STROPHE DIVISIONS OF MODERN TRANSLATIONS

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

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

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

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

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

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

1. two in verse 1

2. two in verse 2

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

1. forgotten by God, Ps. 13:1a

2. God has hidden Himself, Ps. 13:1b

3. personal sorrow, Ps. 13:2a,b

4. his enemy is exalted, Ps. 13:2c

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. lest I die

2. lest my enemy brag

3. lest my adversaries rejoice

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

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

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

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

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

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

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

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

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

DISCUSSION QUESTIONS

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

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

1. Verses 1-2 describe how faithful followers feel in a fallen world. Explain this in your own words.

2. Is death a "sleep"?

3. Define and explain "lovingkindness."

4. How does the word "salvation" change meanings from the OT to the NT? 

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

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

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

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 16:1-4
 ¹Preserve me, O God, for I take refuge in You.
 ²I said to the Lord, "You are my Lord;
 I have no good besides You."
  ³As for the saints who are in the earth,
 They are the majestic ones in whom is all my delight.
 ⁴The sorrows of those who have bartered for another god will be multiplied;
 I shall not pour out their drink offerings of blood,
 Nor will I take their names upon my lips.

16:1 "Preserve me, O God" This is the only imperative (BDB 1033, KB 1570, Qal imperative) in Psalm 16. It is an urgent prayer request. From Ps. 16:10-11 it becomes obvious that the psalmist is facing death. He requests life but knows that even death will not separate him from God (cf. Rom. 8:31-38).

In this Psalm Deity is called by

1. El, Ps. 16:1 (general title of God in the ANE)

2. YHWH, Ps. 16:2,5,7,8 

3. Adon, Ps. 16:2

See SPECIAL TOPIC: NAMES FOR DEITY at Ps. 1:1.

▣ "for I take refuge in You" This is the theme of many Psalms! For "refuge" see notes at Ps. 5:11.

Humans are made in the image and likeness of God Himself (cf. Gen. 1:26-27). We were created for fellowship (cf. Gen. 3:8). We can find peace, rest, joy, purpose, and safety only in Him!

16:2 This is the psalmist's profession of faith. Verse 2 seems to summarize a previous prayer or confession.

NASB"I have no good beside You"
NKJV"My goodness is nothing apart from You"
NRSV"I have no good apart from You"
TEV"all the good things I have come from You"
REB"from You alone comes the good I enjoy"
NET Bible"my only source of well-being"
JPSOA
footnote"I have no good but in You"

One is tempted to read into this phrase the NT doctrine of justification, but in the OT a better parallel is Ps. 73:25-28. YHWH is the psalmist's only "good." The idols of the nations are false (cf. Ps. 16:3-4). The gracious, merciful, covenant God honors those who trust Him and live according to His covenant requirements (i.e., OT — Mosaic covenant; NT — the gospel, cf. Jer. 31:31-34; Ezek. 36:25-27). The result is a life and an afterlife of fellowship with God.

16:3-4 There are many questions about how to understand this verse. The Jewish Study Bible says of them (p. 1297) that "These are among the most obscure verses in the Psalter."

1. Who are "the saints" (BDB 872) — Some (NEB, NJB) scholars take the last words of Ps. 16:2 and bring the negative into Ps. 16:3, which makes "saints" refer to "the sacred spirits of the earth" (i.e., the idols of Ps. 16:4). See note below.

2. Who are "the majestic ones" (BDB 12) — Because of parallelism they are either positive (i.e., godly ones, cf. TEV) or negative (i.e., Canaanite idols, NJB).

It is possible to take these two titles as referring to the covenant people in Ps. 16:3 who become idolaters in Ps. 16:4. Many translations separate verses 3 and 4 into separate strophes. The question is, "Do Ps. 16:3-4 form a contrast or an extended description?"

16:3 "saints" This is the Hebrew term Kadosh (BDB 872), which is used for

1. the faithful followers of YHWH — Deut. 33:3; Ps. 34:9; Dan. 8:24

2. spiritual beings (i.e., angels) — Job 5:1; 15:15; Ps. 89:5,7; Dan. 8:13 (twice); Zech. 14:5

SPECIAL TOPIC: SAINTS (HOLY) (קדוש)

16:4

NASB, NKJV,
NRSV"sorrows"
TEV"troubles"
NJB"teeming idols"
LXX"infirmities"
REB"endless trouble"

The word "troubles" (עצבות, BDB 781) is very similar to "idols" (עצבים, BDB 781, NJB). The context is obviously about idolatry. Exactly who is referred to in Ps. 16:3 is uncertain.

It is possible to see the term "another" (אחר, BDB 29 I, Ps. 16:4) as "other gods" (אחרים, cf. Isa. 42:8; NET Bible, p. 866, #29).

For an extensive discussion see NIDOTTE, vol. 2, pp. 860-862 or UBS Handbook, pp. 141-142.

▣ The psalmist who takes refuge in YHWH refuses to

1. pour out a drink offering of blood (of animal sacrifices or a metaphor for wine)

2. take their names on his lips (cf. Exod. 20:3-5)

NASB (UPDATED) TEXT: PSALM 16:5-6
 ⁵The Lord is the portion of my inheritance and my cup;
 You support my lot.
 ⁶The lines have fallen to me in pleasant places;
 Indeed, my heritage is beautiful to me.

16:5-6 Possibly the drink offering mentioned in verse 4 reminded the psalmist of the idiom of "cup," which denoted one's destiny (cf. Ps. 11:6; 23:5; 75:8; 116:13). Usually it has a negative connotation but not here.

The "lot" alludes to the dividing of the land of Canaan into tribal allocations by Joshua, by lot (cf. Joshua 13-19), which is the prophetic fulfillment of YHWH's promise to Abraham (cf. Gen. 12:1-3). The Levites and Priests inherited only 48 cities (cf. Joshua 20-24). They were said to have the Lord Himself as their inheritance (cf. Num. 18:20; Deut. 18:1). However, in Psalm this designation is expanded to all faithful followers (cf. Ps. 73:26; 119:57; 142:5; also Lam. 3:24).

