Psalm 23

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Lord, the Psalmist's Shepherd	The Lord the Shepherd of His People	An Expression of confidence in God's Protection (A Song of Trust)	The Lord Our Shepherd	The Good Shepherd
MT Intro A Psalm of David.
23:1-3	23:1-3	23:1-3	23:1-4	23:1-2a
				23:2b-3
23:4-6	23:4	23:4		23:4
	23:5-6	23:5-6	23:5-6	23:5
				23:6

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

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

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

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This is possibly the best known passage in the Bible by the general public; the other ones being John 3:16 or "the love chapter" in 1 Corinthians 13.

This is the biblical worldview of a faithful follower. The focus is on YHWH and His presence, care, and provision!

B. It uses three distinct cultural metaphors to describe the close personal aspect of biblical faith (i.e., "I," "me," "my").

1. God as Shepherd; His people as needy sheep, Ps. 23:1-2

2. God as Guide; His people as needy pilgrims, Ps. 23:3-4

3. God as Host; His people as welcomed guests, Ps. 23:5-6

C. This Psalm has ten imperfect (ongoing action) verbs. God is present every day, not just in crisis times. This is the OT counterpoint of Matt. 6:11.

1. I do not lack — BDB 341, KB 338, Qal negated imperfect, cf. Ps. 34:9,10

2. He makes me lie down — BDB 918, KB 1181, Hiphil imperfect

3. He leads me — BDB 624, KB 675, Piel imperfect

4. He restores my soul — BDB 996, KB 1427, Polel imperfect, cf. Ps. 19:7

5. He guides me — BDB 634, KB 685, Hiphil imperfect, cf. Ps. 5:8; 31:3

6. Even though I walk — BDB 229, KB 246, Qal imperfect

7. I fear no evil — BDB 431, KB 432, Qal imperfect, cf. Ps. 27:1

8. They (i.e., rod and staff) comfort me — BDB 636, KB 688, Piel imperfect

9. You prepare a table before me — BDB 789, KB 884, Qal imperfect

10. Goodness and lovingkindness will pursue me — BDB 922, KB 1191, Qal imperfect

11. I will dwell/turn — BDB 996, KB 1427, Qal perfect with waw, cf. Ps. 27:4-6

D. The UBS Handbook (p. 230) notes that this Psalm does not have synonymous parallelism. The poetic lines do not have symmetry (i.e., same length). It is a climactic progression in succinct wording. Its brevity accentuates its message and power!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 23:1-3
¹The Lord is my shepherd,
I shall not want.
²He makes me lie down in green pastures;
He leads me beside quiet waters.
³He restores my soul;
He guides me in the paths of righteousness
For His name's sake.

23:1 The opening line is literally "YHWH is the one shepherding me." The only verbal is the Qal active participle (BDB 944, KB 1258). The concept of YHWH as Shepherd was a royal title in the ANE (i.e., Hammurabi). In the OT it is used in the sense of

1. a description — Ps. 78:52; Ezek. 34:11-13

2. a covenant title — Ps. 80:1

3. a metaphor — Isa. 40:11; Jer. 31:10

4. the Messiah as Shepherd — John 10:11; 1 Peter 2:25

It is such powerful imagery because of

1. the close and constant presence of the shepherd with the sheep

2. the sheep's need of an ever-present caretaker and protector

▣ "I shall not want" This is a simple but comprehensive phrase. It cannot refer to every want or need. It denotes that which is necessary for sheep to be healthy. The worst thing God could do for most fallen humans is answer positively their selfish, worldly requests. The Shepherd of our souls will do and give that which is best for us!

23:2 This verse describes verse 1. The Shepherd knows that sheep need

1. rest

2. food

3. water

He provides these in ways that the sheep can accept (i.e., the right food, water they can drink from easily). We are not alone (cf. Psalm 139)! There is purpose in our lives, even in a fallen world. This is not meant to imply a pain-free, problem-free life experience. It does affirm that He is with us, and for us (cf. 1 Cor. 10:13).

23:3 "He restores my soul" This verse addresses and acknowledges the fallen human condition (cf. Isa. 53:6). We need "restoring." This verb (BDB 996, KB 1427) is the very verb used of "repentance," see Special Topic at Ps. 7:12. This same verb is used in Ps. 23:6 of returning to the tabernacle/temple for lifelong fellowship. Faithful followers, motivated by God's Spirit, must turn from self and sin, and to God. Biblical salvation is

1. a reversal of the fall

2. restored intimacy with God

3. turning from known sin and forgiveness for unknown sin (cf. Ps. 19:12-14)

4. purposeful turning to God (i.e., in fellowship, obedience, and worship, cf. Ps. 23:3b)

The Hebrew term "soul" is nephesh (BDB 659, KB 711, see note at Ps. 3:2) and can refer to

1. human beings — Gen. 2:7

2. animals — Gen. 1:24; 2:19

NASB, NKJV"in the paths of righteousness"
NRSV, TEV,
JPSOA, REB"in right paths"
NJB"in paths of saving justice"

In context this refers to the safe paths that lead to food and water. The word "right" or "righteousness" (BDB 841, see Special Topic at Ps. 1:5) basically has an ethical, moral aspect and surely it is implied here (cf. Eph. 1:4; 2:10). To know God is to live in obedience to His revealed will. This implication is reenforced by the last phrase of Ps. 23:3, "for His Name's sake" (see Special Topic at Ps. 5:11-12). He "leads" so we may "live" for Him. We as faithful followers reveal Him! He saves us to save others. We are saved to serve!

For the phrase "for His name's sake," see Ps. 25:11; 31:3; 79:9; 106:8; 109:21; 143:11. We live to reveal His character and purposes. Often Israel did not (cf. Jer. 14:21; Ezek. 20:9,14,22; 36:22-38).

NASB (UPDATED) TEXT: PSALM 23:4-6
⁴Even though I walk through the valley of the shadow of death,
I fear no evil, for You are with me;
Your rod and Your staff, they comfort me.
⁵You prepare a table before me in the presence of my enemies;
You have anointed my head with oil;
My cup overflows.
⁶Surely goodness and lovingkindness will follow me all the days of my life,
And I will dwell in the house of the Lord forever.

23:4

NASB, NKJV"the valley of the shadow of death"
NRSV"the darkest valley"
TEV"the deepest darkness"
NJB"a ravine as dark as death"
LXX"death's shadow"
JPSOA, REB"a valley of deepest darkness"

This is a construct of "valley" (BDB 161) and "darkness," "deep shadow" (BDB 853). Many scholars think צלמות comes from צל and מות.

1. shadow, gloom, darkness — BDB 853, KB 1024

2. death, dying — BDB 560, KB 563

It is used eighteen times in the OT (ten in Job) for

1. death — Job 10:21,22; 38:17; Ps. 107:10,14

2. distress — Job 16:16; 24:17; Ps. 44:20

3. often in context with contrast to light — Job 3:5; 12:22; 24:17; 28:3; 34:22; Jer. 13:16; Amos 5:8

It is used figuratively of the fearful, distressing, and fatal experiences of fallen humanity in this fallen world. Life is fearful but God is with us (cf. Ps. 23:4b,c; Deut. 31:6,8; Matt. 28:20; 2 Cor. 4:9; Heb. 13:5).

▣ "fear. . .comfort" What a contrast! Faithful ones face trials with confidence because God is with them (i.e., symbolized with the Shepherd's rod and staff, His instruments of care and protection).

Problems will come! We never face them alone! Never! He will never forsake us or leave us (cf. Deut. 31:6; Jos. 1:5; Heb. 13:5).

23:5 Not only is God with us and for us, He will vindicate us in the very presence of those who would harm us. The culturally expected hospitality is used to demonstrate the extravagant abundance of God's love.

1. table prepared

2. anointed head

3. overflowing love

▣ "overflows" This is a rare word (BDB 924, "saturated") found only here in the OT. Psalm 66:12 has "place of abundance" (slightly different spelling). The LXX translates it as "Your cup cheers me like the best wine" or "Your cup was supremely intoxicating," which obviously takes the idea from "saturated" as "intoxicated."

23:6 "goodness" The verb (BDB 373), adjective (BDB 373 II), and noun (BDB 375III) all denote that which is "good," "pleasing," "beneficial." They are used extensively in Psalms, Proverbs, and Ecclesiastes. This is what God wanted to do for His covenant people (i.e., Deut. 30:9,15).

NASB"lovingkindness"
NKJV, NRSV"mercy"
TEV"love"
NJB"faithful love"
JPSOA"steadfast love"
REB"love unfailing"

This is the special covenant noun hesed (BDB 338), which denoted YHWH's faithful, undeserved covenant loyalty (see Special Topic at Ps. 5:7). The covenant loyalty is all the more striking in light of Israel's disobedience (cf. Neh. 9:6-38).

NASB, NKJV,
NRSV, REB"follow"
TEV"will be with me"
NJB, LXX,
JPSOA"pursue"

This verb (BDB 922, KB 1191, Qal imperfect) has a more aggressive sense than "follow." It denoted active pursuit. Just think, God's covenant love chased the Israelites. It is a

1. military word

2. hunting word

3. judicial word

Stop! Turn around! Look who is pursuing you, yes you!

▣ The last line in this OT context does not denote eternal life (other texts do, cf. Rev. 21:3-7; 22:1-5) but a life of covenant goodness (cf. Deut. 30:3,15,19). This was to be lived out in daily life and regular tabernacle/temple worship.

The verb (BDB 996, KB 1427, Qal perfect with waw) can denote

1. to sit down with (ancients)

2. to return (Hebrew)

▣ "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. How is YHWH like a shepherd?

2. How do the verbs of verses 1-3 apply to the daily life of faithful followers?

3. Define "the valley of the shadow of death."

4. Does this Psalm foreshadow an afterlife?

5. Why is the Psalm so meaningful to believers of all ages?

Psalm 24

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The King of Glory Enters	The King of Glory and His Kingdom	A Liturgy On Entering the Sanctuary	The Great King	For a Solemn Entry Into the Sanctuary
MT Intro A Psalm of David.
24:1-6	24:1-2	24:1-2	24:1-2	24:1-2
	24:3-6	24:3-6	24:3-6	24:3
				24:4
				24:5-6
24:7-10	24:7-10	24:7-10	24:7-8	24:7
				24:8
			24:9-10	24:9
				24:10

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.

CONTEXTUAL INSIGHTS

A. This is a psalm about

1. YHWH as creator (Ps. 24:1-2) and warrior (Ps. 24:8)

2. those who can approach Him to worship Him (Ps. 24:3-6)

B. Notice the consistent use of synonymous parallelism

C. Notice the vocatives

1. O gates, Ps. 24:7,9

2. O ancient doors, Ps. 24:7,9

3. Jacob, Ps. 24:6 may be "O Jacob"

D. Notice the titles and descriptive phrases

1. the God of his salvation, Ps. 24:5 (cf. Ps. 18:46; 25:5; 51:14; 79:9)

2. the King of glory, Ps. 24:7,8,10 (twice)

3. YHWH strong and mighty, Ps. 24:8

4. YHWH mighty in battle, Ps. 24:8

5. YHWH of hosts, Ps. 24:10

Numbers 3,4,5 have a military connotation.

E. Notice how those allowed to approach YHWH in worship (cf. Psalm 15) at His tabernacle/temple are characterized.

1. he who has clean hands, cf. Job 17:9; 22:30

2. he who has a pure heart, cf. Ps. 73:1

3. he who has not lifted his soul to falsehood, cf. Ezek. 18:15

4. he who has not sworn deceitfully

5. those who seek Him, cf. Ps. 9:10; 24:4,8; 27:8; 34:4; 69:32

This may have been a liturgical chant by Levites as worshipers came on a set feast day.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 24:1-6
¹The earth is the Lord's, and all it contains,
The world, and those who dwell in it.
²For He has founded it upon the seas
And established it upon the rivers.
³Who may ascend into the hill of the Lord?
And who may stand in His holy place?
⁴He who has clean hands and a pure heart,
Who has not lifted up his soul to falsehood
And has not sworn deceitfully.
⁵He shall receive a blessing from the Lord
And righteousness from the God of his salvation.
⁶This is the generation of those who seek Him,
Who seek Your face—even Jacob. Selah.

24:1-2 These verses emphasize YHWH as creator (cf. Genesis 1-2; Exod. 9:29; 19:5; Ps. 50:12; 89:11; Psalm 104), both inanimate and animate, both animals and humans (cf. Ps. 146:6; Jer. 27:5; 51:15).

In verse 2 the figurative imagery is of the earth founded as water (cf. Ps. 104:3,5; 136:6). Water (both fresh [i.e., rivers] and salty [i.e. seas]) is not said to have been created in Genesis 1. In ANE mythology water referred to a chaos monster. For more information see

1. notes on Gen. 1:2 in Genesis 1-11 online free at www.freebiblecommentary.org

2. NIDOTTE, vol. 4, pp. 545-549, "Divine Warrior"). In the Bible God controls water (cf. Amos 9:6).

He, not the fertility gods, uses it for His purposes.

1. creation and judgment

2. sustain plant and animal life (i.e., annual rains)

24:1 "earth. . .world" The first word (BDB 75) is very common and has a wide semantic field, see Special Topic at Ps. 1:2. The second word (BDB 385) is a poetic synonym used mostly in Psalms and Isaiah.

24:2 "founded. . .established" These two verbs (cf. Pro. 3:19)

1. BDB 413, KB 417, Qal perfect

2. BDB 465, KB 414, Polel imperfect

are in a parallel relationship. They both assert that YHWH, the creator God, firmly founded the dry land on pillars (cf. 1 Sam.2:8; Job 9:6; Ps. 75:3), which reached to the ocean floor and mountain roots (cf. Job 38:4-6; Ps. 18:7,15; Jonah 2:6).

This is not a modern scientific description but pre-scientific poetic imagery! The Bible was not written to answer or inform modern western science. It is an Ancient Near Eastern book, written in phenomenological language (i.e., as things appear to the five human senses).

24:3-6 This may be a separate strophe (see first page of English translation's literary units). It discusses those who seek to worship the God of creation (cf. Ps. 24:6 and Contextual Insights, E).

The place to worship Him is in His tabernacle/temple in Jerusalem (Ps. 24:3). The temple is a symbol of the whole world (cf. Jewish Study Bible, p. 1308, Ps. 24:1-2 and NASB Study Bible, p. 762, Ps. 24:2). A new book that has helped me understand Genesis 1-2 as YHWH building His temple is John Walton, The Lost World of Genesis One. I hope you will look at it. It has the potential to solve, or at least reduce, the conflict over

1. the age of the earth

2. evolution

3. purpose of Genesis 1-2

4. how Genesis relates to other ANE creation accounts

In order to do this, covenant obedience (cf. Psalm 15) is required (cf. Ps. 24:4). The ones who are obedient will receive

1. a blessing from YHWH, Ps. 24:5

2. righteousness (i.e., vindication, cf. Isa. 54:17) from the God of his salvation, Ps. 24:5

Verses 4-6 answer the two questions posed in verse 3. This strophe seems to be ascension liturgy, sung by Levites as worshipers climb to the tabernacle/temple on Mt. Moriah.

