Coming down upon the edge of his robes.
3It is like the dew of Hermon
Coming down upon the mountains of Zion;
For there the Lord commanded the blessing—life forever.
133:1 "how good and how pleasant" These adjectives (BDB 373 II and BDB 653 I) describe the intended experience of humans created in God's image to be a community.
▣ "brothers" Exactly to whom this refers is uncertain, see Contextual Insights, B.
▣ "dwell" This noun (BDB 443 I) is related to the verb (DB 442) which means "to sit" (i.e., a fellowship meal), "to remain" (i.e., abide with), or "to dwell" (i.e., a place to live). It can be literal or metaphorical here.
133:2
NASB, NKJV,
NRSV"the precious oil"
TEV"the precious anointing oil"
NJB, JPSOA"a fine oil"
REB, LXX"fragrant oil"
The adjective (BDB 373 II) is the same one used in Ps. 133:1 (i.e., "good").
The noun "oil" (BDB 1032) can mean "fat" or "olive oil." Because of the mentioning of Aaron's anointing in Ps. 133:2c-d, this refers to his special inaugural commissioning service (cf. Exod. 29:7; 30:25,30; Lev. 8:12; 21:10).
The High Priest of Israel was both a cultic figure and eschatological Messianic figure (cf. Zechariah 3-4). Therefore, he could symbolize
1. the unity of God's OT people
2. the unity of all people made in God's image
NASB, NKJV"the edge of his robes"
NRSV, TEV,
NJB, JPSOA"over the collar of his robes"
REB"the collar of his vestments"
LXX"upon the fringe of his clothing"
The meaning of the noun (BDB 804) is the interpretive issue. Literally it means "mouth." It refers here to Exodus 28, which denotes a special collar of the High Priest's robe/ephod that cannot be torn (i.e., a Hebrew symbol of grief). The interpretive question is "how much oil was used?" Is it a symbol of unity (i.e., ran over all his priestly attire)? Is this Psalm about the unity of groups of Israelites/Jews or all mankind (i.e., Ps. 133:3c)?
Just a note, there are two possible roots from which this word "collar" could be taken.
1. garment, clothing - מד (BDB 551)
2. measure - מדד (BDB 551)\
133:3 How is Mt. Hermon related to Mt. Zion?
1. unity of the Promised Land
2. unity of the tribes of Israel
3. unity of all people in an eschatological setting (i.e., does Ps. 133:3 mean "life" here and now or "life" in an eschatological setting?)
▣ "dew of Hermon" The dew on this highest mountain, easily seen from northern Israel, was very heavy and became an idiom for abundance. Mt. Zion, with YHWH's blessings on their unity, would have similar abundant moisture.
▣ "forever" This Hebrew term (BDB 761, see Special Topic: Forever ['olam]) must be interpreted in a specific context. The theological issue involves the OT sense of a possible afterlife. There is no doubt that by progressive revelation (i.e., the NT) the Bible as a whole clearly affirms this truth, but did the OT? I think so (i.e., Job 14:14-15; 19:25-27) but not always (i.e., Ps. 23:5; 27:4-6). However, even in the OT there is a hint of hope.
1. Enoch (Gen. 5:24) and Elijah (2 Kings 2) are taken to heaven
2. in Psalms, cf. Ps. 1:3; 49:15; 73:24
3. in Isaiah, cf. Isa. 26:19
4. in Daniel, cf. Dan. 12:1-4
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Greetings of Night Watchers MT Intro A Song of Ascents. |
Praising the Lord in His House at Night | A Liturgy of Blessing | A Call to Praise God | For the Evening Liturgy |
134:1-3 | 134:1-2 | 134:1-2 | 134:1-2 | 134:1-2 |
134:3 | 134:3 | 134:3 | 134:3 |
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: 134:1-3
1Behold, bless the Lord, all servants of the Lord,
Who serve by night in the house of the Lord!
2Lift up your hands to the sanctuary
And bless the Lord.
3May the Lord bless you from Zion,
He who made heaven and earth.
134:1 "bless" This verb (BDB 138, KB 159) appears three times in this short Psalm.
1-2. Piel imperative - Ps. 134:1,2
3. Piel imperfect used in a jussive sense - Ps. 134:3
The synonym (BDB 80) occurs often in the Psalms. See full note at Ps. 1:1. For this term (BDB 139) see SPECIAL TOPIC: BLESSING (OT). In Ps. 1:1 it is the faithful follower who is blessed, here it is Israel's God (see Special Topic: Characteristics of Israel's God).
▣ "all servants of the Lord" This denotes conscious creation (i.e., angels, humans, possibly other levels of spiritual beings, see Special Topic: Angels in Paul's Writings). A good parallel to this concept is (1) Ps. 103:19-22, where the same verb is used three times for the angelic world; (2) Ps. 135:1-4, where three "praises" (BDB 237, KB 248, Piel imperative) are used of the priests and Levites.
There were five different kinds of temple servants.
1. priests
2. Levites
3. singers
4. gatekeepers
5. the lowest servants (see NIDOTTE, vol. 3, pp. 203-204)
▣ "Who serve by night in the house of the Lord" This is mentioned again in Ps. 135:1-4. It refers to the descendants of Levi's family from Aaron who served in the temple in Jerusalem (lit. "stand," BDB 763, KB 840, strongly implies temple priests or Levites). The prepositional phrase, "by night" (BDB 538) means "all day long," not just those who kept watch at night (cf. 1 Chr. 9:33).
There is a parallel phrase in Ps. 135:2 which adds an additional descriptive phrase (i.e., LXX, NJB).
134:2 "Lift up your hands to the sanctuary" The verb (BDB 669, KB 724, Qal imperative) denotes the actions of priests. In Num. 6:24-26; Lev. 9:2, they bless (BDB 138, KB 159) the people by lifting up their hands, but here they "bless" YHWH who resides in His temple between the wings of the Cherubim over the "Mercy Seat" in the Holy of Holies.
The phrase "lifting the hand" can refer to several separate things.
1. taking an oath - cf. Gen. 14:22; Exod. 6:8; Num. 14:30; Ps. 106:26; Ezek. 20:5 (implied in Ezra 10:5)
2. act of rebellion - 2 Sam. 20:21
3. for blessing - Lev. 9:22; Ps. 134:2; Luke 24:50; 1 Tim. 2:8
4. sign of YHWH's actions - Ps. 10:12; Mic. 5:9
5. the gesture is a general way of referring to prayer - Exod. 9:29,33; 1 Kgs. 8:22,38-39; Ezra 9:5; Ps. 28:2; 63:4; 141:2; 1 Tim. 2:8
The Rotherham's Emphasized Bible translates "sanctuary" in a way that refers to the priests themselves (i.e., lift up your hands in holiness, cf. Lev. 21:6; 2 Chr. 23:6; Ezra 8:28). See SPECIAL TOPIC: HOLY.
134:3a This line of poetry shows the reciprocal relationship between blessing YHWH (i.e., worship) and Him blessing (BDB 138, KB 159, Piel imperfect used in a jussive sense) His covenant people (cf. Ps. 128:5).
▣ "Zion" See Special Topic: Zion.
134:3b YHWH is characterized as the creator (cf. Ps. 115:15; 121:2; 124:8; 134:3; 136:5; 146:6). This concluding phrase may hint at the theological thrust of Ps. 134:1, that "servants" includes both inanimate and animate creation.
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Praise the Lord's Wonderful Works. Vanity of Idols No MT Intro |
Praise to God in Creation and Redemption | Hymn Praising the Lord for His Mighty Deeds | A Hymn of Praise | Hymn of Praise |
135:1-4 | 135:1a | 135:1-4 | 135:1-4 | 135:1a |
135:1b-4 | 135:1b-2 | |||
135:3-4 | ||||
135:5-7 | 135:5-7 | 135:5-7 | 135:5-7 | 135:5-6 |
135:7 | ||||
135:8-18 | 135:8-12 | 135:8-12 | 135:8-12 | 135:8-9 |
135:10-12 | ||||
135:13-14 | 135:13-14 | 135:13-14 | 135:13-14 | |
135:15-18 | 135:15-18 | 135:15-18 | 135:15-16 | |
135:17-18 | ||||
135:19-21 | 135:19-21b | 135:19-21 | 135:19-21b | 135:19-20 |
135:21a-b | ||||
135:21c | 135:21c |
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. Etc.
CONTEXTUAL INSIGHTS
A. This Psalm starts and concludes with
1. praise - BDB 237, KB 248, Piel imperative, Ps. 135:1 (thrice), 3a, 21c
2. sing - BDB 274, KB 273, Piel imperative, Ps. 135:3b
3. bless - BDB 138, KB 159, Piel imperative, Ps. 135:19 (twice), 20 (twice)
B. YHWH is praised/blessed/sung about because
1. character
a. He is good, Ps. 135:3 (cf. Ps. 147:1)
b. He is lovely, Ps. 135:3 (cf. Ps. 27:4; 147:1)
c. He is great, Ps. 135:5 (cf. Ps. 48:1; 145:3)
d. He is above all gods, Ps. 135:5 (see Special Topic: Monotheism)
e. His name is everlasting, Ps. 135:13a (cf. Exod. 3:15)
f. His memory of His promises is sure, Ps. 135:13b
2. acts for Israel
a. chose Jacob/Israel, Ps. 135:4 (cf. Deut. 7:6; 10:15)
b. sovereign, Ps. 135:6 (cf. Ps. 115:3; Eccl. 8:3; Isa. 46:8-10)
c. controls water, Ps. 135:7 (see Special Topic: Waters)
d. delivered Israel from Egypt, Ps. 135:8-9 (cf. Ps. 136:10-15)
e. protected Israel in the wandering period, Ps. 135:10-11 (cf. Ps. 136:16-22)
3. His acts toward Israel
a. chose them, Ps. 135:4
b. judged them, Ps. 135:14
(1) for their sin (cf. Heb. 10:26-31)
(2) or on their behalf against the nations (cf. Deut. 32:36)
c. but will forgive (cf. Deut. 32:26)
C. This Psalm includes a strophe on the folly of idolatry (cf. Ps. 135:14-18). He and He alone is God (see Special Topic: Monotheism). This strophe is similar to Ps. 115:4-8 (also note Exod. 20:23; Deut. 4:28; 29:17).
D. Many/most of the phrasing of this Psalm is found in other Scripture texts. The date of the Psalm is uncertain (i.e., did it quote or was it quoted?).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 135:1-4
1Praise the Lord!
Praise the name of the Lord;
Praise Him, O servants of the Lord,
2You who stand in the house of the Lord,
In the courts of the house of our God!
3Praise the Lord, for the Lord is good;
Sing praises to His name, for it is lovely.
4For the Lord has chosen Jacob for Himself,
Israel for His own possession.
135:1c-2 These phrases refer to priests. See fuller note at Ps. 134:1.
135:1 "Praise" This is the Hebrew term "Hallelujah." Notice the name for Israel's Deity is the abbreviated YHWH—Yah (Ps. 135:1,3,4,21), which forms the end of praise (lit. Praise the Lord).
▣ "the name of the Lord" See Special Topic: "The Name" of YHWH.
135:4 "Israel for His own possession" Israel was YHWH's special choice (cf. Exod. 19:5-6; Deut. 7:6; 14:2; 26:18; Isa. 43:21; Mal. 3:17; 1 Pet. 2:9) to reveal Himself to the nations (see Special Topic: YHWH's Eternal Redemptive Plan).
NASB (UPDATED) TEXT: 135:5-7
5For I know that the Lord is great
And that our Lord is above all gods.
6Whatever the Lord pleases, He does,
In heaven and in earth, in the seas and in all deeps.
7He causes the vapors to ascend from the ends of the earth;
Who makes lightnings for the rain,
Who brings forth the wind from His treasuries.
135:5 "I know" See Special Topic: Know.
▣ "Lord" This is the Hebrew Adon, which means "master," "owner," "husband," or "Lord." See Special Topic: Names for Deity.
▣ "our Lord is above all gods" YHWH is the only God (cf. Exod. 18:11; Ps. 95:3; 96:4; 97:9, see Special Topic: Monotheism). This is where the exclusivisim of Israel is very obvious! She was the only monotheistic nation of the ANE.
135:6 "In heaven and in earth, in the seas" This is typical language for creation (i.e., this planet, cf. Exod. 20:11; Neh. 9:6; Ps. 69:34; 96:11; 146:6; Hag. 2:6). See SPECIAL TOPIC: HEAVEN.
▣ "the seas. . .all deeps" These may be synonymous or the first of YHWH's control of (1) agricultural water and (2) water as a weapon (i.e., lightning, floods, plagues, etc.). The second may refer to the imagery of ANE mythology of YHWH defeating watery chaos (cf. Ps 65:5-7; 89:9-10; Job 26:12-13; Isa. 51:9-10).
137:7 "His treasures" This Hebrew noun can mean "treasury" or "storehouse." The OT often uses the imagery of weather phenomena (i.e., hail, snow, wind, lightning, rain/flood) kept in heavenly storehouses to be used by YHWH, not Ba'al.
1. Deut. 28:12
2. Job 38:22
3. Ps. 33:7
4. Jer. 10:13; 51:16
YHWH controls the forces of nature for His purposes (cf. Lev. 26:4-5,9,16,19,22,26; Deut. 27:3; 28:4-5,8,11,12,17-18,22,24,38-42).
NASB (UPDATED) TEXT: 135:8-18
8He smote the firstborn of Egypt,
Both of man and beast.
9He sent signs and wonders into your midst, O Egypt,
Upon Pharaoh and all his servants.
10He smote many nations
And slew mighty kings,
11Sihon, king of the Amorites,
And Og, king of Bashan,
And all the kingdoms of Canaan;
12And He gave their land as a heritage,
A heritage to Israel His people.
13Your name, O Lord, is everlasting,
Your remembrance, O Lord, throughout all generations.
14For the Lord will judge His people
And will have compassion on His servants.
15The idols of the nations are but silver and gold,
The work of man's hands.
16They have mouths, but they do not speak;
They have eyes, but they do not see;
17They have ears, but they do not hear,
Nor is there any breath at all in their mouths.
18Those who make them will be like them,
Yes, everyone who trusts in them.
135:8 "He smote" This verb (BDB 645, KB 697, Hiphil perfect) denotes a complete destruction sent and accomplished by God.
1. Ps. 135:8 - YHWH's promised deliverance from Egypt (cf. Gen. 15:12-15; Exod. 3:20; 7:25; 9:15; 12:13; Ps. 87:4; Isa. 30:7)
2. Ps. 135:10 - YHWH's defeat of the nations of Canaan (cf. Gen. 15:16-21)
135:13 "everlasting" See Special Topic: Forever ('olam). This may be a play on the root meaning of YHWH from the Hebrew verb "to be." See Special Topic: Names for Deity.
NASB"Your remembrance"
NKJV, JPSOA"Your fame"
NRSV, REB,
LXX"Your renown"
NJB"Your memory"
The Hebrew noun (BDB 271) means "remembrance" or "memorial."
1. human's memory - Pro. 10:7; Eccl. 9:5
2. Israel - Hos.14:7
3. YHWH - Exod. 3:15; Ps. 6:6; 30:4; 97:12; 102:12; Isa. 26:8; Hos. 12:5
135:18 Those who make the idols and then worship them will be like them.
1. cannot speak
2. cannot see
3. cannot hear
4. cannot breathe
They are lifeless imaginations of fallen, false human hearts and hands. Idols cannot help or know, so too, the worshipers!
NASB (UPDATED) TEXT: 135:19-21
19O house of Israel, bless the Lord;
O house of Aaron, bless the Lord;
20O house of Levi, bless the Lord;
You who revere the Lord, bless the Lord.
21Blessed be the Lord from Zion,
Who dwells in Jerusalem.
Praise the Lord!
135:19 This refers to
1. all the tribes of Israel
2. the special tribe of Levi, family of Aaron, YHWH's choice for His temple servants to come from In a sense, this tribe replaced the firstborn children of all the tribes as YHWH's servants (cf. Exodus 13).
135:20 "house of Levi" Not all Levites were priests but all priests were of the tribe of Levi. Some Levites
1. served in the temple (see note at Ps. 134:1)
2. served locally as teachers of the Law of Moses
▣ "revere the Lord" See Special Topic: Fear.
135:21 "Zion" See Special Topic: Moriah, Jebus, Salem, Jerusalem, Zion.
▣ "Who dwells in Jerusalem" See note at Ps. 132:14.
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. List the characteristics of Israel's God.
2. Define monotheism.
3. Does God control weather for His purposes? Does that mean God sends all storms, floods, fire, etc.?
4. Why is trusting in idols so sad?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Thanks for the Lord's Goodness to Israel No MT Intro |
Thanksgiving to God for His Enduring Mercy | Thanksgiving for the Lord's Great Deeds on Behalf of His People | A Hymn of Thanksgiving | Litany of Thanksgiving |
136:1-9 | 136:1-3 | 136:1-3 | 136:1-3 | 136:1-3 |
136:4-9 | 136:4-9 | 136:4-9 | 136:4-6 | |
136:7-9 | ||||
136:10-22 | 136:10-22 | 136:10-22 | 136:10-15 | 136:10-12 |
136:13-15 | ||||
136:16-22 | 136:16-20 | |||
136:21-24 | ||||
136:23-26 | 136:23-25 | 136:23-25 | 136:23-25 | |
136:25-26 | ||||
136:26 | 136:26 | 136:26 |
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. Etc.
CONTEXTUAL INSIGHTS
A. As "bless" (BDB 138, KB 159, Piel imperatives) opened and closed Psalm 135, "give thanks" (BDB 392, KB 389, Hiphil imperatives) opens and closes Psalm 136.
B. The liturgical repetitive pattern is obvious in the Psalm. The rabbis call it "the Great Hallel." The Priest would pronounce the first line of each verse and the worshipers the second in refrain.
C. The structure/theology is
1. YHWH Himself is characterized
2. YHWH's acts of deliverance are highlighted
3. Israel is called on to praise their national God, the only God
D. The Psalm is the parallel to Psalm 135.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 136:1-9
1Give thanks to the Lord, for He is good,
For His lovingkindness is everlasting.
2Give thanks to the God of gods,
For His lovingkindness is everlasting.
3Give thanks to the Lord of lords,
For His lovingkindness is everlasting.
4To Him who alone does great wonders,
For His lovingkindness is everlasting;
5To Him who made the heavens with skill,
For His lovingkindness is everlasting;
6To Him who spread out the earth above the waters,
For His lovingkindness is everlasting;
7To Him who made the great lights,
For His lovingkindness is everlasting:
8The sun to rule by day,
For His lovingkindness is everlasting,
9The moon and stars to rule by night,
For His lovingkindness is everlasting.
136:1 "‘Give thanks" the verb (BDB 392, KB 389) basically means "to throw" or "cast." In the Hiphil it is used of
1. thanksgiving by singing liturgical phrases
2. confessing (cf. Lev. 5:5; Pro. 28:13)
The AB suggests that there was a physical gesture connected to the act of thanksgiving which is the reason this seemingly unconnected root was used.
▣ "for He is good" The first strophe (Ps. 136:1-9) describes YHWH's person and acts of creation.
1. He is good (cf. 1 Chr. 16:34; Ps. 106:1; 107:1; 118:1,29; 136:1; Jer. 33:11)
2. He is over all gods (cf. Deut. 10:17, see SPECIAL TOPIC: MONOTHEISM)
3. He is the creator of this planet, Ps. 136:4-9 (cf. Genesis 1, see Special Topic: Wonderful Things for Ps. 136:4a)
▣ "For His lovingkindness is everlasting" This is a recurrent affirmation of YHWH's mercy and eternality (repeated in every verse).
For the term "lovingkindness" see Special Topic: Lovingkindness (hesed). For the term "everlasting" see Special Topic: Forever ('olam).
Notice the different ways the significant covenant term hesed (BDB 338) is translated.
1. NASB - "lovingkindness"
2. NKJV, LXX - "mercy"
3. NRSV, JPSOA - "steadfast love"
4. TEV, REB - "love"
5. NJB - "faithful love"
6. NAB - "God's love"
7. NET Bible - "loyal love"
I think the best way to describe this term is "YHWH's unconditional, loyal, covenant love." It is theologically analogous to the NT agapē.
136:4 "who alone" This is an affirmation of monotheism, Israel's uniqueness in the ANE (cf. Ps. 72:18; Isa. 44:24; see SPECIAL TOPIC: MONOTHEISM).
▣ "great wonders" The LXX omits the adjective. The UBS Text Project (p. 417) is divided over which one to accept, the MT or LXX. "Great" does appear with the term "wonders" in Deut. 6:22.