Verse 6 continues this imagery by "lines have fallen to me." The psalmist asserts that his inheritance is beautiful (i.e., Jer. 3:19).

NASB (UPDATED) TEXT: PSALM 16:7-11
 ⁷I will bless the Lord who has counseled me;
 Indeed, my mind instructs me in the night.
 ⁸I have set the Lord continually before me;
 Because He is at my right hand, I will not be shaken.
 ⁹Therefore my heart is glad and my glory rejoices;
 My flesh also will dwell securely.
 ¹⁰For You will not abandon my soul to Sheol;
 Nor will You allow Your Holy One to undergo decay.
 ¹¹You will make known to me the path of life;
 In Your presence is fullness of joy;
 In Your right hand there are pleasures forever.

16:7-11 The psalmist asserts his faith in YHWH's

1. counsel, Ps. 16:7a (cf. Ps. 32:8)

2. instructions, Ps. 16:7b

3. powerful presence, Ps. 16:8,11

4. victory, Ps. 16:8b

The result is that he rejoices in his security in YHWH (cf. Ps. 16:9), even in death (Ps. 16:10-11).

1. He will not abandon the psalmist in Sheol, Ps. 16:10 (cf. Job 14:14-15; 19:25-27)

2. He will make known to him the path of life (cf. Ps. 139:24; Pro. 15:24; i.e., an idiom for daily faithful living; for a similar phrase see Ps. 101:2,6)

3. He will be with him personally, even in Sheol (cf. Ps. 139:7-8)

4. He provides in abundance all the psalmist needs

Even in times of distress the faithful follower can know that YHWH is with him/her, for him/her, and will never leave him/her! This faith in YHWH's faithfulness is our hope, joy, peace, rest, and victory!

16:8b "at my right hand" YHWH's right hand (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM) [anthropomorphism] at Ps. 2:4-6). The right hand is proverbial for power and strength. The Messiah is described as seated on God's right hand which denotes the place of power, preeminence, and authority.

The combination of several elements in this Psalm made it Messianic for the Apostles, Peter and Paul

1. right hand imagery, Ps. 16:8,11

2. life beyond the physical existence

3. title "Holy One"

See fuller note at verse 10.

16:9

NASB, NKJV"my glory"
NRSV, NJB"my soul"
LXX"my tongue"
JPSOA"my whole being"
REB"my spirit"

The Hebrew word "glory" (כבודי, BDB 458 II) may be a scribal error for "liver" (כדבכ, BDB 458, cf. Gen. 49:6; Ps. 30:12), which, like the heart, denoted the whole person (cf. NIDOTTE, vol. 2, pp. 587-588; NET Bible, p. 866, #11). Notice that "heart," "liver/glory," and "flesh" all are parallel and denote the psalmist himself.

16:10

NASB, NKJV"Your Holy One"
NRSV, JPSOA"your faithful one"
NJB, REB"your faithful servant"
LXX"your devout"
NET Bible"your faithful follower"

The Hebrew has "your godly one" (חסיד, BDB 339). This word is used often to describe those covenant people who loved, served, and obeyed YHWH (cf. Ps. 4:3; 12:2; 32:6; 86:2; Micah 7:2). When used of YHWH it is translated "kind" (cf. Ps. 18:25; 145:17) or "gracious" (cf. Jer. 3:12).

Because this verse is quoted by both Peter (cf. Acts 2:27,31) and Paul (cf. Acts 13:35) to refer to Jesus' resurrection, in this Psalm the term is translated "Holy One" (NASB, NKJV). I am not sure how to view this verse in Psalm 16. In context it obviously refers to a godly, faithful Israelite (note the parallelism of Ps. 16:10). It could then have been understood by an Apostle as

1. prophetic

2. typological

3. multiple fulfillment

The Apostles looked back into the OT and saw many signs and foreshadowing, as well as specific predictions, of the life, work, death, resurrection, and coming again of Jesus Christ! I trust their inspiration.

NASB, REB"the pit"
NKJV, LXX"corruption"
NRSV, JPSOA"the Pit"
NJB"the abyss"

The MT has "Pit" (BDB 1001) and it is parallel to Sheol (cf. Job 33:18; Isa. 38:17-18). For Sheol see SPECIAL TOPIC: Where Are the Dead? at Ps. 1:6 and the notes at Ps. 6:5; 9:13. Both were ways of referring to death.

The LXX is quoted by both Peter and Paul in Acts to confirm the resurrection of Jesus. There are several places in the OT which assert, or at least hint at, a resurrection (cf. Job 14:14-15; 19:25-27; Ps. 17:15; 49:15; 56:13; 73:24,25; 86:13; Isa. 26:19; Dan. 12:2). Ezekiel 37 seems to refer to a restoration of the nation, not individual resurrection.

Thank God for the full revelation of the NT.

1. Jesus' empty tomb and post-resurrection appearances

2. Paul's discussion of resurrection in 1 Corinthians 15

The afterlife is a progressive revelation!

The life, teachings, death, and resurrection of Jesus changed the Apostles' worldview. Their OT perspective was modified. They began to search the OT for prophecies, typologies, and hints of this new reality. Jesus Himself may have started this by revelatory interpretations about Himself from the OT to the two disciples on the road to Emmaus, who passed them on to the group in the upper room (cf. Luke 24:25-27).

DISCUSSION QUESTIONS

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

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

1. Define the word "saints."

2. Are the "saints" the same as "the majestic ones"?

3. How is verse 4 related to idolatry?

4. Define the OT use of the term "portion."

Is it parallel to "lot"?