24:4 "lift up" This verb (BDB 669, KB 724) is used several times in this Psalm.

1. v. 4 — who has not lifted up his soul to falsehood (Qal perfect)

2. v. 5 — he shall receive (lit. "carry away") blessing (Qal imperfect)

3. vv. 7,9 — lift up your heads, O gates (Qal imperative)

4. vv. 7,9 — be lifted up, O ancient doors (Qal imperative)

5. how Genesis relates or does not relate to modern science

▣ "soul" This is the Hebrew term nephesh (BDB 659). See note at Ps. 3:2 and 23:3.

NASB"to falsehood"
NKJV"to an idol"
NRSV, REB"to what is false"
TEV"worship idols"
NJB"vanities"
JPSOA"false oath"

The word (BDB 996) basically means "empty," "vain," or "nothingness." It is used in several senses (see Special Topic below).

SPECIAL TOPIC: EMPTY, VAIN, FALSE, NOTHINGNESS (BDB 996)

▣ If Ps. 24:4 has four characteristics of a true faithful follower, and if the second line is parallel to the third, then they both must refer to true testimony in court, instead of Ps. 24:4b referring to idolatry. The use of "righteousness" in a judicial sense (cf. Ps. 24:5b) gives credence to this. Also note NIDOTTE, vol. 3, p. 153, where "clean hands" are imagery of a judicial acquittal.

24:6 "seek. . .seek" These translate two different but parallel Hebrew roots.

1. BDB 205, KB 233, Qal participle (MT — singular, Qere — plural), cf. Ps. 78:34

2. BDB 134, KB 152, Piel participle, cf. Deut. 4:29; 1 Chr. 16:11; 2 Chr. 7:14; Ps. 27:8; 105:4; Hos. 3:5; 5:15; Zeph. 1:6; 2:3

▣ "—even Jacob" This could be understood in more than one way.

1. the God of Jacob (LXX)

2. seek God as Jacob sought Him

3. another name for the covenant people (like "generations"); Jacob = Israel

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

NASB (UPDATED) TEXT: PSALM 24:7-10
⁷Lift up your heads, O gates,
And be lifted up, O ancient doors,
That the King of glory may come in!
⁸Who is the King of glory?
The Lord strong and mighty,
The Lord mighty in battle.
⁹Lift up your heads, O gates,
And lift them up, O ancient doors,
That the King of glory may come in!
¹⁰Who is this King of glory?
The Lord of hosts,
He is the King of glory. Selah.

24:7-10 The gates/ancient doors must refer to the gates of Jerusalem at the temple (Ps. 24:3). They are personified so as to greet the King of glory, YHWH, as He comes to His house/temple after a victory (cf. Exod. 14:14; 15:3; Deut. 1:30; 3:22, i.e., holy war). It is probable that a procession with the ark of the covenant symbolized YHWH's coming back to the temple. Notice all the commands.

1. lift up your heads — BDB 669, KB 724, Qal imperative

2. be lifted up — BDB 669, KB 724, Niphal imperative

3. that the King of glory may come in — BDB 97, KB 112, Qal imperfect used in a jussive sense

4. lift up your head — same as #1

5. be lifted up — same as #2, but Qal imperative

6. same as #3

The UBS Handbook (p. 241) suggests that verse 7 is the liturgical cry of the pilgrims coming to worship. If so, then verses 8 and 10 might be a liturgical Levitical response. I think verses 1-6 comprise a Levitical liturgy spoken by the gatekeepers of the temple.

24:10 There is no verbal in this verse. The "to be" verb is supplied for English readers as it was by ancient Hebrew readers.

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 Psalm 15 and Psalm 24 related?

2. Define "falsehood" in its OT sense.

3. What does it mean to "seek Your face"?

4. To what event do verses 7-10 seem to be a liturgical mantra?

Psalm 25

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
A Prayer for Protection, Guidance and Pardon	A Plea for Deliverance and Forgiveness	Deliverance From Personal Enemies (A Lament)	A Prayer for Guidance and Protection	Prayer in Danger (Acrostic)
MT Intro A Psalm of David.
25:1-3	25:1-3	25:1-2	25:1-3	25:1-2a (Aleph)
				25:2b (Bet)
				25:3 (Gimel)
		25:3
25:4-7	25:4-5	25:4-5	25:4-5	25:4 (Dalet)
				25:5 (He)
	25:6-7	25:6-7	25:6-7	25:6c-7 (Waw)
				25:6 (Zain)
				25:7 (Het)
25:8-11	25:8-11	25:8-10	25:8-10	25:8 (Tet)
				25:9 (Yod)
				25:10 (Kaph)
		25:11-15	25:11-14	25:11 (Lamed)
25:12-15	25:12-15			25:12 (Mem)
				25:13 (Nun)
				25:14 (Samek)
			25:15-18	25:15 (Ain)
25:16-22	25:16-21	25:16-18		25:16 (Pe)
				25:17 (Zade)
				25:18 (Qoph)
		25:19-21	25:19-21	25:19 (Resh)
				25:20 (Shin)
				25:21 (Taw)
	25:22	25:22	25:22	25:22

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. This is an acrostic (cf. NJB's strophes). However, two letters are missing and two are doubled (Jewish Study Bible, p. 1309).

B. It is dominated by emphatic prayer requests.

1. cohortatives

a. v. 2 — "do not let me be ashamed," BDB 101, KB 116, Qal cohortative (this root is used four times in this Psalm; it is not so much embarrassment as it is the exposure of faithlessness)

b. v. 20 — "do not let me be ashamed, same as a., but Qal imperfect used in a cohortative sense (inclusio)

2. imperfects used in a jussive sense

a. v. 2 — "do not let my enemies exult over me, BDB 763, KB 836, Qal imperfect

b. v. 7 — "do not remember the sins," BDB 269, KB 269, Qal imperfect (this root is used three times in Ps. 25:6-7)

c. v. 21 — "let integrity and uprightness preserve me," BDB 665, KB 718, Qal imperfect

3. imperatives

a. v. 4 — "make me know Your Ways," BDB 393, KB 390, Hiphil

b. v. 4 — "teach me Your paths," BDB 540, KB 531, Piel

c. v. 5 — "lead me in Your truth," BDB 201, KB 231, Hiphil

d. v. 5 — "teach me," same as b.

e. v. 6 — "remember," BDB 269, KB 268, Qal

f. v. 7 — "remember," same as e.

g. v. 16 — "turn to me," BDB 815, KB 937, Qal

h. v. 16 — "be gracious to me," BDB 335, KB 334, Qal

i. v. 17 — "bring me out of my distress," BDB 422, KB 425, Hiphil

j. v. 18 — "look upon my affliction," BDB 906, KB1157, Qal

k. v. 18 — "forgive all my sin," BDB 669, KB 1157, Qal

l. v. 19 — "look upon my enemies," same as j.

m. v. 20 — "guard my soul," BDB 1036, KB 1581, Qal

n. v. 20 — "deliver me," BDB 664, KB 717, Hiphil

o. v. 22 — "redeem Israel," BDB 804, KB 911, Qal

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 25:1-3
¹To You, O Lord, I lift up my soul.
²O my God, in You I trust,
Do not let me be ashamed;
Do not let my enemies exult over me.
³Indeed, none of those who wait for You will be ashamed;
Those who deal treacherously without cause will be ashamed.

25:1-3 The psalmist fears being ashamed by his enemies but in the midst of his fear he expresses his faith in YHWH's promised victory.

He characterizes himself as one who

1. lifts his soul to YHWH — BDB 669, KB 724, Qal imperfect, which denotes continual action (cf. Ps. 86:4; 143:8)

2. trusts in YHWH — BDB 105, KB 120, Qal perfect, which denotes a settled action/condition

3. waits for YHWH — BDB 875, KB 1082, Qal participle, AB (p. 155) suggests it is from another root with the same letters that means "to call" or "to invoke"

Because of this he is confident that he will not be

a. ashamed (inclusio, cf. Ps. 25:20; 31:1)

b. exulted over (cf. Ps. 41:11)

but that his enemies will be (cf. Ps. 25:3b). In a sense those who trust in YHWH are witnesses of His character (see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD at Ps. 9:10b). How they live and trust gives powerful evidence of the reality and character of YHWH.

25:3

NASB, NKJV,
NRSV, REB"without cause"
NRSV, LXX"wantonly"
NJB"groundlessly"
JPSOA"disappointed, empty-handed"
NET Bible"thwarted"
Peshitta"vanity"

This adjective (BDB 938, KB 1229) can be understood in two ways.

1. without cause (cf. Ps. 7:4)

2. to no effect (cf. Isa. 55:11; Jer. 50:9)

NASB (UPDATED) TEXT: PSALM 25:4-7
⁴Make me know Your ways, O Lord;
Teach me Your paths.
⁵Lead me in Your truth and teach me,
For You are the God of my salvation;
For You I wait all the day.
⁶Remember, O Lord, Your compassion and Your lovingkindnesses,
For they have been from of old.
⁷Do not remember the sins of my youth or my transgressions;
According to Your lovingkindness remember me,
For Your goodness' sake, O Lord.

25:4-7 Notice the string of powerful emphatic imperatives which requests YHWH's action on behalf of the one who trusts in Him.

1. know (BDB 393, KB 390, Hiphil imperative) His ways (BDB 202, cf. Ps. 25:4,8,9,12)

2. teach (BDB 540, KB 531, Piel imperative) him His paths (BDB 73, cf. Ps. 25:4,10)

3. lead (BDB 201, KB 231, Hiphil imperative) him in His truth (BDB 54, see Special Topic at Psalm 12:1)

4. teach (BDB 540, KB 531, Piel imperative) me

The one who trusts (and waits, Ps. 25:5c, 21b) wants to know YHWH in both personal fellowship and revelatory truth. Based on this truth and lifestyle obedience, he then requests that YHWH

1. remember His character (cf. Ps. 25:7b,c), see Special Topic at Ps. 9:10b

a. compassion — BDB 933 (Ps. 25:5)

b. lovingkindness — BDB 338 (cf. Ps. 25:6,7, see Special Topic at Ps. 5:7)

c. goodness — BDB 375 (Ps. 25:7)

2. do not remember the sins (BDB 308) of his youth (cf. Job 13:26)

3. do not remember his transgressions (BDB 833)

24:4 "ways. . .paths" The revelatory truths of YHWH were viewed as a well marked/worn road or trail (see note at Ps. 1:1). There was no confusion about what to do, only the need for obedience to the well-marked path (cf. Ps. 139:24). God's path is often described as level, straight, unobstructed, clearly visible.

24:6 "For they have been from of old" The psalmist is asking YHWH to act towards him (and Israel, cf. Ps. 25:22) in the consistent ways that He has displayed in the past (cf. Ps. 89:49). In essence the psalmist wants the covenant God to remember His covenant promises. He has acted in the past, now please act again for Your people and purposes. Even though the psalmist and Israel have sinned foolishly, please let Your covenant love (hesed, i.e., covenant loyalty) and Your basic character (i.e., goodness and mercy, cf. Ps. 23:6), forgive the humble sinner (cf. Ps. 25:8-11).

NASB (UPDATED) TEXT: PSALM 25:8-11
⁸Good and upright is the Lord;
Therefore He instructs sinners in the way.
⁹He leads the humble in justice,
And He teaches the humble His way.
¹⁰All the paths of the Lord are lovingkindness and truth
To those who keep His covenant and His testimonies.
¹¹For Your name's sake, O Lord,
Pardon my iniquity, for it is great.

25:8-11 Many of the key words and concepts from Ps. 25:4-7 are repeated in this strophe. Remember this is an acrostic psalm. All of the psalmist's poetic license and creativity are being used.

1. 25:8a extols YHWH's character, as did Ps. 25:6,7

a. good (BDB 373)

b. upright (BDB 449)

2. 25:8b-9 again mention YHWH's teaching and leading, as did Ps. 25:4-5

The two added thoughts are the descriptive words about the one taught and led.

1. sinners (BDB 308), Ps. 25:8

2. humble (BDB 776), Ps. 25:9 (twice)

The paths of YHWH are characterized as

1. lovingkindness (cf. Ps. 25:6,7)

2. truth (cf. Ps. 25:5)

25:10 "paths. . .testimonies" See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION at Psalm 1:2.

▣ "to those who keep His covenant" Notice the emphasis, not just on knowledge (cf. Ps. 25:4-5) but obedience (cf. Deut. 5:10; 6:5; 7:9; 10:12; 11:1,13,22; 13:3; 19:9; 30:6,16,20; Ps. 103:18). Obedience is not the mechanism of acceptance and forgiveness, which is YHWH but the result of meeting Him and being informed of His will. Jesus said it so well in Luke 6:46, also note Eph. 2:8-9 and then 1:4; 2:10. Grace is always first (cf. Ps. 25:11)! It is received by faith but it is a faith that must be lived out (cf. James 2:14-26).

▣ "covenant" See Special Topic below.

SPECIAL TOPIC: COVENANT (ברית)

25:11 Any hope of forgiveness is based on the unchanging character of YHWH (cf. Ps. 102:26-27; Malachi 3:6; James 1:17, see Special Topic at Ps. 9:10b) and His Messiah (cf. Heb. 13:8). It is because of His name and character (cf. Ps. 79:9).

▣ "for it is great" Once we know the character of God (i.e., holiness, cf. Lev. 19:2; Matt. 5:48) and the truth of God, our sins and their consequences become more evident to us. The tree of the knowledge of good and evil (cf. Genesis 3) brought a revelation of our rebellion and its consequences!

NASB (UPDATED) TEXT: PSALM 25:12-15
¹²Who is the man who fears the Lord?
He will instruct him in the way he should choose.
¹³His soul will abide in prosperity,
And his descendants will inherit the land.
¹⁴The secret of the Lord is for those who fear Him,
And He will make them know His covenant.
¹⁵My eyes are continually toward the Lord,
For He will pluck my feet out of the net.

25:12-15 As in strophes 4-7 and 8-11, the same themes continue here. Notice how the faithful follower is characterized.

1. he fears YHWH, Ps. 25:12,14, cf. Ps. 15:4; 103:11,13; 115:11; 118:4

2. he knows YHWH's covenant, Ps. 25:14

3. his eyes are continually toward YHWH, Ps. 25:15

Notice what YHWH will do for him.

