Psalm 3

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Morning Prayer of Trust in God MT Intro "A Psalm of David, when he fled from Absalom his son" (cf. I1 Samuel 15-16)	The Lord Helps His Troubled People	Prayer For Deliverance From Personal enemies (A Lament)	Morning Prayer for Help	Morning Prayer of the Upright in Persecution
3:1-2	3:1-2	3:1-2	3:1-2	3:1-2
3:3-6	3:3-4	3:3-4	3:3-4	3:3-4
	3:5-6	3:5-6	3:5-6	3:5-6
3:7-8	3:7-8	3:7	3:7-8	3:7-8
		3:8

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

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

1. they have increased (cf. Ps. 3:6)

2. they are rising up

3. they are saying

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

One wonders how these laments work in

1. our day

2. our faith groups

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

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

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

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

1. from Persian root for "song"

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

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

4. from LXX denoting an interlude of instruments

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

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

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

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

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

2. my glory, Ps. 3:3 — Ps. 62:7

a. honor

b. victory (cf. TEV)

3. lifts my head, Ps. 3:3

a. victory in battle

b. recognition by the judge in court

c. deliverance from death

4. answers my prayers, Ps. 3:4

5. sustains me, Ps. 3:5

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

▣ "Selah" See notes at Psalm 3:2.

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

DISCUSSION QUESTIONS

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

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

1. Who are the adversaries?

2. Why are they denying YHWH's deliverance?

3. What does the imperative "arise" mean?

What are its possible backgrounds

4. What does "Selah" mean?

Psalm 4

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Evening Prayer of Trust in God MT Intro "For the choir director; on stringed instruments, a Psalm of David"	The Safety of the Faithful	Prayer For Deliverance From Personal Enemies (a Lament)	Evening Prayer for Help	Evening Prayer
4:1	4:1	4:1	4:1	4:1
4:2-3	4:2-3	4:2	4:2	4:2
		4:3	4:3	4:3
4:4-5	4:4-5	4:4-5	4:4-5	4:4
				4:5
4:6-8	4:6-8	4:6-7	4:6-7	4:6
				4:7
		4:8	4:8	4:8

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

BRIEF OUTLINE

A. Opening prayer to God, Ps. 4:1

B. Address to opponents, Ps. 4:2-3

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

D. Closing prayer to God, Ps. 4:6-8

WORD AND PHRASE STUDY

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

4:1 Notice the imperatives used to implore God.

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

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

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

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

▣ Notice how the psalmist characterizes God.

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

2. O God, reliever of my distress

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

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

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

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

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

1. reproach/shame — BDB 484

2. worthless/vain words — BDB 938

3. deception/lies — BDB 469

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

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

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

▣ "Selah" See note at Psalm 3:2.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. fear in battle — Exod. 15:14-16

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

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

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

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

▣ "Selah" See notes at Psalm 3:2.

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

1. a call to sinners — Ps. 4:5

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

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

4. the fathers — Ps. 22:4-5

5. O people — Ps. 62:8; 115:9

6. priests — Ps. 115:10

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

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

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

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

1. put gladness in the psalmist's heart

2. put peace in the psalmist's heart

3. put safety in the psalmist's heart

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

4:7 "heart" See Special Topic below.

SPECIAL TOPIC: THE HEART

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

▣ "new wine" See Special Topic below.

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

4:8

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

The word "alone" (BDB 94) can modify

1. the Lord

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

DISCUSSION QUESTIONS

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

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

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

3. Explain verse 4 in your own words.

4. Who are the "many" in verse 6?

Psalm 5

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prayer For Protection From the Wicked MT Intro "For the choir director; for flute accompaniment. A Psalm of David"	A Prayer for Guidance	Prayer for Deliverance From Personal Enemies (a Lament)	A Prayer for Protection	Morning Prayer
5:1-3	5:1-3	5:1-3	5:1-3	5:1-2
				5:3
5:4-7	5:4-6	5:4-6	5:4-6	5:4-5a
				5:5b-6
	5:7-8	5:7-8	5:7-8	5:7
5:8-10				5:8
	5:9-10	5:9-10	5:9-10	5:9
				5:10
5:11-12	5:11-12	5:11-12	5:11-12	5:11
				5:12

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

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

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

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

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

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

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

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

1. O Lord (YHWH, cf. Exod. 3:14)

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

3. my God (see note below)

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

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

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

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

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

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

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

2. at noon

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

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

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

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

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

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

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

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

1. not a God who takes pleasure in wickedness

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

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

4. You hate all who do iniquity

5. You destroy those who speak falsehood

6. You abhor the man of bloodshed and deceit

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

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

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

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

SPECIAL TOPIC: LOVINGKINDNESS (HESED)