5. What organ of the human body was believed to be the origin of thought and feelings?

6. Is this a Messianic Psalm because verse 10 is quoted in Acts 13:35?

7. Why is biblical faith described as a "path"?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

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

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

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 18:1-3
 ¹"I love You, O Lord, my strength."
 ²The Lord is my rock and my fortress and my deliverer,
 My God, my rock, in whom I take refuge;
 My shield and the horn of my salvation, my stronghold.
 ³I call upon the Lord, who is worthy to be praised,
 And I am saved from my enemies.

18:1-3 The psalmist addresses his God with a series of powerful titles and allusions (same poem in 2 Samuel 22). In the midst of life's stresses he knew the unchanging character of the God of creation and redemption. Notice the personal element in the "my" pronouns.

1. my strength — BDB 305, KB 304, noun only here and 1 Sam. 22:2

2. my rock (twice) — two different Hebrew roots

a. BDB 700 I — cf. Ps. 31:3; 42:10; 71:3

b. BDB 849 — cf. Deut. 32:4,15,30

3. my fortress — BDB 845 II, KB 622, cf. Ps. 31:3; 71:3; 91:2; 144:2

4. my deliverer — BDB 812, KB 930, Piel participle, cf. Ps. 40:17; 70:5; 144:2

5. my God (El) in whom I take refuge — BDB 340, KB 337, Qal imperfect, cf. Ps. 2:12; 5:11; 7:1; 11:1; 16:1; 25:20; 31:1; 37:40; 57:1; 61:5; 64:10; 71:1; 118:8-9; 141:8; 143:9; 144:2; Pro. 30:5

6. my shield — BDB 171, KB 545 I, cf. Ps. 3:3; 7:10; 18:30,35; 28:7; 33:20; 59:11; 84:11; 115:9-11; 119:114; 144:2; Pro. 2:7; 30:5

7. the horn of my salvation

a. "horn" (BDB 901) — an idiom of power or strength, cf. Ps. 75:10

b. "horn" may mean "hill," cf. Isa. 5:1; if so, it is similar imagery to fortress or stronghold (NIDOTTE, vol. 3, p. 991)

8. my stronghold — BDB 960 I, KB 640, cf. Ps. 9:9; 46:7,11; 48:3; 59:9,16,17; 62:2,6; 94:22; 144:2

9. the Lord who is worthy to be praised — BDB 237, KB 248, Pual participle, cf. Ps. 48:1; 96:4; 145:3

The accumulative effect of these words of safety, protection, and security is powerful and emotional. Life in a fallen world is hard, unfair, and unpredictable but then there is our God who is exactly the opposite!

18:1 "love" This word (BDB 933, KB 1216, Qal imperfect) is the same Hebrew root (רחם) as "womb," but before we read too much into this, the same root also means "vulture"! Be careful of etymology as the only source for meaning. Context determines meaning!

The Qal stem of this verb is found only here and refers to man's love for God. The Piel stem is much more common and is used of God's compassion for covenant humanity (cf. Exod. 33:19; Deut. 13:13; 30:3; Isa. 14:1; 27:11; 30:18; 49:10,13; 54:8,10; 55:7; 60:10).

This verb is not paralleled in 2 Samuel 22 and BDB thinks it may have been added, possibly when the psalm became liturgical for the community.

NASB (UPDATED) TEXT: PSALM 18:4-6
 ⁴The cords of death encompassed me,
 And the torrents of ungodliness terrified me.
 ⁵The cords of Sheol surrounded me;
 The snares of death confronted me.
 ⁶In my distress I called upon the Lord,
 And cried to my God for help;
 He heard my voice out of His temple,
 And my cry for help before Him came into His ears.

18:4-5 The psalmist describes his distress in vivid, parallel, poetic language.

1. the cords (i.e., snares, cf. Pro. 13:14; 14:27) of death encompassed me — BDB 67, KB 79, Qal perfect, cf. Ps. 116:3; it is possible that "cords," following 2 Samuel 22, should be understood as "waves," which forms a good parallel to the next line of poetry. The NIDOTTE, vol. 1, p. 482, mentions that the DSS (IQH 3:28; 5:39) uses the verb for thanking God for deliverance from

a. "pangs of death"

b. "rivers of Belial"

This also fits the context here.

2. the torrents of Belial (BDB 116, cf. Nah. 1:15; 2 Cor. 6:15) terrified me — BDB 129, KB 147, Piel imperfect; the verb is used often in Job (cf. Job 3:5; 9:34; 13:11,21; 15:24; 18:11; 33:7). In 2 Sam. 22:5 "Belial" is translated "destruction," which shows it can be non-personal

3. the cords of Sheol (see Special Topic at Ps. 1:6) surround me — BDB 685, KB 738, Qal perfect, cf. Ps. 17:11; 22:12,16; 49:5; 88:17; 118:10-12

4. the snares of death confronted me — BDB 869, KB 1068, Piel perfect, cf. Ps. 18:18; Job 30:27

As "my" was prominent in Ps. 18:1-3, now "me" as the object of attack is prominent in verses 4-5. Every human is fearful of death until they have a personal faith encounter with the God of life and love (cf. 1 John 4:7-21)! Satan does not control death but he does magnify the fear of death.

18:6 Verse 6 is the psalmist's response to his sense of impending death (i.e., "distress," BDB 856 II, cf. Job 15:24; 38:23; Ps. 66:14; 119:143).

1. I called upon the Lord — BDB 894, KB 1128, Qal imperfect

2. I cried to my God — BDB 1002, KB 1443, Piel imperfect

His prayers are answered.

1. He heard my voice out of His temple

2. He heard my cry for help before it came into His ears (cf. Ps. 6:8-9; 28:2,6)

Notice the parallelism of lines 1 and 2 then lines 3 and 4. This synonymous parallelism is characteristic of Hebrew poetry (see Introductory Article). The God of protection is also the God who responds to prayer!