136:5
NASB"with skill"
NKJV, TEV"by wisdom"
NRSV"by understanding"
NJB, REB"in wisdom"
JPSOA"with wisdom"
The feminine noun (BDB 108) is used in Pro. 8:1 for God's first creation which He used to create all things. Some other passages where this is used are Job 26:12; Pro. 3:19; 24:3; Jer. 10:12.
The concept is parallel to "spoke" in Genesis 1. It refers to God's creative activities.
The NT asserts that Jesus was God's agent in creation (cf. John 1:3,10; 1 Cor. 8:6; Col. 1:16; Heb. 1:2). Notice how the first three verses of the Bible involve the Trinity (see SPECIAL TOPIC: THE TRINITY).
1. Elohim (God), Gen. 1:1
2. Ruah (Spirit), Gen. 1:2
3. God/Jesus said, Gen. 1:3,6,9,14
136:6 "spread out" This verb (BDB 955, KB 1291) is used of God shaping the "dome" of atmosphere over the earth (cf. Job 37:18; Isa. 42:5; 44:24, see SPECIAL TOPIC: HEAVEN).
The UBS Handbook says this verb refers to YHWH establishing dry land on the waters (cf. Ps. 24:2). This is surely possible.
136:7-9 The mentioning of God's creation of the lights in the sky was a Hebrew way of rejecting astral worship. This theological imagery is similar to the plagues of Egypt (cf. Exodus 8-11) rejecting the animal deities of Egypt. YHWH, and He alone, is God! There is no other (see SPECIAL TOPIC: MONOTHEISM). Note "who alone" (BDB 94 II) in Ps. 136:4a.
NASB (UPDATED) TEXT: 136:10-22
10To Him who smote the Egyptians in their firstborn,
For His lovingkindness is everlasting,
11And brought Israel out from their midst,
For His lovingkindness is everlasting,
12With a strong hand and an outstretched arm,
For His lovingkindness is everlasting.
13To Him who divided the Red Sea asunder,
For His lovingkindness is everlasting,
14And made Israel pass through the midst of it,
For His lovingkindness is everlasting;
15But He overthrew Pharaoh and his army in the Red Sea,
For His lovingkindness is everlasting.
16To Him who led His people through the wilderness,
For His lovingkindness is everlasting;
17To Him who smote great kings,
For His lovingkindness is everlasting,
18And slew mighty kings,
For His lovingkindness is everlasting:
19Sihon, king of the Amorites,
For His lovingkindness is everlasting,
20And Og, king of Bashan,
For His lovingkindness is everlasting,
21And gave their land as a heritage,
For His lovingkindness is everlasting,
22Even a heritage to Israel His servant,
For His lovingkindness is everlasting.
136:10-22 As Ps. 136:1-9 describes the God of creation (i.e., Elohim, cf. Genesis 1); Ps. 136:10-22 describes the God of deliverance/OT salvation (i.e., YHWH, though not mentioned, but implied, see SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM) [OT]).
1. the promised exodus from Egypt (cf. Gen. 15:12-15)
a. plagues
b. dividing the Red/Reed Sea (see Special Topic: Red Sea)
2. the promised conquest of Canaan (cf. Gen. 15:16-21)
136:12 "With a strong hand and outstretched arm" This anthropomorphic imagery (see Special Topic: God Described As Human) is common in the OT (cf. Exod. 13:3,9; 6:1; Deut. 3:24; 4:34; 5:15; 6:21; 7:19; 26:8; 1 Kgs. 8:42; Neh. 1:10; Ps. 44:3; 77:15; Jer. 32:21). See Special Topic: Hand.
136:13 The same words are used in Exod. 14:27 describing the Egyptian army's destruction at the Red/Reed Sea.
136:21-22 "heritage. . .heritage" This noun (BDB 635) is imagery drawn from Israel's unique place as YHWH's special choice (cf. note at Ps. 135:4).
1. He gave them Canaan to fulfill His promise to Abraham (cf. Gen. 15:12-21). This is stated again and again in Deuteronomy (cf. Deut. 4:21; 15:4; 19:10; 20:16; 21:28; 24:4; 25:19; 26:1).
2. He gave each tribe of Israel their own land allotment (cf. Joshua 13-19).
3. Israel was YHWH's special inheritance of all the nations (cf. Deut. 4:20; 7:6; 9:26,29; 32:9; 1 Kgs. 8:51; Ps. 28:9; 33:12; 78:62,71; 94:5,14; 106:40).
NASB (UPDATED) TEXT: 136:23-26
23Who remembered us in our low estate,
For His lovingkindness is everlasting,
24And has rescued us from our adversaries,
For His lovingkindness is everlasting;
25Who gives food to all flesh,
For His lovingkindness is everlasting.
26Give thanks to the God of heaven,
For His lovingkindness is everlasting.
136:23-26 This strophe functions as a summery of YHWH's great acts toward Israel as well as His acts as sustainer of all human life (cf. Psalm 104:27-30; 145:15; Matthew 5:45; Acts 14:17). This combines the connotation of the titles
1. Elohim - Creator, Provider, sustainer
2. YHWH - Savior, Deliverer, Covenant-making God
See SPECIAL TOPIC: NAMES FOR DEITY.
136:23 "in our low estate" It is uncertain if this refers to
1. period of the Judges
2. slavery in Egypt
3. exile in Mesopotamia
136:26 "God of heaven" This was later a Zoroastrian title for God, so common in the post-exilic period. The Jews often took the descriptive phrases and titles of pagan gods and foreign rulers to describe YHWH.
Heaven is plural, as so many Hebrew words are to denote greatness. The rabbis often discussed how many levels of heaven are mentioned in the Hebrew Bible. See Special Topic: The Heavens and the Third Heaven.
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 "YHWH is good" mean?
2. Why is "lovingkindness" such an important theological term?
3. Does Ps. 136:1-4 clearly express monotheism?
4. What event does Ps. 136:6 refer to?
5. Why are the sun, moon, and stars mentioned as creations of YHWH?
6. Where is the Red Sea?
7. Where in Genesis is the conquest prophesied?
8. To what characteristic of God does Ps. 136:25 refer?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
An Experience of the Captivity No MT Intro |
Longing for Zion in a Foreign Land |
Prayer for Vengeance on Israel's Enemies (A Lament) |
A Lament of Israelites in Exile | Song of the Exiles |
137:1-3 | 137:1-3 | 137:1-3 | 137:1-3 | 137:1-2 |
137:3 | ||||
137:4-6 | 137:4-6 | 137:4-6 | 137:4-6 | 137:4-5 |
137:6 | ||||
137:7-9 | 137:7-9 | 137:7-9 | 137:7 | 137:7 |
137:8-9 | 137:8-9 |
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. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 137:1-3
1By the rivers of Babylon,
There we sat down and wept,
When we remembered Zion.
2Upon the willows in the midst of it
We hung our harps.
3For there our captors demanded of us songs,
And our tormentors mirth, saying,
"Sing us one of the songs of Zion."
137:1 "By the rivers of Babylon" Possibly a better translation would be "by the waterways." The water system of Babylon of that day involved not only rivers but also manmade canals, like the Canal Chebar (cf. Ezek. 1:1).
We learn from Acts 16:13 that it was an ancient custom for cities with no synagogue to meet by the local river for worship. This may be the case here.
▣ "There we sat down and wept" Because of the combination of the words "sat" and "wept" this seems to relate to a funeral dirge setting. Sitting flat on the ground was a Jewish form of mourning.
▣ "we remembered Zion" It is interesting that in the Bible it was important for humans to remember (cf. Ps. 137:5 [implied],6,7). The term "exalt" in Ps. 137:6 is translated by the Jewish Publication Society of America, in their new translation, as "keep Jerusalem in memory as my happiest hour."
The term "Zion" is a synonym for the entire city of Jerusalem and the temple area located on Mt. Moriah (see Special Topic: Moriah, Salem, Jebus, Jerusalem, Zion). It is very hard for us to understand the full implication of Israel in exile. She had been promised a Davidic king forever (2 Sam. 7:10,13,16). She had been protected during the invasion of the Assyrian king, Sennacherib, in Hezekiah's day (cf. Isaiah 37). However, Jeremiah told them that exile was imminent unless they repented and turned back to God. The Covenant (see SPECIAL TOPIC: COVENANT) had always been conditional (cf. 1 Sam. 13:12,13), but they relied on ancient traditions instead of personal relationships. Therefore, God's covenant was made inoperative (i.e., exile) in their day.
137:2 "the willows" Horticulturalists tell us that willows do not grow in the ANE but that this tree (BDB 788 II) is probably a type of poplar tree that grows along the Euphrates and Jordan Rivers. See UBS, Fauna and Flora of the Bible, p. 170. Some even suggest that the branches of this particular tree were used during the Feast of Tabernacles to build the booths that the people lived in.
▣ "We hung our harps" It is interesting to note that all of the verbs in Ps. 137:1-3 are in the perfect tense, which may imply that the author lived sometime later than the exile and was writing about a bitter past experience.
The RSV translates the term "harps" (BDB 490) as "lyres." It is very difficult to ascertain the exact kind of musical instruments involved because the names changed from culture to culture, as did the design of the instruments. It was a small stringed musical instrument.
137:3 "For there our captors. . .our tormentors" It has been suggested by some commentators that this verse is an example of the mockery committed by the Babylonian captors, but the term translated by NASB, "demanded," is, in reality, the much more simple Hebrew word "ask" (BDB 981, KB 1371, Qal perfect). It is quite possible that the Babylonians were only interested in the new type of music which the Jews produced. However, for the Jews, they could not sing religious songs in a foreign land because they were committed to the worship of YHWH, who had seemingly been defeated by Marduk. This was a time of great confusion for the Jews during this period of history. There was the concept in the ANE that whoever won the battle was empowered by their national gods. YHWH was willing for His own name to be impugned in order for His people to turn back in trust to Him.
▣ Notice there are several words that begin with שׁ.
1. Ps. 137:3 verb, "ask" - BDB 981, KB 1371, Qal perfect
2. Ps. 137:3 participle, "captors" - BDB 985, KB 1382, Qal participle
3. Ps. 137:3 noun, "songs" - BDB 1010
4. Ps. 137:3 noun, "mirth" - BDB 970
5. Ps. 137:3 verb, "sing" - BDB 1010, KB 1479, Qal imperative
6. Ps. 137:4 noun, "songs" - BDB 1010
7. Ps. 137:4 verb, "sings' - BDB 1010, KB 1479, Qal imperfect
8. Ps. 137:4 noun, "song" - BDB 1010
9. Ps. 137:5 verb, "forget" - BDB 1013, KB 1489, Qal imperfect
10. Ps. 137:5 verb, "forget" - BDB 1013, KB 1489, Qal imperfect used in a jussive sense
11. Ps. 137:6 noun, "joy" - BDB 970
▣ "our tormentors" This word (BDB 1064, KB 1700) is found only here. It could be
1. a parallel to "our captors" of Ps. 137:3a
2. "those who led us away" (REB), LXX, Peshitta, Vulgate
3. from another Hebrew root (הלל - BDB 237), "make a mockery of"
NASB (UPDATED) TEXT: 137:4-6
4How can we sing the Lord's song
In a foreign land?
5If I forget you, O Jerusalem,
May my right hand forget her skill.
6May my tongue cling to the roof of my mouth
If I do not remember you,
If I do not exalt Jerusalem
Above my chief joy.
137:4 "How can we sing the Lord's song
In a foreign land" Some have identified this statement with the concept of national deities, but it seems to me that it refers more to the religious character of the songs and that it was impossible to sing praises to YHWH in the midst of such judgment and alienation. I'm sure that the Jews really wondered if God's covenant was forever broken, if He would ever love them again, and if there was any hope for their nation. God would answer these questions in a positive way in the future but at this period of time there was great confusion and misunderstanding.
▣ "Lord's" This is YHWH. See Special Topic: Names for Deity.
137:5 "If I forget you, O Jerusalem" This shows their faith amidst dark times. Psalm 137:5-6 is a self curse used for literary intensity!
▣ "May. . .May" These are both Qal imperfects used in a jussive sense.
▣ "my right hand forget her skill" Notice that the words "her skill" are italicized in the NASB, which means that they are not in the MT. Because the context is singing this may be an allusion to the fact that these Jewish musicians were apostacizing by singing religious songs while in captivity and may have lost their skill as musicians. This seems to be the emphasis in Ps. 137:6, which implies the loss of singing ability.
137:6 "If I do not exalt Jerusalem
Above my chief joy" The literal phrase, "above head," is unique and may refer to some cultic gesture or symbolic head covering. The LXX takes "head" as "beginning" or "origin" (see Special Topic: Head).
As is so often with these rare poetic words, it is best to remember that
1. the parallel gives us a clue
2. the etymology of cognate roots is often a pointer to meaning
3. the thrust of the Psalm as a whole
JPSOA has "keep Jerusalem in memory at my happiest hour."
NASB (UPDATED) TEXT: 137:7-9
7Remember, O Lord, against the sons of Edom
The day of Jerusalem,
Who said, "Raze it, raze it
To its very foundation."
8O daughter of Babylon, you devastated one,
How blessed will be the one who repays you
With the recompense with which you have repaid us.
9How blessed will be the one who seizes and dashes your little ones
Against the rock.
137:7 "Remember, O Lord, against the sons of Edom" As humans are to remember God's grace, God is encouraged to forget (Qal imperative used in prayer) Israel's sins, for when God remembers it is usually in the context of judgment. That is exactly the purpose of this statement, that the God of vengeance, Deut. 32:35, will act fairly and justly toward the sons of Edom who violated their own relatives (i.e., the Jews). There is much biblical evidence that Edom participated in the siege, fall, and sack of Jerusalem (cf. Ps. 87:4-8; Jer. 49:7-22; Lam. 4:21; Ezek. 25:12-14; 35:1ff; Amos 1:11; Joel 3:19; and especially Obadiah 10-14). See SPECIAL TOPIC: EDOM AND ISRAEL.
▣ "Who said, ‘Raze it, raze it'" This is supposedly the words (two Piel imperatives) of the Edomites in the day that Jerusalem fell to Nebuchadnezzar's army. However, the new translation of the Jewish Publication of America has, "strip her, strip her." This is quite possible in light of Isa. 47:2-3; Lam. 1:8; Ezek. 16:37. The metaphor here is of a woman who is publicly shamed. This interpretation is bolstered by the fact that in the next phrase, "to its very foundation," can be translated as "buttocks" (BDB 414, KB 417, AB, p. 273). I think the first option is better.
137:8 "O daughter of Babylon" It is quite common to call nations by the term, "daughter of." This is a Hebrew idiom used to include an entire population. See full note at Jer. 46:11 online. It is interesting that the three verbs of Ps. 137:8 are repeated in Jer. 51:56.
NASB"you devastated one"
NKJV"you who are destroyed"
NRSV,
NASB margin"you devastator"
TEV"you will be destroyed"
NJB"doomed to destruction"
JPSOA,
Targums"you predator"
REB"the destroyer"
The UBS Text Project, p. 419, gives "devastated one" a "B" rating (some doubt). The differences between the options are
1. דודהשה - devastated one
2. דדהשה - devastating one
▣ "How blessed will be the one who repays you
With the recompense with which you have repaid us" This is simply the OT example of the "eye for an eye" justice of Lev. 24:19-22; Deut. 19:19; repeated in Jeremiah 51. We Reap what we sow (often called "the two ways," cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12,29; 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; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12).
There are six imprecatory (i.e., cursing) Psalms, i.e., Psalms 55; 59; 69; 79; 109; 137.
137:9 "dashes our little ones" This was a common practice in the ANE (cf. 2 Kgs. 8:12; Isa. 13:16,18; Hosea 10:14; Nahum 3:10). It is interesting to note that the specific prophecy mentioned in Isa. 13:16 was against Babylon. This seems to be a horrible example of the truth that what we sow, we reap. The historian, Prideaux, tells us that when Babylon came under siege that the women and children were killed in order that more food would be preserved for the military defenders of the city.
▣ "the rock" The noun (BD 700) has the definite article. It could refer to
1. a name for Petra (often called "the red" city), a capital in Edom (BDB 701, cf. 2 Kgs. 14:7)
2. a way of referring to idolatry, which is opposite of YHWH, "the true rock"
3. some emend the term to "Aram" (a country)
4. a way of referring to a hard surface, like a wall or side of a house. This fits the context and parallelism best.
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 was the Babylonian captivity such a theological crisis?
2. How do these historical examples in the life of the nation of Israel apply to us in the Church?
3. Discuss the words "forget" and "remember" and how they are used in an OT setting.
4. How does one compare the ancient practices of war in a moral sense with our own modern practices?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Thanksgiving for the Lord's Favor MT Intro A Psalm of David. |
The Lord's Goodness to the Faithful | Thanksgiving and Deliverance from Trouble | A Prayer of Thanksgiving | Hymn of Thanksgiving |
138:1-3 | 138:1-3 | 138:1-3 | 138:1-3 | 138:1-2a |
138:2b-3 | ||||
138:4-6 | 138:4-6 | 138:4-6 | 138:4-6 | 138:4-6 |
138:7-8 | 138:7-8 | 138:7-8 | 138:7-8 | 138:7-8 |
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.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 138:1-3
1I will give You thanks with all my heart;
I will sing praises to You before the gods.
2I will bow down toward Your holy temple
And give thanks to Your name for Your lovingkindness and Your truth;
For You have magnified Your word according to all Your name.
3On the day I called, You answered me;
You made me bold with strength in my soul.
138:1-3 This strophe outlines what the psalmist will do (four imperfects used in a cohortative sense), while Ps. 138:4-6 reflects what the nations should do.
1. I will give You thanks - BDB 392, KB 389, Hiphil imperfect used in a cohortative sense
2. I will sing praises to You - BDB 274, KB 273, Piel imperfect used in a cohortative sense
3. I will bow down towards Your holy temple - BDB 1005, KB 295, Hishtaphel imperfect used in a cohortative sense
4. I give thanks to - same as #1
YHWH answered him on the day he prayed and continues to answer him because
1. he is a faithful follower emboldened and strengthened by YHWH, Ps. 138:3b
2. of the character of YHWH
a. His name, Ps. 138:2b,c
b. His lovingkindness, Ps. 138:2b
c. His faithfulness, Ps. 138:2b
d. His word, Ps. 138:2c
Notice the number of times the "k" sound closes words in Ps. 138:1-2.
1. I will give You thanks, Ps. 138:1
2. I will sing Your praise, Ps. 138:1
3. holy, Ps. 138:2
4. Your name, Ps. 138:2
5. Your lovingkindness, Ps. 138:2
6. Your truth/faithfulness, Ps. 138:2
7. Your name, Ps. 138:2
8. Your word, Ps. 138:2
138:1 "with all my heart" This is a Hebrew idiom of total dedication (cf. Ps. 86:12; 111:1). This was a way of showing the difference between the faith/faithfulness of
1. David - a whole heart (before Bathsheba and later after the terrible episode)
2. Solomon - a divided heart (when he was old)
Sin was not the issue, all sin (see note at Ps. 130:3-4), but continuing faith and repentance. Relationship with YHWH is the key, not performance based on human efforts.
▣ "before the gods" This could be viewed in two ways.
1. the throne room of heaven (i.e., temple worship) is where the psalmist makes his faith songs known (i.e., the heavenly council, Ps. 82:1; 89:7-8; 95:3; 96:4; 97:9)
2. that YHWH is the one true God (see Special Topic: Monotheism), which was Israel's uniqueness in the ANE
3. note SPECIAL TOPIC: NAMES FOR DEITY, C. "Elohim"
138:2 "toward Your holy temple" Jews and Muslims prayed toward Jerusalem (later Muslims changed to Mecca). This was the place where the one true God chose to dwell (cf. Deut. 12:11), between the wings of the cherubim on the ark of the covenant (cf. Exod. 25:22) in the Holy of Holies. It was the place where heaven and earth met.
If David's reign is the historical setting, then "temple" should be understood as "ark," housed in the "tabernacle." Israelites prayed
1. when away from Jerusalem facing Jerusalem (cf. Dan 6:10)
2. when in the temple facing the ark (cf. Ps. 28:2)
▣ "Your name" See Special Topic: "The Name" of YHWH (OT).
▣ "lovingkindness" See Special Topic: Lovingkindness (hesed).
