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Psalm 57

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prayer for Rescue From Persecutors MT Intro For the choir director; set to Al-tashheth. A Mikhtam of David when he fled from Saul, in the cave.	Prayer for Safety From Enemies	A Prayer for Deliverance From Personal Enemies	A Prayer for Help	Among Ferocious Enemies
57:1-3	57:1	57:1-3	57:1	57:1
	57:2-3		57:2-3	57:2-3
57:4-6	57:4-5	57:4	57:4	57:4
		57:5	57:5	57:5-6
	57:6	57:6-10	57:6
57:7-11	57:7-8		57:7-11	57:7
				57:8
	57:9-10			57:9-11
	57:11	57:11

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

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

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

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This Psalm is characterized by the use of double (or triple) words.

1. be gracious to me, Ps. 57:1

2. take refuge, Ps. 57:1

3. my heart is steadfast, Ps. 57:7

4. awake, Ps. 57:8

B. In verses 6 and 7 there are several verbs that start with the Hebrew letter Kaph.

1. prepared — BDB 465, KB 464

2. bowed down — BDB 496, KB 493

3. dug — BDB 500, KB 496

4. fall — BDB 656, KB 709

5. steadfast — BDB 465, KB 464 (twice)

Also nouns

1. glory, Ps. 57:5 — BDB 458

2. my soul/liver, Ps. 57:8 — BDB 458 (NASB has "glory," BDB 458)

3. lyre, Ps. 57:8 — BDB 490

C. Verse 6 is a typical "reversal" motif, so common in the OT. Enemies plan evil but are caught in their own schemes.

D. Two key theological terms are repeated.

1. lovingkingness (hesed) — BDB 338, cf. Ps. 57:3 (personified), 10 (see Special Topic at Ps. 5:7)

2. faithfulness/truth (emet) — BDB 54, Ps. 57:3 (personified), 10 (see Special Topic at Ps. 12:1)

E. This Psalm mentions "the nations." See Special Topic: YHWH's Universal Redemptive Plan at Intro. to Psalm 2.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 57:1-3
¹Be gracious to me, O God, be gracious to me,
For my soul takes refuge in You;
And in the shadow of Your wings I will take refuge
Until destruction passes by.
²I will cry to God Most High,
To God who accomplishes all things for me.
³He will send from heaven and save me;
He reproaches him who tramples upon me. Selah.
God will send forth His lovingkindness and His truth.

57:1 This Psalm is characterized by the double use of words (i.e., Hebrew parallelism, see Introductory Article on Hebrew Poetry). See Contextual Insights, A.

▣ "Be gracious to me" Verse 1 (twice). See note at Ps. 56:1.

▣ "refuge" The verb (BDB 340, KB 334) is a recurrent theme in the Psalms. See note at Ps. 5:11. Here there is a play between

1. the perfect denoting completed action and a resulting state

2. the imperfect denoting ongoing continuing action

▣ "the shadow of Your wings" This is one of several feminine metaphors to describe God.

1. as a mother bird — Gen. 1:2; Exod. 19:4; Deut. 32:11; 33:12; Isa. 31:5

2. nursing mother — Isa. 49:15; 66:13; Hos. 11:4 (emendation)

See Special Topic: Shadow as Metaphor for Protection and Care at Ps. 5:11-12.

▣ "until destruction passes by" This continues the metaphor of God as a mother bird. Note "destruction" (i.e., destructive winds or storm, BDB 217, cf. similar terms in Ps. 55:8) is personified (cf. Isa. 26:20).

57:2 "God Most High" This is the name Elohim (BDB 43, see Special Topic at Ps. 1:1) combined with Elyon (BDB 751 I). See note at Ps. 7:17.

▣ "God" This is El (BDB 42), the general name for Deity in the ANE.

▣ "who accomplishes all things for me" What an inclusive faith assertion (cf. Ps. 138:8). Experience tells us that "all" must be defined and limited. But this faithful follower believes (cf. Phil. 1:6).

In this context God's actions are noted in verse 3.

1. send from heaven — who or what is not specified

2. save me — from vicious enemies (cf. Ps. 57:4,6)

3. reproach those who trample (cf. Ps. 56:2) — BDB 357 I; it means "rebuke" or "put to shame" those who say sharp things (see the enemies described as wild lions with sharp teeth, Ps. 57:4)

4. send forth His personified lovingkingness and truth/faithfulness, cf. Ps. 89:14 and also Ps. 43:3, where "light" and "truth" are personified as YHWH's servants

57:3 "sent from heaven" The term "heaven" has two distinct usages.

1. the atmosphere above the earth (cf. Ps. 57:5)

2. the place YHWH dwells (cf. Ps. 57:5)

See SPECIAL TOPIC: HEAVEN at Ps. 8:1. In OT thought God was transcendent. The Holy One of Israel was separated from sinful creations after Genesis 3. He dwelt with Israel in the Holy of Holies, between the wings of the Cherubim, above the mercy seat of the ark of the covenant (which symbolized the place of atonement, cf. Leviticus 16). There is a purposeful tension between YHWH"s transcendent holiness and immanence with Israel.

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

NASB (UPDATED) TEXT: PSALM 57:4-6
⁴My soul is among lions;
I must lie among those who breathe forth fire,
Even the sons of men, whose teeth are spears and arrows
And their tongue a sharp sword.
⁵Be exalted above the heavens, O God;
Let Your glory be above all the earth.
⁶They have prepared a net for my steps;
My soul is bowed down;
They dug a pit before me;
They themselves have fallen into the midst of it. Selah.

57:4-6 These verses characterize the psalmist's enemies and his God who supports him (cf. Ps. 57:2).

1. the enemies

a. like lions

b. breathe fire (or, KB 521 II, to devour, found only here)

c. teeth/words are spears and arrows

d. prepared a trap to catch and kill him but will fall into it themselves (cf. Pro. 26:27)

2. God (cf. Ps. 57:5,11)

a. be exalted — BDB 926, KB 1202, Qal imperative, here "heavens" refers to the atmosphere above the earth (note parallelism)

b. Your glory be above the earth

3. the psalmist

a. I must lie among. . . — BDB 1011, KB 1486, Qal cohortative

b. my soul is bowed down — BDB 496, KB 493, Qal perfect

NASB (UPDATED) TEXT: PSALM 57:7-11
⁷My heart is steadfast, O God, my heart is steadfast;
I will sing, yes, I will sing praises!
⁸Awake, my glory!
Awake, harp and lyre!
I will awaken the dawn.
⁹I will give thanks to You, O Lord, among the peoples;
I will sing praises to You among the nations.
¹⁰For Your lovingkindness is great to the heavens
And Your truth to the clouds.
¹¹Be exalted above the heavens, O God;
Let Your glory be above all the earth.

57:7-11 This strophe is almost exactly like Ps. 108:2-6. It may have been a liturgical refrain.

57:7-9 This strophe expresses the psalmist's faith and confidence in YHWH's actions on his behalf.