1. He will instruct him in the way, Ps. 25:12, cf. Ps. 16:11; 139:24

2. He will provide good (BDB 373) for him and his descendants, Ps. 25:13

3. He reveals to him His truths, Ps. 25:14

4. He will keep his feet on the path and out of harm, Ps. 25:15

25:12 "choose" There is a theological balance in the Bible between the sovereign acts of YHWH and His demand that humans choose Him and His ways (cf. Deut. 30:15,19; Jos. 24:14-15). We are responsible for our choices! See Special Topic below.

SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance

25:14

NASB, NKJV,
NJB"secret"
NRSV"friendship"
TEV"friend"
LXX"empowerment"
JPSOA"counsel"
REB"confides"

The Hebrew word (BDB 691, KB 745) can mean (cf. Job 15:8; Ps. 111:1)

1. confidential discussion — Job 29:4; Ps. 55:14

2. secret counsel — Job 15:8; Pro. 11:13; 20:19; 25:9

3. circle of confidants — Ps. 89:7; Jer. 15:17; 23:18,22

These connotations are fluid and interchangeable. There is a special consultation, fellowship, and impartation of knowledge between the covenant God and His faithful followers.

25:15 As YHWH's eyes (see Special Topic at Ps. 2:4-6) are continuously on those who fear Him and obey Him, so too, the faithful continue to be faithful by keeping their full and focused attention on Him (cf. Heb. 12:2)!

NASB (UPDATED) TEXT: PSALM 25:16-22
¹⁶Turn to me and be gracious to me,
For I am lonely and afflicted.
¹⁷The troubles of my heart are enlarged;
Bring me out of my distresses.
¹⁸Look upon my affliction and my trouble,
And forgive all my sins.
¹⁹Look upon my enemies, for they are many,
And they hate me with violent hatred.
²⁰Guard my soul and deliver me;
Do not let me be ashamed, for I take refuge in You.
²¹Let integrity and uprightness preserve me,
For I wait for You.
²²Redeem Israel, O God,
Out of all his troubles.

25:16-21 This strophe documents the psalmist's problems.

1. I am lonely

2. I am afflicted

3. his heart has troubles

4. he is in distress

5. his enemies are many

6. they hate him with violent rage

7. he fears shame

In light of these things he asks YHWH

1. to turn to him (i.e., pay attention to him, cf. Ps. 69:16; 86:16)

2. to be gracious to him

3. to look upon/know his problems

4. to forgive His sins (cf. Ps. 25:18; Ps. 32:1; 51:2; 103:3)

5. to guard his soul (cf. Ps. 86:2)

6. to deliver him

His reasons for YHWH doing these things for him are

1. he takes refuge in YHWH

2. he asserts either his or YHWH's integrity and uprightness (because of Ps. 25:18b it is best to see these as characteristics of YHWH. AB (p. 159) suggests they are personified agents of YHWH)

3. he waits for YHWH (cf. Ps. 25:3)

25:22 I think this is a separate closing statement (one verse beyond the acrostic pattern). The King represents the people. This is the psalmist's final prayer request and it is national in scope. Redeem (BDB 804, KB 911, Qal imperative, see Special Topic at Ps. 19:14) Your covenant people (i.e., "Israel"), for Your eternal redemptive purposes (see Special Topic at Introduction to Psalm 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. List the prayer requests of verses 4-7.

2. List the psalmist's problem in verses 16-21.

3. How would you summarize the message of this Psalm?

4. How would you apply this Psalm to your life?

Psalm 26

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Protestation of Integrity and Prayer for Protection	A Prayer for Divine Security and Redemption	Prayer for Deliverance from Personal Enemies (A Lament)	The Prayer of a Good Person	Prayer of the Blameless
MT Intro A Psalm of David.
26:1-7	26:1-5	26:1-3	26:1-3	26:1
				26:2
				26:3
		26:4-5	26:4-5	26:4-5
	26:6-8	26:6-7	26:6-7	26:6-8
26:8-12		26:8-10	26:8-10
	26:9-10			26:9-10
	26:11-12	26:11-12	26:11	26:11-12
			26:12

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.

CONTEXTUAL INSIGHTS

A. This Psalm, like much of Wisdom Literature, is based on the OT concept known as "the two ways" (cf. Deut. 30:15,19; Psalm 1). There is prosperity for those who obey YHWH's word and condemnation for those who do not (i.e., the cursings and blessings of Leviticus 26 and Deuteronomy 27-29).

B. The psalmist apparently has been accused of some covenant violation. The best guess is idolatry.

C. Verse 9 implies an end-of-life separation between the faithful and unfaithful. The afterlife in the OT is a vague (cf. Job 14:7-12,13-14; 19:25-27; Ps. 16:10; 49:15; 73:24; Isa. 25:8; 26:19; Dan. 12:1-4) concept but progressive revelation (i.e., NT) clarifies the issue (cf. Matt. 25:46; John 5:29; Acts 24:15; 1 Corinthians 15).

SPECIAL TOPIC: THE RESURRECTION

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 26:1-7
¹Vindicate me, O Lord, for I have walked in my integrity,
And I have trusted in the Lord without wavering.
²Examine me, O Lord, and try me;
Test my mind and my heart.
³For Your lovingkindness is before my eyes,
And I have walked in Your truth.
⁴I do not sit with deceitful men,
Nor will I go with pretenders.
⁵I hate the assembly of evildoers,
And I will not sit with the wicked.
⁶I shall wash my hands in innocence,
And I will go about Your altar, O Lord,
⁷That I may proclaim with the voice of thanksgiving
And declare all Your wonders.

26:1-7 This strophe asserts the psalmist's desire to be vindicated by YHWH. He has been accused of some evil, possibly idolatry.

1. vindicate — BDB 1047, KB1022, Qal imperative, cf. Ps. 7:8; 17:2-3; 35:24; 43:1; YHWH tests His people, cf. Jer. 11:20; 12:3; 20:12; see Special Topic at Ps. 11:4b

2. examine me — BDB 103, KB 119, Qal imperative, cf. Ps. 139:23

3. test my mind — BDB 650, KB 707, Piel imperative, cf. Ps. 7:9; the mind (lit. "kidneys") and heart were idioms for the whole person (i.e., thoughts, motives, actions)

The author then lists the reasons why he should be vindicated.

1. I have walked in my integrity — BDB 229, KB 246, Qal perfect, cf. Ps. 26:3b and 26:11a; Job 4:6; Ps. 7:8; 25:21; 41:12; 78:72; 101:2; Pro. 2:7; 19:1; 20:7; 28:6

2. I have trusted in YHWH without wavering — notice the two verbs.

a. trusted — BDB 105, KB 120, Qal perfect, cf. Ps. 13:5; 52:8; this is a settled condition

b. without wavering — BDB 588, KB 609, Qal imperfect which is an ongoing need (cf. Heb. 10:23); similar imagery occurs in Ps. 5:8 and18:36

3. I have walked in Your truth — BDB 229, KB 246, Hithpael perfect with waw; truth here means faithfulness, not creedal

4. I do not sit with deceitful men — BDB 442, KB 444, Qal perfect, cf. Ps. 1:1 (this may refer to idolatry, cf. NIDOTTE, vol. 4, p. 54)

5. I do not go with pretenders — BDB 97, KB 112, Qal imperfect

6. I hate the assembly of evil doers — BDB 971, KB 1338, Qal perfect, cf. Ps. 31:6; 139:21

7. I will not sit with the wicked — BDB 442, KB 444, Qal imperfect

8. I will wash my hands in innocence — BDB 934, KB 1220, Qal imperfect, cf. Ps. 73:13; Numbers 8 and 9 are ritual acts performed in national worship events (cf. Deut. 21:6)

9. I will go about Your altar — BDB 685, KB 738, Poel cohortative, this refers to some kind of ritual dance or march, cf. Jos. 6:3-15; Ps. 43:3-4; 48:12

10. I will proclaim all Your wonders (see Special Topic at Ps. 9:1)

a. singing aloud — BDB 1033, KB 1570, Hiphil infinitive construct

b. proclaim — BDB 707, KB 765, Piel infinitive construct, cf. Ps. 9:1; 40:5; 75:1

Notice the variations between perfects and imperfects. Remember time is not part of Hebrew verbs, just completed or ongoing action.

▣ Notice how the opponents of faithful followers are characterized.

1. deceitful men (i.e., idolators, worthless, BDB 996, see Special Topic at Ps. 24:4)

2. pretenders (i.e., hypocrites, BDB 761, KB 824, Niphal participle)

3. the assembly of evil doers (BDB 949, KB 1269, Hiphil participle)

4. wicked (BDB 957)

Also, all the psalmist's positive actions could be understood as not performed by his opponents. He is innocent and asks for vindication. They are guilty and deserve condemnation.

The list of descriptive terms for his opponents (cf. Ps. 1:5; 5:10; 15:2-5) is expanded in the next strophe.

5. sinners (BDB 308)

6. men of bloodshed (BDB 60 construct BDB 196, cf. Ps. 5:6; 55:23; 139:19)

7. wicked schemers (BDB 273, cf. Ps. 37:7), AB suggests this refers to idols (p. 163)

8. offer bribes (BDB 1005), cf. Exod. 23:8; Deut. 16:19; Ps. 15:5

One wonders who these people are. Are they covenant people who live faithless lives or non-covenant people with no light? God help us, they seem to be people who had light, truth, and revelation but chose to reject it!

26:3 "lovingkindness" See Special Topic at Ps. 5:7.

26:5 "the assembly of evildoers" The word "assembly" (qahal, BDB 874) is the OT background to the NT designation of the church, ekklesia (lit. "the called out ones," i.e., the church) used in the LXX to translate qahal.

The idea is that there are two kinds of assemblies (cf. Matt. 7:13-14)

1. the faithful people of God — Ps. 22:22,25; 35:18; 40:9,10; 89:5; 107:32; 149:1

2. the evildoers (i.e., idolaters, cf. Ps. 31:6)

NASB (UPDATED) TEXT: PSALM 26:8-12
⁸O Lord, I love the habitation of Your house
And the place where Your glory dwells.
⁹Do not take my soul away along with sinners,
Nor my life with men of bloodshed,
¹⁰In whose hands is a wicked scheme,
And whose right hand is full of bribes.
¹¹But as for me, I shall walk in my integrity;
Redeem me, and be gracious to me.
¹²My foot stands on a level place;
In the congregations I shall bless the Lord.

26:8-12 This strophe parallels the thoughts of Ps. 26:1-7. The psalmist again lists his qualification for acceptance and his opponents' actions/motives for rejection.

The psalmist's qualifications:

1. I love the temple — BDB 12, KB 17, Qal perfect

2. I walk in integrity — BDB 1070, cf. Ps. 26:1

3. my foot stands on a level place (cf. Ps. 27:11). This is imagery for the clear path, the level way of YHWH's covenant, cf. Ps. 119:105

The psalmist asks God to act toward him differently than the way He acts toward the wicked.

1. Do not take my soul away along with sinners (i.e., "gather," BDB 62, KB 74, Qal imperfect used in a jussive sense. This verb is used literally of "harvest" (cf. Isa. 62:9). It came to be used of death (cf. Jdgs. 2:10; 2 Kgs. 22:20; 2 Chr. 34:28).

2. Do not take my life with men of bloodshed

These people are characterized by bloodshed, wicked schemes, and bribery. There is a clear obvious lifestyle difference between the faithful follower and the faithless Israelite who performs the acts of worship and participates in the ritual but there is no lifestyle effect (cf. Matt. 7:15-27)!

SPECIAL TOPIC: APOSTASY (APHISTĒMI)

26:8 This imagery refers to the tabernacle of the wilderness (cf. Exodus 25-31, 36-40), but later came to refer to the temple in Jerusalem on Mt. Moriah. It was where YHWH dwelt among humans (i.e., between the wings of the Cherubim above the ark of the covenant in the Holy of Holies). Faithful followers longed to be in YHWH's presence (cf. Ps. 23:6; 27:4-5).

Verse 6 also refers to the tabernacle/temple (cf. Ps. 24:3-4).

26:11 Even though the psalmist believes he is innocent, he knows that YHWH is pure and holy and all humans are not (cf. Isa. 53:6; Rom. 1:18-3:18). The closer one comes into YHWH's fellowship the more the awareness of personal sin (i.e., omission and commission) becomes a reality. Psalm 19:11-14 expresses this truth well.

26:11b Because of these things he asks YHWH to

1. redeem him — BDB 804, KB 911, Qal imperative, see Special Topic at Ps. 19:14

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

He believes YHWH will vindicate him so he will bless YHWH

1. with songs, Ps. 26:7

2. with testimony, 26:7

3. with blessing, 26:12 (BDB 138, KB 159, Piel imperfect)

26:12 "congregations" The MT is plural but it may be an example of the plural of majesty. The NRSV, TEV, REB have the singular. The NET Bible makes the plural refer to the "worshipers" (cf. Knox Translation). The plural form appears only here and Ps. 68:26.

▣ "I shall bless the Lord" This refers to public affirmation of one's faith, trust, hope, and allegiance to YHWH (cf. Rom. 10:9-13), probably in a worship setting.

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 does YHWH test the mind and heart?

2. Does verse 6 imply a priest is the author?

3. Define the word "wonders" (Ps. 26:7).

4. Explain verse 12a in your own words.

Psalm 27

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
A Psalm of Fearless Trust in God	An Exuberant Declaration of Faith	An Act of Devotion and a Prayer for Deliverance (Song of Trust)	A Prayer Of Praise	In God's Company There Is No Fear
MT Intro A Psalm of David.
27:1-3	27:1-3	27:1	27:1	27:1
		27:2	27:2-3	27:2
		27:3		27:3
27:4-6	27:4-5	27:4	27:4-6	27:4
		27:5		27:5
	27:6	27:6		27:6
				27:6c
27:7-10	27:7-10	27:7-9a	27:7-9a	27:7-9a
		27:9b-10	27:9b-10	27:9b-10
27:11-14	27:11-13	27:11-12	27:11-12	27:11-12
		27:13-14	27:13-14	27:13-14
	27:14

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 theme from Psalm 26:8,12; Ps. 27:4; and Ps. 28:2 on being in God's house (i.e., tabernacle or temple) may be why these Psalms are placed together. In a sense Psalm 27 continues and fulfills the "trust in the Lord without wavering" theme of Ps. 26:1.

B. This psalm has such beautiful parallelism.

C. No one knows for sure the procedural criteria nor the person(s) involved in structuring the Psalter as we know it (and for that matter, the whole OT). It is a faith presupposition that the Spirit guided the editorial and collection process, as He did the writing of Scripture.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 27:1-3
¹The Lord is my light and my salvation;
Whom shall I fear?
The Lord is the defense of my life;
Whom shall I dread?
²When evildoers came upon me to devour my flesh,
My adversaries and my enemies, they stumbled and fell.
³Though a host encamp against me,
My heart will not fear;
Though war arise against me,
In spite of this I shall be confident.