NASB, NKJV"truth"
NRSV, TEV,
JPSOA, REB"faithfulness"
NJB"constancy"
The term's (BDB 54) meaning can be seen in use of the verb (BDB 52). See Special Topic: Believe, Trust, Faith and Faithfulness in the OT.
▣ "Your word" See Special Topic: Terms for God's Revelation.
NASB"according to all"
NKJV"above all"
This phrase is unclear in Hebrew. It may relate to "before the gods" of Ps. 138:1b. It is also possible that it relates to "the kings of the earth" in Ps. 138:4. Whatever the specific referent, in the mind of the psalmist it magnified the person of Israel's Deity. His characteristics are supreme (NJB). See SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) and Special Topic: Characteristics of Israel's God (NT).
138:3 YHWH's answer (imperative) to the psalmist's prayer was (two imperfect verbs)
1. make him bold (lit. "arrogant," BDB 923) but in this context the unique use of the Hiphil imperfect, "bold" is the intended meaning
The UBS Text Project (p. 421) gives the MT (BDB 923, רהב) a "B" rating (some doubt) and mentions the emendation of the RSV, NRSV, which suggests "multiply" or "increase" (BDB 915, רבה).
2. "with strength" - the noun, BDB 738, denotes strength or courage
What a difference repentant, faithful prayer makes. Prayer affects us and God (see SPECIAL TOPIC: INTERCESSORY PRAYER).
▣ "soul" See full note on nephesh (BDB 659) at Gen. 35:18 online at www.freebiblecommentary.org.
NASB (UPDATED) TEXT: 138:4-6
4All the kings of the earth will give thanks to You, O Lord,
When they have heard the words of Your mouth.
5And they will sing of the ways of the Lord,
For great is the glory of the Lord.
6For though the Lord is exalted,
Yet He regards the lowly,
But the haughty He knows from afar.
138:4-6 As Ps. 138:1-3 described the psalmist's prayers and YHWH's responses, now this strophe addresses the nations (i.e., "all the kings of the earth").
1. they will give thanks - BDB 392, KB 389, Hiphil imperfect used in a jussive sense
2. they will sing of YHWH's ways - BDB 1010, KB 1479, Qal imperfect used in a jussive sense
The reason for the idiom is
1. YHWH's revelation (i.e., words)
2. YHWH's ways (i.e., exalts the lowly, judges the haughty), Ps. 138:6
3. YHWH's great glory (see SPECIAL TOPIC: GLORY (DOXA))
138:4 "All the kings of the earth" The OT discusses the nations under several categories.
1. YHWH and His Messiah's possession - Ps. 2:8; 82:8; Rev. 11:15
2. their fear/judgment - Ps. 72:11; 102:15; Isa. 49:23
3. their worship - Ps. 22:27; 66:4; 86:9; 138:4; Isa. 66:23; Rev. 15:4; see Special Topic: YHWH's Eternal Redemptive Plan
138:6 "He knows" This verb is often used in the sense of intimate personal relationship. See Special Topic: Know.
NASB (UPDATED) TEXT: 138:7-8
7Though I walk in the midst of trouble, You will revive me;
You will stretch forth Your hand against the wrath of my enemies,
And Your right hand will save me.
8The Lord will accomplish what concerns me;
Your lovingkindness, O Lord, is everlasting;
Do not forsake the works of Your hands.
138:7-8 The psalmist alludes to his current situation.
1. I walk in the midst of trouble, Ps. 138:7 (this is hinted at in Ps. 138:3)
2. he has wrathful enemies, Ps. 138:7b; it is never certain who these enemies are
a. fellow Israelites
b. pagan neighbors
AB (pp. 275-276) asserts that this Psalm is best interpreted as a royal Psalm in David's reign because of the lexical and grammatical links to Ugaritic poetry.
3. "what concerns me," Ps. 138:8a. This, too, is unspecified but the context implies a spiritual or religious motive
4. the use of the word "revive" (lit. "keep me alive") implies the enemies
a. were attempting to kill him
b. he became ill
138:7 "Your right hand" See Special Topic: Hand.
▣ "save me" See Special Topic: Salvation (OT).
138:8a What a promise to all faithful followers.
1. we all have a divine purpose (cf. Ps. 57:2; Phil. 1:6)
2. the object of our faith will accomplish/fulfill His purpose in us
138:8b "Lovingkindness" See Special Topic: Lovingkindness (hesed).
▣ "everlasting" See Special Topic: Forever ('olam).
138:8c "Do not forsake the works of Your hands" The verb (BDB 951, KB 1276, Hiphil jussive) denotes YHWH's faithfulness to His purposes.
The phrase "work of Your hands" is a Hebrew idiom for YHWH's creation of mankind in His image/likeness (cf. Gen. 1:26-27; 2:1-7).
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 n 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 do "the gods" of Ps. 138:1b refer?
2. Define the Hebrew meaning of "lovingkindness" and "truth." Ps. 138:2
3. Why is the last line of Ps. 138:2 so difficult to translate?
4. Why is Ps. 138:3 so difficult to translate?
5. Does "all the kings of the earth" refer to a judgment scene or a worship scene?
6. Is it possible to define the "trouble" or "my enemies" of Ps. 138:7?
7. What great truth does Ps. 138:8 express?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
God's Omnipresence and Omniscience MT Intro For the choir director. A Psalm of David. |
God's Perfect Knowledge of Man |
Prayer for Deliverance from Personal Enemies (A Lament) |
God's Complete Knowledge and Care | In Praise of God's Omniscience |
139:1-6 | 139:1-6 | 139:1-6 | 139:1-6 | 139:1-3 |
139:4-6 | ||||
139:7-12 | 139:7-12 | 139:7-12 | 139:7-12 | 139:7-8 |
139:9-10 | ||||
139:11-12 | ||||
139:13-16 | 139:13-16 | 139:13-18 | 139:13-18 | 139:13-14b |
139:14c-15 | ||||
139:16 | ||||
139:17-18 | 139:17-18 | 139:17-18 | ||
139:19-22 | 139:19-22 | 139:19-24 | 139:19-22 | 139:19-20 |
139:21-22 | ||||
139:23-24 | 139:23-24 | 139:23-24 | 139:23-24 |
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. Etc.
CONTEXTUAL INSIGHTS
A. This Psalm uses Hebrew poetry (see Special Topic: Hebrew Poetry) to describe the theological Greek terms: omnipresence, omniscience, and omnificence. YHWH is the perfect Judge.
B. This Psalm describes a faithful follower's personal knowledge of God. It is not linked to God's historical acts of the past but to current faith relationship.
C. John Calvin has said, "Without knowledge of God there is no knowledge of self." This seems to be applicable to this Psalm.
D. The Masoretic Hebrew (MT) text identifies the author of this Psalm as David. The Talmud (Sanhedrin 38b) attributes it to Adam, the first. However, the Septuagint (LXX) identifies authorship as Zechariah. The MT introductions are absent in the Dead Sea Scrolls. I do not consider them to be inspired.
E. Brief Outline
1. God's knowledge of me, Ps. 139:1-6
2. God's presence with me, Ps. 139:7-12
3. God's creative providence to me, Ps. 139:13-16
4. God's justice for me, Ps. 139:19-22
5. the faithful follower's appropriate response, Ps. 139:23-24
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 139:1-6
1O Lord, You have searched me and known me.
2You know when I sit down and when I rise up;
You understand my thought from afar.
3You scrutinize my path and my lying down,
And are intimately acquainted with all my ways.
4Even before there is a word on my tongue,
Behold, O Lord, You know it all.
5You have enclosed me behind and before,
And laid Your hand upon me.
6Such knowledge is too wonderful for me;
It is too high, I cannot attain to it.
139:1 "Lord" This is the covenant name for God, YHWH, from the Hebrew verb "to be," which implies the ever-living, only-living God (cf. Exod. 3:14). See SPECIAL TOPIC: NAMES FOR DEITY.
▣ "You have searched me and known me" The first verb (BDB 350, KB 347, Qal perfect) begins and ends the Psalm. Psalm 139:21 is an imperative form, which implies Ps. 139:1 could also be understood in an imperatival sense. The basic etymology is "to dig into so as to find." YHWH examines the hearts of humans ( cf. Job 13:9; 1 Sam. 16:7; 1 Kgs. 8:39; 1 Chr. 28:9; 2 Chr. 6:30; Ps. 7:9; 44:21; Pro. 15:11; 20:27; 21:2; Jer. 11:20; 17:9-10; 20:12; Luke 16:15; Acts 1:24; 15:8; Rom. 8:27). See SPECIAL TOPIC: GOD TESTS HIS PEOPLE.
▣ "known me" The OT word "to know" is used here in the sense of "intimate, personal knowledge" (cf. Gen. 4:1; Jer. 1:5; this imperfect is used in a jussive sense, see Special Topic: Know).
139:2 "when I sit down and when I rise up" God's complete knowledge of each individual life (i.e., Deut. 6:7) is described in Ps. 139:2-4.
1. sit down - rise up, Ps. 139:2
2. journeying - lying down, Ps. 139:3
3. before a word - You know it, Ps. 139:4
4. Ps. 139:2b,3b, and 4b serve as summary statements
▣ The word translated "thought" (BDB 946 III) is found only here and in Ps. 139:17. BDB has its meaning as "purpose" or "aim." The LXX translates it as a similar root, "friends" (DB 946) in Ps. 139:17 but has "thoughts" in 139:2.
139:3 You scrutinize my path" The verb "scrutinize" (BDB 279, KB 280, Piel perfect) normally means
"to scatter" but here, and here alone, it seems to denote a winnowing or sifting. KB sees the root as also possibly meaning "to measure" (KB 280 II) in the sense of "know."
The term "path" (BDB 73) is a metaphor of one's life (cf. Job 14:16; 31:4). The concept is parallel to "the everlasting way" of Ps. 139:24.
▣ "my lying down" The Septuagint has the term "bed." This seems to refer either to nightly stopping places where one sleeps while traveling or to one's sexual activity (i.e., God knows all humans' activities).
NASB"intimately acquainted"
NKJV, NRSV"acquainted"
TEV"know"
NJB"every detail"
JPSOA, REB"familiar"
This Hebrew root (BDB 698) has several meanings.
1. 698 I - Qal, "be of service" or "benefit"
- Hiphil used here and in Num. 22:30; Job 22:21, "know intimately"
2. 698 II - "incur danger," Eccl. 10:9 (Niphal)
3. 698 III - "be poor," Isa. 40:20 (Pual)
They all have the same root consonants and Masoretic vowel points. Only context can give a clue to its meaning.
139:4 "Even before there is a word on my tongue" The Peshitta has "deception," while the Septuagint has the phrase "unrighteous word." It is obvious that the ancient versions believed that Ps. 139:4 was related to mankind's evil side. Humans' spoken words reveal who we truly are (cf. Matt. 12:36,37; Mark 7:15).
139:5 "You have enclosed me" The Septuagint and the Peshitta have the verb "formed" instead of "enclosed" (BDB 848, KB 1015, Qal perfect). However, because of the following phrase, "enclosed" seems to be more appropriate. This Hebrew root (BDB 848 II) has a military connotation (cf. Isa. 29:3) or a sense of confinement (cf. Song of Songs 8:9). Here it denotes YHWH's sovereign control and guidance of a person's life.
The Hebrew words "behind" and "before" reflect the Hebrew words "east" and "west" (cf. Job 18:20).
▣ "laid Your hand upon me" This is anthropological language (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM)). The "hand" is a Hebrew idiom of power and control (see SPECIAL TOPIC: HAND).
Psalm 139:5b is a statement of YHWH's sovereignty and control of His human creature (cf. Ps. 139:10). This knowledge is comforting to faithful followers and terrifying to the disobedient.
139:6 "Such knowledge is too wonderful for me" The Septuagint puts Ps. 139:6 with the next paragraph. This phrase reflects a knowledge of God which is too much for mankind to comprehend (cf. Ps. 139:14, 17,18; Ps. 40:5; Isa. 55:8,9; Rom. 11:33). Ultimately we must trust God without fully understanding (i.e., Job 1-2,42).
The Hebrew term "wonderful" can mean "difficult" (cf. Deut. 30:11 and Pro. 30:18; see Special Topic: Wonderful Things).
NASB (UPDATED) TEXT: 139:7-12
7Where can I go from Your Spirit?
Or where can I flee from Your presence?
8If I ascend to heaven, You are there;
If I make my bed in Sheol, behold, You are there.
9If I take the wings of the dawn,
If I dwell in the remotest part of the sea,
10Even there Your hand will lead me,
And Your right hand will lay hold of me.
11If I say, "Surely the darkness will overwhelm me,
And the light around me will be night,"
12Even the darkness is not dark to You,
And the night is as bright as the day.
Darkness and light are alike to You.
139:7 "Where can I go from Your Spirit" It is uncertain in exactly what sense this question is to be understood. Some see it as mankind's attempt to flee from God because he is evil. Others see it as a rhetorical device to show God's omnipresence. It is obvious that "Your Spirit" in this verse is parallel to "Your presence" in the next line. This is not the full NT Trinitarian (see SPECIAL TOPIC: THE TRINITY) use of the term "Spirit," but it is a way of speaking of God's active presence (cf. Gen. 1:2). If I could paraphrase this concept it would be, "There is no hiding place from God" (cf. Je. 23:23,24). See SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT.
139:8 "If I ascend to heave, You are there" This is literally "scale" (BDB 701, KB 758, Qal imperfect). This is very similar to Ps. 103:11 in describing God's omnipresence, as far as heaven above and Sheol below.
Notice how in the next few verses "contrasts" are used to show the full extent of truths about God's omniscience and omnipresence.
1. ascend to heaven - make my bed in Sheol, Ps. 139:8
2. wings of the dawn (i.e., east) - remotest part of the sea (i.e., Mediterranean Sea to the west), Ps. 139:9
3. the darkness - the light, Ps. 139:12
God is present everywhere. No one can flee from Him!
▣ "I make my bed in Sheol, behold, You are there" There are many passages in the OT that speak of God being present in the realm of the dead (cf. Job 26:6; Ps. 15:11; Amos 9:2). The term "Sheol" is synonymous with the NT term "Hades" and should be translated "the realm of the dead" or "the nether world." See SPECIAL TOPIC: Where Are the Dead?
139:9 "If. . ." The hypothetical particle (BDB 49) appears only in Ps. 139:8a but is assumed in 8b,9a, 9b,11a.
The adverb "even" (BDB 168) is used in a similar way in Ps. 139:10a,12a.
Psalm 139:8-12 answers the two questions of 139:7. It is hypothetical language used to make a point.
▣ "in the remotest part of the sea" Literally this phrase is "from the sunrise to the sunset," which is similar to Ps. 130:12.
139:10 "Even there Your hand will lead me,
And Your right hand will lay hold of me" Traditional translation has assumed this verse to express God's personal guidance and protection. However, the Hebrew of Ps. 139:10 and 11 suggests the personification of darkness or a personal enemy pursuing the man of God.
139:11 "Surely the darkness will overwhelm me" The words "darkness," Ps. 139:11; "night," Ps. 139:11; "darkness, Ps. 139:12; "night," Ps. 139:12 seem to refer to Sheol (cf. Ps. 139:15). The ancient Jewish translations by Rashi and Eben Ezra, along with the NIV, suppose Ps. 139:11 to be an attempted escape by (1) sinful man in the darkness or (2) the faithful from sinful persecutors.
NASB"overwhelm"
NKJV"fall on"
NRSV, NJB,
Vulgate"cover"
TEV"hide"
JPSOA"conceal"
REB"steal over"
The MT has שׁוף (BDB 1003), which means "bruise" (cf. Gen. 3:15; Job 9:17) but this does not seem to fit the context. Therefore, some scholars suggest an emendation to שׁור (BDB 962 I) "hedge" or "fence about" (i.e., protect or cover).
Whatever is meant by "the darkness," God controls it, and His faithful followers need not fear it! It may even be an opportunity for revelation (cf. Gen. 15:12) or deliverance (plague of Egypt, cf. Exod. 10:21-19; Ps. 105:28).
139:12 "the darkness is not dark to You" Darkness can be (1) the opposite of light; (2) the enemy of light; (3) one's personal enemy; or (4) simply night time.
Nightfall was terrifying to the ancients. They often personified its sounds and lights in the sky as gods or omens. YHWH controls the night!
▣ "Darkness and light are alike to You" There is no where to run or hide from the Creator (cf. Ps. 139:7)!
NASB (UPDATED) TEXT: 139:13-16
13For You formed my inward parts;
You wove me in my mother's womb.
14I will give thanks to You, for I am fearfully and wonderfully made;
Wonderful are Your works,
And my soul knows it very well.
15My frame was not hidden from You,
When I was made in secret,
And skillfully wrought in the depths of the earth;
16Your eyes have seen my unformed substance;
And in Your book were all written
The days that were ordained for me,
When as yet there was not one of them.
139:13
NASB, NKJV,
NRSV"formed"
TEV, NJB,
JPSOA"created"
REB"fashioned"
LXX"possessed"
The verb (BDB 888, KB 1111, Qal perfect) normally means "to buy" but it is used of God's creative activities several times (cf. Gen. 14:19,22; Deut. 32:6; Pro. 8:22). Here it denotes God's special, personal care in the formation of the human person. As He created Adam (Gen. 2:8) and Eve (Gen. 2:18,21-22) with special care and purpose, so too, each human made in His image and likeness (cf. Gen. 1:26-27). Humans are special!
▣ "inward parts" This Hebrew term (BDB 480) denotes the lower viscera of mankind (esp. "kidneys"), which is a Hebraic idiom for a person's emotions and will. This creation by God implies prenatal formation (cf. Jer. 1:5) of the person and his personality.
▣ "You did weave me in my mother's womb" The term "weave" (BDB 697 II, KB 754 II) is literally the rare Hebrew word "knit." It is found in only a few places.
1. Qal - Ps. 139:13
2. Niphal - Pro. 8:23 (possibly related term)
3. Poel - Job 10:11
The same root (KB 754 III) is translated "cover" (cf. Lam. 3:43,44). The word is rare and ambiguous but from the context the meaning is clear. Hebrew parallelism is very helpful in interpreting these rare terms.
139:14-16 The UBS Handbook (p. 1130) says "The translation of verses 14-16 is full of difficulties, and very few commentators or translators are dogmatic about the exact meaning of the Masoretic text." This being so, no doctrine that is not clearly taught in other Scriptures should be based on these verses. ANE poetry is slippery stuff. It is for emotional impact and does not lend itself to grammatical and lexical analysis. Remember, context, context, context is crucial. Hebrew parallelism is also a better guide than cognate Semitic roots! See Special Topic: Hebrew Poetry.
139:14 "I give thanks to You, for I am fearfully and wonderfully made" The Septuagint and the RSV make God, not man, the object of this statement. Today's English Version, following the Dead Sea Scrolls, seems to agree with this understanding. The MT has "I."
The two terms
1. fearfully - BDB 431, KB 432, Niphal participle
2. wonderfully - BDB 811, KB 930, Nipahl perfect
If these two terms refer to God, then they are parallel with the next line of poetry, "wonderful are Your works" (Ps. 139:14b).
The JPSOA translates this strophe (Ps. 139:13-16) as if it refers to God's creation of a human and not a description of God in Ps. 139:14.
139:15
NASB, NKJV,
NRSV, JPSOA"frame"
TEV"bones"
REB"body"
The Hebrew noun (BDB 787, KB 870) usually means "might" (cf. Deut. 8:17). Only here does BDB have "bones" (see NIDOTTE, vol. 3, pp. 499-500), although the root is used of the bones of a sacrifice (cf. Num. 9:12) or human bones (cf. Num. 19:16,18). The sense here is human skeleton.
▣ "When I was made in secret" There are several understandings of this verse:
1. relates the term "secret" (BDB 712) and the parallel phrase, "in the depths of the earth," another name for Sheol (cf. Ps. 63:9; Job 14:13; 40:13; Isa. 45:19)
2. relates this to the creation of Adam from the dust (cf. Gen. 2:7) and our creation from the dust being personified as the depths of the earth (cf. Ecclesiasticus 40:1)
3. another possibility is to use the "hiddenness" of the womb and the "hiddenness" of the nether world as poetic imagery, not theological assertions
NASB, NKJV"skillfully wrought"
NRSV"intricately woven"
TEV"put together"
NJB"being formed"
JPSOA"shaped"
REB"formed"
The Hebrew root, רקם (BDB 955), means "variegated." The Pual is found only here. The NRSV is literal. But the root could refer to "kneading" clay or dough (AB, p. 294; TEV, NJB, JPSOA, REB).