NASB (UPDATED) TEXT: PSALM 18:7-15
 ⁷Then the earth shook and quaked;
 And the foundations of the mountains were trembling
 And were shaken, because He was angry.
 ⁸Smoke went up out of His nostrils,
 And fire from His mouth devoured;
 Coals were kindled by it.
 ⁹He bowed the heavens also, and came down
 With thick darkness under His feet.
 ¹⁰He rode upon a cherub and flew;
 And He sped upon the wings of the wind.
 ¹¹He made darkness His hiding place, His canopy around Him,
 Darkness of waters, thick clouds of the skies.
 ¹²From the brightness before Him passed His thick clouds,
 Hailstones and coals of fire.
 ¹³The Lord also thundered in the heavens,
 And the Most High uttered His voice,
 Hailstones and coals of fire.
 ¹⁴He sent out His arrows, and scattered them,
 And lightning flashes in abundance, and routed them.
 ¹⁵Then the channels of water appeared,
 And the foundations of the world were laid bare
 At Your rebuke, O Lord,
 At the blast of the breath of Your nostrils.

18:7-15 This strophe describes God's response to the psalmist's prayer. God arouses Himself for action (i.e., [1] holy war imagery or [2] rises from His throne)!

1. in verse 7 the distress of the faithful follower causes Divine anger (BDB 354, KB 351, Qal perfect, see Special Topic at Ps. 2:4-6). This burning anger (earthquake imagery, cf. Isa. 29:6) is characterized in verse 8 (i.e., thunderstorm imagery, cf. Deut. 33:26; Isa. 29:6). It is possible this imagery reflects Exod. 19:18-19 (i.e., giving of the Mosaic covenant at Mt. Sinai).

2. YHWH's response is characterized in the imagery of a thunderstorm in verses 9-15.

a. bowed the heavens (cf. Isa. 64:1). The REB revocalizes the phrase and has, "He parted the heavens." This same imagery is reflected in Isa. 34:4; Rev. 6:12-14.

b. came down with thick darkness

c. darkness of waters

d. thick clouds of the skies

e. brightness before Him

f. hailstones and coals of fire

g. thundered in the heavens

h. lightning flashes

i. channels of water

In many ways this description alludes to the Shekinah cloud of glory during the wilderness wandering period, both hiding and revealing YHWH (cf. Exod. 13:21-22; 19:19-20,24; 16:10; 19:9,16; 24:15-18; 40:34-38).

18:7 "the earth shook and quaked" The interpretive question is, "Is this literal or figurative?"

1. literal — their imagery of an earthquake as a sign of God's coming presence, Exod. 19:18; Ps. 68:7-8

2. figurative — a personification of "the earth"

a. the earth brought forth — Gen. 1:12,24

b. the earth swallowed them — Exod. 15:12; Num. 16:34

c. the earth spewed out — Lev. 18:25,28; 20:22

d. the earth opened its mouth — Num. 16:32; 26:10; Deut. 11:6; Ps. 106:17

e. the earth as a witness — Deut. 4:26; 30:19; 31:28; 32:1

f. speak to the earth — Job 12:8; 16:18; Ps. 50:4

g. the earth will rise up against him — Job 20:27

h. the earth cries out — Job 31:38

i. the earth praises YHWH — Ps. 69:34

j. the earth rejoices — Ps. 96:11; 97:1

k. the earth trembled — Jdgs. 5:4; 1 Sam.14:15; Isa. 13:13

l. the earth mourns — Isa. 24:4; 33:9; Hos. 4:3

18:8 "fire" See Special Topic at Ps. 11:6.

18:9 "He. . .came down" YHWH lives in heaven. His presence dwells between the cherubim on the ark of the covenant, but from time to time the Bible speaks of His coming to humans in special ways (i.e., theophanies, cf. Exodus 3). Exodus 3:7-8 is a specific example of YHWH responding to His people's need and acting on their behalf. In this context the imagery is described as a violent thunderstorm.

18:10-11 This describes YHWH in imagery of a thunderstorm. Rain was important for semi-desert dwellers but storms were frightening. In Israel's history after they entered Canaan the Israelites became influenced by the fertility gods, especially Ba'al, the storm god, the giver of rain and fertility. However, the true "storm god" was YHWH (note the imagery of Exodus 19).

18:10 "cherub" Note parallel imagery in Ps. 104:3. See Special Topic below.

SPECIAL TOPIC: CHERUBIM

18:11 "He made darkness His hiding place" In the OT to see YHWH meant death (cf. Gen. 16:13; 32:30; Exod. 3:6; 33:20; Jdgs. 6:22-23; 13:22; 1 Kgs. 19:13; Isa. 6:5; Acts 7:32). The thick dark cloud was a way of protecting the Israelites (cf. Exod. 19:9; 20:21; Deut. 4:11; 5:23).

18:15 "the foundations of the world" This imagery is expressed as

1. the pillars of the earth — 1 Sam. 2:8; Job 9:6; 38:4-6; Ps. 75:3; 104:5

2. the roots of the mountains — Deut. 32:22; Job 28:9; Jonah 2:6

It is possible that verse 15 is alluding to YHWH's great act of deliverance in

a. prose — Exod. 14:21-22,29

b. poetry — Exod. 15:8; Ps. 106:9

NASB (UPDATED) TEXT: PSALM 18:16-19
 ¹⁶He sent from on high, He took me;
 He drew me out of many waters.
 ¹⁷He delivered me from my strong enemy,
 And from those who hated me, for they were too mighty for me.
 ¹⁸They confronted me in the day of my calamity,
 But the Lord was my stay.
 ¹⁹He brought me forth also into a broad place;
 He rescued me, because He delighted in me.

18:16-19 This strophe describes YHWH's deliverance of the psalmist. Also note the "distress" of verse 6 is now clarified as "those who hate me, for they were too mighty for me. They confronted me in the day of my calamity" (cf. Ps. 59:16-17)!