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

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

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

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

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

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

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

2. their inward parts are destruction itself

3. their throat is an open grave

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

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

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

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

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

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

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

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

1. wicked, Ps. 5:4

2. boastful, Ps. 5:5

3. doers of iniquity, Ps. 5:5

4. speak falsehood, Ps. 5:6

5. men of bloodshed, Ps. 5:6

6. men of deceit, Ps. 5:6

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

8. nothing reliable, Ps. 5:9

9. attitude of destruction, Ps. 5:9

10. liar, Ps. 5:9

11. transgressor, Ps. 5:10

12. rebellious, Ps. 5:10

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

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

1. they take refuge in YHWH

2. they rejoice in YHWH

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

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

In light of this, YHWH

1. shelters them

2. blesses them

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

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

SPECIAL TOPIC: SHADOW AS METAPHOR FOR PROTECTION AND CARE

SPECIAL TOPIC: "THE NAME" OF YHWH

DISCUSSION QUESTIONS

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

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

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

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

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

Psalm 6

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prayer For Mercy in Time of Trouble MT Intro "For the choir director; with stringed instruments, upon an eight-stringed lyre. A Psalm of David"	A Prayer of Faith in Time of Distress	Prayer for Healing From a Severe Illness	A Prayer for Help in Time of Trouble	Supplication in Time of Trial
6:1-3	6:1-3	6:1-3	6:1-3	6:1-3
6:4-5	6:4-5	6:4-5	6:4-5	6:4-5
6:6-7	6:6-7	6:6-7	6:6-7	6:6-8a
6:8-10	6:8-10	6:8-10	6:8-10
				6:8b-10

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

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

6:1 There are two imperatives used as jussives.

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

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

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

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

1. punishment for sin (cf. Ps. 41:4)

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

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

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

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

1. my bones (BDB 782), Ps. 6:2

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. remembrance (BDB 271)

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

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

1. vast cavern — Ezek. 32:18-32

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

3. dark wasteland — Job 10:22

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

Thank God for a New Testament!

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

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

1. weary with sighing (BDB 58)

2. bed wet with tears (hyperbole)

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

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

Because of YHWH's acceptance of the prayer the adversaries

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

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

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

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

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

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

DISCUSSION QUESTIONS

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

1. Describe Sheol from an OT perspective.

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

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

Psalm 7

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Lord Implored to Defend the Psalmist Against the Wicked MT Intro "A Shiggaion of David, which he sang to the Lord concerning Cush, a Benjamite"	Prayer and Praise for Deliverance From Enemies	Prayer for Deliverance From Personal Enemies (A Lament)	A Prayer for Justice	Prayer of the Upright in Persecution
7:1-2	7:1-2	7:1-2	7:1-2	7:1-5
7:3-5	7:3-5	7:3-5	7:3-5
7:6-11	7:6-8	7:6-8	7:6-9	7:6-8a
				7:8b-9
	7:9-10	7:9-11
			7:10-13	7:10-12a
	7:11-13
7:12-16		7:12-16
				7:12b-14
	7:14-16		7:14-16
				7:15-16
7:17	7:17	7:17	7:17	7:17

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

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

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

▣ The psalmist asks God to

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

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

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

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

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

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

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

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

SPECIAL TOPIC: LIONS IN THE OT

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

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

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

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

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

4. if I have plundered my friend without cause

If any of these things are true, then

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

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

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

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

This is a poetic way of claiming innocence!

SPECIAL TOPIC: HAND (ILLUSTRATED FROM EZEKIEL)

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

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

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

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

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

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

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

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

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

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

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

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

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

1. personal enemies (Ps. 7:6,8)

2. the pagan nations (Obad. Ps. 7:5)

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

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

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

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

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

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

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

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

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

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

1. God (cf. Hosea 11:1-4,8-9)

2. humans (cf. Rom. 3:10-18,23)

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

Sin affects time and eternity!

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

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

SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT

SPECIAL TOPIC: PERSEVERANCE

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

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

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

3. He has prepared deadly weapons

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

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

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

1. he travails with wickedness (see note below)

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

3. he brings forth falsehood

4. he digs a pit, Ps. 7:15a

(these seem to combine metaphors from birthing and hunting)

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

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

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

7:14

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

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

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

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

2. politics (cf. Isa. 31:2)

3. the courts (cf. Isa. 10:1; 29:20)

4. warfare (Ps. 56:7)

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

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

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

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

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

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

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

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

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

DISCUSSION QUESTIONS

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

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

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

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

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

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

Psalm 8

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Lord's Glory and Man's Dignity MT Intro "For the choir director; on the Gittith. A Psalm of David"	The Glory of the Lord in Creation	Hymn Celebrating God's Glory and the God-given Dignity of Human Beings	God's Glory and Human Dignity	The Power of God's Name
8:1-2	8:1	8:1a	8:1-2	8:1a
		8:1b-2		8:1b-2
	8:2
8:3-8	8:3-5	8:3-4	8:3-4	8:3-4
		8:5-8	8:5-8	8:5-6
	8:6-8
				8:7-8
8:9	8:9	8:9	8:9	8:9

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

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

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

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

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

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

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

YHWH = Lord

Adon = Lord

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

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

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

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

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

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

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

It can also mean

1. glory — Zech. 11:3

2. noble — Ezek. 17:8

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

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

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

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

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

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

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

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

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

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

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

1. the whole verse is extolling the God of creation

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

SPECIAL TOPIC: MOON WORSHIP

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

The first term, enosh, has two meanings.