139:16 "Your eyes" The OT often uses anthropomorphic language to describe God. Humans have no other language to use but it is always only analogous. See SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM).
▣ "unformed substance" This hapax legomenon has also been understood in two different ways:
1. of fetal development which is known by God (cf. Ps. 139:13-16a; AV, RV, NEV, JPSOA
2. of all of life being known by God, even before birth (cf. LXX, REV, JB, NASV, TEV), based on the contextual link with Ps. 139:16b
The "unformed" (BDB 166) is from the root "to roll up" (cf. 2 Kgs. 2:8) but here in the Aramaic sense of "unfinished vessel." AB (p. 295) translates it as "life stages," from Ugaritic root.
NASB"ordained"
NKJV, REB"fashioned"
NRSV, JPSOA"formed"
TEV"allotted"
NJB"inscribed"
The verb (BDB 427, KB 428; Owens, Analytical Key to the OT, calls it a Pual perfect, while OT Parsing Guide calls it a Qal passive) denotes the creations of a potter (cf. Jer. 1:5). This verb, like so many in this Psalm, denotes God's sovereign acts and will.
▣ "in Your book were all written" This refers to the two books mentioned in Dan. 7:10 and Rev. 20:12: (1) the Book of Life (cf. Exod. 32:32; Ps. 69:25; Luke 10:20) or (2) the Book of Remembrances (cf. Ps. 56:8; Mal. 3:16). See SPECIAL TOPIC: THE TWO BOOKS OF GOD.
YHWH knows our lives, thoughts, and deeds before they are done in time (Rev. 13:8).
NASB (UPDATED) TEXT: 139:17-18
17How precious also are Your thoughts to me, O God!
How vast is the sum of them!
18If I should count them, they would outnumber the sand.
When I awake, I am still with You.
139:17 "How precious also are Your thoughts to me, O God" The translation "precious" is from the Hebrew root "heavy" or "weighty" (BDB 429, cf. Ps. 116:15). The Septuagint translates this phrase, "Thy friends, Oh God, have been greatly honored by me." For a parallel to Ps. 139:17 see Ps. 40:5.
▣ "How vast is the sum of them" There are several interpretive issues in this phrase.
1. The term "vast" (BDB 782 II) is translated "bones" in Ps. 139:16 but there seems to be no contextual link between them.
2. The term "sum" (BDB 910 I) is literally "head." It could be "sum of a column of numbers." The ancients added up, not down. This would make a good parallel to Ps. 139:18a.
However, AB (p. 296) asserts a better translation is "essence," following Ps. 119:160.
The LXX interpreted this word as "rulers" or "principalities." There is obviously ambiguity here. Remember this is Hebrew poetry, using many hapax legomena and rare words.
139:18 "If I count them, they would outnumber the sand" Psalm 139:17 and 18 are amazing in the sense that the all-knowing, all-powerful, always-present God cares about each of His human creatures!
▣ "When I awake, I am still with You" The phrase "awake" is perfect tense in Hebrew. There have been several theories about its meaning.
1. that it refers to the Hebrew concept of God's presence (cf. Ps. 73:23)
2. that some Hebrew manuscripts have the term "finished" to give the sense of "finished counting your blessings"
3. some take this as eternal life with God (cf. Ps. 17:15; 23:6)
4. the psalmist falling asleep while counting God's blessings and waking again to still find Him present (because he could not finish the counting, cf. Ps. 3:5; Pro. 3:24).
NASB (UPDATED) TEXT: 139:19-22
19O that You would slay the wicked, O God;
Depart from me, therefore, men of bloodshed.
20For they speak against You wickedly,
And Your enemies take Your name in vain.
21Do I not hate those who hate You, O Lord?
And do I not loathe those who rise up against You?
22I hate them with the utmost hatred;
They have become my enemies.
139:19 "O that You would slay the wicked, O God" At first this last strophe seems to be a radical break in the context, but it is really continuing the thoughts of a righteous God and His Personal Presence in a sinful world. The wicked are characterized in five phrases.
1. they are murderers, Ps. 139:19b
2. they speak wickedly, Ps. 139:20a
3. they take God's name in vain, Ps. 139:20b
4. they hate God, Ps. 139:21a
5. they rise up against God, Ps. 139:21b
The psalmist wishes that they would experience the curses of Leviticus 26 and Deuteronomy 27-30. The "two ways" has clear consequences in time and eternity (cf. Deut. 30:15,19; Psalm 1).
▣ "Depart from me" Note Ps. 6:8; 119:115; Matt. 7:23. This is exactly opposite from Ps. 139:18b, which speaks of God's presence with His faithful followers.
This last strophe is characterized by imperatives (seven). There are no other imperatives in this Psalm.
1. depart from me, Ps. 139:19 - BDB 693, KB 747, Qal imperative addressed to "the wicked"
2. search me, Ps. 139:23 - BDB 350, KB 347, Qal imperative; the same root appears in Ps. 139:1, addressed to God, cf. Ps. 26:2; numbers 2-7 are addressed to God by the psalmist
3. know my heart, Ps. 139:23 (twice) - BDB 393, KB 390, Qal imperative, see Ps. 139:1,2,14, addressed to God
4. try me, Ps. 139:23 - BDB 103, KB 119, Qal imperative, cf. Ps. 7:9; 11:5
5. know, Ps. 139:23 - same as #3
6. see, Ps. 139:24 - BDB 906, KB 1157, Qal imperative
7. lead me, Ps. 139:24 - BDB 634, KB 685, Qal imperative, cf. Ps. 5:8; 31:3
139:20 "And Your enemies take Your name in vain" Notice "Your name" is in italics, which means that it is not in the Hebrew text. The literal Hebrew text, followed by the Septuagint, has "Thy cities in vain," but this seems to be a difficult translation to understand. The UBS Text Project gives this reading a "C" rating (i.e., considerable doubt). It is possible to revocalize "take in vain" in the sense of "to array against." It is uncertain if the men referred to are simply ignorant of God or if they are aggressive false teachers.
139:20-22 This is the psalmist's righteous indignation!
NASB (UPDATED) TEXT: 139:23-24
23Search me, O God, and know my heart;
Try me and know my anxious thoughts;
24And see if there be any hurtful way in me,
And lead me in the everlasting way.
139:24 "hurtful way in me" Some translate this as "idolatrous way" (BDB 780 I). This may be possible because the term "way" can be revocalized "to hold sway." It is obvious that the author wants none of the attitudes or actions of the wicked, which are discussed in Ps. 139:19-22, in his life even if he does not immediately recognize them.
The other option (AB, p. 285) is to see this Psalm as being from a godly person accused of idolatry.
▣ "the everlasting way" This is contrasted to the way of the wicked (cf. Ps. 1:1,4-5). Their way will pass away but following God's will results in eternal life (cf. Ps. 16:11; Jer. 6:16; 18:15; Job 22:15). This ancient way developed into the OT concept of biblical faith as a lifestyle and became fully developed in the NT title for the early church called "The Way."
The noun "everlasting" (BDB 761) is the Hebrew 'olam, see Special Topic: Forever ('olam).
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 n 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 has this Psalm so grabbed the heart and mind of modern man?
2. What is this Psalm saying about God in our daily lives?
3. How do the negative statements of Ps. 139:19-22 fit into the overall purpose of the biblical author?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Prayer for Protection Against the Wicked MT Intro For the choir director. A Psalm of David. |
Prayer for Deliverance from Evil Men |
Prayer for Deliverance from Personal Enemies (A Lament) |
A Prayer for Protection | Against the Wicked |
140:1-3 | 140:1-3 | 140:1-3 | 140:1-3 | 140:1-3 |
140:4-5 | 140:4-5 | 140:4-5 | 140:4-5 | 140:4-5 |
140:6-8 | 140:6-8 | 140:6-8 | 140:6-8 | 140:6-8b |
140:8c-11 | ||||
140:9-11 | 140:9-11 | 140:9-11 | 140:9-11 | |
140:12-13 | 140:12-13 | 140:12-13 | 140:12-13 | 140:12-13 |
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. Etc.
CONTEXTUAL INSIGHTS
A. Several names for God are used in this Psalm.
1. YHWH, Ps. 140:1,4,6 (twice),7,8,12
2. God (i.e., El), Ps. 140:6
3. Adon, Ps. 140:7
B. Notice how different persons are characterized.
1. the unfaithful
a. evil men, Ps. 140:1a
b. violent men, Ps. 140:1b,4b
c. devise evil things in their hearts, Ps. 140:2a
d. stir up wars, Ps. 140:2b
e. sharpen their tongues as a serpent, Ps. 140:3a
f. poison of a viper is under their lips, Ps. 140:3b
g. wicked men, Ps. 140:4a
h. purposed to trip, Ps. 140:4c
i. the proud have a hidden trap, Ps. 140:5a
j. spread a net, Ps. 140:5b
k. set snares, Ps. 140:5c
2. Israel's Deity
a. rescues, Ps. 140:1a
b. perseveres, Ps. 140:1b,4b
c. keep, Ps. 140:4a
d. He is El, Ps. 140:6a
e. gives ear, Ps. 140:6b
f. He is the strength of salvation, Ps. 140:7a (only here in the OT)
g. protector in battle, Ps. 140:7b
h. maintain the cause of the afflicted, Ps. 140:12a
i. justice for the poor, Ps. 140:12b
3. faithful followers
a. the afflicted, Ps. 140:12a
b. the poor, Ps. 140:12b
c. the righteous give thanks, Ps. 140:13a
d. the upright dwell with God, Ps. 140:13b
C. This Psalm clearly illustrates "the two ways" (cf. Deut. 30:15,19; Psalm 1).
D. This Psalm, like Psalm 139, has a large number of hapax legomena and rare words.
E. The Masoretic scholars suggested three changes (Qere) to the MT, one in Ps. 140:10,11,13, which show confusion in the text.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 140:1-3
1Rescue me, O Lord, from evil men;
Preserve me from violent men
2Who devise evil things in their hearts;
They continually stir up wars.
3They sharpen their tongues as a serpent;
Poison of a viper is under their lips. Selah.
140:1-3,4-5 These two strophes are parallel in several ways, especially Ps.140:1 and 4 are prayers to God. The second line of both are imperfects used as jussives or even possibly an imperative of request. So the first verb of Ps. 140:1, "rescue" (BDB 322, KB 321, Piel imperative), is parallel to "keep" (BDB 1036, KB 1581, Qal imperative) of Ps. 140:4.
The second lines of both Ps. 140:1 and 4 are the same.
The wicked are thus characterized in Ps. 140:2-3 and 4c-5.
140:2 "devise evil things" This is characteristic of those who do not follow God (cf. Ps. 7:14; 36:4; 52:2; Pro. 3:29; 6:14; Isa. 59:4; Hos. 7:15; Mic. 2:1; Nah. 1:9). By their actions you know who their father is (cf. John 8:39-44)! By their fruit you will know them (cf. Matt. 7:15-23)!
The same verb, "devise" (BDB 362, KB 359, Qal perfect) is repeated in Ps. 140:4c.
▣ "Hearts" This is a Hebrew idiom for the whole person. See SPECIAL TOPIC: THE HEART.
▣ "continually stir up wars" In context this would refer to interpersonal strife, not armed conflict between nations (see NET Bible, #21, p. 1005). It is possible that as Psalm 139 may have been written against the judicial backdrop of the charge of idolatry, so too, Psalm 140 (esp. Ps. 140:12).
140:3 Notice the number of words with שׁ in them (i.e., sound play).
1. verb, "make sharp" (BDB 1041)
2. noun, "tongues" (BDB 546)
3. noun, "serpent" (BDB 638)
4. noun, "vipers" (BDB 747)
5. their lips (BDB 973)
All are meant to play on the hissing sound of a snake. Paul quotes this verse in Rom. 3:13 as one of many examples from the OT of mankind's sin (cf. Rom. 3:9-18,23). See note at Ps. 130:3-4.
▣ "viper" This noun (BDB 747, עכשׁוב) is found only here in the OT. Most translations have "asp" or "viper" or "cobra" but some (REB) have "spider" (BDB 747, עכבישׁ).
NASB (UPDATED) TEXT: 140:4-5
4Keep me, O Lord, from the hands of the wicked;
Preserve me from violent men
Who have purposed to trip up my feet.
5The proud have hidden a trap for me, and cords;
They have spread a net by the wayside;
They have set snares for me. Selah.
140:4-5 Notice the string of hunting metaphors (cf. Ps. 9:15; 31:4; 35:7; 64:5; 119:110; 141:9-10; 142:3).
1. trip up my feet, Ps. 140:4c
2. set a hidden trap, Ps. 140:5a
3. set hidden cords, Ps. 140:5a
4. spread a net by the road, Ps. 140:5b
5. set snares
140:5,8 "Selah" See full note at Ps. 3:2.
NASB (UPDATED) TEXT: 140:6-8
6I said to the Lord, "You are my God;
Give ear, O Lord, to the voice of my supplications.
7O God the Lord, the strength of my salvation,
You have covered my head in the day of battle.
8Do not grant, O Lord, the desires of the wicked;
Do not promote his evil device, that they not be exalted." Selah.
140:6-7 This is covenant language. The faithful follower calls on his faithful God for help and deliverance.
Notice the prayer requests.
1. rescue me, Ps. 140:1a
2. preserve me, Ps. 140:1b
3. keep me, Ps. 140:4a
4. preserve me, Ps. 140:4b
5. give ear, Ps. 140:6b
6. do not grant the desires of the wicked, Ps. 140:8a
7. do not promote their evil device, Ps. 140:8b
8. may the mischief of their lips cover them, Ps. 140:9b
9. may burning coals fall upon them, Ps. 140:10a
10. may they be cast into the fire, Ps. 140:10b
11. may they be cast into deep pits they cannot get out of, Ps. 140:10c
12. may the slander not be established, Ps. 140:11a
13. may evil hunt the violent man speedily, Ps. 140:11b
These are a combination of imperatives, imperfects used as imperatives, imperfects used as jussives, and jussives. This Psalm is a prayer for justice to be done to evil, violent, wicked, proud, lying people!
140:8 "desires" This term (BDB 16) is found only here in the OT. The psalmist prays that the "desires" of the wicked go unfulfilled. God gives the "desires" of the heart of faithful followers because He places them there. Our "desires" (and our words) clearly reveal our hearts!
▣ "device" This term (BDB 273) is found only here in the OT.
NASB (UPDATED) TEXT: 140:9-11
9"As for the head of those who surround me,
May the mischief of their lips cover them.
10May burning coals fall upon them;
May they be cast into the fire,
Into deep pits from which they cannot rise.
11May a slanderer not be established in the earth;
May evil hunt the violent man speedily."
140:9 "the head" This Hebrew word (BDB 910) refers to (1) the leader or organizer of the wicked, violent, lying, proud men who have plotted against the psalmist or (2) an idiom for being victorious. Number 2 fits the context best. There are several "collective singulars" in this Psalm.
140:10 "fire" This is a symbol of judgment. See SPECIAL TOPIC: FIRE.
NASB, NKJV"deep pits"
NRSV, TEV,
JPSOA"pits"
NJB"mire"
REB"miry depths"
This term (BDB 243) occurs only here. BDB has the meaning of "watery pit" or "flood." For water as an ancient symbol of chaos, see Special Topic: Waters.
It is also possible that the imagery of this verse refers to a fiery Sheol (cf. Deut. 32:22). See Special Topic: Sheol.
140:11 "speedily" This term (BDB 191) occurs only here in the OT. It seems to mean "blow upon blow," therefore, it denotes violence. The NIDOTTE, vol. 1, p. 934, suggests that "speedily" implies that "the slanderer is to be destroyed before he can become established in the country" (i.e., Promised Land).
NASB (UPDATED) TEXT: 140:12-13
12I know that the Lord will maintain the cause of the afflicted
And justice for the poor.
13Surely the righteous will give thanks to Your name;
The upright will dwell in Your presence.
140:12 "the afflicted. . .the poor" These are often used in the Psalter for faithful followers (cf. Ps. 9:18; 34:6; 40:17; 70:5; 86:1; 109:22). This may be the origin of Jesus' imagery in Matt. 5:3-4.
140:13 "Your name" See Special Topic: "The Name" of YHWH.
▣ "will dwell in Your presence" This could refer to
1. worshiping in the temple
2. an afterlife with God
Only context can tell; see Ps. 11:7; 16:11; 17:15; 23:6; 31:20.
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 n 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 possibly related to Psalm 139?
2. List the ways the wicked are described.
3. Why are Psalm 140:6 and 7 considered the psalmist's confession of faith?
4. To what group does the term "afflicted" and "poor" refer?
5. Does Ps. 140:13b refer to temple worship or eternity with God?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Prayer for Protection Against the Wicked MT Intro For the choir director. A Psalm of David. |
Prayer for Deliverance from Evil Men |
Prayer for Deliverance from Personal Enemies (A Lament) |
A Prayer for Protection | Against the Wicked |
140:1-3 | 140:1-3 | 140:1-3 | 140:1-3 | 140:1-3 |
140:4-5 | 140:4-5 | 140:4-5 | 140:4-5 | 140:4-5 |
140:6-8 | 140:6-8 | 140:6-8 | 140:6-8 | 140:6-8b |
140:8c-11 | ||||
140:9-11 | 140:9-11 | 140:9-11 | 140:9-11 | |
140:12-13 | 140:12-13 | 140:12-13 | 140:12-13 | 140:12-13 |
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. Etc.
CONTEXTUAL INSIGHTS
A. Several names for God are used in this Psalm.
1. YHWH, Ps. 140:1,4,6 (twice),7,8,12
2. God (i.e., El), Ps. 140:6
3. Adon, Ps. 140:7
B. Notice how different persons are characterized.
1. the unfaithful
a. evil men, Ps. 140:1a
b. violent men, Ps. 140:1b,4b
c. devise evil things in their hearts, Ps. 140:2a
d. stir up wars, Ps. 140:2b
e. sharpen their tongues as a serpent, Ps. 140:3a
f. poison of a viper is under their lips, Ps. 140:3b
g. wicked men, Ps. 140:4a
h. purposed to trip, Ps. 140:4c
i. the proud have a hidden trap, Ps. 140:5a
j. spread a net, Ps. 140:5b
k. set snares, Ps. 140:5c
2. Israel's Deity
a. rescues, Ps. 140:1a
b. perseveres, Ps. 140:1b,4b
c. keep, Ps. 140:4a
d. He is El, Ps. 140:6a
e. gives ear, Ps. 140:6b
f. He is the strength of salvation, Ps. 140:7a (only here in the OT)
g. protector in battle, Ps. 140:7b
h. maintain the cause of the afflicted, Ps. 140:12a
i. justice for the poor, Ps. 140:12b
3. faithful followers
a. the afflicted, Ps. 140:12a
b. the poor, Ps. 140:12b
c. the righteous give thanks, Ps. 140:13a
d. the upright dwell with God, Ps. 140:13b
C. This Psalm clearly illustrates "the two ways" (cf. Deut. 30:15,19; Psalm 1).
D. This Psalm, like Psalm 139, has a large number of hapax legomena and rare words.
E. The Masoretic scholars suggested three changes (Qere) to the MT, one in Ps. 140:10,11,13, which show confusion in the text.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 140:1-3
1Rescue me, O Lord, from evil men;
Preserve me from violent men
2Who devise evil things in their hearts;
They continually stir up wars.
3They sharpen their tongues as a serpent;
Poison of a viper is under their lips. Selah.
140:1-3,4-5 These two strophes are parallel in several ways, especially Ps.140:1 and 4 are prayers to God. The second line of both are imperfects used as jussives or even possibly an imperative of request. So the first verb of Ps. 140:1, "rescue" (BDB 322, KB 321, Piel imperative), is parallel to "keep" (BDB 1036, KB 1581, Qal imperative) of Ps. 140:4.
The second lines of both Ps. 140:1 and 4 are the same.
The wicked are thus characterized in Ps. 140:2-3 and 4c-5.
140:2 "devise evil things" This is characteristic of those who do not follow God (cf. Ps. 7:14; 36:4; 52:2; Pro. 3:29; 6:14; Isa. 59:4; Hos. 7:15; Mic. 2:1; Nah. 1:9). By their actions you know who their father is (cf. John 8:39-44)! By their fruit you will know them (cf. Matt. 7:15-23)!
The same verb, "devise" (BDB 362, KB 359, Qal perfect) is repeated in Ps. 140:4c.
▣ "Hearts" This is a Hebrew idiom for the whole person. See SPECIAL TOPIC: THE HEART.