1. He sent from on high, He took me, cf. Ps. 144:7

2. He drew me out of many waters, cf. Ps. 32:6

3. He delivered me from my strong enemy

4. He delivered me from those who hate me

5. He brought me forth into a broad place, an idiom for freedom, cf. Ps. 4:1; 31:8; 118:5

6. He secured me, because He delighted in me, cf. 2 Sam. 22:20; Ps. 37:23; 41:11; 147:11

18:16 "He drew me out of many waters" This root, משׁה (BDB 602, KB 642) is found only (1) here [and the parallel in 2 Sam. 22:17] and (2) in the account of Moses' rescue in Exod. 2:10. It became the popular etymology of the name "Moses."

The "many waters" can be understood in two ways.

1. a contextual metaphor of trouble/problems/attacks (cf. Ps. 32:6; 46:1-3; 69:1-2; 124:1-5; 144:5-8; Isa. 43:2

2. an allusion to the Genesis account of YHWH defeating the waters of chaos (cf. Ps. 74:13-14; 89:9-10; 104:6-7; Isa. 51:9-10, see the Jerome Biblical Commentary, p. 578, and my note at Gen. 1:2, "the deep" at www.freebiblecommentary.org in Genesis 1-11)

NASB (UPDATED) TEXT: PSALM 18:20-24
 ²⁰The Lord has rewarded me according to my righteousness;
 According to the cleanness of my hands He has recompensed me.
 ²¹For I have kept the ways of the Lord,
 And have not wickedly departed from my God.
 ²²For all His ordinances were before me,
 And I did not put away His statutes from me.
 ²³I was also blameless with Him,
 And I kept myself from my iniquity.
 ²⁴Therefore the Lord has recompensed me according to my righteousness,
 According to the cleanness of my hands in His eyes.

18:20-24 Notice the inclusio of Ps. 18:20 compared to Ps. 18:24. This strophe should not be understood as the psalmist claiming sinlessness or perfection. Theologically he is asserting his "blamelessness" (see Special Topic below).

Notice the parallelism of each pair.

1. according to my righteousness

2. according to the cleanness of my hands

3. I have kept the ways of the Lord

4. I have not wickedly departed from my God

5. all His ordinances were before me (for #5 and #6 see Special Topic at Ps. 1:2)

6. I did not put away His statutes from me

7. I was blameless with Him

8. I kept myself from my iniquity

SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH

18:20 "He has recompensed me" This verb (BDB 996, KB 1427) is repeated at the close of the strophe (cf. Ps. 18:24). There are consequences for unbelief, but, thank God, there are benefits for a faithful follower! These are spelled out in the next strophe (Ps. 18:25-29).

NASB (UPDATED) TEXT: PSALM 18:25-29
 ²⁵With the kind You show Yourself kind;
 With the blameless You show Yourself blameless;
 ²⁶With the pure You show Yourself pure,
 And with the crooked You show Yourself astute.
 ²⁷For You save an afflicted people,
 But haughty eyes You abase.
 ²⁸For You light my lamp;
 The Lord my God illumines my darkness.
 ²⁹For by You I can run upon a troop;
 And by my God I can leap over a wall.

18:25-29 These are the wonderful, divine consequences which follow a faithful believer.

1. "With the kind (BDB 339), You show Yourself kind" (BDB 338, KB 336, Hithpael imperfect; this verse and the parallel in 2 Sam. 22:26 are the only places in the OT that the verb form of this special covenant noun, hesed, occurs; see Special Topic at Ps. 5:7). Notice that "with" (עם) introduces Ps. 18:25-26, while "for" (כי) introduces Ps. 18:27-29.

2. "With the blameless (BDB 1071, cf. Ps. 18:23) You show Yourself blameless" (BDB 1070, KB 1752, Hithpael imperfect).

3. "With the pure (BDB 140, KB 162, Niphal participle, cf. Isa. 52:11) You show Yourself pure" (BDB 140, KB 162, Hithpael imperfect). Notice the antithetical parallelism of Ps. 18:26 and 27.

4. "With the crooked (BDB 786 I) You show Yourself twisted (BDB 836, KB 990, Hithpael imperfect). "Crooked" is the opposite of righteous, which denoted that which was straight, see Special Topic at Ps. 1:5.

5. "For You save (BDB 446, KB 448, Hiphil imperfect) an afflicted people." Poor or afflicted people are contrasted with wicked people.

6. "But haughty eyes (BDB 926, KB 1202, Qal participle, cf. Isa. 2:11; 5:15) You abase" (BDB 1050, KB 1631, Hiphil imperfect). Notice the antithetical parallelism of Ps. 18:27 (2 Samuel 22 parallel is slightly different).

The strophe affirms the basic biblical truth that one reaps what he/she sows (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7-10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12).

18:28-29 The form of Ps. 18:25-27 is altered in Ps. 18:28-29. The psalmist makes several assertions about YHWH's actions.

1. For You light (BDB 21, KB 24, Hiphil imperfect) my lamp (BDB 632, 2 Sam. 22:29 has "You are my Lamp."

2. YHWH my God illumines (BDB 618, KB 667, Hiphil imperfect, synonymous parallelism for verbs) my darkness (objects are antithetical parallelism, i.e., lamp vs. darkness).

3. For by You I can run (i.e., defeat) upon a troop (BDB 151 I, i.e., military unit). Some English translations take גדוד (BDB 151) in the sense of "bank" and translate a phrase which parallels "leap over a wall" (cf. REB, NIB). The LXX (i.e., A New English Translation of the Septuagint, 2007) has a totally different phrase, "because in you I shall be rescued from a pirate's nest." The 1970 translation of the LXX has the traditional translation. The UBS Text Project gives the word "troop" an "A" rating. The parallel in 2 Samuel 22 also has it.

The AB thinks "troop," which is found only here, should be "sinew," גד, which would also parallel the next line (p. 114).

4. By my God I can leap over a wall. Numbers 3 and 4 are not synonymous but are two different ways to show the power of God's empowering.