27:1-3 This psalm characterizes what YHWH is to the psalmist.

1. light — BDB 21, i.e., this could refer to:

a. instruction — Pro. 6:23

b. guide — Ps. 43:3

c. YHWH's presence — Ps. 4:6; 44:3; 89:15

d. life and vitality — Job 33:28; Ps. 36:10; Micah 7:8, see UBS Handbook p. 261

The concept of "light" was a powerful image in the ancient world. Darkness was to be feared but light was a blessing. The imagery of God as light had several connotations (cf. Isa. 60:1,19-20; Micah 7:8; and John 8:12).

2. salvation — BDB 447, this could refer to

a. safety — Ps. 12:6; Job 5:4,11

b. rescue — Ps. 50:23; 69:14; 85:7,9

c. rock of. . . — Ps. 95:1

d. horn of. . . — Ps. 18:3

3. refuge — BDB 731 (i.e., place of safety, cf. Ps. 28:8; 31:2-3; 37:39-40; 2 Sam. 22:31-32)

There is no "to be" verb in verse 1, lines 1 and 3. The other verbs are imperfects (like Ps. 27:3) which speak of ongoing action. Note the contrast with the state of the evildoers/adversaries/enemies in verse 2. Their status (perfects) is set. They have stumbled and are fallen. The imperfect verbs continue in verse 3. Life has its trials, problems, incidents, but God is always with us and for us!

What are faithful followers to do in light of the experiences of life in a fallen world?

1. fear not, Ps. 27:1,3 (BDB 431, KB 432, Qal imperfects)

2. dread not, Ps. 27:1 (BDB 808, KB 922, Qal imperfect, cf. Ps. 118:6; Rom. 8:31)

3. be confident, Ps. 27:3 (BDB 105, KB 120, Qal active participle)

True faith is a personal relationship with God, a new worldview, a new lifestyle (cf. Rom. 8:31-39)! All of this is possible because of the character and revelation of God. He is with and for us and wants to have a daily personal relationship with us, even in a fallen world with sinful people!!

27:2 Notice the different words used to describe the opponents.

1. evildoers, Ps. 27:2 — BDB 949, KB 1269, Hiphil participle

2. adversaries, Ps. 27:2,12 — BDB 865 III

3. enemies, Ps. 27:2,6 — BDB 33, KB 38, Qal participle

They are said to have "stumbled" and "fell" (cf. Jer. 50:32). Both are Qal perfects. Their fate and judgment are viewed as already having occurred! Their doom is sure!

▣ "to devour my flesh" The TEV has "kill me" and this is the thrust of the idiom (cf. Ps. 14:4). It may imply the evildoers act like wild carnivores!

The RSV thinks it means "to slander" (i.e., "backbiting," based on Dan. 3:8), but the NRSV uses a more literal translation.

27:3 This verse strongly implies that the psalmist is a king. The context of Psalm 1-41 suggests it is David.

Note the word play between "host" (הנחמ, BDB 334) and "encamp" (הנחת, BDB 333). These kinds of sound plays occur often in Hebrew poetry.

NASB (UPDATED) TEXT: PSALM 27:4-6
⁴One thing I have asked from the Lord, that I shall seek:
That I may dwell in the house of the Lord all the days of my life,
To behold the beauty of the Lord
And to meditate in His temple.
⁵For in the day of trouble He will conceal me in His tabernacle;
In the secret place of His tent He will hide me;
He will lift me up on a rock.
⁶And now my head will be lifted up above my enemies around me,
And I will offer in His tent sacrifices with shouts of joy;
I will sing, yes, I will sing praises to the Lord.

27:4-6 The psalmist lists a series of prayer requests. Notice the parallel of perfect and imperfect verbs.

1. "I have asked" — BDB 981, K 1371, Qal perfect denotes a completed act

2. "I shall seek" — BDB 134, KB 152, Piel imperfect denotes an intense continuing prayer life

In interpreting the psalms we must remember that these requests serve two functions.

1. they reflect the heart and mind (i.e., new worldview, cf. Ezek. 36:22-38) of a faithful follower

2. they contrast and clearly reveal the heart and mind of false followers

Those who oppose God's leaders oppose God! It is not vengeance that is sought, but justice and the revelation of YHWH's character!

27:4 Note the fervent requests.

1. I may dwell (Qal infinitive construct) in the house of the Lord all the days of my life (cf. Ps. 23:6)

2. I may behold (Qal infinitive construct, often used of prophet's visions, BDB 302) the beauty (see note below) of the Lord

3. I may meditate (Piel infinitive construct) in His temple

NASB, NKJV,
NRSV, JPSOA,
NRSV, REB"beauty"
NASB Margin"delightfulness"
LXX"pleasantness"
TEV"goodness"
NJB"sweetness"

The Hebrew word (BDB 653) basically means "pleasant," "delightful." The noun is used mostly in Proverbs and describes several different things. In the context of the temple it may denote a vision of God or the afterlife. It may be parallel to "goodness" (BDB 375) in verse 13, which also denotes a perfect setting with God.

Here is a sample of the use of this term in Proverbs.

1. noun — Pro. 3:17; 15:26; 16:21

2. adjective — Pro. 22:18; 23:8; 24:4

3. verb — Pro. 2:10; 9:17; 24:25

27:5 The results of his prayers are:

1. YHWH will conceal (BDB 860, KB 1049, Qal imperfect) him in His tabernacle (cf. Ps. 76:2) in his day of trouble.

2. YHWH will hide (BDB 711, KB 771, Hiphil imperfect) him in the secret place of His tent.

3. YHWH will lift him up (BDB 926, KB 1202, Polel imperfect) upon a rock (i.e., YHWH Himself).

▣ I wonder if the Jews of old quoted this verse just before

1. the temple fell to Babylon, Egypt, Neo-Babylon

2. Antiochus IV Epiphanes (175-164 b.c.) violated the temple

3. the Romans invaded the temple under Titus (a.d. 70)

We must remember that biblical promises have effect only

1. to faithful followers

2. in light of God's larger purposes in history

27:6 Because YHWH has responded in such wonderful ways to the psalmist's prayers (i.e., "my head will be lifted up above my enemies")

1. he will offer sacrifices with shouts of joy (lit. "sacrifices of shouts of joy"; verses such as this imply a verbal sacrifice was used by Jews following the destruction of their temple to simulate the annual sacrifices no longer possible)

2. he will sing praises to YHWH

There are three cohortative verbs in this verse. The psalmist believes he will be in YHWH's presence (i.e., the temple).

1. I will offer a sacrifice — BDB 256, KB 261, Qal

2. I will sing — BDB 1010, KB 1479, Qal

3. I will sing praises — BDB 274, KB 273, Piel

NASB (UPDATED) TEXT: PSALM 27:7-10
⁷Hear, O Lord, when I cry with my voice,
And be gracious to me and answer me.
⁸When You said, " Seek My face," my heart said to You,
"Your face, O Lord, I shall seek."
⁹Do not hide Your face from me,
Do not turn Your servant away in anger;
You have been my help;
Do not abandon me nor forsake me,
O God of my salvation!
¹⁰For my father and my mother have forsaken me,
But the Lord will take me up.

27:7-10 Often in the Psalms separate strophes repeat the emphasis or theme of previous strophes. This could be explained as

1. another level of purposeful parallelism

2. the editorial process whereby

a. words

b. themes

c. moods

d. actions

which are similar in sound, meaning, or theology are grouped together by later editors/compilers.

27:7 "Hear. . .cry" The first is a Qal imperative (BDB 1033, KB 1570), so common in the Psalms as a way of beseeching God. The second verb, "cry" (BDB 894, KB 1128, Qal imperfect), also denotes prayer. This verse repeats the focus of verse 4.

The context of the prayer request is

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

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

27:8 Notice that NASB and NKJV have an introductory phrase in italics (i.e., "When You said"), which denotes that it is not part of the Hebrew text. The NRSV and NJB translations assume the speaker is the psalmist.

The verb "seek" (BDB 134, KB 152) is repeated

1. first an opening Qal imperative (plural)

2. second a Piel imperfect (singular, the opening verb of Ps. 27:8 is also singular)

These seem to represent a dialogue between YHWH and the psalmist. One calls and the other appropriately responds. The verb "seek" denotes a call to a personal relationship (cf. Ps. 24:6; Deut. 4:29), which denotes worship and obedience. In this Psalm, because of the emphasis on prayer, it may parallel Ps. 27:4 and 7.

▣ "face" This is a Hebrew idiom for close personal contact (cf. Ps. 24:6), where both "seek" and "face" occur together.

27:9 There is a series of jussive verbs which denote the things the psalmist asks YHWH not to do.

1. do not hide Your face from me — BDB 711, KB 771, Hiphil jussive, cf. Ps. 69:17; 102:2; 143:7

2. do not turn away Your servant in anger — BDB 639, KB 692, Hiphil jussive

3. do not abandon me — BDB 643, KB 693, Qal imperfect used in a jussive sense, cf. Ps. 94:14, unless they cease to be faithful followers (cf. Jer. 12:7)

4. do not forsake me — BDB 736, KB 806, Qal imperfect used in a jussive sense

Notice the personal element involved in all these requests!

27:10

NASB"for"
NKJV"when"
NRSV"if"
TEV"may"
NJB, JPSOA,
NRSV, REB"though"
NET Bible"even if"

The introductory conjunction (BDB 471-475) has a wide semantical field. Only context can determine meaning. Obviously this context does not allow a clear translation.

▣ "my father and my mother forsake me" This is the same verb which was used in Ps. 27:9. Even though the translation of this phrase is uncertain, the meaning is obvious. One's closest human companions or family may leave but the covenant God will never leave (cf. Deut. 31:6; Jos. 1:5; Isa. 49:15; Heb. 13:5)!

The UBS Handbook (p. 266) mentions that TEV, NEB, JB take the verse as expressing a theoretical possibility to make a strong literary point, not a real abandonment.

One wonders if this may reflect YHWH's promise to David and his descendants in 2 Samuel 7. Possibly verse 13 relates to 2 Sam. 7:28.

NASB (UPDATED) TEXT: PSALM 27:11-14
¹¹Teach me Your way, O Lord,
And lead me in a level path
Because of my foes.
¹²Do not deliver me over to the desire of my adversaries,
For false witnesses have risen against me,
And such as breathe out violence.
¹³I would have despaired unless I had believed that I would see the goodness of the Lord
In the land of the living.
¹⁴Wait for the Lord;
Be strong and let your heart take courage;
Yes, wait for the Lord.

27:11-14 This strophe starts out with more prayer requests (Ps. 27:11-12), moves to a testimony of faith (Ps. 27:13), and concludes with good advice (Ps. 27:14).

27:11-12 The prayer requests are

1. teach me Your way — BDB 434, KB 436, Hiphil imperative, cf. Ps. 25:4-5; 86:11

2. lead me in a level path — BDB 634, KB 685, Qal imperative, cf. Deut. 5:32-33; 31:29; Ps. 5:8; 26:12; 139:24; this is the OT background for the church being called "The Way," cf. Acts 9:2; 18:25; 19:9,23; 22:4; 24:14,22; John 14:6

3. do not deliver me over to the desire of my adversaries — BDB 678, KB 733, Qal imperfect used in a jussive sense

The psalmist gives two reasons for his prayers in this strophe.

1. because of my foes (lit. "those who lie in wait for me"), Ps. 27:11

2. for false witnesses have risen against me, Ps. 27:12

27:13 This verse expresses the psalmist's faith ("believed" — BDB 52, KB 63, Hiphil perfect) and worldview. He believed there was

1. justice in this life because of the character of YHWH

2. a future life with YHWH in the land of the living (cf. Job 14:7-12,13-14; 19:25-27; Ps. 16:10; 49:15; 73:24; 116:8-9; 142:5; Isa. 25:8; 26:19; 38:11)

27:14 In light of the psalmist's faith and worldview he admonishes others to

1. wait for the Piel imperative, cf. Ps. 25:3; 37:34; 40:1; 62:1,5; 130:5; Pro. 20:22; Isa. 8:17; 25:9; 33:2

2. be strong — BDB 304, KB 302, Qal imperative, cf. Ps. 31:24

3. let your heart take courage — BDB 54, KB 65, Hiphil jussive

4. wait for the Lord — BDB same as #1

Some scholars (cf. NIDOTTE, vol. 1, p. 439) see verse 14 as

1. self-admonition (the psalmist)

2. a priestly oracle given at the temple

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 is "fear" the key word in the first strophe?

2. Verse 2 and Psalm 23:6 sound similar, what does this imagery imply?

3. Are verses 4-6 about the tabernacle or the temple?

4. Why is verse 9 so troubling? Does the covenant God abandon His followers?

5. What does verse 10 mean? Is it literal or figurative?

Psalm 28

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
A Prayer for Help, and Praise For Its Answer	Rejoicing in Answered Prayer	Prayer for Deliverance From Personal Enemies (A Lament)	A Prayer For Help	Petition and Thanksgiving
MT Intro A Psalm of David.
28:1-5	28:1-2	28:1-2	28:1-3	28:1
				28:2
	28:3-5	28:3-5		28:3
			28:4-5	28:4
				28:5
28:6-9	28:6-7	28:6-7	28:6-7	28:6
				28:7
	28:8-9	28:8-9	28:8-9	28:8-9

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 28:1-5
¹To You, O Lord, I call;
My rock, do not be deaf to me,
For if You are silent to me,
I will become like those who go down to the pit.
²Hear the voice of my supplications when I cry to You for help,
When I lift up my hands toward Your holy sanctuary.
³Do not drag me away with the wicked
And with those who work iniquity,
Who speak peace with their neighbors,
While evil is in their hearts.
⁴Requite them according to their work and according to the evil of their practices;
Requite them according to the deeds of their hands;
Repay them their recompense.
⁵Because they do not regard the works of the Lord
Nor the deeds of His hands,
He will tear them down and not build them up.

28:1-5 There is some disagreement of how to divide the strophes in this Psalm (look at front page of this chapter). NASB has Ps. 28:1-5, 6-9, so I will use it. The first strophe is a lament and the second a psalm of thanksgiving.

The psalmist prays for

1. YHWH to hear him when he prays

2. YHWH not to drag him away like the wicked

In verse 4 he uses three imperatives to describe what God should do to the wicked.

1. give them (BDB 678, KB 733, Qal imperative) according to their deeds (cf. Job 34:11; Ps. 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)

2. give them according to their evil practices (verb assumed from #1)

3. give them (same verb as #1) according to their actions (lit. "work of their hands")

4. reward (BDB 996, KB 1427, Hiphil imperative) them dire reward (lit. "dealings," BDB 168)

28:1 "My rock" This imagery speaks of permanence, strength, stability, protection (see full note at Ps. 18:2).