▣ "continually stir up wars" In context this would refer to interpersonal strife, not armed conflict between nations (see NET Bible, #21, p. 1005). It is possible that as Psalm 139 may have been written against the judicial backdrop of the charge of idolatry, so too, Psalm 140 (esp. Ps. 140:12).
140:3 Notice the number of words with שׁ in them (i.e., sound play).
1. verb, "make sharp" (BDB 1041)
2. noun, "tongues" (BDB 546)
3. noun, "serpent" (BDB 638)
4. noun, "vipers" (BDB 747)
5. their lips (BDB 973)
All are meant to play on the hissing sound of a snake. Paul quotes this verse in Rom. 3:13 as one of many examples from the OT of mankind's sin (cf. Rom. 3:9-18,23). See note at Ps. 130:3-4.
▣ "viper" This noun (BDB 747, עכשׁוב) is found only here in the OT. Most translations have "asp" or "viper" or "cobra" but some (REB) have "spider" (BDB 747, עכבישׁ).
NASB (UPDATED) TEXT: 140:4-5
4Keep me, O Lord, from the hands of the wicked;
Preserve me from violent men
Who have purposed to trip up my feet.
5The proud have hidden a trap for me, and cords;
They have spread a net by the wayside;
They have set snares for me. Selah.
140:4-5 Notice the string of hunting metaphors (cf. Ps. 9:15; 31:4; 35:7; 64:5; 119:110; 141:9-10; 142:3).
1. trip up my feet, Ps. 140:4c
2. set a hidden trap, Ps. 140:5a
3. set hidden cords, Ps. 140:5a
4. spread a net by the road, Ps. 140:5b
5. set snares
140:5,8 "Selah" See full note at Ps. 3:2.
NASB (UPDATED) TEXT: 140:6-8
6I said to the Lord, "You are my God;
Give ear, O Lord, to the voice of my supplications.
7O God the Lord, the strength of my salvation,
You have covered my head in the day of battle.
8Do not grant, O Lord, the desires of the wicked;
Do not promote his evil device, that they not be exalted." Selah.
140:6-7 This is covenant language. The faithful follower calls on his faithful God for help and deliverance.
Notice the prayer requests.
1. rescue me, Ps. 140:1a
2. preserve me, Ps. 140:1b
3. keep me, Ps. 140:4a
4. preserve me, Ps. 140:4b
5. give ear, Ps. 140:6b
6. do not grant the desires of the wicked, Ps. 140:8a
7. do not promote their evil device, Ps. 140:8b
8. may the mischief of their lips cover them, Ps. 140:9b
9. may burning coals fall upon them, Ps. 140:10a
10. may they be cast into the fire, Ps. 140:10b
11. may they be cast into deep pits they cannot get out of, Ps. 140:10c
12. may the slander not be established, Ps. 140:11a
13. may evil hunt the violent man speedily, Ps. 140:11b
These are a combination of imperatives, imperfects used as imperatives, imperfects used as jussives, and jussives. This Psalm is a prayer for justice to be done to evil, violent, wicked, proud, lying people!
140:8 "desires" This term (BDB 16) is found only here in the OT. The psalmist prays that the "desires" of the wicked go unfulfilled. God gives the "desires" of the heart of faithful followers because He places them there. Our "desires" (and our words) clearly reveal our hearts!
▣ "device" This term (BDB 273) is found only here in the OT.
NASB (UPDATED) TEXT: 140:9-11
9"As for the head of those who surround me,
May the mischief of their lips cover them.
10May burning coals fall upon them;
May they be cast into the fire,
Into deep pits from which they cannot rise.
11May a slanderer not be established in the earth;
May evil hunt the violent man speedily."
140:9 "the head" This Hebrew word (BDB 910) refers to (1) the leader or organizer of the wicked, violent, lying, proud men who have plotted against the psalmist or (2) an idiom for being victorious. Number 2 fits the context best. There are several "collective singulars" in this Psalm.
140:10 "fire" This is a symbol of judgment. See SPECIAL TOPIC: FIRE.
NASB, NKJV"deep pits"
NRSV, TEV,
JPSOA"pits"
NJB"mire"
REB"miry depths"
This term (BDB 243) occurs only here. BDB has the meaning of "watery pit" or "flood." For water as an ancient symbol of chaos, see Special Topic: Waters.
It is also possible that the imagery of this verse refers to a fiery Sheol (cf. Deut. 32:22). See Special Topic: Sheol.
140:11 "speedily" This term (BDB 191) occurs only here in the OT. It seems to mean "blow upon blow," therefore, it denotes violence. The NIDOTTE, vol. 1, p. 934, suggests that "speedily" implies that "the slanderer is to be destroyed before he can become established in the country" (i.e., Promised Land).
NASB (UPDATED) TEXT: 140:12-13
12I know that the Lord will maintain the cause of the afflicted
And justice for the poor.
13Surely the righteous will give thanks to Your name;
The upright will dwell in Your presence.
140:12 "the afflicted. . .the poor" These are often used in the Psalter for faithful followers (cf. Ps. 9:18; 34:6; 40:17; 70:5; 86:1; 109:22). This may be the origin of Jesus' imagery in Matt. 5:3-4.
140:13 "Your name" See Special Topic: "The Name" of YHWH.
▣ "will dwell in Your presence" This could refer to
1. worshiping in the temple
2. an afterlife with God
Only context can tell; see Ps. 11:7; 16:11; 17:15; 23:6; 31:20.
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 n 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 possibly related to Psalm 139?
2. List the ways the wicked are described.
3. Why are Psalm 140:6 and 7 considered the psalmist's confession of faith?
4. To what group does the term "afflicted" and "poor" refer?
5. Does Ps. 140:13b refer to temple worship or eternity with God?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Prayer for Help in Trouble MT Intro Maskil of David, when he was in the cave. A Prayer. |
A Plea for Relief from Persecutors |
Prayer for Deliverance from Personal Enemies (A Lament) |
A Prayer for Help | Prayer in Persecution |
142:1-4 | 142:1-2 | 142:1-3b | 142:1-4 | 142:1-3b |
142:3-4 | ||||
142:3c-4 | 142:3c-4 | |||
142:5-7 | 142:5-7 | 142:5-6b | 142:5-7 | 142:5-6b |
142:6c-7 | 142:6c-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. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 142:1-4
1I cry aloud with my voice to the Lord;
I make supplication with my voice to the Lord.
2I pour out my complaint before Him;
I declare my trouble before Him.
3When my spirit was overwhelmed within me,
You knew my path.
In the way where I walk
They have hidden a trap for me.
4Look to the right and see;
For there is no one who regards me;
There is no escape for me;
No one cares for my soul.
142:1-2 This Psalm starts out with four imperfects which denote ongoing prayer.
1. I cry aloud - BDB 277, KB 277, Qal imperfect
2. I make supplication - BDB 335, KB 334, Hithpael imperfect
3. I pour out my complaint - BDB 1049, KB 1629, Qal imperfect, cf. 1 Sam. 1:15; Ps. 62:8; Lam. 2:19
4. I declare my trouble - BDB 616, KB 665, Hiphil imperfect
142:3 "my spirit" This is the Hebrew term ruah (BDB 924), which denotes "wind," "breath," or "spirit." It is used of the God-given life force in humanity. See Special Topic: Spirit in the Bible.
The psalmist is confused by the attacks of his accusers (i.e., those who hid a trap for him, Ps. 142:3d, cf. Ps. 140:4-5; 141:9-10; they are also called "persecutors" in Ps. 142:6c).
The psalmist asserts that YHWH knows him (i.e., his path, where he walks, Ps. 142:3b,c and Psalm 139) but it does not feel that way (i.e., Ps. 142:4).
NASB, NKJV"overwhelmed"
NRSV, NJB,
REB"faint"
LXX"failing me"
JPSOA"fails within me"
This Hithpael infinitive construct (BDB 742 III) basically means "to be feeble" or "to faint."
1. feeble - Hiphil, Gen. 30:42
2. faint - Qal, Ps. 61:3; Isa. 57:16
3. faint - Hithpael, Ps. 77:4; 107:5; 143:4; Lam. 2:12; Jonah 2:7
It is an idiom of discouragement and hopelessness.
▣ Lines b and c express the truth that God is well acquainted with the lives of His faithful followers. Why problems, sickness, rejection, and attacks come is a mystery (i.e., Job), but the Bible teaches YHWH is for us, with us, and will never leave us. We can face circumstances with faith in Him!
142:4 The psalmist is surprised that no one comes to his aid (cf. Psalm 142:4), not even YHWH. Note the imperatives.
1. look - BDB 613, KB 661, Hiphil imperative
2. see - BDB 906, KB 1157, Qal imperative
Line d is so sad! He felt all alone, all alone! He felt his situation was hopeless (i.e., Job)!
The LXX, apparently following the DSS understanding, made the imperatives into simple statements, "I look. . .I see," referring not to YHWH, but to the psalmist. This is followed by the Aramaic Targums and the Vulgate. I think the imperatives fit the context best (i.e., the psalmist is addressing God, Ps. 142:1-3).
▣ "soul" This is the Hebrew term nephesh; see note at Gen. 35:18.
▣ "No one cares for my soul" The participle (BDB 205, KB 233, Qal participle) is literally "seek" and the phrase may be translated "no one seeks my life," but this is easily misunderstood in English. So the NASB caught the meaning well.
NASB (UPDATED) TEXT: 142:5-7
5I cried out to You, O Lord;
I said, "You are my refuge,
My portion in the land of the living.
6Give heed to my cry,
For I am brought very low;
Deliver me from my persecutors,
For they are too strong for me.
7Bring my soul out of prison,
So that I may give thanks to Your name;
The righteous will surround me,
For You will deal bountifully with me."
142:5 This is the psalmist's affirmation of faith.
1. You are my refuge
2. You are my portion in the land of the living (i.e., note, not the afterlife, cf. Job 28:13; Ps. 27:13; 52:5; 116:9; Isa. 38:11; Jer. 11:19)
▣ "refuge" See Special Topic: Refuge (OT).
▣ "my portion" See note at Ps. 16:5 online.
142:6-7 There is a series of prayer requests (Hiphil imperatives).
1. give heed - BDB 904, KB 1151, Hiphil imperative
2. deliver me - BDB 664, KB 717, Hiphil imperative
3. bring out - BDB 422, KB 425, Hiphil imperative
142:7 "out of prison" This must be
1. metaphorical for his confusion and low state (cf. Ps. 142:3-4,6-7)
2. a reference to one taken forcibly into exile
3. an idiom for Sheol
The term "prison" (BDB 689) can mean
1. "locksmith" or "smith" - 2 Kgs. 24:14; Jer. 24:1; 29:2
2. dungeon (only three times in the OT)
a. literal of eschatological underground prison (cf. I Enoch 10.4,12)
b. figurative - Isa. 42:7
▣ "So that I may give thanks to Your name" This would be a request to visit the temple in Jerusalem. This is reinforced by the next line, "the righteous will surround me" (i.e., in corporate worship).
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 n 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 asserts YHWH's knowledge of him (cf. Psalm 142:3b, c), but questions his circumstances! Sound familiar? Does knowledge of God's presence and care remove problems, sickness, and evil people from our lives?
2. Is Ps. 142:4 about being abandoned by friends and family or by God?
3. To what does "prison" of Ps. 142:7 refer?
4. Is Ps. 142:7 referring to temple worship?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Prayer for Deliverance and Guidance MT Intro A Psalm of David. |
An Earnest Appeal for Guidance and Deliverance |
Prayer for Deliverance from Personal Enemies (A Lament) |
A Prayer for Help | A Humble Entreaty |
143:1-4 | 143:1-2 | 143:1-2 | 143:1-2 | 143:1-2 |
143:3-4 | 143:3-4 | 143:3-4 | 143:3-4 | |
143:5-6 | 143:5-6 | 143:5-6 | 143:5-6 | 143:5-6 |
143:7-9 | 143:7-8 | 143:7-8 | 143:7-8 | 143:7 |
143:8 | ||||
143:9-10 | 143:9-10 | 143:9-10 | 143:9-10 | |
143:10-12 | ||||
143:11-12 | 143:11-12 | 143:11-12 | 143:11-12 |
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. Etc.
CONTEXTUAL INSIGHTS
A. There are several imperatives and jussives of request.
1. hear, Ps. 143:1a
2. give ear, Ps. 143:1b
3. do not exile into judgment, Ps. 143:2a
4. answer me quickly, Ps. 143:7a
5. do not hide Your face, Ps. 143:7b
6. let me hear, Ps. 143:8a
7. teach me, Ps. 143:8c
8. deliver me, Ps. 143:9a
9. teach me, Ps. 143:10a
10. let Your good Spirit lead me, Ps. 143:10c
B. There are three people characterized in this Psalm.
1. YHWH
a. faithful, Ps. 143 1c
b. righteous, Ps. 143:1c,11b
c. lovingkindness, Ps. 143:8a,12a
d. in Ps. 143:10c and 11a the parallel phrases (i.e., "Your good Spirit" and "Your Name") also characterize YHWH
2. the psalmist
a. his spirit is overwhelmed, Ps. 143:4a
b. his spirit is appalled, Ps. 143:4b
c. he remembers God's past acts, Ps. 143:5
d. he longs for God, Ps. 143:6
e. his spirit fails, Ps. 143:7a
f. he trusts in God, Ps. 143:8b
g. he lifts his soul to God, Ps. 143:8d
h. he takes refuge in God, Ps. 143:9b
i. YHWH is his God, Ps. 143:10b
3. the enemy
a. persecutes the psalmist, Ps. 143:3a
b. crushed his life, Ps. 143:3b
c. made him dwell in dark places, Ps. 143:3c
d. afflicted the psalmist, Ps. 143:12b
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 143:1-4
1Hear my prayer, O Lord,
Give ear to my supplications!
Answer me in Your faithfulness, in Your righteousness!
2And do not enter into judgment with Your servant,
For in Your sight no man living is righteous.
3For the enemy has persecuted my soul;
He has crushed my life to the ground;
He has made me dwell in dark places, like those who have long been dead.
4Therefore my spirit is overwhelmed within me;
My heart is appalled within me.
143:1 "faithfulness" This noun (BDB 53) comes from the verb (BDB 52) which denotes "believe," "faith," "trust," and "faithfulness." See Special Topic: Believe, Trust, Faith and Faithfulness in the OT.
A different word (BDB 105, KB 120) in Ps. 143:8b also means "trust."
▣ "righteousness" See Special Topic: Righteousness.
Notice how YHWH is characterized, see Contextual Insights, B. 1.
143:2 If YHWH counts sin(s), who can stand? All humans are affected by the Fall of Genesis 3 (see Special Topic: The Fall and the notes at Ps. 130:3-4).
Some rabbis assert that sin begins in Genesis 3 but most in Genesis 6. The rabbis assert the choices of humans as the source of evil (i.e., the two yetzers). Paul affirms Genesis 3 as the source (cf. Rom. 1:18-3:20; 3:23; 11:32; Gal. 3:22). The result is the same, as humans are rebels and need to be forgiven (cf. 1 Kgs. 8:46; Job 4:17; 9:2; 25:4; Ps. 130:3-4; Pro. 20:9; Eccl. 7:20; Isa. 53:6; Rom. 5:12-21)!
143:2b The UBS Handbook (p. 1151) mentions that this line of poetry, as translated by the LXX, may be alluded to by Paul in Rom. 3:20 and Gal. 2:16.
143:3-4 These verses describe in poetic language the feelings of the persecuted psalmist. The imagery is related to the Hebrew concept of Sheol (cf. Job 10:21; Ps. 88:5-6; Lam. 3:6).
But notice the drastic change that comes in Ps. 143:5, when the psalmist reflects on YHWH's wonderful, gracious acts in the past (i.e., creation, call of the Patriarchs, Israel becoming a nation and occupying the land of promise, etc.).
143:3 "the enemy" Note this (Qal participle) is linked to singular verbs. There are two good options.
1. a collective term (plural in Ps. 143:9,12)
2. one main enemy
3. a reference to "death," "the pit," "Sheol"
143:4 "spirit. . .heart" Both of these refer to the person. The first phrase is a repeat of Ps. 142:39, see note there.
The same thought is repeated in Ps. 143:7a.
For "spirit" see SPECIAL TOPIC: SPIRIT IN THE BIBLE.
For "heart" see SPECIAL TOPIC: THE HEART.
▣ "overwhelmed" This is literally "faint" (BDB 742, KB 814, Hithpael imperfect with waw, cf. Ps. 142:3a). This verb is used with
1. spirit (ruah) - Ps. 77:3; 142:3; 143:4
2. heart (leb) - Ps. 61:2; 143:4
3. soul (nephesh) - Ps. 107:5
NASB (UPDATED) TEXT: 143:5-6
5I remember the days of old;
I meditate on all Your doings;
I muse on the work of Your hands.
6I stretch out my hands to You;
My soul longs for You, as a parched land. Selah.
143:5-6 This describes the actions of the psalmist.
1. he remembers God's gracious acts of deliverance in the past, Ps. 143:5a
2. he continues to meditate on God's actions, Ps. 143:5b, cf. 105:2
3. he reflects/muses (cf. Ps. 77:12; 145:5) on God's creation, Ps. 143:5c, cf. Ps. 8:6; 102:25
4. he prays to God, Ps. 143:6a
5. his soul longs for God, Ps. 143:6b, cf. Ps. 42:2; 63:1
These are the focus of faithful followers' thoughts. We are what we think about. Our prayers and our acts reveal the true nature of each person.
143:5 "days of old" This noun (BDB 869) can mean "ancient" or "before time" (cf. Deut. 33:27; Pro. 8:22-23; Micah 5:2). Usually the root denotes "east" or "before" (NIDOTTE, vol. 3, pp. 869-871).
143:6 "I stretch out my hands to You" See note at Ps. 141:2b.
▣ "soul" This is the Hebrew term nephesh. See note at Gen. 35:18 online.
▣ "My soul longs for You, as a parched land" The psalmist longs/thirsts for personal fellowship with YHWH (i.e., Ps. 143:7b; Ps. 42:2; 63:1; 84:2). This is the goal of Gen. 1:26-27. It was "the" purpose of creation!
Notice that remembering YHWH's acts and worship gives hope in current circumstances!
▣ "Selah" See note at Ps. 3:2 online.
NASB (UPDATED) TEXT: 143:7-9
7Answer me quickly, O Lord, my spirit fails;
Do not hide Your face from me,
Or I will become like those who go down to the pit.
8Let me hear Your lovingkindness in the morning;
For I trust in You;
Teach me the way in which I should walk;
For to You I lift up my soul.
9Deliver me, O Lord, from my enemies;
I take refuge in You.
143:7 "my spirit fails" The verb (BDB 477, KB 476, Qal perfect) means "to be complete" or "to be finished." It is used of a person in
1. Job 33:21, flesh fails
2. Ps. 71:9, strength fails
3. Ps. 73:26, flesh and heart fail
4. Pro. 5:11, flesh and body fail
The psalmist feels he is about to die and go to Sheol (i.e., the pit, Ps. 143:7c).
▣ "hide Your face from me" This is idiomatic, anthropomorphic language of (1) God being silent and not responding to the psalmist's prayers or (2) God rejecting the psalmist; only context or parallelism can determine (cf. Ps. 10:11; 13:1; 27:9; 30:7; 51:9; 69:17; 88:14; 102:2). It expresses a sense of hopeless helplessness (cf. Ps. 142:4).
143:8c "Teach me the way in which I should walk" This verb (BDB 393, KB 390, Hiphil imperative) basically means "to know." The NASB translates it as
1. make known - 1 Chr. 17:19; Job 26:3; Ps. 89:1; 98:2; 106:8; 145:12; Isa. 64:1; Hab. 3:2
2. teach - Exod. 18:20; Jer. 31:19; and here
"Walk" is often used as a metaphor for daily living (i.e., Ps. 1:1; Pro. 1:15; 4:14; Isa. 48:17; Jer. 42:3; in the NT also, i.e., Rom. 14:15; Eph. 4:1,17; 5:2,15).
143:8d "to You I lift up my soul" This could be imagery, used only three times with YHWH as the object (cf. Ps. 25:1; 86:4) related to
1. praying (i.e., lift up my hands/palms)
2. sacrifice (i.e., wave offering or the imagery of the horns of the sacrificial altar)
143:9
NASB"I take refuge in You"
NKJV"In You I take shelter"
NJB"since in you I find protection"
JPSOA"to You I look for cover"
REB"with you I seek refuge"
LXX, Vulgate"to You I flee"
The participle (BDB 491, KB 487, Piel participle) basically means "to cover" or "to hide." It is a very common root in the OT.