1. my heart is steadfast, Ps. 57:7 (twice) — BDB 465, KB 464, Niphal participle

2. I will sing, Ps. 57:7 — BDB 1010, KB 1479, Qal cohortative

3. I will sing praises, Ps. 57:7 — BDB 274, KB 273, Piel cohortative

4. awake my glory (or "my soul," lit. "liver," both BDB 458), Ps. 57:8 — BDB 734, KB 802, Qal imperative

5. awake my harp and lyre (i.e., instruments for the psalmist to praise God with), Ps. 57:8 — BDB same verb as #4

6. I will awaken the dawn, Ps. 57:8 — BDB 734, KB 802, Hiphil cohortative

7. I will give thanks, Ps. 57:9 — BDB 392, KB 389, Hiphil imperfect used in a cohortative sense

8. I will sing praises, Ps. 57:9 — BDB 274, KB 273, Piel imperfect used in a cohortative sense

57:9 Notice the parallelism between "the peoples" (BDB 766 I) and "the nations" (BDB 115 and BDB 52, i.e., not covenant peoples). There is a recurrent emphasis in the Psalms on the universal aspect of Israel's God (cf. Ps. 9:11b; 18:47,49; 105:1; 145:12-13). The implication of monotheism (see Special Topic at Ps. 2:7) is that there is only one true God who created all humans in His image for fellowship (see Special Topic: YHWH's Universal Redemptive Plan at Psalm 2 Introduction).

57:10 This verse repeats the personified servants of God (i.e., hesed and emet) from verse 3. They are both said to be "above" the heavens and clouds (i.e., atmosphere of this planet), which denotes

1. their greatness

2. their origin in God

57:11 This repeats verse 5. It functions as a way to denote the greatness of God (i.e., His transcendence above His creation).

DISCUSSION QUESTIONS

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

1. Explain the metaphor of "the shadow of Your wings," Ps. 57:1.

2. List the three names for Deity in verse 2 and explain their implication.

3. Define "heaven."

4. Why are aspects of God's character personified?

5. Explain verse 9 in light of monotheism.

Psalm 58

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prayer for the Punishment of the Wicked MT Intro For the choir director; set to Al-tashheth. A Mikhtam of David.	The Just Judgment of the Wicked	Curse Upon Enemies	A Prayer for God to Punish the Wicked	The Judge of Earthly Judges
58:1-5	58:1-2	58:1-2	58:1-2	58:1-2
	58:3-5	58:3-5	58:3-5	58:3-5
58:6-9	58:6-8	58:6-9	58:6-9	58:6-8
	58:9-11			58:9-11
58:10-11		58:10-11	58:10-11

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This Psalm is addressing unrighteous judges and their unfair, self-seeking motives.

B. These leaders (i.e., rams) are described as being sinful from birth (cf. Ps. 51:5, i.e., eastern hyperbole).

C. God's judgment rightly falls on these religious pretenders with graphic violence.

D. The righteous rejoice that God acts against evil and corruption. He will reign in righteousness over a new world one day!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 58:1-5
¹Do you indeed speak righteousness, O gods?
Do you judge uprightly, O sons of men?
²No, in heart you work unrighteousness;
On earth you weigh out the violence of your hands.
³The wicked are estranged from the womb;
These who speak lies go astray from birth.
⁴They have venom like the venom of a serpent;
Like a deaf cobra that stops up its ear,
⁵So that it does not hear the voice of charmers,
Or a skillful caster of spells.

58:1 There is some question about how to translate the first line. It is obviously in a synonymous parallel relationship with line two.

NASB"O gods"
NKJV"you silent ones"
NRSV"you gods"
NJB"divine as you are"
JPSOA"O mighty ones"
REB"you rulers"

The UBS Text Project (p. 268) gives the term "silently" a "B" rating (some doubt) and suggests a translation like, "Is it really a silence of righteousness you speak?", i.e., do you really speak in order to conceal by silence the righteousness?

The MT has אלם, which could relate to BDB 48 (silence) or BDB 18 III (mighty lords). Whichever it is, it must parallel "the sons of men" in line two. So it cannot refer to "gods," but civic leaders (i.e., judges, cf. Psalm 82; Exod. 22:8-9; Deut. 1:17; 2 Chr. 19:6) from the root "ram" (BDB 17, cf. Exod. 15:15; 2 Kgs. 24:15; Ezek. 17:13; 31:11; 32:21; 34:17).

The LXX, Peshitta, and Vulgate change the vowels to form an adversative, "Do you then truly speak righteousness?"

58:2-5 These verses reveal the true nature of these leaders.

1. work unrighteousness in your heart, Ps. 58:2

2. weigh out the violence of your own hands

3. estranged from the womb (see full note at Ps. 51:5; this is eastern hyperbolic imagery, not theology)

4. speak lies all their lives

5. have the venom of a serpent

6. refuse to be charmed (lit. "whisper") — BDB 538, KB 527, here used of snake charmers. The people of the ANE thought the sound of a flute (or voice) quieted a snake but today we know it was the rhythmic movement of the flute itself, not the sound).

The theological thrust is that they wilfully refuse to listen to God or those they adjudicate.

I do not think "charmed" should be equaled with sorcery here but cultural snake acts for public entertainment.

58:2 "on earth" In this context this refers to the land of Israel, not the earth. See Special Topic: Land, Country, Earth at Ps. 1:2. Remember only context can determine word meaning!

NASB (UPDATED) TEXT: PSALM 58:6-9
⁶O God, shatter their teeth in their mouth;
Break out the fangs of the young lions, O Lord.
⁷Let them flow away like water that runs off;
When he aims his arrows, let them be as headless shafts.
⁸Let them be as a snail which melts away as it goes along,
Like the miscarriages of a woman which never see the sun.
⁹Before your pots can feel the fire of thorns
He will sweep them away with a whirlwind, the green and the burning alike.

58:6-9 This strophe is a prayer for God's (both Elohim and YHWH used) judgment on these judges in graphic, descriptive phrases.

1. shatter their teeth — BDB 248, KB 256, Qal imperative ("teeth" and "fangs"; parallel in Joel 1:6)

2. break out "lit. "tear out") the fangs (BDB 1069) of the young lions — BDB 683, KB 736, Qal imperative (#1 and #2 are parallel; may judgment occur for the very place where they sin [i.e., in their words/verdicts])

3. let them flow away like runoff water — BDB 549, KB 541, Niphal imperfect used in a jussive sense

4. let their arrows be ineffective (Hebrew idiom uncertain, but seems to refer to their unjust verdicts and accusations)

5. let them be like a snail (BDB 117, only here in the OT) which melts away (BDB 588, this form found only here in the OT, "dissolve" is BDB 587) as it goes along — BDB 229, KB 246, Qal imperfect; the assumed "to be" verb is used in a jussive sense

6. let them be like the miscarriages of a woman who never sees the sun — BDB 302, KB 301, Qal perfect (though not imperfect the immediate concept demands it is used in a jussive sense)

The problem in understanding exactly what is being said in verse 8 is that the parallelism between "snail" and "a miscarriage" is faulty, but how is uncertain. The term in the second line is far more certain than "snail" and "melt away." The NIDOTTE, vol. 4, p. 30, suggests "snail" be understood as "a miscarriage."

7. this is a difficult verse in Hebrew (AB does not even attempt to translate it). There have been several suggestions. The basic point is that the needed heat for the cooking pot is blown away before it can heat the food (i.e., even fast-starting kindling).

Just like the previous lines of poetry, these imperfects seem to be used in a jussive sense to connect to the prayer request imperatives of verse 6.

NASB (UPDATED) TEXT: PSALM 58:10-11
¹⁰The righteous will rejoice when he sees the vengeance;
He will wash his feet in the blood of the wicked.
¹¹And men will say, "Surely there is a reward for the righteous;
Surely there is a God who judges on earth!"

58:10-11 It has always bothered modern interpreters that the Psalms call for such violent judgment against the writer's enemies. One way to view this is that these enemies are attacking God as they unfairly attack His people. So the already stated judgment (i.e., Leviticus 26; Deuteronomy 27-30) rightfully falls on them. Therefore, it is not a call for vengeance or vindictiveness but justice and the fulfillment of God's words, so that all will see there is a Righteous God in Israel (cf. Deut. 32:34-43; Ps. 79:10; 94:1-11; 149:7-9).