▣ "do not. . ." These are two imperfects used in a jussive sense.

1. hear — do not be deaf, BDB 361 II, cf. Ps. 35:22; 39:12; 83:1; 109:1 (parallel to "silent," BDB 364)

2. v. 2 — do not drag me away, BDB 604 (i.e., possibly like an animal or a prisoner of war)

▣ "the pit" The term (BDB 92, cf. Ps. 88:4; 143:7; Pro. 28:17) is a synonym for Sheol. See SPECIAL TOPIC: Where Are the Dead? at Ps. 1:5. It probably related to

1. a dug grave (cf. Isa. 14:9; Ezek. 32:25)

2. a hole in the hill for burial

3. an opening which goes into Sheol (cf. Ps. 30:4; Pro. 1:12; Isa. 14:15; 38:18; Ezek. 26:20)

28:2 "When I lift up my hands toward Your holy sanctuary" This gesture has several connotations.

1. an act of blessing after a sacrifice by a priest — Lev. 9:22 (i.e., some sacrifices were lifted up to YHWH)

2. an act on the part of a worshiper after a sacrifice of incense — Ps. 141:2

3. a gesture toward the sanctuary — Ps. 134:2

4. a posture of prayer, hands raised, cf. Exod. 9:29 (Moses); 1 Kgs. 8:22 (Solomon); Lam. 2:19; 3:41 (Israel); Luke 24:50 (Jesus); 1 Tim. 2:8 (believers)

5. a posture for praise, adoration, or public confession — Ps. 63:4

6. a way to show YHWH's power as His staff was lifted up in Moses' hands (cf. Exod. 17:8-12)

Here it is meant to symbolize a clean life (cf. 1 Tim. 2:8), open to God and a life that recognizes its need to receive from God (see negative usage in Ps. 44:20).

NASB"toward Your holy sanctuary"
NASB margin,
NRSV footnote"the innermost place"
NJB"Holy of Holies"
JPSOA"inner sanctuary"
LXX"court"
REB"shrine"

This Hebrew term (BDB 184 I) basically means "back part," "innermost." In 1 Kings 6:16,19,20,21, 22,23,31; 7:49; 8:6,8 it refers to the Holy of Holies (cf. Exod. 26:31-35), where the ark of the covenant stood between Solomon's giant cherubim.

Faithful followers in the Old Covenant faced the temple (cf. 1 Kings 8, Solomon's great prayer at the dedication of the Temple) when they prayed because it was there that YHWH dwelt between the wings of the cherubim. It was where heaven and earth met. The ark of the covenant was YHWH's footstool.

However, in the New Covenant, God is present in all places (cf. John 4:20-24). The new temple is Jesus (cf. John 2:19,21)!

28:3,5 "Because. . ." Verses 3 and 5 list the activities and attitudes of the wicked (i.e., practical atheists).

1. who work iniquity, Ps. 28:3

2. who speak peace to their neighbor but have evil in their hearts (see Special Topic at Ps. 4:7)

3. who do not regard the works of God, Ps. 28:5 (God's people must "regard" who He is by what He has done, cf. Deut. 32:7; Ps. 107:43; Jer. 2:10; Hos. 14:9)

4. who do not regard the deeds of God (parallel), Ps. 28:5, cf. Isa. 5:12

28:5 The last line of verse 5 tells what God will do to them (compare Jer. 1:10).

1. tear them down — BDB 248, KB 256, Qal imperfect, Ps. 28:5

2. not build them up — BDB 124, KB 139, Qal imperfect, negated, Ps. 28:5

The three imperfects of verse 5 denote the continuous actions of the wicked. Their lives are characterized by ignoring God and hurting others, therefore, God's judgments are also ongoing (i.e., perennial destruction, cf. Isa. 6:9-10; Jer. 1:10).

NASB (UPDATED) TEXT: PSALM 28:6-9
⁶Blessed be the Lord,
Because He has heard the voice of my supplication.
⁷The Lord is my strength and my shield;
My heart trusts in Him, and I am helped;
Therefore my heart exults,
And with my song I shall thank Him.
⁸The Lord is their strength,
And He is a saving defense to His anointed.
⁹Save Your people and bless Your inheritance;
Be their shepherd also, and carry them forever.

28:6-9 A radical mood swing occurs at verse 6. This strophe spells out the reasons why YHWH is to be blessed (Ps. 28:6a).

1. He hears his prayer

2. He is both his strength and shield

3. He is his refuge

In verses 8 and 9 the focus changes from the King (i.e., "His anointed") to His covenant people. As YHWH saved the King, may he now save His people! This fluidity between the singular and plural is common in the Psalms.

▣ "Blessed be the Lord" This is a recurrent theme in the Psalms. He is blessed by His faithful followers for many reasons, but all of them come back to who He is and what He has done! This phrase became a liturgical formula (cf. Ps.18:46; 28:6; 31:21; 41:13; 66:20; 68:35; 72:18; 89:52; 106:48; 119:12; 124:6; 135:21; 144:1). Let all that has breath praise the Lord!

28:7 As verses 3 and 5 describe the wicked, verse 7 describes the faithful follower.

1. his heart trusts in Him — BDB 105, KB 1200, Qal perfect, cf. Ps. 112:7 (note the theological connection between human's trust and divine deliverance/salvation, cf. Ps. 22:4-5; 25:1-3; 28:7; 31:14-15; 86:2; see note at NIDOTTE, vol. 1, p. 646)

2. he is helped by God — BDB 740, KB 810, Niphal perfect

3. his heart exults — BDB 759, KB 831, Qal imperfect with waw

4. he thanks Him with song — BDB 392, KB 389, Hiphil imperfect (continual praise)

Just a brief comment about the MT verses the LXX. There was probably a more ancient Hebrew text behind both of them. There are MSS in the DSS that follow the MT and others follow the LXX. The early church used the LXX almost exclusively. Verse 7 is a good example of their translating a different Hebrew text. The LXX has (see note in AB, p. 173)

"The Lord is my helper and my protector; in him my heart hoped,

And I was helped and my flesh revived, and from my will I shall acknowledge him."

▣ "shield" See note at Ps. 3:3.

28:8 "their" The UBS Text Project gives "to His people" a "C" rating (i.e., considerable doubt).

1. to them — למו (NKJV, JPSOA)

2. to His people — לעמו (NRSV, TEV, NJB, REB)

The Septuagint uses #2, as do some Hebrew manuscripts. Apparently one Hebrew letter has fallen out of the MT.

▣ "His anointed" See SPECIAL TOPIC: MESSIAH at Ps. 2:2. See similar usage in Ps. 18:50.

28:9 There is a series of imperatives directed in prayer to YHWH, beseeching Him to act on behalf of the covenant people.

1. save — BDB 446, KB 448, Hiphil imperative, cf. Ps. 106:47

2. bless — BDB 138, KB 159, Piel imperative

3. shepherd — BDB 944, KB 1258, Qal imperative (The NASB Study Bible [p. 765] makes the comment that "shepherd" links up with Psalm 23 and probably marks off Psalm 23-28 as a collection of psalms linked by several common themes)

4. carry (i.e., "lift up"), Piel imperative, cf. Isa. 40:11; 63:9

Several Psalms close with a corporate focus (i.e., Ps. 3:8; 15:7; 25:22; 29:11; 51:18-19; 130:8).

▣ "Your inheritance" YHWH gave a land allotment to all the nations (cf. Deut. 32:9), but the descendants of Abraham were His special people (cf. Exod. 19:5-6; 1 Kgs. 8:51; Ps. 33:12). He showed this by His promised exodus out of Egypt (cf. Gen. 15:12-21). He displayed His power and love (cf. Deut. 9:29). Moses beseeched YHWH not to judge His sinful people because the pagan nations would not understand (cf. Deut. 9:26-29). His people were meant to reveal His character to all nations (see Special Topic at the Intro. to Psalm 2). But if they continued in sin and idolatry there was rejection (cf. Ps. 106:40; Ezek. 36:22-23).

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

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 OT view of death?

2. Is verse 4 the same truth as Gal. 6:7?

3. Is verse 5c related to Isa. 6:9-10 or Jer. 1:10?

4. Why do psalms that reflect an individual's thoughts and situation end in communal imperatives?

Psalm 29

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Voice of the Lord in the Storm	Praise to God in His Holiness and Majesty	Hymn to the God of the Storm	The Voice of the Lord in the Storm	Hymn to the Lord of the Storm
MT Intro A Psalm of David.
29:1-2	29:1-2	29:1-2	29:1-2	29:1-2
29:3-9	29:3-4	29:3-4	29:3-4	29:3-4
	29:5-7	29:5-6	29:5-6	29:5-6
		29:7-8	29:7-9	29:7-9b
	29:8-9
		29:9		29:9c-11
29:10-11	29:10-11	29:10-11	29:10-11

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. This is a psalm about natural revelation (i.e., God reveals Himself to everyone through creation).

1. Psalm 19:1-6 (silent voice in creation)

2. Romans 1:19-23 (knowledge of God from nature)

3. Romans 2:14-16 (inner moral witness)

B. The imagery of the psalm occurs to encompass

1. YHWH's defeat of the chaos of initial creation (i.e., water, cf. Ps. 29:3,10, the term "flood" [BDB 550] occurs only here and Genesis, chapters 6-11)

2. YHWH's power in a storm (cf. Ps. 29:3-9; cf. Ps. 18:7,15)

C. YHWH, not Ba'al, defeats, controls, and sends water. Many scholars note the numerous similarities to Ugaritic mythology and other ANE literature.

D. The UBS Handbook asserts that this psalm is a chiasm (p. 275).

1. fourfold use of YHWH in verses 1-2 and 10-11

2. "strength" (BDB 738) in Ps. 29:1 and 11

3. waters referred to in Ps. 29:3 and 10

4. YHWH's majesty referred to in Ps. 29:4 and 10

5. trees mentioned in Ps. 29:5 and 9

6. geographical places in Ps. 29:6 and 8

My problem with this is that a chiasm usually places the most significant theological statement at the middle but verse 7 does not fit this pattern.

E. This Psalm may refer to

1. a theophany as YHWH is depicted as coming in the imagery of a violent storm

2. but the thrust is a military victory (cf. Ps. 29:11)

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 29:1-2
¹Ascribe to the Lord, O sons of the mighty,
Ascribe to the Lord glory and strength.
²Ascribe to the Lord the glory due to His name;
Worship the Lord in holy array.

29:1-2 "Ascribe" This verb (BDB 396, KB 393, Qal imperative) is repeated three times. It basically means "give glory to God (cf. Deut. 32:3). This same pattern is also in Psalm 96:7-8 and 1 Chr. 16:28-29. The threefold repetition denotes a superlative emphasis.

29:1

NASB"sons of the mighty"
NKJV"you mighty ones"
NRSV, TEV"heavenly beings"
NJB, LXX"sons of God"
JPSOA"divine beings"
REB"you angelic powers"

The MT has "sons of gods" (lit. "sons of Elim," BDB 119 construct BDB 42). It refers to the angels (cf. Gen. 6:2 ["sons of elohim"]; Ps. 103:20-21) or the heavenly angelic council (cf. Exod. 15:11; 2 Kgs. 22:19; Ps. 82:1; 86:6-8).

See Special Topic: The Sons of God below.

SPECIAL TOPIC: "the sons of God" in Genesis 6

▣ "glory and strength" These are two common terms applied to YHWH.

1. glory — BDB 458

2. strength — BDB 738

29:2 "Worship" This is the fourth in a series of four opening imperatives (lit. "bow down," BDB 1005, KB 295, Hishpael imperative). This is what faithful followers do as they come to His temple in holy array. This involves not just clothing but covenant obedience.

▣ "His name" This is an idiomatic way of referring to YHWH Himself. See Special Topic: The Name of YHWH at Psalm 5:11-12.

NASB"in holy array"
NKJV"in the beauty of holiness"
NRSV, NJB"in holy splendor"
JPSOA,
NASB margin"majestic in holiness"
REB, NET"in holy attire"
LXX, Peshitta"in His holy court"

The ambiguous phrase (BDB 214 construct BDB 871) also appears in three other temple worship contexts (cf. Ps. 96:9; 110:3; 1 Chr. 16:29). The TEV footnote offers three possible ways to translate the phrase.

1. when He (YHWH) appears (from Ugarit root, cf. TEV, i.e., YHWH Himself; this then would be similar to the theophany of Exodus 19-20)

2. garments of worship (Aaron's garments are described in a similar way in Exod. 28:2)

3. in His beautiful temple (seems to reflect LXX)

NASB (UPDATED) TEXT: PSALM 29:3-9
³The voice of the Lord is upon the waters;
The God of glory thunders,
The Lord is over many waters.
⁴The voice of the Lord is powerful,
The voice of the Lord is majestic.
⁵The voice of the Lord breaks the cedars;
Yes, the Lord breaks in pieces the cedars of Lebanon.
⁶He makes Lebanon skip like a calf,
And Sirion like a young wild ox.
⁷The voice of the Lord hews out flames of fire.
⁸The voice of the Lord shakes the wilderness;
The Lord shakes the wilderness of Kadesh.
⁹The voice of the Lord makes the deer to calve
And strips the forests bare;
And in His temple everything says, "Glory!"

29:3-9 This strophe is dominated by "the voice of the Lord." There seem to be two ways to view it.

1. YHWH the creator, cf. Ps. 29:3,10 (cf. Genesis 1; Psalm 93)

2. YHWH the true storm God and giver of rain (cf. Ps. 29:3-9, i.e., in opposition to Ba'al's claims)

Notice the way YHWH's voice is characterized (Ps. 29:4-9).

1. powerful (BDB 470)

2. majestic (same root in Ps. 29:2b, BDB 214)

3. breaks the cedars (verb, BDB 990, KB 1402 repeated in Ps. 29:5)

4. makes Lebanon and Sirion (i.e., Mt. Hermon, cf. Deut. 3:9) jump

5. lightning (cf. Ps. 18:12,14) flames trees

6. makes the wilderness shake (verb, BDB 296, KB 297, repeated in Ps. 29:8)

7. makes deer calve

8. strips forests bare (BDB 362 I)

It is important to remember that the spoken word was a very important and pervasive theological concept to the ancient Hebrews.