The AB (p. 325) translates this line of poetry as "my God (El), truly am I being submerged." Dahood connects it to a reference to Sheol by using Job 22:11.
The UBS Handbook (p. 1153) mentions two Hebrew MSS which translate the MT differently.
1. "I seek refuge in You"
2. "to You I flee"
NASB (UPDATED) TEXT: 143:10-12
10Teach me to do Your will,
For You are my God;
Let Your good Spirit lead me on level ground.
11For the sake of Your name, O Lord, revive me.
In Your righteousness bring my soul out of trouble.
12And in Your lovingkindness, cut off my enemies
And destroy all those who afflict my soul,
For I am Your servant.
143:10 "Teach me to do Your will" This is a different word (BDB 540, KB 531, cf. Deut. 4:1; 6:1; 20:18; Jer. 12:16) from the "teach" of Ps. 143:8c. YHWH wants to teach us His will so that His faithful followers can model it for the lost world!
Also note the sovereign God must reveal His will but humans must choose to act (and continue to act) on this revelation. The covenant involves both God and humans!
NASB"Your good Spirit"
NKJV"Your Spirit is good"
NRSV, LXX"Your good spirit"
NJB"your generous spirit"
JPSOA, REB"Your gracious spirit"
Peshitta"Your gentle spirit"
As is obvious from the English translations there are two theological issues.
1. how to view "spirit"
a. imagery of God's agency (i.e., Gen. 1:2; Num. 11:17,25,29; Ps. 139:7; Hag. 2:5)
b. as a characterization of God Himself (cf. Ps. 51:11; Isa. 63:10-11)
2. the definition of "good" (BDB 373 III), which is a common verb with a wide semantic field; the general sense is
a. "pleasing," "good" (verb)
b. "pleasant," "agreeable," "good" (adjective)
c. "good thing," "goodness" (masculine noun)
d. "welfare," "benefit," "good thing" (feminine noun)
For #1 please look at Special Topic: The Personhood of the Spirit and SPECIAL TOPIC: THE TRINITY.
▣ "level ground" The OT uses the imagery of a path/road/way to describe one's life (cf. Ps. 5:8; 26:12; 27:11).
1. the good/godly life is
a. smooth
b. level
c. unobstructed
d. straight
2. the wicked life is
a. crooked
b. unlevel
c. obstructed
d. slippery
143:11-12 The psalmist bases his request, not on his own merit (cf. Ps. 143:2), but on
1. God's good name, Ps. 143:11a
2. God's righteousness, Ps. 143:11b
3. God's lovingkindness, Ps. 143:12a
143:11 "For the sake of Your Name" See Special Topic: "The Name" of YHWH.
NASB, NKJV,
TEV, REB"revive me"
NRSV, JPSOA"preserve my life"
NJB"give me life"
LXX"quicken me"
The verb (BDB 310, KB 309, Piel imperfect) is the common term "life" (noun), "live" (verb), "alive," or "living" (adjective). This Piel stem is used often in the Psalter (cf. Ps. 80:18; 85:6; 119:25,37, 40,50,88,93,107,149,154,156, 159). It is often parallel to BDB 996, KB 1427, cf. Ps. 80:3,17,19. It can refer to
1. physical life
2. spiritual life
143:12 "Your servant" This can mean
1. a faithful follower
2. an honorific title for leaders
a. Moses
b. Joshua
c. David (i.e., Kings of Judah)
d. Messiah/Israel (i.e., Servant Songs of Isaiah 41-53)
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 n 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. Since all humans are sinful, on what basis does the psalmist ask for God to hear and help him?
2. Who is "the enemy"?
3. Define "dark places" in Ps. 143:3.
4. What is the implication of YHWH "hiding His face"?
5. Does Ps. 143:10 refer to the Holy Spirit?
6. Define "servant."
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Prayer for Rescue and Prosperity MT Intro A Psalm of David. |
A Song To the Lord Who Preserves and Prospers His People | A King Prays for Deliverance | A King Thanks God for Victory | Hymn for War and Victory |
144:1-4 | 144:1-2 | 144:1-2 | 144:1-2 | 144:1-2 |
144:3-4 | 144:3-4 | 144:3-4 | 144:3-4 | |
144:5-8 | 144:5-8 | 144:5-8 | 144:5-8 | 144:5-6 |
144:7-8 | ||||
144:9-11 | 144:9-10 | 144:9-11 | 144:9-11 | 144:9-10b |
144:10c-11 | ||||
144:11-15 | ||||
144:12-15 | 144:12-14 | 144:12-14 | 144:12 | |
144:13 | ||||
144:14 | ||||
144:15 | 144:15 | 144:15 |
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. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 144:1-4
1Blessed be the Lord, my rock,
Who trains my hands for war,
And my fingers for battle;
2My lovingkindness and my fortress,
My stronghold and my deliverer,
My shield and He in whom I take refuge,
Who subdues my people under me.
3O Lord, what is man, that You take knowledge of him?
Or the son of man, that You think of him?
4Man is like a mere breath;
His days are like a passing shadow.
144:1-4 This strophe uses numerous military allusions. This is obviously a royal Psalm. YHWH acts on behalf of His people to assure their survival because He has a universal redemptive plan involving national Israel (the descendants of Abraham). See Special Topic: YHWH's Eternal Redemptive Plan.
Psalm 144:3-4 is surprising in that the focus moves from Israel to all humans.
1. they are the object of YHWH's special care (cf. Ps. 8:4) because they are made in His image and likeness (cf. Gen. 1:26-27)
2. however, because of Genesis 3 they are frail and finite (cf. Ps. 90:5; 103:15; 104:14; Isa. 40:6-8; 1 Pet. 1:24)
144:1 "Blessed" See Special Topic: Blessing (OT).
▣ "my rock" This (BDB 849) is a recurrent title for Israel's God. See notes online at Deut. 32:4 and Ps. 18:1-3. Everything changes but God does not. He is the anchor that does not fail, the fortress that cannot fall. Note the powerful, emotional string of descriptive nouns in Ps. 18:2!
▣ "trains my hands for war" There is obviously a literary relationship between Psalm 18 and Psalm 144. Note the parallels.
1. Ps. 144:1 - Ps. 18:2,34,46
2. Ps. 144:2 - Ps. 18:2,47
3. Ps. 144:3 - Ps. 18:4
4. Ps. 144:5 - Ps. 18:9
5. Ps. 144:6 - Ps. 18:14
6. Ps. 144:7 - Ps. 18:16-17,44
7. Ps. 144:10 - Ps. 18:50
8. Ps. 144:11 - Ps. 18:44
144:2 My lovingkindness" YHWH is faithful in His covenant commitments. See SPECIAL TOPIC: LOVINGKINDNESS (HESED).
Notice the number of personal pronouns in the NASB of Ps. 144:1-2 (six). The psalmist knows and trusts YHWH.
NASB, NKJV,
LXX"Who subdues my people under me"
NRSV, TEV,
Targums,
Peshitta,
Vulgate"who subdues the peoples under me"
NJB"He makes the peoples submit to me"
The difference is only a final mem. The UBS Text Project (p. 436) gives "my people" a "B" rating (some doubt). This line of poetry either
1. asserts the king's authority over the covenant people (i.e., he is YHWH's under shepherd)
2. asserts Israel's victory by YHWH's power over the pagan nations
The UBS Text Project (p. 437) gives "under me" an "A" rating (very high probability). If this is the correct text, then option #1 above is the correct phrase.
144:3 Notice the synonymous parallelism.
1. "man" - Adam (BDB 9)
2. "son of man" - "ben enosh" (BDB 60)
In the parallel in Psalm 8 the Hebrew words for "man" are reversed, but the intent is the same. These terms are speaking of a human person. See SPECIAL TOPIC: THE SON OF MAN (from Dan. 7:13).
▣ "take knowledge" This is the Hebrew verb "know" (BDB 393, KB 390, Qal imperfect with waw). See Special Topic: Know.
144:4 This verse highlights the finitude of mankind (cf. Job 8:9; 14:2; Ps. 39:5-6; 102:11; 109:23; Eccl. 6:12; 8:12) and although not specifically stated, the eternality of YHWH is highlighted.
NASB (UPDATED) TEXT: 144:5-8
5Bow Your heavens, O Lord, and come down;
Touch the mountains, that they may smoke.
6Flash forth lightning and scatter them;
Send out Your arrows and confuse them.
7Stretch forth Your hand from on high;
Rescue me and deliver me out of great waters,
Out of the hand of aliens
8Whose mouths speak deceit,
And whose right hand is a right hand of falsehood.
144:5-8 This strophe is a series of prayer requests. It is surprising in light of Ps. 144:1-4. The psalmist asserts YHWH's power and presence in the first strophe but pleads for His deliverance in this one.
Note the imperatives and imperfects used in an imperatival sense.
1. bow, Ps. 144:5 (lit. "bend") - BDB 639, KB 692, Hiphil imperative
2. come down, Ps. 144:5 - BDB 432, KB 434, Qal imperfect but used as imperatival prayer request
3. touch, Ps. 144:5 - BDB 619, KB 668, Qal imperative, cf. Ps. 104:32
4. flash forth, Ps. 144:6 - BDB 140, KB 162, Qal imperative
5. scatter (i.e., arrows on alien invaders), Ps. 144:6 - BDB 806, KB 918, Hiphil imperfect used as imperatival prayer request
6. send out, Ps. 144:6 - BDB 1018, KB 1511, Qal imperative
7. confuse, Ps. 144:6 - BDB 243, KB 251, Qal imperfect used as imperatival prayer request
8. stretch forth, Ps. 144:7 - same as #6
9. rescue (lit. "open," cf. Ps. 144:11), Ps. 144:7 - BDB 822, KB 953, Qal imperative
10. deliver me, Ps. 144:7 - BDB 664, KB 717, Hiphil imperative
144:5-7 These verses use "Holy War" imagery to request YHWH' presence and power in battle. He will either
1. train and empower the Israeli soldiers (Ps. 144:1)
2. fight on Israel's behalf as in the conquest of Canaan under Joshua (Ps. 144:6)
144:6
NASB"confuse them"
NKJV"destroy them"
NRSV, NJB"rout them"
TEV"send them running"
LXX"throw them into disarray"
There are two possible Hebrew roots.
1. המם, BDB 243, KB 251, "rout," cf. 2 Sam. 22:15; Ps. 18:14
2. הום, KB 242, confuse," this one has "Holy War" connotation, cf. Jos. 10:10; Jdgs. 4:15; 1 Sam. 7:10; 2 Chr. 15:6
144:7 Notice "great waters" is parallel to "the hand of aliens." The imagery is from
1. chaos of creation, cf. Job 41:1-11; Ps. 74:12-17; Isa. 51:9-10; see Special Topic: Waters
2. invasion, cf. Ps. 18:16-17; Isa. 17:12-14; 28:2; Jer. 51:34
3. death, cf. Ps. 18:4-6
144:8 The aliens (BDB 648) are characterized as those who lie. One's words reveal one's heart. This seems to refer to international treaties or possibly court testimony under oath (cf. Gen. 14:22; Deut. 32:40; Ps. 106:26; Isa. 44:20). YHWH is true to His word (cf. Ps. 144:2a), but pagans and some Israelites are not! See Special Topic: Human Speech.
NASB (UPDATED) TEXT: 144:9-11
9I will sing a new song to You, O God;
Upon a harp of ten strings I will sing praises to You,
10Who gives salvation to kings,
Who rescues David His servant from the evil sword.
11Rescue me and deliver me out of the hand of aliens,
Whose mouth speaks deceit
And whose right hand is a right hand of falsehood.
144:9-11 This strophe has three emphases.
1. what the psalmist promises to do
a. I will sing a new song to God, Ps. 144:9a - BDB 1010, KB 1479, Qal cohortative
b. I will sing praises to God, Ps. 144:9b - BDB 274, KB 273, Piel cohortative
2. YHWH ‘s past acts of deliverance
a. He delivered Israel's Kings, Ps. 144:10a
b. He delivered David, Ps. 144:10b (probably kings of David's line)
3. the psalmist's prayer is based on YHWH's previous acts
a. rescue me, Ps. 144:11a - BDB 822, KB 963, Qal imperative
b. deliver me, Ps. 144:11a - BDB 664, KB 717, Hiphil imperative
Notice the parallel between Ps. 144:7-8 and 144:11.
144:10 "from the evil sword" This is an unusual characterization. Several translations put the phrase in the next line of poetry (i.e., NRSV, TEV, NJB). Other translations have
1. REB - "the cruel sword"
2. JPSOA - "the deadly sword"
3. KJV, Peshitta - "the hurtful sword"
4. AB - "the sword of the Evil One"
5. NAB - "the menacing sword"
In context it seems to relate to the "aliens" (Ps. 144:7c, 11a). The Aramaic Targums (translation with comments) interpreted it as "from the evil sword of Goliath" (UBS Handbook, p. 1159).
NASB (UPDATED) TEXT: 144:12-15
12Let our sons in their youth be as grown-up plants,
And our daughters as corner pillars fashioned as for a palace;
13Let our garners be full, furnishing every kind of produce,
And our flocks bring forth thousands and ten thousands in our fields;
14Let our cattle bear
Without mishap and without loss,
Let there be no outcry in our streets!
15How blessed are the people who are so situated;
How blessed are the people whose God is the Lord!
144:12-14 This strophe is characterized by seven participles (1) used as jussives (2) statements of fact.
1. young sons as grown up plants, Ps. 144:12a - BDB 152, KB 178, Pual
2. young daughters as fashioned (lit. "hewn") pillars, Ps. 144:12b - BDB 310, KB 306, Pual
3. garners producing, Ps. 144:13a - BDB 807, KB 920, Hiphil
4. flocks bringing forth thousands, Ps. 144:13b - BDB 48 II, KB 59, Hiphil (found only here)
5. flocks bringing forth ten thousands, Ps. 144:13b - BDB 912, KB 1174, Pual
6. cattle bear (lit. be heavy with young), Ps. 144:14a - BDB 687, KB 741, Pual
7. going out (i.e., "bearing" ) with no problems, Ps. 144:14b - BDB 422, KB 425, Qal
8. there is an implied participle in Ps. 144:14c - NASB has "let," which matches Ps. 144:12-14b, "let there be no outcry in our streets"
These are all blessings of covenant obedience (cf. Leviticus 26; Deuteronomy 27-30). Notice the covenant blessing of Ps. 144:15. NASB translates both Ps. 144:1 and 15 as "blessed," but they are different Hebrew words.
1. Ps. 144:1 - BDB 138
2. Ps. 144:15 - BDB 80
The term "happy" or "blessed" (BDB 80, cf. Ps. 1:1) is recurrent and describes why they are blessed (cf. Ps. 32:1-2; 34:8; 40:4; 84:5,12; 94:12; 127:5; Pro. 3:13; 8:34; 28:14). It is also used of corporate blessings (cf. Ps. 33:12; 89:15; 144:15).
144:12 The term "plants" (BDB 642) occurs only here but it is very close to the normal root for "plant."
1. plant (here) - נטיע
2. plant - נטע, used often
▣ "corner pillars" This is also a rare term, found only here and in Zech. 9:15.
144:13 "garner" This term (BDB 265, KB 565) is also found only here in the OT (cf. NIDOTTE, vol. 2, p. 909). Most translations have "barns."
144:14 There are two ways to view this verse.
1. It goes with Ps. 144:13b and relates to healthy, fruitful livestock (NIDOTTE, vol. 2, p. 498).
2. It goes with Ps. 144:14b,c and relates to a prayer for no breach in the city wall, which would allow an invader entrance.
The UBS Handbook (p. 1161) asserts there is no way from the text or context to know which option is best.
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 n 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 related to Psalm 18?
2. How do Ps. 144:3 and 4 relate to Ps. 144:1 and 2?
3. How does Ps. 144:5-7 relate to "Holy War"?
4. To what or whom does "great waters" in Ps. 144:7 refer?
5. Why does the MT introduction not fit Ps. 144:10?
6. Are Ps. 144:12-14 prayers or statements?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Lord Extolled for His Goodness MT Intro A Psalm of praise, of David. |
A Song of God's Majesty and Love |
Hymn Epitomizing the Character of the God of Israel (an acrostic) |
A Hymn of Praise |
Praise to Yahweh the King (acrostic) |
145:1-7 | 145:1-3 | 145:1-3 | 145:1-3 | 145:1-3 |
145:4-7 | 145:4-7 | 145:4-9 | 145:4-5 | |
145:6-7 | ||||
145:8-13 | 145:8-9 | 145:8-9 | 145:8-9 | |
145:10-13 | 145:10-13b | 145:10-13b | 145:10-11 | |
145:12-13b | ||||
145:13c-20 | 145:13c-16 | 145:13c-14 | ||
145:14-16 | 145:14-16 | |||
145:15-16 | ||||
145:17-21 | 145:17-21 | 145:17-20 | 145:17-18 | |
145:19-20 | ||||
145:21 | 145:21 | 145:21 |
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. Etc.
CONTEXTUAL INSIGHTS
A. This is an acrostic Psalm. There are other examples in the Psalter.
1. Psalm 9 and 10
2. Psalm 25
3. Psalm 34
4. Psalm 37
5. Psalm 111
6. Psalm 112
7. Psalm 119
8. Psalm 145
Acrostics can also be seen in Pro. 31:16-31 and Lamentations 1; 2; 3; and 4. There are 22 letters in the Hebrew alphabet. There are only 21 verses in this Psalm, so obviously one letter is omitted. The Hebrew "N" has somehow been misplaced in the Masoretic text (see SPECIAL TOPIC: TEXTUAL CRITICISM). It is included in all of the ancient versions—the Septuagint, the Vulgate, and the Peshitta. We find it in one Hebrew manuscript in the Dead Sea Scrolls, 11QPsa.
B. This Psalm is about the character of Israel's God and His acts which reveal that character. See Special Topic: Characteristics of Israel's God.
C. This Psalm has a unique universal element which can be seen in Ps. 145:8-21. This is one of the unique glimpses into the heart of God which shows His love for all peoples of the earth and of His desire for all people to know Him by faith (cf. Ezek. 18:23,32; John 3:16; 4:42; 1 Tim. 2:4; 4:10; Titus 2:11; 2 Pet. 3:9; 1 John 2:1; 4:14; see Special Topic: YHWH's Eternal Redemptive Plan).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 145:1-7
11I will extol You, my God, O King,
And I will bless Your name forever and ever.
2Every day I will bless You,
And I will praise Your name forever and ever.
3Great is the Lord, and highly to be praised,
And His greatness is unsearchable.
4One generation shall praise Your works to another,
And shall declare Your mighty acts.
5On the glorious splendor of Your majesty
And on Your wonderful works, I will meditate.
6Men shall speak of the power of Your awesome acts,
And I will tell of Your greatness.
7They shall eagerly utter the memory of Your abundant goodness
And will shout joyfully of Your righteousness.
145:1 "I will extol You" Notice the personal element expressed so often in Ps. 145:1-7. This is clearly seen by the phrase, "my God." It is obvious that personal faith is the beginning point in understanding the God of creation and in history.
This opening strophe (i.e., Ps. 145:1-7) has several cohortatives.
1. I will extol You, Ps. 145:1 - BDB 926, KB 1202, Polel imperfect used in a cohortative sense
2. I will bless Your name, Ps. 145:1 - BDB 138, KB 159, Piel cohortative
3. I will bless You, Ps. 145:2 - BDB 138, KB 159, Piel imperfect used in a cohortative sense
4. I will praise Your name, Ps. 145:3 - BDB 237, KB 248, Piel cohortative
5. I will meditate on Your wonderful works, Ps. 145:5 - BDB 967, KB 1319, Qal cohortative
6. I will tell of Your greatness, Ps. 145:6 - BDB 707, KB 765, Piel imperfect used in a cohortative sense
True faithful followers must express their faith and praise of YHWH.
▣ "O King" YHWH was the true King of Israel (cf. 1 Sam. 8:7). The earthly king was only a mere representative of the heavenly King (cf. Ps. 10:16; 29:10; 98:6).
▣ "I will bless Your name" The concept of "blessing" (BDB 138-verb, 139-noun) is part of the Hebrew theology related to the power of the spoken word. See SPECIAL TOPIC: BLESSING.
The term "name" (BDB 1027) is a Hebraic way of referring to the person. See Special Topic: "The Name" of YHWH.
Israel's Deity is called Eloah in Ps. 145:1 but YHWH nine times in the rest of the Psalm. See SPECIAL TOPIC: NAMES FOR DEITY.