Verse 10b is an ANE hyperbole for military victory (cf. Ps. 68:23).

58:11 I agree with the NET Bible that the Qal active participle, masculine, plural is a plural of majesty, referring to YHWH's righteous judgment.

DISCUSSION QUESTIONS

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

1. Who does this Psalm address?

2. Does verse 3 teach the doctrine of original sin?

3. What spiritual truth is verse 4b communicating?

4. Explain the lack of synonymous parallelism in verse 8.

5. Do verses 10-11 teach a spirit of revenge? Why or why not?

Psalm 59

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prayer for the Deliverance From Enemies MT Intro For the choir director; set to Al-tashheth, when Saul sent men, and they watched the house in order to kill him.	The Assured Judgment of the Wicked	Prayer for Deliverance From Enemies	A Prayer for Safety	Against the Wicked
59:1-8	59:1-2	59:1-2	59:1-2	59:1-2
	59:3-4	59:3-4	59:3-4	59:3-4b
				59:4c-5
	59:5	59:5	59:5
	59:6-7	59:6-7	59:6-7	59:6
				59:7
	59:8-9	59:8-10	59:8-10	59:8-9a
59:9-15				59:9b-10
	59:10
	59:11-13	59:11-13	59:11-15	59:11
				59:12
				59:13
	59:14-15	59:14-15	59:14-15	59:14
				59:15
59:16-17	59:16-17	59:16-17	59:16-17	59:16
				59:17

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Again the question of who are the "enemies" recurs. In this Psalm it seems to refer to Gentile invaders (cf. Ps. 59:5,6,7,8,11,13,14,15). Verse 8 reminds one of Psalm 2:4.

B. The psalmist states clearly that he is attacked, but not because of anything he has done (cf. Ps. 59:3c, 4a). The attack seems to come because he/they are YHWH's people.

C. Notice the titles for the Covenant Deity.

1. O my God, Ps. 59:1 — probably Elohim, like verse 8 with final letter in the next word

2. O YHWH, Ps. 59:3,5,8 — BDB 217

3. God of hosts (Elohim Sabaoth), Ps. 59:5 — BDB 43 and 838; military connotations

4. God of Israel, Ps. 59:5 — BDB 43 construct BDB 975

5. O my strength — BDB 738

6. God is my fortress/stronghold, Ps. 59:9 — BDB 43 and BDB 960 I

7. God is my lovingkindness, Ps. 59:10,17 — BDB 43 and BDB 338

8. O Lord, our shield or Adon is our shield, Ps. 59:11 — BDB 10 and BDB 171

9. God (Elohim), Ps. 59:13 — BDB 43 (Elohim)

10. O my strength, Ps. 59:16 — BDB 738

11. O God my fortress, Ps. 59:17 — same as #5

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 59:1-8
¹Deliver me from my enemies, O my God;
Set me securely on high away from those who rise up against me.
²Deliver me from those who do iniquity
And save me from men of bloodshed.
³For behold, they have set an ambush for my life;
Fierce men launch an attack against me,
Not for my transgression nor for my sin, O Lord,
⁴For no guilt of mine, they run and set themselves against me.
Arouse Yourself to help me, and see!
⁵You, O Lord God of hosts, the God of Israel,
Awake to punish all the nations;
Do not be gracious to any who are treacherous in iniquity. Selah.
⁶They return at evening, they howl like a dog,
And go around the city.
⁷Behold, they belch forth with their mouth;
Swords are in their lips,
For, they say, " Who hears?"
⁸But You, O Lord, laugh at them;
You scoff at all the nations.

59:1-2 Notice the Psalm starts with three imperatives (prayer requests for deliverance from enemies).

1. deliver, Ps. 59:1 — BDB 664, KB 717, Hiphil imperative

2. deliver, Ps. 59:2 — same as #1

3. save — BDB 446, KB 448, Hiphil imperative, cf. Ps. 28:9; 31:16; 71:2; 86:2,16

Both are used in Ps. 7:1; 22:20-21; 31:2-3,15-16; 33:16-17; 34:17-18, etc. It is a recurrent prayer for help!

Notice how the enemies are characterized.

1. those who rise up against me

2. those who do iniquity

3. men of bloodshed

The enemies in this Psalm seem to be foreign invaders.

1. punish all the nations, Ps. 59:5

2. go around the city (i.e., siege), Ps. 59:6

3. belch forth. . .swords, Ps. 59:7

4. YHWH scoffs at all the nations, Ps. 59:8

5. do not slay them lest my people forget, Ps. 59:11

6. God rules in Jacob, to the ends of the earth, Ps. 59:13

7. go around the city, Ps. 59:14 (see #2)

8. v. 15 is imagery of a siege

59:3-4a In these verses the singular "me" refers to a/the leader of Israel. An attack on him is an attack on the covenant people. One wonders if the foreign invaders had inside help.

Notice the author defends his own righteousness by asserting that he is attacked for no reason (cf. Ps. 59:3c, 4b). The enemies attack because of how he is related to the God of Israel (cf. Psalm 2).

59:4b-5 These two verses are linked by the three imperatives calling on Deity to act in deliverance.

1. arouse Yourself, Ps. 59:3b — BDB 734, KB 802, Qal imperative, cf. Ps. 7:6; 35:23; 44:23; 57:8 (thrice); 73:20; 80:2; 108:2

2. see, Ps. 59:4b — BDB 906, KB1157, Qal imperative, cf. Ps. 9:13; 25:18,19; 80:14; 84:9; 119:153,159; 139:24

3. awake, Ps. 59:5 — BDB 884, KB 1098, Hiphil imperative, cf Ps. 35:23; 44:23

▣ "help me" This is literally "meet me." This personal aspect is repeated in verse 10a.

▣ "O Lord, God of hosts" See SPECIAL TOPIC: NAMES FOR DEITY at Ps. 1:1.

▣ "Do not be gracious" This negated verb (BDB 335, KB 334, Qal imperfect used in a jussive sense) is used often in Psalms (cf. Ps. 4:1; 6:2; 9:13; 25:16; 26:11; 27:7; 30:10; 41:4,10; 51:1; 56:1; 57:1, etc.). here the psalmist asks God not to show mercy to his enemies because they are treacherous in iniquity (cf. Ps. 109:14; Isa. 2:9; Jer. 18:23).

59:6-7 There are several modern English translations that have verses 6-7 as a strophe and begin a new strophe at verses 8-10. It is hard to know how to divide this Psalm into its logical divisions.

Verses 6-7 describe the enemies as

1. howling dogs

2. dogs that go around

a. a siege metaphor (cf. Ps. 59:14-15)

b. a metaphor for their constant search for food (59:15)

3. belch. . .swords, Ps. 59:7

4. no fear of God (i.e., they say, "Who hears?" cf. Job 22:13; Ps. 10:4,11,13; 64:5; 73:11; 94:7; Isa. 29:15; Ezek. 8:12). They are either

a. Israelite practical atheists

b. pagans/idolaters

59:8 Verse 8 reminds me of

1. Psalm 2:4

2. Psalm 37:13

This verse seems to demand the enemies are Gentile, pagan invaders (cf. Ps. 59:5,6,7,8,11,13,14,15).

The verbs in Ps. 59:8 are both Qal imperfects that speak of ongoing action (i.e., YHWH laughs. . .scoffs at the nations in their disbelief and arrogant assaults on His people).