NASB (UPDATED) TEXT: PSALM 18:30-36
 ³⁰As for God, His way is blameless;
 The word of the Lord is tried;
 He is a shield to all who take refuge in Him.
 ³¹For who is God, but the Lord?
 And who is a rock, except our God,
 ³²The God who girds me with strength
 And makes my way blameless?
 ³³He makes my feet like hinds' feet,
 And sets me upon my high places.
 ³⁴He trains my hands for battle,
 So that my arms can bend a bow of bronze.
 ³⁵You have also given me the shield of Your salvation,
 And Your right hand upholds me;
 And Your gentleness makes me great.
 ³⁶You enlarge my steps under me,
 And my feet have not slipped.

18:30-36 This strophe explains why the psalmist gives YHWH the titles of Ps. 18:2. His actions bring the titles!

1. His way is blameless (lit. "complete" or "perfect," BDB 1071, cf. Ps. 18:23,30,32).

2. His word/promise (BDB 57, used 19 times in Psalm 119) is tried or tested (BDB 864, KB 1057, Qal passive participles, cf. 2 Samuel 22:31; Psalm 119:140; Proverbs 30:5). See videos on "The Trustworthiness of God's Word" on www.freebiblecommentary.org, sermons from Lakeside Baptist Church, Dallas, TX.

3. He is a shield (BDB 171, cf. Ps. 18:2)

4. He is a rock (BDB 849, cf. Ps. 18:2)

5. He girds (BDB 25, KB 28, Piel participle, cf. Ps. 18:39) me with strength (BDB 298, synonym of BDB 305 in Ps. 18:2)

6. He makes my way blameless (BDB 1071, cf. Ps. 18:23,30,32)

7. He makes my feet secure (BDB 763, KB 840, Hiphil imperfect) like hinds' feet (i.e., sure-footed deer who can walk safely in rugged, rocky places, cf. Hab. 3:19)

8. He trains/equips/teaches me for battle, cf. Ps. 144:1

9. He has given me the shield of His salvation, cf. Ps. 18:2

10. His right hand upholds me, cf. Ps. 63:8; 119:117 (the right hand is an idiom of powerful action, see SPECIAL TOPIC: HAND at Ps. 7:3-4)

11. His gentleness/humility (KB 855 II, cf. 2 Sam. 22:36; also note Pro. 15:33; 18:12; 22:4) makes me great

12. He enlarges (BDB 931, KB 1210, Hiphil imperfect) my steps (i.e., parallels 18:19a; Ps. 4:1; 12:5; 31:8; 118:5). NIDOTTE, vol. 1, p. 317 has a good insight, "What is certain is that whereas spaciousness signifies salvation, narrowness symbolizes trouble and danger."

13. He enables the psalmist's feet to not slip (BDB 588, KB 609, Qal perfect, i.e., stayed on the path, cf. Ps. 18:20-24; see note at Ps. 1:1 for path/way)

18:30 "For who is God, but the Lord" This is an allusion to monotheism. See Special Topic at Ps. 2:7.

18:35

NASB, NKJV"gentleness"
NRSV"help"
JPSOA"care"
NASB, JPSOA
footnotes"condescension"
REB, NAB"stoop down"
LXX"instruction"

The Hebrew root is "condescension" (BDB 776, ענה) or "humility" (BDB 776, ענוה). BDB supports the second option (NASB), but UBS Text Project gives the first option a "B" rating (some doubt, NRSV).

NASB (UPDATED) TEXT: PSALM 18:37-42
 ³⁷I pursued my enemies and overtook them,
 And I did not turn back until they were consumed.
 ³⁸I shattered them, so that they were not able to rise;
 They fell under my feet.
 ³⁹For You have girded me with strength for battle;
 You have subdued under me those who rose up against me.
 ⁴⁰You have also made my enemies turn their backs to me,
 And I destroyed those who hated me.
 ⁴¹They cried for help, but there was none to save,
 Even to the Lord, but He did not answer them.
 ⁴²Then I beat them fine as the dust before the wind;
 I emptied them out as the mire of the streets.

18:37-42 This strophe is the psalmist's description of how, by YHWH's help/empowerment, he defeated his enemies. Again, it is uncertain who these enemies are, but Ps. 18:41 implies they were fellow Israelites (i.e., Saul's army, Absalom, or other rebels).

1. I pursued my enemies

2. I overtook them

3. I did not turn back (but the enemies will, cf. Ps. 18:40)

4. I shattered them

a. they were unable to rise

b. they fell under my feet

5. You have girded (i.e., prepared for action) me with strength for battle

6. You have subdued (i.e., caused to bow) them

7.  You have made them turn their backs

8. I destroyed those who hated me

9. I beat them fine as the dust

10. I emptied them out as the mire of the streets (cf. 2 Sam. 22:43; Micah 7:10)

Notice some describe David's actions and some YHWH's enabling actions.

NASB (UPDATED) TEXT: PSALM 18:43-45
 ⁴³You have delivered me from the contentions of the people;
 You have placed me as head of the nations;
 A people whom I have not known serve me.
 ⁴⁴As soon as they hear, they obey me;
 Foreigners submit to me.
 ⁴⁵Foreigners fade away,
 And come trembling out of their fortresses.

18:43-45 This strophe deals with the King of Israel's exalted place in YHWH's plans for the nations. Israel ("the people" of Ps. 18:43a) was meant to inform the nations and draw them to faith in YHWH (see Special Topic at Intro. to Psalm 2). But notice that Israel was "contentious" (cf. Ps. 35:1).

Notice the different phrases that refer to non-Israelites (i.e., Gentiles).

1. the King of Israel (cf. Ps. 18:50) was made the head of the nations

2. the nations are a people who the King had not known but now they serve (BDB 712, KB 773, Qal imperfect) him

3. as soon as these nations hear the King they

a. obey (BDB 1033, KB 1570, Niphal imperfect)

b. submit (lit. "lying" or "deceive," but used in the sense of "cringe"; possibly "leanness" or their reduced number and influence. The Hebrew verb has both senses) — BDB 471, KB 469, Piel imperfect

c. fade away — BDB 615, KB 663, Qal imperfect

d. come trembling — BDB 353, KB 350, Qal imperfect; only here in the OT out of their fortresses — (possibly "fatness," BDB 689, or KB 604, "prison," cf. Micah 7:17)

Notice all the imperfects (nine) which denote ongoing action (i.e., continual defeat).