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

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

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

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

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

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

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

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

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

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

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

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

Notice that enosh/ben Adam is crowned with

1. glory — BDB 458

2. majesty — BDB 214

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

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

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

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

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

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

DISCUSSION QUESTIONS

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

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

2. Does YHWH have "fingers"?

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

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

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

Psalm 9

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
A Psalm of Thanksgiving for God's Justice MT Intro "For the choir director; on Muth-labben. A Psalm of David"	Prayer and Thanksgiving for the Lord's Righteous Judgments	Prayer for Deliverance From Personal Enemies (Psalm 9-10, A Lament)	Thanksgiving To God for His Justice	God Strikes the Wicked and Saves the Humbled (Psalm 9-10) Acrostic
9:1-2	9:1-2	9:1-2	9:1-2	9:1 (Aleph)
				9:2
9:3-6	9:3-5	9:3-4	9:3-4	9:3-4 (Bet)
		9:5-6	9:5-6	9:5-6 (Gimel)
	9:6-8
9:7-10		9:7-8	9:7-8	9:7-8 (He)
	9:9-10	9:9-10	9:9-10	9:9-10 (Waw)
9:11-16	9:11-12	9:11-12	9:11-12	9:11-12 (Zain)
	9:13-14	9:13-14	9:13-14	9:13-14 (Het)
	9:15-16	9:15-16	9:15-16	9:15-16 (Tet)
9:17-20	9:17-18	9:17	9:17-18	9:17 (Yod)
				9:18 (Kaph)
	9:19-20	9:19-20	9:19-20	9:19-20

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

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

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

1. rare words used

2. rare forms of words used

3. strained lines of poetry occur

4. unusual metaphor and figurative language occurs

5. use of prepositions

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

WORD AND PHRASE STUDY

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

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

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

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

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

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

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

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

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

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

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

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

TOPIC: WONDERFUL THINGS (פלא)

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

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

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

Notice His actions toward the enemy.

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

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

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

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

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

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

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

Notice how YHWH is characterized.

1. You have maintained my just cause

2. You sat on the throne judging righteously

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

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

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

1. individual enemies

2. the nations

3. the afflicted (negated)

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

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

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

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

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

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

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

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

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

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

SPECIAL TOPIC: FOREVER (‘OLAM)

SPECIAL TOPIC: THE TWO BOOKS OF GOD

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

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

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

9:7

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

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

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

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

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

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

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

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

Isaiah 26

Isaiah 26:3 "The steadfast of mind You will keep in perfect peace" Notice the covenantal aspect.

1.The believer's mind is stayed on YHWH (BDB 701, KB 759, Qal passive participle, but used in an active sense, cf. 1 Chr. 29:18).

2.YHWH keeps him/her (BDB 665 I, KB 718, Qal imperfect, the covenant relationship has two participants, see Special Topic at Isaiah 1:19).

3."Perfect peace" is a doubling of shalom (BDB 1022, cf. DSS). This doubling of words is very common in this section of Isaiah.

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

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

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

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

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

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

SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD

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

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

1. He avenges bloodshed

2. He does not forget the cry of the afflicted

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

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

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

9:12

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. grace, mercy, and love toward covenant people

2. judgment and wrath toward their enemies

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

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

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

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

1. resounding music (cf. Ps. 92:3)

2. meditation, musing (cf. Ps. 19:14)

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

▣ "Selah" See note at Psalm 3:2.

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

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

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

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

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

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

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

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

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

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

DISCUSSION QUESTIONS

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

1. Why is verse 3 a court scene?

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

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

4. How are Sheol and the Pit related?

Psalm 10

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
A Prayer for the Overthrow of the Wicked ____________ No MT Intro	A Song of Confidence in God's Triumph Over Evil	Prayer for Deliverance From Personal Enemies (Psalm 9-10, A Lament) Acrostic	A Prayer for Justice	God Strikes the Wicked and Saves the Humble (Psalm 9-10) Acrostic Continues
10:1-2	10:1-2	10:1-2	10:1-2	10:1-2 (Lamed)
10:3-4	10:3-4	10:3-4	10:3-4	10:3 (Mem)
				10:4 (Nun)
10:5-11	10:5-7	10:5-6	10:5-7	10:5
				10:6a,b
				10:6c-7a
		10:7-8a		10:7b-8b (Pe)
	10:8-11	10:8b-9	10:8-9	10:8c-9 (Ain)
		10:10-11	10:10-11	10:10-11
10:12-15	10:12-13	10:12-13	10:12-13	10:12-13 (Qoph)
	10:14-15	10:14	10:14	10:14 (Resh)
		10:15-16	10:15	10:15-16 (Shim)
10:16-18	10:16-18		10:16
		10:17-18	10:17-18	10:17-18 (Taw)