NASB (UPDATED) TEXT: PSALM 59:9-15
⁹Because of his strength I will watch for You,
For God is my stronghold.
¹⁰My God in His lovingkindness will meet me;
God will let me look triumphantly upon my foes.
¹¹Do not slay them, or my people will forget;
Scatter them by Your power, and bring them down,
O Lord, our shield.
¹²On account of the sin of their mouth and the words of their lips,
Let them even be caught in their pride,
And on account of curses and lies which they utter.
¹³Destroy them in wrath, destroy them that they may be no more;
That men may know that God rules in Jacob
To the ends of the earth. Selah.
¹⁴They return at evening, they howl like a dog,
And go around the city.
¹⁵They wander about for food
And growl if they are not satisfied.

59:9-13 There are several titles of Deity. See Contextual Insights, C.

59:9

NASB"his strength"
NKJV"his Strength"
NRSV, NJB,
JPSOA"my strength"
TEV"your strength"

The UBS Text Project (p. 271) gives "my strength" a "D" rating (highly doubtful). This is probably based on the same words in verse 18. It is a title for Deity.

NASB"Because of his strength"
NKJV"O You his Strength"
NRSV, JPSOA"O my strength"
NJB, REB"My strength"
LXX"O my might"

I think this is another title for Deity (cf. Ps. 21:1; 28:7,8; 59:17; 81:1; 118:14). It parallels "God is my stronghold."

▣ "I will watch for You" This verb (BDB 1036, KB 1581) is a Qal cohortative, cf. Ps. 130:6. The psalmist longed to see God and be with him!

59:10 This is another title for God (i.e., "God of my lovingkindness"), NKJV has "My merciful God" and JPSOA has "My faithful God."

▣ "will let me look triumphantly upon my foes" This is another cultural idiom of victory (cf. Ps. 23:5; 54:7; 91:8; 92:11; 112:8; 118:7).

59:11 This verse is surprising to me. It reminds me of how YHWH dwelt with the Hebrew tribes after the conquest of the walled cities by Joshua. Each tribe had to militarily conquer its own territory from the Canaanite tribes. God did not do it for them. They had to act in faith. He left some opposition so that they could grow in faith, in Him, and in themselves.

The verb forms are

1. do not slay, Ps. 59:11 — BDB 246, KB 255, Qal imperfect used in a jussive sense

2. scatter them, Ps. 59:11 — BDB 631, KB 681, Hiphil imperative

3. bring them down, Ps. 59:11 — BDB 432, KB 434, Hiphil imperative

4-5. destroy them, Ps. 59:13 — BDB 477, KB 476, Piel imperative (twice)

6. that they may be no more — BDB 34 II (no verb)

These commands must be modified by verse 11a. It is possible that there is confusion between "no" (אל — BDB 39) and "El" (אל, general name for Deity in the ANE — BDB 42 II). This is the suggestion of AB (p. 71).

▣ "lest my people forget" The verb (BDB 1013, KB 1489, Qal imperfect) also occurs in Deut. 8:11-20, where YHWH admonishes His people not to think that their prosperity or victory is because of themselves!

▣ "our shield" This imagery goes back to YHWH's initial encounters with Abraham and the promises He made him and his descendants (cf. Gen. 15:1; Deut. 33:29). It is recurrent in the Psalms (cf. Ps. 3:3; 5:12; 28:7; 115:9-11). It denotes God as protector!

59:12 "Let them even be caught in their pride" — BDB 539, KB 530, Niphal imperfect used in a jussive sense. Human pride and arrogance is

1. the essence of the Fall

2. abhorrent to YHWH

He will not tolerate it (cf. Isa. 2:11-12; 5:15; 10:33; Zeph. 3:11). As a biblical example of human pride, note the SPECIAL TOPIC: BOASTING at Ps. 20:7.

59:13 "That men may know that God rules in Jacob,
To the ends of the earth" This universal element is crucial in understanding what God is doing in our world (cf. Ps. 2:8; 58:11; 67:7; 72:8,17; 96:13; 98:9; Isa. 45:22; 49:6; 52:10; Jer. 16:19; Micah 5:4; Matt. 25:32). See Special Topic: YHWH' Eternal Redemptive Plan at Intro. to Psalm 2.

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

59:14-15 These link back to verses 6-7. Verse 6 and verse 14 are duplicate refrains. Verses 7 and 15 are both descriptive phrases about the enemies. They are vicious predators!

59:14

NASB, NRSV,
JPSOA"growl"
NKJV"howl"

This root (BDB 534 II) can mean

1. spend the night — BDB 533 I (this is the MT pointing, cf. Ps. 55:7)

2. growl — BDB 534 II

NASB (UPDATED) TEXT: PSALM 59:16-17
¹⁶But as for me, I shall sing of Your strength;
Yes, I shall joyfully sing of Your lovingkindness in the morning,
For You have been my stronghold
And a refuge in the day of my distress.
¹⁷O my strength, I will sing praises to You;
For God is my stronghold, the God who shows me lovingkindness.

59:16-17 The psalmist contrasts (i.e., "but as for me") his lifestyle and motives with them.

1. I shall sing of Your strength, Ps. 59:16

2. I shall joyfully sing of Your lovingkindness, Ps. 59:16

3. I will sing praises to You, Ps. 59:17

The reason for these songs of praise is YHWH

1. has been his stronghold (BDB 960 I)

2. is his refuge (BDB 631) in the day of distress, cf. Jer. 16:19

3. is his stronghold (BDB 960 I), cf. Ps. 9:9; 59:9; 62:2,6

4. has shown him lovingkindness (BDB 338)

Several of the key theological terms describing YHWH are repeated in this close.

DISCUSSION QUESTIONS

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

1. Who are the enemies? Why does it seem there are two groups?

2. Is the psalmist claiming sinlessness in verses 3c, 4a?

3. What is the imagery behind "arouse" and "awake"?

4. List the universal elements in this Psalm. What do they imply?

5. Verse 11 seems confusing. Why?

Psalm 60

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Lament Over Defeat in Battle, and Prayer for Help MT Intro For the choir director; according to Sushan Eduth. Mikhtam of David, to teach; when he struggled with Aram-naharaim and with Aram-zobah, and Joab returned, and smote twelve thousand of Edom in the Valley of Salt.	Urgent Prayer for the Restored Favor of God	Prayer for Deliverance From National Enemies	A Prayer for Deliverance	National Prayer After Defeat
60:1-5	60:1-3	60:1-3	60:1-5	60:1-2
				60:3-4
	60:4-5	60:4-5
				60:5
60:6-8	60:6-8	60:6-8	60:6-8	60:6
				60:7
				60:8
60:9-12	60:9-12	60:9-12	60:9-12	60:9-10
				60:11-12

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 60:1-5
¹O God, You have rejected us. You have broken us;
You have been angry; O, restore us.
²You have made the land quake, You have split it open;
Heal its breaches, for it totters.
³You have made Your people experience hardship;
You have given us wine to drink that makes us stagger.
⁴You have given a banner to those who fear You,
That it may be displayed because of the truth. Selah.
⁵That Your beloved may be delivered,
Save with Your right hand, and answer us!

60:1-3 This strophe describes how the psalmist perceives his/Israel's relationship with YHWH.