NASB (UPDATED) TEXT: PSALM 18:46-50
 ⁴⁶The Lord lives, and blessed be my rock;
 And exalted be the God of my salvation,
 ⁴⁷The God who executes vengeance for me,
 And subdues peoples under me.
 ⁴⁸He delivers me from my enemies;
 Surely You lift me above those who rise up against me;
 You rescue me from the violent man.
 ⁴⁹Therefore I will give thanks to You among the nations, O Lord,
 And I will sing praises to Your name.
 ⁵⁰He gives great deliverance to His king,
 And shows lovingkindness to His anointed,
 To David and his descendants forever.

18:46-50 This strophe is the psalmist's thanksgiving to YHWH for His character and actions!

Notice the titles and characterizations of YHWH.

1. lives — this is the adjective (BDB 311) which comes from the verb "to be" (BDB 217), which is the meaning of YHWH (see Special Topic at Ps. 1:1). He is the ever-living, only-living One! The phrase "as YHWH lives" is usually an introduction to an oath, but here it introduces a doxology.

2. my rock — denotes power and stability (cf. Ps. 18:2,31)

3. the God (אלה) of my salvation

4. His acts on the King's behalf

a. executes vengeance (BDB 668)

b. subdues peoples

c. delivers (cf. Ps. 18:50)

d. lifts him above his enemies

e. rescues him from the violent man

Notice in light of this what the King of Israel will do.

1. give thanks among the nations

2. sing praises to His Name

The King does this because of

1. YHWH's deliverance

2. YHWH's lovingkindness to the King and his descendants forever (cf. 2 Samuel 7)

18:49 This verse (or 2 Sam. 22:50) is used by Paul in Rom. 15:9 to show that YHWH's plan of redemption from the very beginning included the Gentiles (note Gen. 1:26-27; 12:3; Exod. 19:5-6).

Paul also used Deut. 32:43; Ps. 117:1 and Isa. 11:10. There has always been an eternal redemptive plan for all humans (see Special Topic: YHWH's Eternal Redemptive Plan at Intro. to Psalm 2).

18:50 "His anointed" See Special Topic at Psalm 2:2.

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

▣ "forever" See Special Topic at Psalm 9:5.

DISCUSSION QUESTIONS

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

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

1. List the titles of God in verse 2.

2. God is described as what in verses 7-15?

3. How would you entitle verses 16-19?

4. Does verse 20 teach a "works righteousness"?

5. Where does the title of "rock" as used of God come from? (Ps. 18:2,31,46 and Deut. 32:4,31)

6. What do verses 43-45 imply?

Copyright © 2012 Bible Lessons International

STROPHE DIVISIONS OF MODERN TRANSLATIONS

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

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

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

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This may have been a liturgical prelude to battle, as Psalm 21 is a liturgy of welcoming home the victorious king and army.

B. The offerings of Ps. 20:3 (i.e., "meal" and "fat") may have been the expected sacrificial offerings before a battle.

C. The song/shout and the banners of Ps. 20:5 may have been the expected ways of welcoming home a victorious king.

Psalm 21 may be the song referred to in Ps. 20:5.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 20:1-3
 ¹May the Lord answer you in the day of trouble!
 May the name of the God of Jacob set you securely on high!
 ²May He send you help from the sanctuary
 And support you from Zion!
 ³May He remember all your meal offerings
 And find your burnt offering acceptable! Selah.

20:1-3,4-5 This strophe is a prayer, as is Ps. 20:4-5, to plead with YHWH to help His covenant representative (i.e., the Davidic king, cf. 1 Sam. 8:7; 10:19) in battle (cf. Ps. 20:5,7).

Notice the series of imperfects used in a jussive sense (cf. NASB, NRSV, REB, NIV, JPSOA, i.e., prayer requests) in Ps. 20:1-5.

1. May the Lord answer you — BDB 772, KB 851, Qal imperfect

2. May the name of the God of Jacob set you securely on high — BDB 960, KB 1305, Piel imperfect

3. May He send you help from the sanctuary — BDB 1018, KB 1511, Qal imperfect

4. May He support you from Zion — BDB 703, KB 761, Qal imperfect

5. May He remember all your meal offerings — BDB 269, KB 269, Qal imperfect

6. May He grant you your heart's desire — BDB 678, KB 733, Qal imperfect, cf. Ps. 21:2; 37:4

7. May He fulfill all your counsel/purpose — BDB 569, KB 583, Piel imperfect

8. May He fulfill all your petitions — same as #7

20:1 "in the day of trouble" This is a recurrent phrase (cf. Gen. 35:3; 2 Kgs. 19:3; Ps. 50:15; 77:3; 86:7; Pro. 24:10; 25:19; Isa. 37:3; Jer. 16:19; Obad. Ps. 20:12,14; Nah. 1:7; Hab. 3:16). It stands for many different life problems that occur in this fallen world. The news is that God is aware of our problems (i.e., Exod. 3:7-8) and is with us in the midst of those problems. He is the answer to all human need and amazingly He is pursuing us!

The term "day" (BDB 398) has several connotations. See Special Topic below.

SPECIAL TOPIC: DAY (YOM)

▣ "the name of the God of Jacob" There are two Special Topics that illuminate this phrase.

1. Names For Deity at Ps. 1:1

2. The Name of YHWH at Ps. 5:11-12

NASB"set you securely on high"
NKJV"defend you"
NRSV, TEV,
NJB, LXX"protect you"
JPSOA"keep you safe"
REB"be your tower of strength"

The MT verb (BDB 960, KB 1305, Piel imperfect used in a jussive sense) is from the root "to be high," and thereby inaccessible and secure (cf. Ps. 59:1; 69:29; 91:14; 107:41). This is the same imagery of a high, defensible fortress used in Ps. 18:2!