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

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

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

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

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

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

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

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

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

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

10:2 Notice the characteristics of the wicked.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

a. curses

b. deceit

c. oppression

d. mischief

e. wickedness

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

DISCUSSION QUESTIONS

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

1. Is verse 4 describing an atheist?

2. What is the person of verse 6 asserting?

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

4. How is verse 18 related to Deuteronomy?

Psalm 11

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Lord a Refuge and Defense MT Intro "For the choir director. A psalm of David" 11:1-3	Faith in the Lord's Righteousness 11:1-3	Confidence in God's Concern for Justice 11:1-3	Confidence in the Lord 11:1-3	The Confidence of the Upright 11:1
				11:2-3
11:4-7	11:4-6	11:4-7	11:4-5	11:4
				11:5-6
			11:6-7
	11:7			11:7

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. those who seek YHWH and live to please Him

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

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

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

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

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

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

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

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

1. what happens on earth

2. the motives of the human heart

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

SPECIAL TOPIC: GOD TESTS HIS PEOPLE

SPECIAL TOPIC: THAT DAY

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

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

The OT lists several things YHWH hates.

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

2. all who do iniquity — Ps. 5:5

3. one who loves violence — Ps. 11:5

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

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

11. divorce — Mal. 2:16

11:6

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

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

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

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

11:6b Does this refer to

1. hyperbolic poetic imagery about the circumstances of this life

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

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

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

SPECIAL TOPIC: FIRE

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

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

1. Psalm 11:6 — describing a wind

2. Psalm 119:53 — as burning indignation

3. Lamentation 5:10 — as burning famine

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

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

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

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

This same idiom was used by Jesus in

1. Matt. 20:22; Mark 10:38,39

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

3. John 18:11

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

Some of the actions of the righteous God are:

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

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

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

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

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

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

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

DISCUSSION QUESTIONS

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

1. What does "take refuge" mean?

2. Explain verse 3 in your own words.

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

4. Does YHWH test humans (Ps. 11:5)?

How and why?

Psalm 12

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
God a Helper Against the Treacherous MT Intro "For the choir director; upon an eight-stringed lyre. A psalm of David" 12:1-5	Man's Treachery and God's Constancy 12:1-2	Prayer for Deliverance from Personal Enemies (A Lament) 12:1-2	Prayer for Help 12:1-2	Against a Treacherous World 12:1-2
	12:3-5	12:3-4	12:3-4	12:3-5
		12:5-6	12:5
12:6-8	12:6-7		12:6	12:6
		12:7-8	12:7-8	12:7-8
	12:8

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

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

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

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

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

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

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

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

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

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

1. their numbers are greatly reduced (LXX)

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

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

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

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

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

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

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

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

2. tongue that speaks great things

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

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

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

1. because of the devastation of the afflicted

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

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

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

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

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

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

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

4. used of panting or sighing for something

a. place of safety — Ps. 12:5

b. vision being fulfilled — Hab. 2:3

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

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

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

1. pure words (cf. Ps. 19:8; 119:140)

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

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

12:6

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

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

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

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

SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE

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

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

1. speak falsehood, Ps. 12:2

2. have flattering lips, Ps. 12:2

3. have a double heart, Ps. 12:2

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

5. devastate the needy, Ps. 12:5

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

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

12:8

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

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

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

2. in Hiphil, "to treat lightly"

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

1. revocalization — "hold vile"

2. different supposed root — "pit"

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

4. emendation — "astral bodies"

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

1. the meaning of the whole Psalm

2. the central truth of the strophe

3. the possible parallelism of the lines

4. possible cognate roots

give us the best guess!

DISCUSSION QUESTIONS

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

1. What is a double heart (Ps. 12:2)?

2. What does verse 4 mean?

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

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Psalm 3

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Psalm 4

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Psalm 5

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Psalm 6

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Psalm 7

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Psalm 8

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Psalm 9

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Psalm 10

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Psalm 11

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Psalm 12

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Psalm 3

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Psalm 4

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Psalm 5

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Psalm 6

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Psalm 7

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Psalm 8

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Psalm 9

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Psalm 10

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Psalm 11

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Psalm 12

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