1. He has rejected us — BDB 276, KB 276, Qal perfect, cf. Ps. 44:9,23; 74:1; 77:7; 108:11

2. He has broken us — BDB 829, KB 971, Qal perfect, possibly related to a breach in a defensive wall

3. He has been angry — BDB 60, KB 72, Qal perfect

4. He has made their land quake — BDB 950, KB 1271, Hiphil perfect

5. He has made the land split open — BDB 822, KB 954, Qal perfect, rare word, only here and a related form in Jer. 22:14, where it is translated "cut out"

6. He made His people experience hardship — BDB 906, KB 1157, Hiphil perfect

7. He gave them wine to drink (i.e., cause drunkenness and staggering) — BDB 1052, KB 1639, Hiphil perfect, the cup might be for the nations (cf. Jer. 25:16-26), is now given to the covenant people with the same effect (cf. Isa. 51:17,22)

Notice that all the verbs are perfects, which denotes a settled condition. In light of this the psalmist prays that God will

1. restore us — BDB 996, KB 1427, Polel imperfect, cf. Ps. 80:3,7,19; 85:4; 126:1; Lam. 5:21

2. heal (i.e., "restore," NIDOTTE, vol. 3, p. 1163) the land — BDB 950, KB 1272, Qal imperative, cf. 2 Chr. 7:14; this may refer to the breach in the wall of Ps. 60:1b

It must be stated that all of these prayer requests for God's help, protection, deliverance are based on His people's faith and lifestyle (cf. 2 Chr. 6:37-39). All God's promises (except for the ones connected to Messiah and His ministry) are conditional (see Special Topic at Ps. 25:10).

SPECIAL TOPIC: YHWH'S COVENANT REQUIREMENTS OF ISRAEL

60:1 The rejection by God (cf. Ps. 60:1,10) of His people (cf. Ps. 60:3,5) is shocking! We must remember that God had a purpose for Israel. She was to be a mechanism for the worldwide revelation of God's character and purposes (see Special Topic at Psalm 2 Intro., cf. Ezek. 36:22-38). This demanded faithful covenant obedience (cf. 1 Chr. 28:9). Because of the Fall of Genesis 3 they could not; judgment was the only option (cf. Leviticus 26; Deuteronomy 27-30).

The phrase "in His holiness" in verse 6 is a powerful reminder of the character of God that He wants His people to emulate and model for the nations (see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD at Ps. 9:10b).

A new approach was necessary. This new approach is called "the new covenant" (cf. Jer. 31:31-34), which the NT clarifies as the gospel of Jesus Christ.

60:4-5 To me this should be a separate strophe (cf. NKJV, NRSV). The subject changes from verses 1-3. This strophe describes YHWH's actions on behalf of Israel.

1. He has given those who revere Him a banner (BDB 651, i.e., a visible sign or way to communicate, cf. Exod. 17:15; Isa. 5:26; 11:12; 13:2; Ps. 20:5); this could be a negative (i.e., flee) or positive (i.e., rally to) expression.

2. He wants it displayed to communicate Himself (i.e., the truth; the Hebrew consonants קשׁט can mean "of the bow" or "truth," BDB 905; UBS Text Project support "of the bow" with a "B" rating (some doubt); the NRSV, NJB, NET Bible; REB support this choice but NKJV and JPSOA have "truth." The word for "bow" has an added vowel only here.

The point seems to be that YHWH is providing some support to Israel by His presence with them in battle.

60:4 "Selah" See note at Ps. 3:2 and Intro. to Psalms, VII.

60:5 "Your beloved" This adjective (BDB 391) is used of the lover in Song of Songs (cf. Song of Songs 1:2,4; 4:10; 5:1; 7:13). Here it is used of YHWH's covenant people (cf. Jer. 12:7). It is a strong, passionate description.

▣ This verse has two prayer requests based on 60:4.

1. save us (MT; Qere "me") — BDB 446, KB 448, Hiphil imperative, i.e., by Your actions, cf. Ps. 3:7; 20:9

2. answer us (MT, Qere "me") — BDB 772, KB 851, Qal imperative

The UBS Text Project (p. 277) gives the MT's "us" a "C" rating (considerable doubt). The plural is in verses 10 and 11.

▣ "Your right hand" This is a Hebrew idiom of power and effective action (cf. Exod. 15:6; Ps. 17:7; 44:3; 98:1; 108:6; 138:7; 139:10, see Special Topic at Ps. 7:3-4).

NASB (UPDATED) TEXT: PSALM 60:6-8
⁶God has spoken in His holiness:
"I will exult, I will portion out Shechem and measure out the valley of Succoth.
⁷"Gilead is Mine, and Manasseh is Mine;
Ephraim also is the helmet of My head;
Judah is My scepter.
⁸"Moab is My washbowl;
Over Edom I shall throw My shoe;
Shout loud, O Philistia, because of Me!"

60:6-8 This strophe extols YHWH's sovereignty (or "holiness," BDB 871) over the nations (cf. Deut. 32:8). These verses are repeated in Ps. 108:7-14, which means it may have been part of liturgy. It may be connected to Exod. 15:14-17. YHWH Himself speaks (i.e., "God has spoken" — BDB 180, KB 210, Piel perfect).

1. I will exult — BDB 759, KB 831, Qal cohortative

2. I will portion out — BDB 323, KB 322, Piel cohortative

3. I will measure out — BDB 551, KB 547, Piel imperfect used in a cohortative sense

4-5. " is mine"

6. " is the helmet of My head"

7. " is My scepter"

8. "over I shall throw my shoe" (i.e., an idiom of contempt)

9. " shout loud, because of Me" (possible should be, "over Philistia I will shoul aloud," like Ps. 108:9c)

Notice the place names are all in the tribal allocations of Joshua.

1. one city — Shechem

2. one valley — valley of Succoth

3. one area — Gilead

4. three tribes — Manasseh, Ephraim, Judah (for Judah as scepter see Gen. 49:10)

5. three defeated Canaanite nations — Moab, Edom, Philistia

NASB (UPDATED) TEXT: PSALM 60:9-12
⁹Who will bring me into the besieged city?
Who will lead me to Edom?
¹⁰Have not You Yourself, O God, rejected us?
And will You not go forth with our armies, O God?
¹¹O give us help against the adversary,
For deliverance by man is in vain.
¹²Through God we shall do valiantly,
And it is He who will tread down our adversaries.

60:9-12 This strophe speaks of the impossibility of military victories without YHWH's help and presence (i.e., Holy War).

1. verse 9 asks the military question

2. verse 10 asserts the spiritual reality (i.e., Holy War) that unless YHWH goes before Israel's army, no victory is possible, cf. Ps. 44:9; 108:11

3. verse 11 asserts the physical reality that military victory by humans is vain and fleeting

4. verse 12 asserts that only with YHWH can there be victory, cf. Deut. 20:1; 1 Sam.17:45,47; Ps. 20:7; 22:16-17; 44:1-3,5-7; 146:3; Zech. 4:6). This is referring to the victory of God's purposes in Israel as a light to the nations, not just a conqueror.

The whole point of these assertions is the question of verse 10, "Have You, Yourself, O God, rejected us?" Unless He gives help there is no hope (Ps. 60:11b). If He does, there will be victory (Ps. 60:12), both for God's purpose (see Special Topic at Intro. to Psalm 2) and Israel's security and peace.

DISCUSSION QUESTIONS

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

1. Read the Psalm and try to divide it into subjects, topics. Do you think Ps. 60:1-3 and Ps. 60:4-5 are separate topics?

2. What is the theological purpose of Ps. 60:6-8? Why is it repeated in Psalm 108?

3. Verse 8 has several negative images. Explain them

4. What is the main theological truth of verses 9-12?

Psalm 61

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Confidence in God's Protection MT Intro For the choir director; on a stringed instrument. A Psalm of David.	Assurance of God's Eternal Protection	Prayer For Protection	A Prayer for Protection	Prayer of An Exile
61:1-4	61:1-2	61:1-2	61:1-2	61:1-2
	61:3-7	61:3-5	61:3	61:3-5
			61:4-5
61:5-8
		61:6-7	61:6-7	61:6-7
	61:8	61:8	61:8	61:8

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This is obviously a royal Psalm (cf. Ps. 61:6). How God deals with the King represents how He deals with the nation (cf. Ps. 61:5).