▣ "forever and ever" The phrase is used in Ps. 145:1b and 2b and seems to be used in the same sense in Ps. 34:1, which is explicitly expressed in Ps. 145:2a. It is not really an affirmation of the afterlife but a Hebrew idiom of daily praise. See Special Topic: Forever ('olam).
145:3 "His greatness is unsearchable" The noun "greatness" (BDB 153) is used of both
1. God Himself - 1 Chr. 29:11; Ps. 48:1; 86:10; 147:5
2. His acts - 2 Sam. 7:21; 1 Chr. 17:19-21
"Unsearchable" (lit. "there is no searching," i.e., noun construct) is used in Job 5:9; 9:10; 11:7. The same concept of God's ways being far above our understanding is expressed in Ps. 40:5,28; 139:6; Isa. 40:28; 55:8,9; Rom. 11:33.
145:4 "One generation shall praise Your works to another" This is an emphasis of passing on their faith to their children (cf. Deut. 4:9,10; 6:7,20-25; 11:19; 32:7,46; Ps. 22:30,31).
The verbs of Ps. 145:4 are imperfects but they may be jussive in meaning, describing the psalmist's wishes/prayers. The same is true of Ps. 145:6 and 7 (NET Bible, p. 1009).
▣ "Your mighty acts" This emphasis is on the God who acts in fidelity to His covenant promises, cf. Ps. 145:4,5,6,7,12. Usually this term refers to God's past redemptive acts, such as the Exodus.
145:5 "On the glorious splendor of Your majesty" Human vocabulary is quite inadequate to express the glory of God (see SPECIAL TOPIC: GLORY (DOXA) [OT]). Here is a series of words which are linked together in order to catch the glorious nature of God.
1. splendor - BDB 214, cf. 1 Chr. 16:27; Ps. 29:4; 90:16; 96:6; 104:1; 111:3; Isa. 2:10,19,21
2. majesty - BDB 217, cf. 1 Chr. 16:27; 29:11; Ps. 96:6; 111:3; 148:13
3. wondrous - BDB 810, see Special Topic: Wonderful Things
▣ "I will meditate" Faithful followers will remember YHWH's great acts, cf. Ps. 145:7. It is amazing how many times in the Bible faithful followers are admonished to remember what God has done!
145:6 "Men shall speak of the power of Your awesome acts" This is the first allusion to "all men," which is the common refrain of Ps. 145:8-21. This has contextual potential of including all Gentiles, as well as Jews. However, it may be a literary necessity which is produced by the acrostic form of writing.
Notice the number of ways the psalmist refers to YHWH's works.
1. Your works, Ps. 145:4a, 9b, 10a
2. Your mighty acts, Ps. 145:4b, 12
3. Your wonderful works, Ps. 145:5b
4. Your awesome acts, Ps. 145:6a
This refers to
1. the creation and/or the flood
2. acts of forgiveness and restoration
3. call of Abraham and the Patriarchs
4. the Exodus
5. the Conquest
6. victories in battle
7. etc.
145:7 "eagerly utter" The verb (BDB 615, KB 665, Hiphil imperfect) means "to bubble up." It is used often in a metaphorical sense (cf. Psalm 19:2; 78:2; 119:171, 145:7). It denotes a constant, excited proclamation.
▣ "Your righteousness" The term "righteousness" (BDB 842) comes from the Hebrew root, "a measuring reed." It can be used in two ways in the OT:
1. God's transcendent holiness and eternality
2. His acts of redeeming Israel
See SPECIAL TOPIC: RIGHTEOUSNESS.
NASB (UPDATED) TEXT: 145:8-13
8The Lord is gracious and merciful;
Slow to anger and great in lovingkindness.
9The Lord is good to all,
And His mercies are over all His works.
10All Your works shall give thanks to You, O Lord,
And Your godly ones shall bless You.
11They shall speak of the glory of Your kingdom
And talk of Your power;
12To make known to the sons of men Your mighty acts
And the glory of the majesty of Your kingdom.
13Your kingdom is an everlasting kingdom,
And Your dominion endures throughout all generations.
145:8 "The Lord is gracious and merciful;
Slow to anger and great in lovingkindness" This is a direct quote from Exod. 34:6,7 and is repeated in Ps. 103:8. It not only gives us the characteristics of God's nature, but again shows one of His mighty acts in history initiated by grace, not by human merit (i.e., the Exodus). See SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD.
145:9 "The Lord is good to all,
And His mercies are over all His works" God has an everlasting love for humans created in His image (cf. Gen. 1:26,27; 3:8). See Special Topic: YHWH's Eternal Redemptive Plan.
145:10 "All Your works shall give thanks to You, O Lord" Compare this with Ps. 103:19-22.
NASB"godly ones"
NKJV, Peshitta"saints"
NRSV, NJB"faithful"
TEV"people"
JPSOA"faithful ones"
REB"loyal servants"
LXX"devout"
This Hebrew adjective (BDB 339) is based on the root חסד ("hesed," BDB 338, see Special Topic: Lovingkindness [hesed]). It is predominately used for faithful covenant followers (cf. 1 Sam. 2:9; Ps. 4:3; 12:1; 30:4; 31:24; 37:28; 50:5; 79:2; 85:8; 86:2; 89:19; 97:10; 116:15; 145:10; 148:14; 149:9), but could also refer to
1. priests - Deut. 33:8; 2 Chr. 6:4; Ps. 132:16
2. the Messiah - Ps. 16:10
3. angels of the heavenly council - Ps. 29:1; 103:19-22; 148:2; and this strophe
145:11-12 These verses can refer to
1. angelic praise - see #3 in Ps. 145:10
2. faithful followers' task of making YHWH known to all humans (i.e., "sons of men")
It is hard to decide which is to be preferred. Number 1 represents all creation glorifying its Creator (cf. Ps. 103:19-22; 148:2) and number 2 is the purpose of the call of Abraham (see Special Topic: YHWH's Eternal Redemptive Plan).
145:13 "Your kingdom is an everlasting kingdom" This concept of an eternal kingdom is found in Ps. 10:16; 29:10; Isa. 9:6-7; Dan. 2:44; 4:3,34; 6:26; 7:14,26; 2 Pet. 1:11. See Special Topic: The Kingdom of God.
▣ "deed" This is where most modern translations insert the missing nun phrase from the LXX, Peshitta and Vulgate, and one Hebrew manuscript of the Dead Sea Scrolls (i.e., 11QPsa), "God is faithful in all His words and gracious in all His deeds." This is very similar to Ps. 145:17.
NASB (UPDATED) TEXT: 145:14-16
14The Lord sustains all who fall
And raises up all who are bowed down.
15The eyes of all look to You,
And You give them their food in due time.
16You open Your hand
And satisfy the desire of every living thing.
145:14 "The Lord sustains all who fall" Psalm 145:14-16 speaks of God providing faithful followers' physical needs, while Ps. 145:17-21 speaks of God providing for their spiritual needs. Notice the repetitive use of the term "all."
145:15 "The eyes of all look to You" These verses state that God provides food for all of His creatures, cf. Ps. 104:27,28; 136:25.
145:16 This is the concept of "Providence." God creates and sustains this planet and all its life forms. This action in the OT is attributed to Elohim (see Special Topic: Names for Deity).
NASB (UPDATED) TEXT: 145:17-21
17The Lord is righteous in all His ways
And kind in all His deeds.
18The Lord is near to all who call upon Him,
To all who call upon Him in truth.
19He will fulfill the desire of those who fear Him;
He will also hear their cry and will save them.
20The Lord keeps all who love Him,
But all the wicked He will destroy.
21My mouth will speak the praise of the Lord,
And all flesh will bless His holy name forever and ever.
145:17 "And kind in all His deeds" This is the Hebrew word hesed, which speaks of God's covenant loyalty. It was used earlier in Ps. 145:8 to describe God's character and here to describe God's acts.
145:18 "The Lord is near" This is an emphasis on the eminence of God, while Ps. 145:5 is denoting His transcendence, cf. Ps. 34:18; 119:151; and especially Deut. 4:7.
▣ "To all who call upon Him" There is a series of conditions (i.e., Ps. 145:18-20). It must be remembered that all of God's covenants are unconditional on His part but conditional on human response. These four conditions speak of repentance and faith, both initial and ongoing, on the part of the people of God. See notes at Rom. 10:9-13 online.
145:19 "those who fear Him" See Special Topic: Fear (OT).
145:20 "But all the wicked He will destroy" This does not speak of annihilation in death but of physical judgment, cf. Ezek. 14:9; Amos 9:8; Hab. 2:2 (see Robert Girdlestone, Synonyms of the Old Testament, p. 178).
145:21 "And all flesh will bless His holy name forever and ever" Again, this is like Ps. 145:1 and 3. It is not an affirmation of an afterlife, but that certainly is implied, as in Phil. 2:6-11.
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 n 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 praise-worthy attributes of God.
2. This Psalm refers to YHWH's acts in several verses and in several ways. What acts is it referring to?
3. How does Ps. 145:8-16 (and 145:21) communicate YHWH's universal love?
4. Who are "the godly ones" of Ps. 145:10?
5. Who are "the sons of men" of Ps. 145:12?
6. Does the OT focus on an eternal kingdom or a millennium?
7. How does the "transcendence" of Ps. 145:5 relate to the "eminence" of Ps. 145:18?
8. List the four conditions of Ps. 145:18-20 which relate to faithful followers.
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Lord An Abundant Helper No MT Intro |
The Happiness of Those Whose Help Is In the Lord | Hymn Praising God for His Help | In Praise of God the Savior | Hymn to the God of Help |
146:1-7 | 146:1a | 146:1-2 | 146:1-2 | 146:1-2 |
146:1b-2 | ||||
146:3-4 | 146:3-4 | 146:3-4 | 146:3-4 | |
146:5-7 | 146:5-7b | 146:5-7b | 146:5-6b | |
146:6c-7 | ||||
146:7c-9 | 146:7c-9 | |||
146:8-10 | 146:8-9 | 146:8-9 | ||
146:8c | ||||
146:9c | ||||
146:10 | 146:10 | 146:10 | 146:10 |
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. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 146:1-7
1Praise the Lord!
Praise the Lord, O my soul!
2I will praise the Lord while I live;
I will sing praises to my God while I have my being.
3Do not trust in princes,
In mortal man, in whom there is no salvation.
4His spirit departs, he returns to the earth;
In that very day his thoughts perish.
5How blessed is he whose help is the God of Jacob,
Whose hope is in the Lord his God,
6Who made heaven and earth,
The sea and all that is in them;
Who keeps faith forever;
7Who executes justice for the oppressed;
Who gives food to the hungry.
The Lord sets the prisoners free.
146:1-2 This strophe (Ps. 146:1-7) starts with a double "hallelujah" (BDB 237, KB 248, Piel imperatives). This is followed by two personal commitments of the psalmist.
1. I will praise - BDB 237, KB 248, Piel cohortative
2. I will sing praises - BDB 274, KB 273, Piel cohortative)
Praise of YHWH characterizes Psalms 146-150. The Psalter closes on this affirmation.
146:1 "soul" This is the term nephesh (BDB 659), which denoted the entire person (cf. Ps. 103:1). See notes online at Gen. 35:18.
146:2 Notice the parallel between
1. while I live - BDB 313
2. while I have my being - BDB 728
These reflect the Hebrew concept that there is no praise of God after death (cf. Job 10:21-22; 38:17; Ps. 63:4; 104:33; Isa. 38:18). The OT has a rudimentary theology of life after death. New Testament progressive revelation supplements this theology. See Special Topic: Sheol.
146:3 YHWH is praised because with Him, and Him alone, is salvation/deliverance (BDB 448), certainly not in frail, fallen mankind (MT, "a son of man"; LXX, "sons of men"; cf. Psalm 60:11; 108:12). The singular stands for all humans, as in Ps. 118:8.
146:4 This verse picks up the thought of Ps. 146:2. At death the body returns to dust (cf. Gen. 3:19; Job 34:15; Ps. 104:29; Eccl. 12:7). The spirit (ruah, BDB 924) or life force goes to Sheol.
▣ "his thoughts" This word (BDB 799) occurs only here in the OT and is translated by most modern translations as "plans/designs."
146:5 The Psalm praises YHWH but also notes how "blessed" (BDB 80) are the faithful followers. Psalm 146:6-7 and 8-9 list the power and mercy of the God of Jacob.
▣ "help" This noun (BDB 740 I) is often associated with deliverance and protection (cf. Exod. 18:4; Deut. 33:7,26; Ps. 33:20; 70:5; 115:9,10,11).
▣ "hope" The noun (BDB 960 II) can be translated
1. wait - Ps. 104:27; 145:15
2. hope - Ps. 119:166, Isa. 38:18
146:6-7 There is a series of Qal participles that describe YHWH
1. as Creator (i.e., Elohim)
a. made heaven, earth, sea, cf. Ps. 115:15; 121:2; 124:8; 134:3; Isa. 37:16; Jer. 32:17
b. created all that is in them
c. this is a summary statement related to this planet
2. as covenant God (i.e., YHWH)
a. keeps faith/trust (see Special Topic: Believe, Trust, Faith and Faithfulness in the OT)
b. executes justice for the oppressed (the NEB and REB see "forever," לעולם, of Ps. 146:6c as "the oppressed," לעולים, UBS Text Project, p. 440)
c. gives food to the hungry, cf. Ps. 145:15
d. sets the prisoners free, cf. Ps. 68:6; 102:20; 107:10,14; Isa. 61:1
(1) metaphor of problems
(2) slavery for debts
(3) exiles
NASB (UPDATED) TEXT: 146:8-10
8The Lord opens the eyes of the blind;
The Lord raises up those who are bowed down;
The Lord loves the righteous;
9The Lord protects the strangers;
He supports the fatherless and the widow,
But He thwarts the way of the wicked.
10The Lord will reign forever,
Your God, O Zion, to all generations.
Praise the Lord!
146:8-9 Like Ps. 146:6-7, these verses describe the God who acts, so different from the lifeless idols (see Special Topic: Characteristics of Israel's God).
1. opens blind eyes - BDB 824, KB 959, Qal participle
2. raises the bowed down - BDB 279, KB 279, Qal participle, cf. Ps. 145:14 (these are the only usages of the verb in the OT)
3. loves the righteous - BDB 12, KB 17, Qal participle, cf. Ps. 11:7; 33:5
4. protects the stranger - BDB 1036, KB 1581, Qal participle (for a good brief article see Roland de Vaux, Ancient Israel, pp. 74-76)
5. supports the orphan and the widow - BDB 728, KB 795, Piel imperfect
6. thwarts the way of the wicked - BDB 736, KB 804, Piel imperfect
This list is a composite of God's acts from Leviticus, Deuteronomy, and the Prophets.
Number 6 is literally "to be bent" (BDB 736) or "to be crooked." This may be a play on the word "righteous" of Ps. 146:8c, which means "to be straight" (see SPECIAL TOPIC: RIGHTEOUSNESS). All words for sin are a play on this metaphor for God's character, in light of which all humans are crooked.
146:10 This speaks of the sovereignty of the God of Israel and His plans (cf. Exod. 15:18; Ps. 10:16; 29:10).
Just a theological note, how will YHWH reign and where and over who? Please look at Special Topic: Why Do OT Covenant Promises Seem So Different from NT Covenant Promises.
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 n the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. What did the Israelites expect after death (Ps. 146:2,4)?
2. Does Ps. 146:6 speak of the universe or this planet?
3. How is the depiction of the character and acts of God related to ANE thought about how a king should act?
4. Will YHWH reign in/from Zion or is His reign universal? How has the NT changed this OT concept?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Praise for Jerusalem's Restoration and Prosperity No MT Intro |
Praise to God for His Word and Providence | Hymn Praising God for His Universal Power and Providential Care | In Praise of God the Almighty | Hymn to the All-Powerful |
147:1-6 | 147:1 | 147:1-6 | 147:1-3 | 147:1-4 |
147:2-6 | ||||
147:4-6 | ||||
147:5-6 | ||||
147:7-11 | 147:7-9 | 147:7-11 | 147:7-9 | 147:7-9 |
147:10-11 | 147:10-11 | 147:10-11 | ||
147:12-20 | 147:12-14 | 147:12-20 | 147:12-14 | 147:12 |
147:13-14 | ||||
147:15-18 | 147:15-18 | 147:15-16 | ||
147:17-18 | ||||
147:19-20c | 147:19-20b | 147:19-20b | ||
147:20d | 147:20c |
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. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 147:1-6
1Praise the Lord!
For it is good to sing praises to our God;
For it is pleasant and praise is becoming.
2The Lord builds up Jerusalem;
He gathers the outcasts of Israel.
3He heals the brokenhearted
And binds up their wounds.
4He counts the number of the stars;
He gives names to all of them.
5Great is our Lord and abundant in strength;
His understanding is infinite.
6The Lord supports the afflicted;
He brings down the wicked to the ground.
147:1-6 This first strophe (Ps. 147:1-6), like Psalm 146, lists several characteristics of God which can be ascertained by His acts (this Psalm is post-exilic).
1. for Israel
a. builds up Jerusalem
b. gathers her outcasts (i.e., exiles, cf. Isa. 11:12; Ezek. 39:28)
2. for the needy
a. heals the broken hearted (possibly refers to repentant Israel in exile, cf. Ps. 51:17,18)
b. supports the afflicted (i.e., often used of faithful followers)
c. brings down the wicked
(1) foreign nations
(2) unfaithful covenant partners
3. against paganism (i.e., astral idolatry)
a. counts the number of stars (Gen. 1:16; Isa. 40:26, i.e., not gods, cf. Ps. 8:3)
b. calls them by name (i.e., controls them)
c. YHWH is abundant in strength (cf. Isa. 40 26e)
d. YHWH has infinite understanding (BDB 108, cf. Isa. 40:28)
147:1
NASB"becoming"
NKJV"beautiful"
TEV, REB"fitting"
JPSOA"glorious"
This adjective (BDB 610) can mean
1. beautiful - Sol. 1:5; 2:14; 4:3; 6:4
2. fitting, appropriate when used of praise to God - Ps. 33:1; 93:5; Pro. 17:7
147:4b "He gives names to all of them" The naming of something demonstrates authority over it (cf. Gen. 2:18-20).
147:6 "to the ground" This can be understood in several ways.
1. the defeated enemy bowing to the ground
2. a circumlocution for death/Sheol
NASB (UPDATED) TEXT: 147:7-11
7Sing to the Lord with thanksgiving;
Sing praises to our God on the lyre,
8Who covers the heavens with clouds,
Who provides rain for the earth,
Who makes grass to grow on the mountains.
9He gives to the beast its food,
And to the young ravens which cry.
10He does not delight in the strength of the horse;
He does not take pleasure in the legs of a man.
11The Lord favors those who fear Him,
Those who wait for His lovingkindness.
147:7-11 As the first strophe began with "praise" (Piel imperative), this one (Ps. 147:7-11) begins with "singing."
1. sing - BDB 777, KB 854, Qal imperative
2. sing praises - BDB 274, KB 273, Piel imperative
The object of this singing is YHWH and His great acts.
1. as sustainer of creation and the normal cycles of nature (cf. Ps. 104:10-17)
a. clouds
b. rain
c. plant growth
d. food for animals (cf. Ps. 104:27b; 136:25)
2. who He does not trust and who He does
a. negative (cf. Ps. 33:16-17)
(1) military power (i.e., the horse)
(2) strength of men (lit. legs)
b. positive
(1) those who fear (see Special Topic: Fear [OT]) Him
(2) those who wait on His lovingkindness (see Special Topic: Lovingkindness [hesed])
147:9b The UBS Text Project (p. 1176) mentions a cultural proverb which asserted that ravens do not feed their young well (cf. Job 38:41), but here it is asserted that the compassionate provider God does!
It may also be significant that the raven (BDB 788) was considered an unclean bird (cf. Lev. 11:15) but God still cares for them!
NASB (UPDATED) TEXT: 147:12-20
12Praise the Lord, O Jerusalem!
Praise your God, O Zion!
13For He has strengthened the bars of your gates;
He has blessed your sons within you.
14He makes peace in your borders;
He satisfies you with the finest of the wheat.
15He sends forth His command to the earth;
His word runs very swiftly.
16He gives snow like wool;
He scatters the frost like ashes.
17He casts forth His ice as fragments;
Who can stand before His cold?
18He sends forth His word and melts them;
He causes His wind to blow and the waters to flow.
19He declares His words to Jacob,
His statutes and His ordinances to Israel.