1. creation by the spoken word — Genesis 1

2. power of the spoken word of God — Isa. 14:24; 25:1; 45:23; 46:10; 55:11; 59:21; Matt. 24:35

3. the Messiah is called "the Word" in John 1:1-5,14; Rev. 19:13

4. the imagery of the returning Messiah with a two-edged sword for a tongue — Rev. 1:16; 2:12

29:6 "Lebanon. . .Sirion" These are geographical references north of the Promised Land of Canaan. The term "Sirion" for Mt. Hermon is rare (cf. Deut. 3:9). Because of this and the obvious context or "storm" imagery, many modern scholars have seen this Psalm as a reworking of an original hymn to Ba'al (Canaanite storm god). The Ras Shamra texts are opening much of the veiled imagery of the OT in light of Canaanite mythology. Hebrew authors often took the descriptions of pagan deities and changed them to descriptions and titles of YHWH. They knew He was the one and only true God (see SPECIAL TOPIC: MONOTHEISM at Psalm 2:7).

For a good brief discussion of ancient cosmology see IVP Dictionary of Biblical Imagery, pp. 169-174.

29:9a The same verb (BDB 296, KB 297) translated "shake" in verse 8 (twice) is now used of calving (cf. Job 39:1) and of Sarah giving birth in Isa. 51:2.

If one tries to keep a synonymous parallelism between 29:9b and 29:5b, then he must change "hinds" (MT, UBS Text Project gives it a "B" rating) to "oaks" (cf. TEV, NJB, same consonants, just a change of vowels). This is done to try to continue the possible chiastic pattern.

The NET Bible (p. 885 #21) suggests an emendation of "forests" to "female mountain goats" in order to maintain the synonymous parallelism between verses 9a and 6. JPSOA has a footnote, "brings ewes to early birth" as an option (BDB 362 II).

29:9c The summary of all this action (i.e., the physical results of a strong thunderstorm) is that in His temple everything says, "Glory!"

YHWH the creator is providing agricultural abundance by rain in its season. The Creator is also the Sustainer! (See a good article on "Providence" in IVP Dictionary of Biblical Imagery, pp. 681-683.)

The NJB makes Ps. 29:9c the beginning of Ps. 29:10-12.

NASB (UPDATED) TEXT: PSALM 29:10-11
¹⁰The Lord sat as King at the flood;
Yes, the Lord sits as King forever.
¹¹The Lord will give strength to His people;
The Lord will bless His people with peace.

29:10 The word "King" is not in line 1 but is in line 2. The flood refers (1) to Genesis 6-9 (cf. Gen. 6:17) or (1) to the original creation (cf. Gen. 1:2).

The concept of YHWH as King goes back to 1 Sam.8:7. It is stated as a theological assertion in Psalm 10:16 and here. The imagery is of YHWH sitting on a throne (cf. Ps. 2:4; 113:5 and the imagery in Isaiah 6) or having a scepter.

▣ "sat. . .sits as King" The verb "sat" or "enthroned (BDB 442, KB 444) forever" is a recurrent theme (cf. Exod. 15:18; Ps. 9:7; 10:16; 29:10; 66:7; 145:13; 146:10; Jer. 10:10; Lam. 5:19).

▣ "over the flood" The preposition implies

1. power and authority over the waters of chaos (LXX)

2. YHWH in heaven is above the upper waters (i.e., rains), above the clouds (cf. Gen. 1:6-7; Ps. 148:4)

The term "flood" (BDB 550) is found only in Genesis and here in Psalm 29:10.

29:11 Because YHWH is King, His people are secure. His promises are secure. His purposes for the future are secure!

Even amidst the "storm" when the powers of nature seem so severe, YHWH's people are at peace (cf. Matt. 8:23-27; 14:22-33)! Jesus also demonstrated this divine power over the wind and waves!

Psalm 30

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Thanksgiving For Deliverance From Death	The Blessedness of Answered Prayer	Thanksgiving For Healing	A Prayer of Thanksgiving	Thanksgiving After Mortal Danger
MT Intro "A Psalm; A Song at the Dedication of the House. A Psalm of David."
30:1-5	30:1-3	30:1-3	30:1-3	30:1-3
	30:4-7	30:4-7	30:4-5	30:4-5
30:6-9			30:6-7	30:6-7
	30:8-10	30:8-10	30:8-10	30:8-9
30:10-12				30:10-12
	30:11-12	30:11-12	30:11-12

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.

CONTEXTUAL INSIGHTS

The introduction, which is in the MT, is not original (i.e., not in DSS psalms). It was obviously added later (cf. Introduction to Psalms 7, 60). I do not accept these introductions as inspired (see Gleason Archer, Encyclopedia of Biblical Difficulties, p. 243), therefore, I do not comment on them.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 30:1-5
¹I will extol You, O Lord, for You have lifted me up,
And have not let my enemies rejoice over me.
²O Lord my God,
I cried to You for help, and You healed me.
³O Lord, You have brought up my soul from Sheol;
You have kept me alive, that I would not go down to the pit.
⁴Sing praise to the Lord, you His godly ones,
And give thanks to His holy name.
⁵For His anger is but for a moment,
His favor is for a lifetime;
Weeping may last for the night,
But a shout of joy comes in the morning.

30:1-5 The psalmist extols and praises YHWH for deliverance from death.

30:1 "I will extol" This verb (BDB 926, KB 1202, Polel imperfect used in a cohortative sense) has two primary meanings.

1. to exalt, extol (here of YHWH), cf. Exod. 15:2; Ps. 34:3; 99:5,9; 107:32; 118:28; 145:1; Isa. 25:1

2. to lift up (referring to praise of YHWH), cf. 2 Sam. 22:47; Ps. 18:46; 21:13; 46:10; 57:5,11

This praise is given because YHWH has acted.

1. He lifted up (BDB 194, KB 222, Piel perfect) the psalmist, Ps. 30:1 (this term was used of drawing water from a well and may refer to divine rescue from the pit, cf. Ps. 30:4).

2. He did not let the psalmist's enemies rejoice (BDB 33, KB 38, Qal participle), cf. Ps. 25:2; 41:11.

3. He healed him (BDB 750, KB 1272, Qal imperfect with waw), Ps. 30:2.

4. He brought his soul up from Sheol (BDB 748, KB 828, Hiphil perfect), Ps. 30:3.

5. He has kept him alive (BDB 310, KB 309, Piel perfect), Ps. 30:3.

30:2 "O Lord my God" This is two of the most common designations of Israel's Deity (see SPECIAL TOPIC: NAMES FOR DEITY at Ps. 1:1).

1. YHWH — God as Savior, the covenant-making God, cf. Gen. 2:4

2. Elohim — God as creator and provider of all life on this planet, cf. Gen. 1:1

Notice how this Psalm starts with this title (Ps. 30:2) and ends with this title (Ps. 30:12). This is typical of Hebraic literary style (i.e., inclusio).

SPECIAL TOPIC: IS HEALING GOD'S PLAN FOR EVERY AGE?

▣ "You healed me" See Special Topic below.

30:3 "Sheol. . .pit" These two terms (synonymous parallelism) refer to the grave or the holding place of the dead. See SPECIAL TOPIC: Where Are the Dead? at Ps. 1:6.

Notice that antithetical parallelism common in this Psalm. It demonstrates, in very real-to-life ways, the "two ways" of Psalm 1.

For a good brief discussion of "pit" see IVP, Dictionary of Biblical Imagery, p. 646-647.

30:4

NASB"godly ones"
NKJV"saints"
NRSV"faithful ones"
TEV"faithful people"

This adjective (BDB 339) is formed from the noun hesed (BDB 338), which denoted covenant loyalty (See Special Topic at Ps. 5:7).

1. On God's part; He is faithful to His covenant promises.

2. On the faithful follower's part; he/she must be obedient and steadfast to their covenant obligations.

It becomes a common title in the Psalms for faithful covenant followers (i.e., Ps. 4:3 and many more). Several translations (TEV, NJB) see 30:4-5 as a separate strophe imploring faithful followers to join in the praise of YHWH (see paragraph divisions on the front page of this Psalm).

In this context they are called to

1. sing praise — BDB 274, KB 273, Piel imperative

2. give thanks — BDB 392, KB 389, Hiphil imperative

NASB, NRSV,
JPSOA"name"
NKJV"remembrance"
TEV"remember"
NJB"unforgettable"

The MT has the noun "remembrance" or "memorial" (BDB 271, cf. Hos. 12:5). Here it refers to YHWH's gracious character and powerful acts on behalf of His people (cf. Ps. 6:5; 30:5; 97:12; 102:12; 111:4; 145:7). The Hebrew concept of "name" is here, but not the word. Both occur in parallel in Ps. 135:13 and Isa. 26:8. Also notice the focus on "memorial-name" in Exod. 3:15.

30:5 This verse has captured the wonder of grace to fallen humanity (antithetical parallel). This is a fallen world but YHWH would not allow the broken fellowship of Eden to be permanent. There are consequences to sin and rebellion but by His grace, mediated through a faithful follower's faith (cf. Eph. 2:8-9), there is forgiveness and restoration (cf. Ps. 103:8-14; Isa. 54:7-8)! The only permanent consequence is unbelief. It is the unpardonable sin (see Special Topics below).

The first two lines of Ps. 30:5 have no verbs. The tense structure emphasizes the theological point

"For a moment His anger

For a lifetime His favour!"

The AB (p. 182) suggests that "lifetime" (BDB 213) means "eternal life," based on Ps. 21:4. However, Ps. 91:16 is the normal OT usage of this word, which refers to this life.

Just an added thought about "anger" in this context. The OT saw a linkage between sin and sickness (cf. James 5:13-18). Jesus seems to modify this view in John 9:1-12. If God judged us in light of our sin we would all be sick and dying. The wonderful truth is we deserve "anger" but we get mercy, grace, and love! We, however, are not all healed (see Special Topic at Ps. 30:2)! Yet He is with us in our sufferings (cf. Rom. 8:18-25; 2 Cor. 4:17).

▣ "His anger" This root (BDB 60) is related to "nose" (i.e., red face) or "snort" (unspoken but vocal sign of human emotion). See SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM) (anthropomorphism) at Ps. 2:4-6

SPECIAL TOPIC: SIN UNTO DEATH

NASB (UPDATED) TEXT: PSALM 30:6-9
⁶Now as for me, I said in my prosperity,
"I will never be moved."
⁷O Lord, by Your favor You have made my mountain to stand strong;
You hid Your face, I was dismayed.
⁸To You, O Lord, I called,
And to the Lord I made supplication:
⁹"What profit is there in my blood, if I go down to the pit?
Will the dust praise You? Will it declare Your faithfulness?

30:6-9 This strophe seems to reflect the fulfillment of the covenant promises of Leviticus 26 and Deuteronomy 28. YHWH wanted to prosper His people to show the world His character. The psalmist, as a faithful follower, is asserting what YHWH did for him.

1. prospered him

2. gave him stability (i.e., "I will never be moved")

3. made him strong (i.e., figure of a mountain; LXX has "my majesty")

4. answered his prayers

5. protected him from death so he could praise YHWH's faithfulness (BDB 54)

The AB (p. 182) sees this strophe as a warning against the sin of overconfidence. The UBS Handbook (p. 282) sees it as his past inappropriate experience. However, I prefer the Leviticus 26 and Deuteronomy 28 confidence. The Handbook asserts that this Psalm, like Psalm 29, is a chiastic pattern. If this is true then the middle of the chiasm should be the main truth. But note the middle would be verse 6, which both the UBS Handbook and AB say is an inappropriate experience. You cannot have it both ways!

30:7b It is unsure how Ps. 30:7b fits with Ps. 30:7a,c. The two verbs (perfects) describe a settled condition.

1. You hid Your face — BDB 711, KB 771, Hiphil perfect, "face," refers to personal presence, he felt YHWH had left him, was not available, did not hear his prayers.

2. I was (BDB 224, KB 243, Qal perfect) dismayed — BDB 96, KB 111, Niphal participle. This term means "disturbed," "dismayed," or "terrified," cf. Job 4:5; 23:15; Ps. 6:4; 83:18; 90:7; 104:29; Isa. 13:8; 21:3; Jer. 51:32; Ezek. 26:18.

The JPSOA sees Ps. 30:7b in contrast to Ps. 30:8, YHWH made the psalmist "firm as a mighty mountain," but if/when He hid His face, it brought "terror." Therefore, he called out to YHWH in prayer (v 8). Prosperity alone, even covenant prosperity (cf. Leviticus 26; Deuteronomy 28) is not enough! We need God! We need to feel His presence and pleasure! We were created (cf. Gen. 1:26-27; 3:8) for fellowship with God. Nothing, nothing else can meet this need!

30:9 There are two rhetorical questions which, in context, expect a "no" reply.

▣ "dust" This (BDB 779) is a figurative expression for death (cf. Psalm 22:15,19; Isaiah 26:19; 29:4) or Sheol/pit. Humans were made of clay/dust (cf. Gen. 2:7) and to dust we return at death (cf. Gen. 3:19).

▣ "will dust praise You?" In the OT death was a conscious, but silent, existence (cf. Ps. 6:5; 88:11-12; 115:7; Eccl. 9:10; Isa. 38:18-19).

▣ "Your faithfulness" This is "amen" (BDB 54); see Special Topic at Psalm 12:1.

YHWH is faithful (BDB 54) and loyal (BDB 338) to His covenant. He is the One who does not change (cf. Mal. 3:6; Ps. 102:27; James 1:17; also note Heb. 13:8). Our hope, as faithful followers, is in the unchanging, merciful character of YHWH.

NASB (UPDATED) TEXT: PSALM 30:10-12
¹⁰" Hear, O Lord, and be gracious to me;
O Lord, be my helper."
¹¹You have turned for me my mourning into dancing;
You have loosed my sackcloth and girded me with gladness,
¹²That my soul may sing praise to You and not be silent.
O Lord my God, I will give thanks to You forever.

30:10-12 This strophe starts out with three prayer requests (imperatives).

1. hear — BDB 1033, KB 1570, Qal imperative

2. be gracious — BDB 335, KB 334, Qal imperative

3. be my helper (BDB 740, KB 810) — BDB 224, KB 243, Qal imperative

Notice what YHWH's response caused in the psalmist.

1. turned him from mourning into dancing

2. loosed his sackcloth and girded him with gladness ("gladness" is a poetic way of contrasting sackcloth, i.e., festival garments)

3. caused him to sing praises and he will not be silent

4. caused him to give thanks forever

30:11 "sackcloth" This was worn as a sign of mourning.

SPECIAL TOPIC: GRIEVING RITES

30:12 "that my soul may sing praise to You" The "my soul" is literally "glory" (BDB 458). The same consonants also mean "liver." The UBS Text Project (p. 209) suggests it could be understood as

1. referring to the psalmist himself (i.e., inner most being — liver) by the term (LXX, NKJV, NRSV, TEV, JPSOA)

2. a vocative, "O Glory," referring to 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. Does God heal all faithful followers?