B. At first, verse 2 seems to imply exile but the rest of the Psalm does not support this. Therefore, verse 2a must be metaphorical of the King's sense of spiritual alienation.

C. This Psalm has several memorable images of God.

1. the rock that is higher than I

2. You have been a refuge for me

3. You have been a tower of strength

4. let me dwell in Your tent forever

5. let me take refuge in the shelter of Your wings

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 61:1-4
¹Hear my cry, O God;
Give heed to my prayer.
²From the end of the earth I call to You when my heart is faint;
Lead me to the rock that is higher than I.
³For You have been a refuge for me,
A tower of strength against the enemy.
⁴Let me dwell in Your tent forever;
Let me take refuge in the shelter of Your wings. Selah.

61:1 Two parallel imperatives of request start this Psalm (cf. Ps. 86:6; Isa. 28:23; 49:1; 51:4; Jer. 18:19; Dan. 9:19; Hos. 5:1).

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

2. give heed to my prayer — BDB 904, KB 1151, Hiphil imperative

In verse 2 the psalmist says, "From the end of the earth I call to You." This sounds like a prayer of an exiled person but the rest of the Psalm does not support this. Therefore, it must be imagery of a sense of alienation n his behalf.

The word "earth" can, in this context, be understood as "land" (i.e., Promised Land), see Special Topic at Psalm 1:2. Words have meaning only in context!

The AB understands the phrase to refer to Sheol (p. 84). This is based on Ugaritic parallels. If so, the psalmist faced death, not just discouragement.

▣ "cry" "Cry" (BDB 943) can refer to shouts of joy or, as here, a cry for help and protection (cf. Ps. 17:1; 88:2; 106:44; 119:169; 142:6).

61:2 "the rock that is higher than I" The title, "rock" reflects two Hebrew roots (BDB 849 and 700 I). The title first (BDB 849) appears in Deut. 32:4,15,18,30,31. Notice how it is expressed.

1. the Rock — Deut. 32:4,15,18,30,31

2. the Rock of his salvation — Deut. 32:15; 2 Sam. 22:47; Ps. 89:26; 95:1

3. the Rock who begot you — Deut. 32:18

4. their Rock sold them — Deut. 32:30

5. their rock is not like our Rock — Deut. 32:31

6. there is no rock like our God — 1 Sam.2:2

7. YHWH is my rock and my fortress and my deliverer — Ps. 18:2; 31:3; 71:3; 94:22

8. My God, my rock, in whom I take refuge — Ps. 18:2; 28:1; Isa. 17:10

9. who is a rock, except our God — Ps. 18:31

10. YHWH lives, and blessed be my rock — Ps. 18:46

11. my rock and my redeemer — Ps. 19:14

12. my rock (BDB 700 I) — Ps. 42:9

13. my rock and there is no unrighteousness in Him — Ps. 92:15

14. blessed by YHWH, my rock — Ps. 144:1

15. YHWH an everlasting Rock — Isa. 26:4

16. to the mountain of YHWH, to the Rock of Israel — Isa. 30:29

17. is there any other Rock? — Isa. 44:8

BDB 700 I occurs only in Ps. 18:2; 42:9. It literally means "rocky crag," but is a synonym of BDB 849 (both used in Ps. 18:2).

This imagery has several possible origins.

1. the mountain roots or pillars connected to creation

2. the site of YHWH's giving of the law to Israel

3. the temple on Mt. Moriah

4. the strength and permanency of physical mountains

5. mountains are the highest point, closest to heaven where God dwells

▣ "higher than I" This could mean several things.

1. the rock that provides salvation and refuge that the psalmist cannot provide himself

2. the rock he is unable to climb or possibly understand (i.e., God's permanency)

3. the contrast between God's exalted place and the psalmist's place of discouragement (i.e., when my heart is faint)

The LXX and Peshitta have, "You left me upon a rock."

61:3 Much of the imagery used to describe God has military connotations.

1. a refuge linked to a shield in 2 Sam. 22:31; Ps. 18:31; Pro. 30:5

2. a refuge linked to a stronghold in Ps. 59:16

3. here a refuge linked to a "tower of strength" (cf. Pro. 18:10) in Ps. 62:7, "the rock of my strength"

61:4 Verse 4 has two cohortative verbs.

1. let me dwell in Your tent — BDB 157, KB 184, Qal cohortative, cf. Ps. 27:5; 31:20; 32:7

2. let me take refuge in the shelter of Your wings — BDB 340, KB 337, Qal imperfect used in a cohortative sense (see Special Topic at Ps. 5:11-12)

As verse 3 has military imagery, verse 4 has imagery related to the temple or possibly "rock" in Ps. 61:2. The imagery of Ps. 61:4a is also found in Ps. 23:6; 27:4.

The term "forever" is plural, which accentuates the concept (see Special Topic at Ps. 9:5). I think in this OT, Wisdom Literature context it denotes a happy, long life in temple fellowship (i.e., tent) with YHWH (cf. Ps. 23:6).

▣ "in the shelter of Your wings" This is female imagery of God as a protective mother bird (cf. Matt. 23:37; Luke 13:34). See notes at Ps. 17:8 and Special Topic at Ps. 5:11-12.

▣ "Selah" See notes at Ps. 3:2 and Intro. to Psalms, VII.

NASB (UPDATED) TEXT: PSALM 61:5-8
⁵For You have heard my vows, O God;
You have given me the inheritance of those who fear Your name.
⁶You will prolong the king's life;
His years will be as many generations.
⁷He will abide before God forever;
Appoint lovingkindness and truth that they may preserve him.
⁸So I will sing praise to Your name forever,
That I may pay my vows day by day.

61:5-8 This strophe relates to the King as a representative of YHWH's covenant people.

1. The King has made vows (i.e., faith promises) to YHWH.

2. YHWH has given him/Israel the land (i.e., inheritance, cf. Gen. 15:12-21) of Canaan to those who fear Him.

3. YHWH will prolong the King's life (note royal hyperboles).

4. The King will sit enthroned before God forever (obviously "forever" is not eternal but prolonged days). Be careful of reading NT developed theology back into Hebrew terms (royal hyperbole).

5. YHWH appoints (BDB 584, KB 599, Piel imperative, prayer request) lovingkindness and truth (personified agents, cf. Ps. 40:11; 57:3; 89:14, "goodness and mercy" in Ps. 23:6, "light" and "truth" in Ps. 43:3). This same concept is stated in Pro. 20:28. To uphold the King is to uphold Israel.

61:5 The NIDOTTE, vol. 2, p. 531, has a good comment about "those who fear Your name." They represent the faithful followers (cf. Ps. 15:4; 25:12,14; 103:11,13; 118:4). NIDOTTE adds a list of slightly different forms.

1. those who fear You — Ps. 31:19

2. those who fear Him — Ps. 34:7

3. those who fear Your name — Ps. 61:5

4. those who fear God — Ps. 66:16

61:8 Because of God's goodness to the King and Israel, the King will sing praises (BDB 274, KB 273, Piel cohortative) to Him.

Again the use of "forever" must be seen as metaphorical of a long, successful reign. The King's faith promises ("vows") are honored, performed, and fulfilled in the temple. This close is similar to Ps. 30:13, thereby denoting a set ritual (i.e., thank offering) or liturgy (connected to offering, cf. Ps. 7:17).