20:2 "from the sanctuary. . .from Zion" These are parallel lines of poetry. Both refer to the temple in Jerusalem. It was not built in David's day but the tabernacle was there. Jerusalem was built on seven hills; the temple was built on Mt. Moriah (cf. 1 Chr. 21:18; 2 Chr. 3:1). Mt. Zion was the site of the Jebusite fortress captured by David (cf. 2 Sam. 5:7; 1 Chr. 11:5), as well as the site for his palace. It came to be the name used for the entire city of Jerusalem and the phrase "daughter of Zion" for the Israelite people (cf. 2 Kgs. 19:21).

Notice that Ps. 20:6 uses the phrase "from His holy heaven," which is another parallel.

20:3 "Selah" See note at Ps. 3:2 and Introduction to Psalms, VII.

NASB (UPDATED) TEXT: PSALM 20:4-5
 ⁴May He grant you your heart's desire
 And fulfill all your counsel!
 ⁵We will sing for joy over your victory,
 And in the name of our God we will set up our banners.
 May the Lord fulfill all your petitions.

20:4 "your heart's desire" This is "the" issue of peace and trust. A good example of an appropriate desire for a Davidic King is Solomon's prayer of dedication of the Temple (cf. 1 Kgs. 8:22-61).

20:5

NASB"We will sing for joy"
NKJV, LXX"we will rejoice"
NRSV, TEV,
JPSOA"we shout for joy"
NJB"with joy we can hail. . ."
REB"Let us sing aloud your praise"

This verb (BDB 943, KB 1247, Piel cohortative) denotes a "shout" for good or bad, depending on the context. Here it is rejoicing over the military victory accomplished by YHWH (cf. Zeph. 3:14).

▣ "we will set up our banners" This follows דגל (BDB 186, KB 213, Qal imperfect [found only here in the OT] used in a cohortative sense). It would be an expected welcome procedure for the victorious king and military.

The NET Bible (p. 875) recommends an emendation to another verbal root, נגיל, from BDB 162 with preposition. The NET Bible suggests this fits the parallelism better and also notes Ps. 89:16, where the verb is used in connection with "in Your name."

▣ "petitions" This rare noun (BDB 982) is found only twice in the OT, here and Ps. 37:4. The verb root (BDB 981) means "ask." The root occurs in several names (cf. 1 Sam. 9:2,3,5; 1 Chr. 1:48,49; 4:24; 6:24).

NASB (UPDATED) TEXT: PSALM 20:6-9
 ⁶Now I know that the Lordsaves His anointed;
 He will answer him from His holy heaven
 With the saving strength of His right hand.
 ⁷Some boast in chariots and some in horses,
 But we will boast in the name of the Lord, our God.
 ⁸They have bowed down and fallen,
 But we have risen and stood upright.
 ⁹Save, O Lord;
 May the King answer us in the day we call.

20:6-9 The psalmist (i.e., the King, a priest, or a collective singular; Ps. 20:9 fits this last option best) affirms his confidence that YHWH will respond appropriately.

1. Now I know — BDB 393, KB 390, Qal perfect

2. YHWH saves — BDB 446, KB 448, Hiphil perfect

The verb denotes a settled confidence (cf. Ps. 56:9; 118:6; Rom. 8:31-39). YHWH will hear and answer positively (cf. Ps. 20:6b,c). The King and the covenant people are part of a larger universal redemptive plan for all humanity (see Special Topic at Introduction to Psalm 2).

20:6 "His anointed" This is the Hebrew verb "anoint" (BDB 603), which became a popular title for God's Special Coming King (cf. Ps. 2:2; 18:50). See Special Topics

1. OT Titles of the Special Coming One at Ps. 2:2

2. "Messiah" at Ps. 2:2

▣ "His right hand" This is a Hebrew idiom of power, authority to act. See SPECIAL TOPIC: HAND at Psalm 7:3-4.

20:7 The verb "boast" (BDB 269, KB 269, Hiphil imperfect) is literally "cause to remember." It denotes that which one trusts in.

1. human power (i.e., chariots, horses, soldiers, weaponry, etc.)

2. YHWH and His promises

Here are some good parallel texts — Deut. 20:1; 31:6,8; Jdgs. 7:2; 1 Sam. 17:45,47; 2 Chr. 20:17; 32:8; Ps. 33:16,17; 44:2-3,4-8; 60:11-12; 146:3-7; 147:10; Pro. 21:31; Isa. 31:3; Jer. 17:5; Zech. 4:6! What are you trusting in/boasting about?

▣ "We will boast" The verb (BDB 209, KB 209, Hiphil imperfect) means "cause to remember" with the connotation of rejoicing or praising in some past event or blessing or person. The concept of "boasting" is significant in the Bible; note especially Jer. 9:23-24. See the use of the concept in Paul's writings in the Special Topic below.

SPECIAL TOPIC: BOASTING

20:8 Note the antithetical parallelism. There are consequences to our words/actions!

20:9 "Save, O Lord" This is an exclamatory prayer request (BDB 446, KB 448, Hiphil imperative (cf. Ps. 3:7; 6:4; 17:13).

▣ "May the King answer us in the day we call" The grammatical form of the verb is a Qal imperfect used in a jussive sense. The LXX and several English translations see it referring to the prayers of the people for the King (cf. Ps. 20:6; Ps. 21:7; NRSV; TEV; NJB; REB) or "King" may refer to YHWH (cf. Targums' UBS Handbook, p. 202; also note Ps. 98:6; 145:1).

DISCUSSION QUESTIONS

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

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

1. List all the prayer requests that start with "may. . ." in verses 1-5.

2. What does "may He grant you your heart's desire" mean?

3. Does verse 5 imply a military victory? Why?

4. Who is YHWH's "anointed"?

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