2. Explain why verse 5 is such an important verse.

3. Is verse 6 a positive or negative statement?

4. How are verses 9 and 12 related?

Psalm 31

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
A Psalm of Complaint and of Praise	The Lord, A Fortress in Adversity	Prayer For Deliverance From Personal Enemies	A Prayer of Trust in God	Prayer In Time of Ordeal
MT Intro "For the Choir Director. A Psalm of David."
31:1-5	31:1-2	31:1-2	31:1-2	31:1-2a
				31:2b-3
	31:3-5	31:3-5	31:3-5
				31:4-5b
				31:5c-7a
31:6-8	31:6-8	31:6-8	31:6-8
				31:7b-8
31:9-13	31:9-13	31:9-10	31:9-10	31:9
				31:10
		31:11-13	31:11-13	31:11
				31:11c-12
				31:13
31:14-18	31:14-18	31:14-18	31:14-18	31:14-16
				31:17-18
31:19-22	31:19-20	31:19-20	31:19-20	31:19
				31:20
	31:21-22	31:21-22	31:21-22	31:21-22
31:23-24	31:23-24	31:23-24	31:23-24	31:23-24

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. There are so many Psalms where the author is seeking help from God against enemies. One wonders

1. who are these enemies?

2. why does the psalmist feel detached so often?

3. were many of these written during the same period of the psalmist's life (probably David)?

B. The psalmist faces several issues.

1. personal sin and its mental and physical consequences (cf. Ps. 31:1-12)

2. personal attacks by

a. enemies

b. neighbors

c. acquaintances

C. The actions of the enemies are characterized as

1. trying to trap him in a net, Ps. 31:4

2. trying to get him to regard idols, Ps. 31:6

3. slandering him, Ps. 31:11,13,20

4. counseling together against him, Ps. 31:13,20

5. persecuting him, Ps. 31:15

6. having lying lips, Ps. 31:18

7. speaking arrogantly, Ps. 31:18

D. Many/most of the Psalms in Book One have similar themes and wording. This may reflect an unknown editing or compiling agenda. There was a purposeful structure to the different books of Psalms (see Introduction to the Psalter) but moderns are not sure what it was.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 31:1-5
¹In You, O Lord, I have taken refuge;
Let me never be ashamed;
In Your righteousness deliver me.
²Incline Your ear to me, rescue me quickly;
Be to me a rock of strength,
A stronghold to save me.
³For You are my rock and my fortress;
For Your name's sake You will lead me and guide me.
⁴You will pull me out of the net which they have secretly laid for me,
For You are my strength.
⁵Into Your hand I commit my spirit;
You have ransomed me, O Lord, God of truth.

31:1-5 Notice the very personal way the author addresses YHWH. Notice the number of personal pronouns. Biblical faith is a personal trust in a personal God. It is not initially about a creed or even a moral code but about a personal encounter! That encounter changes everything! All else is based on it.

▣ This strophe has several prayer requests.

1. Let me never be ashamed — BDB 101, KB 116, Qal cohortative; this shame could be connected to David's sin (cf. Psalm 32; 51) or others' attack on his reputation or motives, cf. Ps. 25:2-3,20; 31:1,17; 35:26; 69:6; 119:6,46,78,80. Shame sometimes means abandonment by YHWH (cf. NIDOTTE, vol. 1, pp. 621-627).

2. Deliver me — BDB 812, KB 930, Piel imperative

3. Incline Your ear to me — BDB 639, KB 692, Hiphil imperative, cf. Ps. 17:6; 71:2; 86:1; 88:2; 102:2

4. Rescue me — BDB 664, KB 717, Hiphil imperative

5. Be my rock — BDB 224, KB 243, Qal imperative

6. Lead me — BDB 634, KB 685, Qal imperative

7. Guide me — BDB 624, KB 675, Hiphil imperative

8. Pull me out of their net — BDB 422, KB 425, Hiphil imperfect

His prayer requests are based on

1. he has committed himself to YHWH, Ps. 31:5

2. YHWH has ransomed him, Ps. 31:5 (see Special Topic at Ps. 19:14)

3. YHWH is his strength, Ps. 31:4

4. YHWH is the God of truth/faithfulness, Ps. 31:5 (see Special Topic at Ps. 12:1)

31:1 "refuge" This alludes to a strong hiding place of safety and security. See note at Ps. 2:12.

▣ "righteousness" See Special Topic at Ps. 1:5.

31:2 "rock" See note at Ps. 18:2. There are two different Hebrew words translated "rock"; in Ps. 31:2 — BDB 700; in Ps. 31:3 — BDB 849. Both refer to a place of stability, protection, and security (cf. Deut. 32:4,15,18,30).

31:3 "fortress" See note at Ps. 18:2.

▣ "For Your name's sake" See notes at Psalm 23:3 and 25:11. It represents YHWH's character. See SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD at Ps. 9:10b.

31:3-4 Notice the series of imperfects that speak of continuous, ongoing actions.

1. lead — BDB 634, KB 685, Hiphil imperfect

2. guide — BDB 624, KB 675, Piel imperfect

3. pull out — BDB 422, KB 425, Hiphil imperfect

31:4 "net" This was an instrument of hunting (BDB 440). It came to be used figuratively of hurting or capturing humans (cf. Ps. 9:15; 10:9; 35:7-8; 57:6; 140:5).

31:5 "into Your hand I commit my spirit" This was quoted by Jesus on the cross just before His death (cf. Luke 23:46).

This verb (BDB 823, KB 955, Hiphil imperfect) has a wide semantic field. Here it denotes an ongoing trust. This trust is based on who God is (i.e., "God of truth," "faithful God"), not the merits of the psalmist.

▣ "hand" See Special Topic at Psalm 7:3-4.

▣ "spirit" This is the Hebrew word ruah (BDB 924). Here it is the unseen life force connected to YHWH breathing life into Adam in Gen. 2:7. When it leaves the body that body goes to the holding place of the dead (Sheol, see Special Topic at Ps. 1:6). See Special Topic below.

SPECIAL TOPIC: BREATH, WIND, SPIRIT (חור and pneuma)

NASB (UPDATED) TEXT: PSALM 31:6-8
⁶I hate those who regard vain idols,
But I trust in the Lord.
⁷I will rejoice and be glad in Your lovingkindness,
Because You have seen my affliction;
You have known the troubles of my soul,
⁸And You have not given me over into the hand of the enemy;
You have set my feet in a large place.

31:6-8 This strophe is dominated by perfects that denote a complete or settled condition.

1. I hate those who regard vain idols — BDB 971, KB 1338, Qal perfect. The intensity of the psalmist's requests for YHWH to judge is based on his worldview (i.e., viewing the world as YHWH's agent). He hates those who break or ignore YHWH's covenant. The LXX has "You hate."

2. I trust in YHWH — BDB 105, KB 120, Qal perfect; this is a recurrent theme, cf. Ps. 4:5; 13:5; 25:2; 26:1; 28:7; 31:6,14; 52:8; 56:3,4,11; 91:2. If "fear of YHWH is the beginning of knowledge" (cf. Pro. 1:7), then trust is the key to knowing Him personally.

3. YHWH sees his affliction — BDB 906, KB 1157, Qal perfect (cf. Exod. 3:7-8)

4. YHWH knows his trouble — BDB 393, KB 390, Qal perfect (see Special Topic at Ps. 1:6)

5. YHWH has not given him into the hands of his enemy — BDB 688, KB 742, Hiphil perfect

6. YHWH has set his feet in a large place — BDB 763, KB 840, Hiphil perfect, cf. Ps. 18:19; 118:5; a large place is the opposite of a narrow place/strait, which is an idiom of distress (cf. Ps. 4:1; 18:19; 118:5)

31:7 This verse has two Qal cohortatives.

1. I will rejoice — BDB 162, KB 189

2. I will be glad — BDB 970, KB 1333

NASB"lovingkindness"
NKJV, LXX"mercy"
NRSV"steadfast love"
TEV"constant love"
NJB"faithful love"
JPSOA"faithfulness"
REB"unfailing love"

All of these English translations are trying to express the essence of the powerful covenant noun, hesed. It denotes YHWH's unbreakable commitment to the covenant. See Special Topic at Ps. 5:7.

NASB (UPDATED) TEXT: PSALM 31:9-13
⁹Be gracious to me, O Lord, for I am in distress;
My eye is wasted away from grief, my soul and my body also.
¹⁰For my life is spent with sorrow
And my years with sighing;
My strength has failed because of my iniquity,
And my body has wasted away.
¹¹Because of all my adversaries, I have become a reproach,
Especially to my neighbors,
And an object of dread to my acquaintances;
Those who see me in the street flee from me.
¹²I am forgotten as a dead man, out of mind;
I am like a broken vessel.
¹³For I have heard the slander of many,
Terror is on every side;
While they took counsel together against me,
They schemed to take away my life.

31:9-13 This strophe uses parts of the human body to express the psalmist's distress (BDB 865 II).

1. eye (BDB 744), Ps. 31:9, cf. Ps. 6:7; 38:10

2. soul (BDB 659), Ps. 31:10 (i.e., nephesh, see note at Ps. 3:2)

3. body (BDB 105), Ps. 31:10

4. body (lit. "bones," BDB 782), Ps. 31:10

Stress (like sin, cf. Ps. 31:10c; Psalm 32, 51) causes physical manifestations.

1. sorrow

2. sighing

3. failure of strength

4. bones wasting away (verb, BDB 799, KB 898, Qal perfect, is used twice in this context, Ps. 31:9 and 10 and only one other time in the OT, cf. Ps. 6:7)

More and more modern medicine is understanding the link between the mind and the body. They are a unity (cf. Ps. 31:12).

31:11 The slander and distress, which have had such physical consequences, also bring social consequences.

1. I have become a reproach, especially to my neighbors.

2. I have become an object of dread to my acquaintances.

3. People flee from me.

4. I am forgotten (out of mind) as a dead man.

31:13 This verse describes the actions of his adversaries.

1. they slander him (i.e., their false words are the next line, "terror on every side")

2. they counsel against him

3. they schemed (BDB 273, cf. Ps. 37:12) to take his life (parallel to #2)

In light of these actions, the imperative "be gracious to me, O Lord" of verse 9 is understandable!

NASB (UPDATED) TEXT: PSALM 31:14-18
¹⁴But as for me, I trust in You, O Lord,
I say, " You are my God."
¹⁵My times are in Your hand;
Deliver me from the hand of my enemies and from those who persecute me.
¹⁶Make Your face to shine upon Your servant;
Save me in Your lovingkindness.
¹⁷Let me not be put to shame, O Lord, for I call upon You;
Let the wicked be put to shame, let them be silent in Sheol.
¹⁸Let the lying lips be mute,
Which speak arrogantly against the righteous
With pride and contempt.

31:14-18 This strophe has numerous emphatic prayer requests based on

1. the psalmist's trust in YHWH (Qal perfect, cf. Ps. 31:6), Ps. 31:14

2. YHWH is his God, Ps. 31:14

3. his life is in YHWH's hand, Ps. 31:15

Here are the requests.

1. deliver me — BDB 664, KB 717, Hiphil imperative, cf. Ps. 7:2; 18:17; 22:20; 31:2; 39:8; 51:14; 59:1; 69:14; 109:21; 119:170; 120:2; 142:6; 143:9; 144:7,11; this is the cry of the faithful follower's heart, deliverance from the spiritual, mental, and physical aspects of life in a fallen world

2. make Your face shine on me — BDB 21, KB 24, Hiphil imperative, cf. Num. 6:25-26; Ps. 4:6; 67:1; 80:3,7,19; 119:135

3. save me in Your lovingkidness — BDB 446, KB 448, Hiphil imperative, many times in the Psalms

4. let me not be put to shame — BDB 101, KB 116, Qal cohortative

5. let the wicked be put to shame — BDB 101, KB 116, Qal imperfect used in a jussive sense

6. let them be silent in Sheol — BDB 198, KB 226, Qal imperfect used in a jussive sense

7. let the lying lips be dumb — BDB 47, KB 57, Niphal imperfect used in a jussive sense

31:15 "My times are in Your hand" Faithful followers believe that time and eternity are in God's foreknowledge and control. Nothing surprises Him (cf. Job 14:5,16; 28:24; 31:4; 34:21; Ps. 139:1-16, esp. Ps. 31:16).

31:17 Notice the contrast.

1. the psalmist speaks to God

2-3. the wicked are silent (i.e., dead) or else they speak arrogantly with pride and contempt

You can know people by what they say (cf. Matt. 12:35-37). The tongue reveals the heart!

NASB (UPDATED) TEXT: PSALM 31:19-22
¹⁹How great is Your goodness,
Which You have stored up for those who fear You,
Which You have wrought for those who take refuge in You,
Before the sons of men!
²⁰You hide them in the secret place of Your presence from the conspiracies of man;
You keep them secretly in a shelter from the strife of tongues.
²¹Blessed be the Lord,
For He has made marvelous His lovingkindness to me in a besieged city.
²²As for me, I said in my alarm,
"I am cut off from before Your eyes";
Nevertheless You heard the voice of my supplications
When I cried to You.

31:19-22 This strophe describes YHWH's "goodness" (BDB 375, cf. Ps. 145:7). Probably this strophe is to be understood after YHWH has answered the psalmist's prayer requests found early in the psalm.

1. It is stored up for those who fear YHWH.

2. It is for those who take refuge in YHWH.

3. YHWH hides His people

a. in a secret place of His presence

b. in a shelter/pavilion

4. YHWH made His lovingkindness marvelous to the psalmist.

5. YHWH heard his supplications.

31:19 "before the sons of men" Not only does YHWH defend and protect, but He acknowledges our special relationship to Him before our enemies (cf. Ps. 23:5).

31:20 The secret place is the inner (or back) shrine of the temple/tabernacle (cf. Ps. 27:5). This was a special place where the personal presence of YHWH was manifested (i.e., ark of the covenant).

31:21 "in a besieged city" Although we do not know the historical setting of this Psalm, this phrase seems to be metaphorical. It describes a person who feels surrounded by wicked, evil, lying people.

Even though the psalmist feels isolated, he believes YHWH hears and will act on his behalf.

The UBS Text Project (p. 213) gives this reading an "A" rating versus "through distress," found in NEB.

The JPSOA translates this phrase as if it characterized why YHWH should be "blessed," 31:22a. He is strong and unchanging (i.e., "a veritable bastion"). The Jewish Study Bible margin links this to YHWH as "a rock of strength," "a stronghold," "a crag" (i.e., rock), and "a fortress" in Ps. 31:2-3 (p. 1316).

31:22 "I am cut off from before Your eyes" The Jewish Study Bible (p. 1316) interprets this phrase as meaning "absent from the temple" (i.e., 2 Chr. 26:21, where the same phrasing is used of Uzziah being unable, as a leper, to go into the temple). The Niphal form of this verb (BDB 173, KB 202) is found only here in the OT.