DISCUSSION QUESTIONS

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

1. Is this Psalm an individual lament or a royal lament?

2. Explain the phrase "from the end of the earth." Was the writer in exile?

3. Does verse 4 imply eternal life? (cf. Ps. 61:7) Is this a Messianic Psalm?

4. Define "vow" as it is used in this Psalm. (cf. Ps. 61:5,8)

Psalm 62

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
God Alone A Refuge From Treachery MT Intro For the choir director; according to Jeduthun. A Psalm of David.	A Calm Resolve to Wait for the Salvation of God	Confidence in God's Protection	Confidence in God's Protection	Hope in God Alone
62:1-2	62:1-2	62:1-2	62:1-2	62:1-2
62:3-4	62:3-4	62:3-4	62:3-4	62:3-4
62:5-8	62:5-7	62:5-7	62:5-7	62:5-7b
				62:7c-8
	62:8	62:8	62:8
62:9-10	62:9-10	62:9-10	62:9-10	62:9
				62:10
62:11-12	62:11-12	62:11-12	62:11-12	62:11-12

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 62:1-2
¹My soul waits in silence for God only;
From Him is my salvation.
²He only is my rock and my salvation,
My stronghold; I shall not be greatly shaken.

62:1-2 This strophe describes the God for whom the psalmist waits in silence (notice how Ps. 62:1-2 are almost the same as Ps. 62:5-6). He waits patiently for God to act on his behalf (cf. Ps. 131:2).

1. from God is his salvation (BDB 447), Ps. 62:1

2. God only is his rock (BDB 849), Ps. 62:2,6, see note at Ps. 61:2

3. God only is his salvation, Ps. 62:2,6

4. God is his stronghold, Ps. 62:2

Because of this God, he shall not be shaken (BDB 556, KB 555, Niphal imperfect, cf. Ps. 62:6). The phrase in verse 1 is repeated in verse 6 but verse 1 has added the term "greatly." The TEV, NRSV, and JPSOA translate it as "never."

62:1 "alone" This adverb (BDB 36) appears first in the MT in verses 1,2,4,5,6,10 for emphasis and a literary way to tie the Psalm together. There is exclusivism in a faithful lifestyle and a sinful lifestyle (cf. Ps. 62:4,9).

The JPSOA translates it as "truly." NKJV translates only the first occurrence as "truly."

▣ "soul" This is nephesh (BDB 659) which denotes the whole person. See notes at Ps. 13:2 and 16:9.

NASB (UPDATED) TEXT: PSALM 62:3-4
³How long will you assail a man,
That you may murder him, all of you,
Like a leaning wall, like a tottering fence?
⁴They have counseled only to thrust him down from his high position;
They delight in falsehood;
They bless with their mouth,
But inwardly they curse. Selah.

62:3-4 This strophe describes the faithless adversaries.

1. they assail (lit. shout at) — BDB 223, KB 243, Polel imperfect, plural; this verb is found only here in the OT and the meaning is derived from an Arabic root

2. they attempt to murder (lit. scatter) — BDB 953, KB 1283, Pual imperfect; NET Bible thinks the verb should be Piel, "all of you are murderers" (p. 927)

3. they are like (several English translations have Ps. 62:3c refer to the psalmist; NRSV, TEV, NJB, JPSOA, REB)

a. a leaning wall — BDB 639, KB 692, Qal passive participle

b. a tottering fence — BDB 190, KB 218, Qal passive participle

4. they counsel (BDB 419, KB 421, Qal perfect) only to thrust another down from his high position — BDB 632, KB 673, Hiphil infinitive construct

5. they delight in falsehood — BDB 953, KB 1280, Qal imperfect

6. they bless (BDB 138, KB 159, Piel imperfect) with their mouth but inwardly curse — BDB 886, KB 1103, Piel imperfect; one wonders if James 3:10 comes from this Psalm

By their fruits (Matt. 7:16-20) and words (Matt. 12:34-37) you shall know them.

NASB (UPDATED) TEXT: PSALM 62:5-8
⁵My soul, wait in silence for God only,
For my hope is from Him.
⁶He only is my rock and my salvation,
My stronghold; I shall not be shaken.
⁷On God my salvation and my glory rest;
The rock of my strength, my refuge is in God.
⁸Trust in Him at all times, O people;
Pour out your heart before Him;
God is a refuge for us. Selah.

62:5-8 The first two verses are almost exactly like 62:1-2. The psalmist describes his actions as a faithful follower as compared to the faithless followers.

1. he rests in God's salvation and glory ("honor," BDB 458)

2. he rests (assumed) on God as his rock and strength

3. he makes God his refuge

Verse 8 changes from an individual focus to a corporate focus (several English translations make it a separate strophe). It starts out with two imperatives addressing the community of faithful followers.

1. trust in Him at all times — BDB 105, KB 120, Qal imperative, cf. Ps. 37:3,5; 52:8; Isa. 26:4. The hard part is the phrase, "at all times," but it is the key to real peace and confidence (cf. Ps. 34:1).

2. pour out your heart before Him — BDB 1049, KB 1629, Qal imperative, cf. 1 Sam.1:15; Lam. 2:19 (i.e., be honest about your feelings and problems when praying to God; this is quite different from "silence" of verses 1 and 5. Verses 1 and 5 are waiting for God to act after prayer and verse 8 is a call to prayer.)

3. God is our refuge — God is not only the individual's source/place of safety, He is the community of faith's source/place of safety!

▣ "Selah" See note at Ps. 3:2; also Intro. to Psalms, VII.

62:5 "for God" In verse 1 this translation is accurate but here there is an added initial lamed (not a preposition), which is emphatic, "God Himself."

▣ The imperative of "be silent" (BDB 198, KB 226, Qal imperative) is used here where the noun (BDB 189) is used in verse 1.

NASB (UPDATED) TEXT: PSALM 62:9-10
⁹Men of low degree are only vanity and men of rank are a lie;
In the balances they go up;
They are together lighter than breath.
¹⁰Do not trust in oppression
And do not vainly hope in robbery;
If riches increase, do not set your heart upon them.

62:9-10 This strophe addresses all humans from different levels of society (i.e., low degree. . .rank). Without faith/trust in God they are vanity (BDB 210 I) and lies (BDB 469). The MT has "sons of men" twice. The translations get "low degree" and "rank" from a similar phrase in Ps. 49:2. The JPSOA has "Men are mere breath; mortals (BDB 35), illusion," which rejects the link to Ps. 49:2 as a parallel and interpret the "sons of Adam" (BDB 9) and "sons of Ish" as parallel and referring to all humans. To me it does seem that Ps. 62:10 refers to the exploitation of the poor and powerless by the socially elite of Israel, and Psalm 49 would be a good parallel.

The second statement uses the imagery of commercial scales. In Hebrew that which is heavy is honorable/valuable; that which is light (i.e., breath, BDB 210 I used twice) is dishonorable.

Verse 10 has three jussives admonishing the faithless followers.

1. do not trust in oppression — BDB 105, KB 120, Qal imperfect negated used in a jussive sense

2. do not vainly hope in robbery — BDB 211, KB 236, Qal imperfect negated used in a jussive sense

3. do not set your heart on increasing wealth — BDB 1011, KB 1483, Qal imperfect negated used in a jussive sense

Based on this strophe and 62:4, the people being addressed are members of Israel's elite class (i.e., civil, military, commerce).

62:9 "vanity. . .breath" These are both translations of the Hebrew term (BDB 210 I). This is one of two key terms in Ecclesiastes. See my notes on the word at Eccl. 1:2 online at www.freebiblecommentary.org.

NASB (UPDATED) TEXT: PSALM 62:11-12
¹¹Once God has spoken;
Twice I have heard this:
That power belongs to God;
¹²And lovingkindness is Yours, O Lord,
For You recompense a man according to his work.