20He has not dealt thus with any nation;
And as for His ordinances, they have not known them.
Praise the Lord!
147:12-20 This third strophe (Ps. 147:12-20) also starts off with imperatives of praise.
1. praise - BDB 986, KB 1387, Piel imperative
2. praise - BDB 237, KB 248, Piel imperative
He is worthy of praise because of His covenant fidelity (esp. Leviticus 26; Deuteronomy 27-30) towards Israel (i.e., Jerusalem. . .Zion).
1. strengthens the fortifications of Jerusalem (i.e., gate bars)
2. blesses
a. the children of the city (i.e., health, their number)
b. the people inside the city (TEV)
3. brings peace to the land
4. provides a good crop
5. controls the weather (Ps. 147:16-18) so as to sustain agricultural abundance (i.e., covenant promises, cf. Ps. 147:19)
6. His special relationship (i.e., revelation) to the descendants of Abraham, Isaac, Jacob
147:14b "the finest of wheat" This is a metaphor of agricultural abundance (cf. Ps. 81:16) because grain was such a staple of the ANE diet.
147:15 God's word is personified as running rapidly (i.e., going into all creation). In Hebrew thought God's word was a creative power (cf. Genesis 1). Once given, it would accomplish its purpose (cf. Isa. 45:23; 55:11).
147:19 "words. . .statutes. . .ordinances" See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION.
147:20b "they have not known them" God's revelation was a special gift. It was meant to be lived out as a witness to the nations. Israel failed in this! See Special Topic: YHWH Eternal Redemptive Plan.
The UBS Text Project rates this phrase as "C" (considerable doubt). It recommends it as over against the NEB, "he does not let them know." This difference is
1. MT, NASB - ידעום - בל
2. NEB, REB - ידיעם - בל
147:20c The Psalm closes as it began—"Hallelujah"!
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 n 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 do you explain Ps. 145:6,8-13 focusing on "all men" and Psalm 147 focusing on Israel (esp. Ps. 147:19-20)?
2. Why is Ps. 147:4 so theologically significant in an ANE setting?
3. How is Ps. 147:7-9 related to Leviticus 26 and Deuteronomy 27-30?
4. God's sustaining providence described in Ps. 147:16-18 provides nature with consistent patterns. How did this affect the development of the "scientific method" in western culture?
5. Does Ps. 147:20 imply that God does not share Himself or His revelation with Gentiles?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
The Whole Creation Invoked to Praise the Lord No MT Intro |
Praise to the Lord from Creation | Hymn Calling Upon All Created Things to praise the Lord | A Call for the Universe to Praise God | Cosmic Hymn of Praise |
148:1-6 | 148:1a | 148:1-2 | 148:1a | 148:1-2 |
148:1b-4 | 148:1b-2 | |||
148:3-4 | 148:3-4 | 148:3-4 | ||
148:5-6 | 148:5-6 | 148:5-6 | 148:5-6 | |
148:7-12 | 148:7-12 | 148:7-8 | 148:7-8 | 148:7-8 |
148:9-10 | 148:9-10 | 148:9-10 | ||
148:11-12 | 148:11-12 | 148:11-12 | ||
148:13-14 | 148:13-14d | 148:13-14 | 148:13-14c | 148:13-14 |
148:14e | 148:14d |
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. Remember the Bible is an earth-oriented book. This planet was the focus of God preparing a special place to fellowship with His highest creation (i.e., made in His image and likeness, cf. Gen. 1:26-27).
B. All of the different levels of creation
1. celestial (i.e., "from the heavens," Ps. 148:1b)
2. earthly (i.e., "from the earth," Ps. 148:7a)
3. covenant people
are called on to praise YHWH, the Creator and Sustainer of all life on this planet and related to this planet (i.e., angels).
C. This is the choir of heaven and earth, animate and inanimate!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 148:1-6
1Praise the Lord!
Praise the Lord from the heavens;
Praise Him in the heights!
2Praise Him, all His angels;
Praise Him, all His hosts!
3Praise Him, sun and moon;
Praise Him, all stars of light!
4Praise Him, highest heavens,
And the waters that are above the heavens!
5Let them praise the name of the Lord,
For He commanded and they were created.
6He has also established them forever and ever;
He has made a decree which will not pass away.
148:1-6 The verb "praise" (BDB 237, KB 248) dominates this Psalm. Each of the three strophes begins with it. Psalm 148:1-4 contains all Piel imperatives, as does Ps. 148:7,14.
This first strophe focuses on "above the earth" things (cf. Ps. 103:19-22).
1. "from the heavens" (BDB 1029) - this refers to the atmosphere above the earth; see SPECIAL TOPIC: HEAVEN, also note Ps. 69:34; 96:11; Isa. 44:23; 49:13
2. "in the heights" (BDB 928) - this is parallel to "heavens"
3. "all His angels" (BDB 521) - this refers to the conscious servants of God (cf. Ps. 103:20); they are not said to be created in any specific OT text, but their inclusion here strongly suggests that, Col. 1:16 also strongly assumes this truth
There are three Special Topics related to angels:
a. SPECIAL TOPIC: THE ANGEL OF THE LORD
b. Special Topic: Angels and Demons
c. Special Topic: Angelic Levels in Paul's Writings
4. "all His hosts (BDB 838) - this term is used in two senses
a. in military contexts it refers to a heavenly army of angels
b. in an astral worship context it refers to the lights in the sky (i.e., sun, moon, stars, comets) which were thought to be gods who affected human life; notice "a" could relate to Ps. 148:2a or "b" could relate to Ps. 148:3 (cf. Ps. 103:21)
5. "sun and moon" - these are the greater lights of Gen. 1:14-16; both were worshiped in the ANE; see SPECIAL TOPIC: MOON WORSHIP
6. "all stars of light" - see note at Ps. 147:4
7. "highest heaven" - see Special Topic: The Heavens and the Third Heaven
8. "the waters that are above the heavens" - this alludes to Gen. 1:6-8; God controls the ancient waters; see Special Topic: Waters
148:5a "Let them praise" This is a Piel imperfect used in a jussive sense. It would denote a call to prayer/praise to the Creator (cf. Ps. 148:5b-6).
The "name" stands for YHWH Himself. See Special Topic: "The Name" of YHWH.
148:5b This alludes to creation by the spoken word of Genesis 1 (cf. Ps. 33:6,9; Heb. 11:3).
148:6 This is a hyperbolic statement of the permanency of this planet and its seasons (cf. Jer. 31:35-36; 33:20,25). We know from 2 Pet. 3:7,10-12 that the polluted, fallen creation shall be cleansed. From science, moderns know that we live in a violent, unstable universe. This solar system is not eternal. These are faith statements of God's eternality (cf. Ps. 93:1; 96:10d) and His promises that those who know Him will be with Him!
▣ "forever and ever" See Special Topic: Forever ('olam).
NASB, NKJV"a decree which will not pass away"
NRSV"he fixed their bounds, which cannot be passed"
NJB"by an unchanging decree"
This phrase can refer to
1. God's decree/plans (cf. Ps. 33:11)
2. God's fixed boundaries of the land/sea/rivers (cf. Job 38:8-11; Ps. 104:9; Jer. 5:22)
The verb "pass over," "pass through," "pass on," "pass away" (BDB 716, KB 778, Qal imperfect) obviously has a wide semantic field which can support #1 or #2.
NASB (UPDATED) TEXT: 148:7-12
7Praise the Lord from the earth,
Sea monsters and all deeps;
8Fire and hail, snow and clouds;
Stormy wind, fulfilling His word;
9Mountains and all hills;
Fruit trees and all cedars;
10Beasts and all cattle;
Creeping things and winged fowl;
11Kings of the earth and all peoples;
Princes and all judges of the earth;
12Both young men and virgins;
Old men and children.
148:7-12 This strophe focuses on the praise (one verb covers Ps. 148:7-12, each line assumes "praise") of living things on this planet.
1. "sea monsters" (BDB 1072) - this is used in several senses
a. snake - Exod. 7:9,10,12; Deut. 32:33; Ps. 91:13
b. dragon - Jer. 51:34 (also note name of the gate in Neh. 2:13)
c. sea monsters - see online notes at Gen. 1:21; Isa. 27:1
2. "all deeps" (BDB 1062) - this is used in several senses
a. subterranean waters (salt), cf. Gen. 7:11; 8:2; Job 28:4; 38:16; Ps. 33:7; 107:23-26; 135:6; Isa. 51:10; Amos 7:4
b. fresh water - usually in reference to crossing of the Red Sea, cf. Exod. 15:5,8; Ps. 77:17; 78:15; 106:9; Isa. 63:13
c. primeval waters - Gen. 1:2; Ps. 104:6-7; Pr. 8:27, see Special Topic: Waters (water is never said to be spoken into existence in Genesis 1)
d. Sheol - Ps. 71:20 (see Special Topic: Sheol)
3. Psalm 148:7-8 lists weather and topological features of the earth
4. Psalm 148:10 covers all created animal life
5. Psalm 148:11-12 lists human beings of all social levels and ages
NASB (UPDATED) TEXT: 148:13-14
13Let them praise the name of the Lord,
For His name alone is exalted;
His glory is above earth and heaven.
14And He has lifted up a horn for His people,
Praise for all His godly ones;
Even for the sons of Israel, a people near to Him.
Praise the Lord!
148:13-14 The strophe starts like Ps. 148:5, with a Piel imperfect of "praise" used in a jussive sense. It focuses on the praise due YHWH from His covenant people.
148:13 "His name alone is exalted" This is
1. a literary expression of monotheism (see SPECIAL TOPIC: MONOTHEISM)
2. a way to contrast YHWH with mankind (cf. Isa. 2:11,17)
▣ "glory" See SPECIAL TOPIC: GLORY (kabod, OT).
148:14 "horn" The Hebrews viewed animal horns (esp. "ox," cf. Deut. 33:17; Ps. 92:10) as an expression of power (cf. Ps. 18:2).
1. the altars in the temple had horns
2. a person's life was characterized as a "horn" to be
a. lifted up (cf. 1 Sam. 2:1; Ps. 89:17,24; 92:10; 112:9)
b. put in dust (cf. Job 16:15)
c. cut off (cf. Ps. 75:10)
148:14 "all His godly ones" See notes at Ps. 16:10 and 145:10 online.
Here the phrase is parallel to "His people." They are further characterized as
1. sons of Israel
2. a people near to Him - this at first referred to priests/Levites who served in the temple but later came to be used of all covenant people who worship YHWH
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk n 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 Ps. 148:1-6 related to Ps. 148:7-12?
2. Define "hosts" of Ps. 148:2b. Does it relate to Ps. 148:2a or 149:3?
3. How does one reconcile Ps. 148:6 with 2 Pet. 3:7,10-12?
4. Define "sea monsters" of Ps. 148:7b.
5. Does Ps. 148:14 refer to "praise" to Israel or to YHWH?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
Israel Invoked to Praise the Lord No MT Intro |
Praise to the God for His Salvation and Judgment | Hymn to Accompany a Festival Dance | A Hymn of Praise | Songs of Triumph |
149:1-4 | 149:1a | 149:1-9 | 149:1a | 149:1a |
149:1b-c | 149:1b-9b | 149:1b-3 | ||
149:2-4 | ||||
149:4-6 | ||||
149:5-9 | 149:5-9b | |||
149:7-9b | ||||
149:9c | 149:9c |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This is a Psalm written to commemorate and rejoice over a military victory by Israel over a Gentile foe (cf. Ps. 149:6b-9a).
B. Israel is honored as YHWH's special people (Psalm 112).
1. the congregation of the godly ones (lit. "the assembly of the faithful") - BDB 874 construct BDB 339, Ps. 149:1
2. YHWH is their
a. Maker (BDB 793 I, KB 889, Qal participle), Ps. 149:2
b. King (BDB 572 I), Ps. 149:2
3. His people. . .the afflicted ones, Ps. 149:4
4. the godly ones (lit. "the faithful"), Ps. 149:5
5. "His godly ones" (lit. "faithful ones"), Ps. 149:9
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 149:1-4
1Praise the Lord!
Sing to the Lord a new song,
And His praise in the congregation of the godly ones.
2Let Israel be glad in his Maker;
Let the sons of Zion rejoice in their King.
3Let them praise His name with dancing;
Let them sing praises to Him with timbrel and lyre.
4For the Lord takes pleasure in His people;
He will beautify the afflicted ones with salvation.
149:1-4 The strophe starts off with two parallel Piel imperatives.
1. praise
2. sing
These are followed by a series of four imperfects used as jussives.
1. let Israel be glad
2. let Zion rejoice
3. let them praise His name
4. let them sing praises to Him
The psalmist prays that Israel will respond appropriately to their military victory by recognizing it is from YHWH and not themselves.
149:1 "a new song" This would represent a cultural way to commemorate an event (compare Exod. 15:1-18,21; Jdgs. 5:1-13; 1 Sam. 18:6; Ps. 33:3; 40:3; 96:1; 98:1; Isa. 42:10).
▣ "congregation" This is Qahal (BDB 874), which in the LXX, was translated ekklesia. See Special Topic: Church (ekklesia).
▣ "the godly ones" This is the same word used in Ps. 148:14, which comes from hesed (BDB 339). See note at Ps. 16:10 online.
149:2 "Maker" This (BDB 793 I) does not refer to creation but to the call of Abraham and the promise to his descendants, which was fully ratified on Mt. Sinai (cf. Exodus 19-20). It is also alluded to in Ps. 95:6; 100:3; Isa. 17:7). YHWH was uniquely their Maker, Savior, and Covenant Deity!
▣ "their King" This theological understanding goes back to 1 Sam. 8:7, cf. Ps. 47:6; 89:18. The King of God's people was meant to be His earthly representative, His Undershepherd.
▣ "Zion" See Special Topic: Zion.
149:3 "dancing" This implies a special worship event celebrating
1. a military victory (cf. Exod. 15:20; Jdgs. 11:34; 1 Sam. 18:6)
2. a worship event (cf. 2 Sam. 6:5; Ps. 150:4)
3. a restoration (cf. Ps. 30:11; in connection with this, "bed" [BDB 1012] may refer to a place sick people lie, cf. Exod. 21:18; Job 33:19)
149:4 "the afflicted ones" Although this root (BDB 776) can refer to the poor and needy, it often was used of God's persecuted people.
▣ "salvation" See Special Topic: Salvation (OT).
NASB (UPDATED) TEXT: 149:5-9
5Let the godly ones exult in glory;
Let them sing for joy on their beds.
6Let the high praises of God be in their mouth,
And a two-edged sword in their hand,
7To execute vengeance on the nations
And punishment on the peoples,
8To bind their kings with chains
And their nobles with fetters of iron,
9To execute on them the judgment written;
This is an honor for all His godly ones.
Praise the Lord!
149:5-9 This strophe has three prayer requests using imperfects used in a jussive sense.
1. exult
2. sing for joy
3. an assumed "to be" verb in Ps. 149:6a
This strophe combines a prayer for
1. God's people to rejoice
2. God's enemies to be judged
149:5 "the godly ones" This is from the root hesed (BDB 339, see Special Topic: Lovingkindness [hesed]). It is used often and denotes someone faithful to the covenant.
The other term used for faithful followers is from the root kadosh (BDB 872, see SPECIAL TOPIC: HOLY), which denotes one separated for YHWH's service.
These "godly ones" are not sinless but have a faith, obedient, and repentant relationship with YHWH.
▣ "glory" This Hebrew root (BDB 458, see SPECIAL TOPIC: GLORY (DOXA) [kabod]) is difficult to define. It has a wide semantic field. AB (p. 357) thinks it is a title for YHWH, "their Glorious One."
▣ "sing for joy on their beds" This is a surprising place to "exult. . .sing." This must be figurative language of a person with a joyful, peaceful heart that sleeps well! This is the opposite of Ps. 6:7.
It is surely possible (Tyndale, OT Commentary Series, vol. 16, Psalm, p. 527) that "couch" refers to reclining at a meal and, therefore, singing and rejoicing at a victory banquet!
149:6 The peaceful attitude of Ps. 149:5 is matched with military preparedness. There is peace because YHWH has given His covenant people victory over the surrounding nations (cf. Ps. 149:7-8).
▣ "high praises" This construct (BDB 928, KB 1206 and BDB 42) occurs only here and possibly Ps. 66:17.
▣ "sword in their hand" This phrase could refer to
1. literary imagery of a past victory
2. a symbolic dance by priests
3. preparation for a coming battle
149:7 Some see this verse in an eschatological setting but it could fit any victory in Israel's history over the surrounding nations of the ANE.
▣ "vengeance" For a good brief discussion of this theological concept in the OT, see NIDOTTE, vol. 4, pp. 1140-1149. If YHWH does not bring justice in this life, there must be an afterlife.
149:9a "the judgment written" This must refer to
1. "Holy War" promises, as in the Exodus and Conquest
2. results of the "cursing and blessing" promises of Leviticus 26 and Deuteronomy 27-30
3. an allusion to the Prophetic sections on the judgment of the nations (i.e., Jeremiah 46-51)
4. a good example of this kind of "peace promise" is Ezek. 28:26; 34:25-28; 38:8
149:9b The victory brought by YHWH will bring honor to the covenant people (cf. Psalm 1121).
149:9c Psalms 146-150 all begin and end with "Hallelujah," a Piel imperative of "praise," or an abbreviation of YHWH.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk n 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. On what occasions were "a new song" sung?
2. Does Ps. 149:2a refer to Genesis 1 or Genesis 12?
3. Is the Psalm about a past military victory or a future one?
4. Does the Bible as a whole emphasize the judgment of the nations or the inclusion of the nations?
5. Who are the godly ones in Ps. 149:1,5,9?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
NASB | NKJV | NRSV | TEV | NJB |
A Psalm of Praise No MT Intro |
Let All Things Praise the Lord | Doxology Marking the End of the Psalter | Praise the Lord | Final Chorus of Praise |
150:1-2 | 150:1a | 150:1-2 | 150:1a | 150:1a |
150:1b-c | 150:1b-2 | 150:1b-2 | ||
150:2 | ||||
150:3-6 | 150:3-5 | 150:3-6 | 150:3-6b | 150:3-6a |
150:6a | ||||
150:6b | 150:6c | 150:6b |
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. Etc.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 150:1-2
1Praise the Lord!
Praise God in His sanctuary;
Praise Him in His mighty expanse.
2Praise Him for His mighty deeds;
Praise Him according to His excellent greatness.
150:1-6 The only verb is "praise" (BDB 237, B 248) used thirteen times.
1. twelve Piel imperatives (in Psalm 146-150, thirty-three times)
2. one Piel imperfect used in a jussive sense (cf. Ps. 150:6a)
Notice the prepositions.
1. in a place
a. in His sanctuary
b. in His mighty expanse
2. because
a. His mighty deeds
b. His excellent greatness
3. with musical instruments (what type is not always clear)
a. trumpet (BDB 1051)
b. harp (BDB 490, cf. 2 Sam. 6:5)
c. lyre (BDB 614, cf. 2 Sam. 6:5)
d. timbrel (BDB 1074)
e. stringed instruments (BDB 577 I)
f. pipe (BDB 721, NIDOTTE, vol. 3, p. 334)
g. cymbals (BDB 852, cf. 2 Sam. 6:5)
4. with dancing, Ps. 150:4
5. with breath, Ps. 150:6
150:1 This verse may be a literary way of paralleling Ps. 150:6a.
The "sanctuary" (i.e., temple or on earth, cf. Ps. 148:7-12; the LXX has "among His saints") would denote earth and the "expanse" (the celestial realm, cf. Ps. 148:1-4).
It is possible that both Ps. 150:1b and 1c refer to YHWH's (El in Ps. 150:1b) abode (cf. Ps. 11:4).
150:2 "His mighty deeds" See notes on Ps. 145:4,5,6,7,9,12.
NASB (UPDATED) TEXT: 150:3-6
3Praise Him with trumpet sound;
Praise Him with harp and lyre.
4Praise Him with timbrel and dancing;
Praise Him with stringed instruments and pipe.
5Praise Him with loud cymbals;
Praise Him with resounding cymbals.
6Let everything that has breath praise the Lord.
Praise the Lord!
150:3 "trumpet" These are blown by priests. See SPECIAL TOPIC: HORNS USED BY ISRAEL.
▣ "harp and lyre" These were instruments used by the Levites in temple worship (cf. 1 Chr. 15:16; 2 Chr. 29:25; Neh. 12:27).
150:6a What a beautiful way to speak of animate creation (human and animal) praising the Creator (cf. Ps. 103:19-22; 145:21; 148:7-12.