NASB (UPDATED) TEXT: PSALM 31:23-24
²³O love the Lord, all you His godly ones!
The Lord preserves the faithful
And fully recompenses the proud doer.
²⁴Be strong and let your heart take courage,
All you who hope in the Lord.

31:23-24 As is true so often in the Psalms the last strophe is

1. a warning

2. an admonition

3. a corporate prayer

Here it is #2. The first verbs of both verses are plural imperatives.

1. love YHWH — BDB 12, KB 17, Qal imperative; usually this verb refers to YHWH's love or is singular of the psalmist's love

2. be strong — BDB 304, KB 302, Qal imperative; it is followed by a synonym, BDB 54, KB 5, Hiphil jussive (Hebrew parallelism)

31:23 "His godly ones" This refers to faithful followers (cf. Ps. 30:4; 37:28; 50:5), not angels (cf. Ps. 29:1).

▣ The life experiences (and afterlife experiences) of

1. the faithful — BDB 52 I

2. the proud doer — BDB 793 I, KB 889, Qal participle construct BDB 144

are contrasted.

1. preserved — BDB 665, KB 718, Qal participle

2. recompensed — BDB 1022, KB 1521, Piel participle

31:24 What a wonderful admonition for all faithful followers (cf. Ps. 27:14; 37:34; 62:5; 130:5; Isa. 25:9)!

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 the psalmist in such trouble?

2. List the physical and social consequences of sin.

3. Explain "shame" in an OT context.

4. Is verse 21 literal or metaphorical?

5. Why do so many Psalms written by an individual end in a corporate way?

Psalm 33

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Praise to the Creator and Preserver No MT Intro.	The Superiority of the Lord in Creation and History	Hymn to God as Creator and Lord of History	A Song of Praise	Hymn to Providence
33:1-5	33:1-3	33:1-3	33:1-3	33:1-3
	33:4-5	33:4-5	33:4-5	33:4-5
33:6-12	33:6-7	33:6-7	33:6-7	33:6-7
	33:8-9	33:8-9	33:8-9	33:8-9
	33:10-12	33:10-12	33:10-12	33:10-12
33:13-17	33:13-15	33:13-17	33:13-15	33:13-15
	33:16-17		33:16-17	33:16-17
3:18-22	33:18-19	33:18-19	33:18-19	33:18-19
	33:20-22	33:20-22	33:20-22	33:20-22

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 NASB Study Bible (p. 770) suggests this Psalm is part of a liturgy.

1. Levitical choir

a. leader, Ps. 33:1-3

b. choir, Ps. 33:4-19

2. gathered worshipers respond, Ps. 33:22-23

B. It has no MT title (like Psalms 1, 2, 10), but the "new song," in verse 3, implies some major historical event. Because of Ps. 33:16-17, probably it refers to a military victory.

C. I am moved by the universal scope of YHWH's purposes that include all humans (i.e., see use of "all" in Ps. 33:8,13-15). Note the shocking affirmation of Ps. 33:5b! See the full list of texts that show the inclusion of Gentiles from the very beginning as YHWH's ultimate purpose in covenant, 33:10-12 in my notes.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 33:1-5
¹Sing for joy in the Lord, O you righteous ones;
Praise is becoming to the upright.
²Give thanks to the Lord with the lyre;
Sing praises to Him with a harp of ten strings.
³Sing to Him a new song;
Play skillfully with a shout of joy.
⁴For the word of the Lord is upright,
And all His work is done in faithfulness.
⁵He loves righteousness and justice;
The earth is full of the lovingkindness of the Lord.

33:1-5 The first three verses set the mood of the Psalm in praise to God (i.e., five parallel imperatives).

1. sing for joy in the Lord — BDB 943, KB 1247, Piel imperative (this same verb ends Psalm 32)

2. praise — BDB 392, KB 389, Hiphil imperative

3. sing praises to Him — BDB 274, KB 273, Piel imperative

4. sing to Him — BDB 1010, KB 1479, Qal imperative

5. play skillfully (BDB 618, KB 668, Piel infinitive construct) with a shout of joy — BDB 405, KB 408, Hiphil imperative

Verses 4 and 5 give the reasons for praise.

1. YHWH's word (BDB 182) is upright (BDB 449)

2. all His work is done in faithfulness (BDB 53, see Special Topic at Ps. 12:1)

3. He loves righteousness (BDB 842, see Special Topic at Ps. 1:5) and justice (BDB 1048, see Special Topic at Ps. 9:5-6)

4. the earth is full of YHWH's lovingkindness (BDB 338, cf. Ps. 119:64; see Special Topic at Ps. 5:7)

The key to peace and security is the faithful follower's belief and trust in the unchanging, merciful, gracious character of the covenant-making God (cf. Ps. 102:27; Mal. 3:6; Heb. 13:8)! The chief character of the Bible is God! It is His story! It is His project and purpose!

33:2 Two stringed instruments are mentioned.

1. lyre (BDB 490) — this had two to four strings. It was widely used in the ANE. This is what David played for King Saul to soothe him (cf. 1 Sam.16:16).

2. harp of ten strings (BDB 614 construct BDB 797). It was part of a group of instruments used in both secular and worship settings (cf. 1 Sam.10:5).

▣ "new song" The peoples of the ANE wrote songs to commemorate major events and persons (cf. Exodus 15; 1 Samuel 22). Here the person is YHWH, the Creator (cf. Ps. 40:3; 96:1; 98:1; 144:9; 149:1; Isa. 42:10; Rev. 5:9; 14:3).

NASB (UPDATED) TEXT: PSALM 33:6-12
⁶By the word of the Lord the heavens were made,
And by the breath of His mouth all their host.
⁷He gathers the waters of the sea together as a heap;
He lays up the deeps in storehouses.
⁸Let all the earth fear the Lord;
Let all the inhabitants of the world stand in awe of Him.
⁹For He spoke, and it was done;
He commanded, and it stood fast.
¹⁰The Lord nullifies the counsel of the nations;
He frustrates the plans of the peoples.
¹¹The counsel of the Lord stands forever,
The plans of His heart from generation to generation.
¹²Blessed is the nation whose God is the Lord,
The people whom He has chosen for His own inheritance.

33:6-12 This strophe has two major truths.

1. YHWH is creator, Ps. 33:6-9 (see SPECIAL TOPIC: MONOTHEISM at Ps. 2:7)

2. YHWH has a purpose for the nations, Ps. 33:10-12 (see Special Topic at Psalm 2 Introduction)

33:6 "the word of the Lord" This surely reflects Genesis 1-2 (cf. Psalm 104). I hope you will take a moment and look online at my exegetical commentary on Genesis 1-2 at www.freebiblecommentary.org.

In Hebrew thought, creation was from nothing (ex nihilo) by the spoken word (fiat, cf. Ps. 33:9; Genesis 1; Ps. 148:5; 2 Cor. 4:6; Heb. 11:3). The word of God is an idiom for the mind or will of God. Modern believers fight over many issues connected to Genesis 1-2. A new book by John Walton, The Lost World of Genesis One, has been a blessing to me as I have struggled with these issues.

▣ "heavens" This refers to the atmosphere above the earth. The ancients saw it as a hard dome of stretched skin with windows for the rain. Remember the Bible is not "anti-scientific" but "pre-scientific." It describes things with the five human senses, as they appear (i.e., phenomenal language). Be careful of modern western literalism. The Bible is an ancient eastern book! The Bible must be God's word to its day before it can be God's word to our day.

If the issue of proper principles for Bible interpretation interests you, see my Bible Interpretation Seminar (video, audio, written text) at www.freebiblecommentary.org.

▣ "all their host" This refers to completed creation of this planet (cf. Gen. 2:1). The ancients saw the heavenly lights (sun, moon, stars, planets, comets) as moving across a dome. They were not gods but just part of YHWH's beautiful physical creation. I think Genesis 1 functions theologically to depreciate the Babylonian gods, just as the plagues of Exodus 7-11 function to depreciate the Egyptian gods.

33:7 The subject of "waters" has several aspects.

1. Genesis does not specifically mention God creating water.

2. In ANE mythology salt water and fresh water were gods. YHWH defeats them!

3. Water becomes the means of YHWH's judgment and starting again with Noah (cf. Genesis 6-9).

4. Water was crucial for ANE peoples. They developed fertility worship as a way to ensure the regular cycles of nature (i.e., rain in its season).

NASB, NKJV,
NRSV, REB"as a heap"
NASB margin"in a water skin"
NRSV"as in a bottle"
NJB"like a dam"
LXX"like a wineskin"
JPSOA"like a mound"

The MT has "heap" (BDB 622, דנ, cf. Exod. 15:8; Jos. 3:13,16; Ps. 78:13). It seems to refer to Gen. 1:9. The UBS Text Project gives it a "B" rating (i.e., some doubt).

The NASB margin, NRSV, LXX take it from a different root, BDB 609 (cf. Jos. 9:4,13; Jdgs. 4:19; Ps. 56:8; 119:83).

There is an Akkadian and Ugaritic root, כנד, which means "jar" or "bottle."

33:8 This verse starts out with two verbs used in a jussive sense (i.e., "let us. . .).

1. let all the earth fear/revere YHWH (BDB 431, KB 432, Qal imperfect, cf. Ps. 67:7)

2. let all the inhabitants of the world (see Special Topic at Ps. 1:2) stand in awe (BDB 158, KB 185, Qal imperfect) of Him

Notice the parallelism. YHWH, not nature, is to be feared. The enemy of biblical faith today in western societies is "naturalism," an agentless, purposeless universe.

33:9 See note at verse 6.

33:10-12 The theological assertions related to physical creation now focus the purpose of that creation, which is fellowship with the Creator (cf. Gen. 1:26,27; 3:8).

The "nations" (i.e., Gentiles) are not a second thought but YHWH's purpose from the beginning (cf. Gen. 3:15; 12:3; Exod. 19:5; Ps. 22:27; 66:1-4; 86:8-10; Isa. 2:2-4; 12:4-5; 25:6-9; 42:6-12; 45:22-23; 49:5-6; 51:4-5; 56:6-8; 60:1-3; 66:23; Micah 4:14; Mal. 1:11; John 3:16; 4:42; Acts 10:34-35; 1 Tim. 2:4; Titus 2:11; 2 Pet. 3:9; 1 John 2:1; 4:14). See SPECIAL TOPIC: YHWH's ETERNAL REDEMPTIVE PLAN at Intro. to Psalm 2.

33:10 "the counsel" The "counsel (BDB 420, i.e., purpose) of the Lord stands forever" (cf. Job 23:13; Pro. 19:21). Amen!

33:12 Does God choose some to salvation or all? This is the difficult question of God's sovereignty versus human free will. See SPECIAL TOPIC: ELECTION/PREDESTINATION AND THE NEED FOR A THEOLOGICAL BALANCE/Predestination and the Need for a Theological Balance at Ps. 25:12.

The love, plan, and purposes of YHWH include, but are larger than, the descendants of Abraham! He wants all to know Him (see lists of Scripture texts above)!

NASB (UPDATED) TEXT: PSALM 33:13-17
¹³The Lord looks from heaven;
He sees all the sons of men;
¹⁴From His dwelling place He looks out
On all the inhabitants of the earth,
¹⁵He who fashions the hearts of them all,
He who understands all their works.
¹⁶The king is not saved by a mighty army;
A warrior is not delivered by great strength.
¹⁷A horse is a false hope for victory;
Nor does it deliver anyone by its great strength.

33:13-17 This strophe focuses on YHWH's immanence (cf. Ps. 14:2; 102:19). He knows what is happening on earth in individual lives (cf. Exod. 3:7-9; Matt. 6:25-34; 10:30; Luke 21:18; Acts 27:34; this same imagery is found in several OT texts, i.e., 1 Sam.14:45; 2 Sam. 14:11; 1 Kgs. 1:52). Faithful followers' lives are not controlled by luck, chance, fate, but are directed by faith, by God! Live boldly for Him!

Notice the number of times "all" (BDB 481) appears in this Psalm, 33:8a,b, 13b, 14b, 15a,b. YHWH created and takes note of all His human creation! Life is a gift with a purpose. All humans will give an account to God for their stewardship of that gift!

33:15 YHWH fashions (BDB 427, KB 428, Qal participle, cf. Gen. 2:7,8,19) all humans and knows their lives (cf. Psalm 139). He is a proper judge because He knows our will, motives, acts, and consequences (see full lists of texts on this subject at Psalm 28:4).

33:16-17 Human events, history, is not haphazard but purposeful. YHWH even uses evil for His purposes. Things do not just happen! Now to be fair, this is a fallen world and all that occurs is not the will of YHWH. He allows our choices to bear fruit (i.e., good or bad). The earth has been affected by mankind's sin (cf. Genesis 3; Isa. 53:6; Rom. 8:18-23). The mystery is how

1. YHWH's sovereignty

2. human choices

3. physical activity mesh

The eyes of faith search for God in all events (cf. Ps. 33:18-22). The wicked search for power, riches, evils, disasters and opportunities for self! Humans should not hope in military power (cf. Psalm 2).

NASB (UPDATED) TEXT: PSALM 33:18-22
¹⁸Behold, the eye of the Lord is on those who fear Him,
On those who hope for His lovingkindness,
¹⁹To deliver their soul from death
And to keep them alive in famine.
²⁰Our soul waits for the Lord;
He is our help and our shield.
²¹For our heart rejoices in Him,
Because we trust in His holy name.
²²Let Your lovingkindness, O Lord, be upon us,
According as we have hoped in You.

33:18-22 Notice how the faithful follower is characterized.

1. those who fear YHWH, Ps. 33:18

2. those who hope for His lovingkindness, Ps. 33:18

3. those who wait for YHWH, Ps. 33:20

4. those who see Him as their help and shield, Ps. 33:20

5. those who rejoice in Him, Ps. 33:21

6. those who trust in His holy name, Ps. 33:21

7. those who hope (lit. ‘wait") in Him, Ps. 33:22

YHWH will

1. keep His eye on them, Ps. 33:13-15

2. deliver them (BDB 664, KB 717, Hiphil infinitive construct)

3. keep them (BDB 310, KB 309, Piel infinitive construct)

4. help (BDB 740) and protect (BDB 171) them

Notice how at the conclusion of many of the Psalms, the plural is used to widen the prayer/praise from one to all faithful followers.

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. List the imperatives in verses 1-3 that relate to musical worship. Why is music such an important aspect of worship?

2. How do verses 6-9 reflect Genesis 1?

3. Explain verse 11 in your own words.

4. How does verse 15 reflect Gen. 1:26-28?

5. Does YHWH have an "eye"?

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