62:11-12 This last strophe addresses the theological issue of how it is that the unrighteous prosper (cf. Job; Psalms 37 and 73). The Mosaic law asserted wealth, health, and success to covenant obedience (cf. Leviticus 26; Deuteronomy 27-30). The "two ways" (cf. Psalm 1; Deut. 30:15,19) also asserts the same. However, in reality, often the wealthy are exploitative, greedy, ruthless, devious manipulators who embody the essence of the Fall: more and more for me at any cost!

We live in an unfair world. God has promised to set it straight. There is a judgment day. One day we will reap what we have sown (cf. Job 34:11; Ps. 28:4; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19; Matt. 16:27; 25:31-46; Rom. 2:6; 14:12; 1 Cor. 3:8; 2 Cor. 5:10; Gal. 6:7-10; 2 Tim. 4:14; 1 Pet. 1:17; Rev. 2:23; 20:12; 22:12)! A book that has helped me in this area is Hannah Whithall Smith's The Christian's Secret of a Happy Life."

62:11 This is an idiom for a well known, often expressed, truth in three parts (i.e., power, covenant loyalty, and recompense). Because of the Fall, some humans will experience YHWH's power; some His lovingkindness! Our actions show who our Father is!

DISCUSSION QUESTIONS

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

1. How are verses 1 and 5 different from verse 8?

2. Who is verse 3c referring to?

3. Why should verse 8 be a separate strophe?

4. Who does verse 9 address? How is it related to Ps. 49:2?

5. List the points of what God has spoken and the psalmist has heard several times.

Psalm 63

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Thirsting Soul Satisfied in God MT Intro A Psalm of David, when he was in the wilderness of Judah	Joyful in the Fellowship of God	Prayer for Deliverance From Personal Enemies	Longing For God	Yearning For God
63:1-5	63:1-2	63:1-4	63:1-5	63:1-2
	63:3-5			63:3-5
		63:5-8
63:6-8	63:6-8		63:6-8	63:6-8
63:9-11	63:9-11	63:9-11	63:9-11	63:9-11

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. Surprisingly this Psalm has no imperatives, jussives, or cohortatives.

B. This Psalm does not admonish others but describes a personal search for a deep, personal relationship with God (cf. Ps. 42:1-4).

C. Like so many Psalms there is an aspect of tension with enemies (cf. Ps. 63:9-11). Because of verse 11, this reflects the thoughts of the King, so they may be

1. foreigners

2. faithless Israelites

D. Verse 11a does not automatically make this a royal Psalm; see note at 63:9-11 for options.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 63:1-5
¹O God, You are my God; I shall seek You earnestly;
My soul thirsts for You, my flesh yearns for You,
In a dry and weary land where there is no water.
²Thus I have seen You in the sanctuary,
To see Your power and Your glory.
³Because Your lovingkindness is better than life,
My lips will praise You.
⁴So I will bless You as long as I live;
I will lift up my hands in Your name.
⁵My soul is satisfied as with marrow and fatness,
And my mouth offers praises with joyful lips.

63:1-5 In this strophe the psalmist describes how he feels about God (Ps. 63:1, Elohim and El, see Special Topic at Ps. 1:1).

1. he seeks Him earnestly (lit. "look early" ) — BDB 1007, KB 1465, Piel imperfect (cf. Ps. 78:34; Pro. 7:15; 8:17; 13:24; Isa. 26:9; Hos. 5:15); the same root is the noun form for "dawn" (cf. Ps. 57:8)

2. his soul (lit. nephesh, BDB 659) thirsts for God — BDB 854, KB 1032, Qal perfect, cf. Ps. 42:2; 84:2; Matt. 5:6

3. his flesh (BDB 142) yearns (lit. "faints") for God — BDB 484, KB 480, Qal perfect; only here in the OT; from Arabic root "to be pale of face"

4. he describes his thirsting and fainting as caused by being in a dry and weary land where there is no water (cf. Ps. 143:6); God is often described as the source of "living water" (cf. Isa. 12:3; 44:3; 55:1; Jer. 2:13; 17:13; John 4:10; 7:37-38; Rev. 21:6; 22:17)

This intense search for God in a dry land is caused because of the refreshing joy he knew earlier in the worship in the temple (Ps. 63:2).

1. beheld God in the sanctuary (lit. "in holiness," cf. Ps. 60:6; 89:35; 102:19) — BDB 302, KB 301, Qal perfect; this word can mean sanctuary but does not necessarily mean that; I do not think this line of the poem mandates a person in exile; AB (p. 97) even suggests "heavenly sanctuary" in Ps. 63:5 and "eternal life" in Ps. 63:4

2. see His power — BDB 906, KB 1157, Qal infinitive construct, cf. Ps. 59:17; 62:11

3. see His glory — BDB verb above assumed (a double object)

Exactly how the power and glory were manifested is not stated but since the word "glory" is used of the Shekinah glory (i.e., cloud) during the wilderness wanderings (cf. Exod. 16:7,10; 24:16,17; 40:34,35; Lev. 9:6,23; Num. 14:10; 16:19; 17:7,10; 20:6), possibly something like 1 Kgs. 8:11 occurred again (the other option is a vision of God Himself, like Isaiah 6 or Ezekiel 1; 10).

63:3-5 These verses describe how the psalmist praises God because of His lovingkindness (see Special Topic at Ps. 5:7) is better than life.

1. his lips will praise God — BDB 986 II, KB 1387, Piel imperfect

2. he will bless God as long as he lives — BDB 138, KB 159, Piel imperfect

3. he will lift up his hands — BDB 669, KB 724, Qal imperfect

4. his soul is satisfied — BDB 959, KB 1302, Qal imperfect, cf. Ps. 36:8

5. his mouth offers praises with joyful lips — BDB 237 II, KB 248, Piel imperfect

63:4 "lift up hands" See note at Ps. 28:2.

▣ "in Your name" See Special Topic: The Name of YHWH at Ps. 5:11-12.

NASB (UPDATED) TEXT: PSALM 63:6-8
⁶When I remember You on my bed,
I meditate on You in the night watches,
⁷For You have been my help,
And in the shadow of Your wings I sing for joy.
⁸My soul clings to You;
Your right hand upholds me.

63:6-8 This strophe continues the psalmist's reflection of God's goodness and care.

1. he remembers God as he sleeps — BDB 269, KB 269, Qal perfect, cf. Deut. 6:6-9; Ps. 119:15, 48,97,99;

2. he meditates on God at night — BDB 211 I, KB 237, Qal imperfect, cf. Ps. 4:4

3. God has been his help (BDB 740 I) — BDB 224, KB 243, Qal perfect, cf. Ps. 27:9

4. he is protected (in the shadow of God's wings) and sings for joy — BDB 943, KB 1247; Piel imperfect

5. he (lit. nephesh) clings to God — BDB 179, KB 209, Qal perfect, cf. Gen. 2:24; Ruth 1:14;

2 Kgs. 18:6

6. God's right hand exploits him — BDB 1069, KB 1751, Qal perfect, cf. Ps. 18:35; 41:12

Notice how #5 and #6 reflect both sides of the covenant relationship. It invokes choices and actions by both God and human.

63:7 "in the shadow of Your wings" See note at Ps. 17:8 and Special Topic at Ps. 5:11-12.

63:8 "right hand" See note at Ps. 18:35 and SPECIAL TOPIC: HAND at Ps. 7:3-4.

NASB (UPDATED) TEXT: PSALM 63:9-11
⁹But those who seek my life to destroy it,
Will go into the depths of the earth.
¹⁰They will be delivered over to the power of the sword;
They will be a prey for foxes.
¹¹But the king will rejoice in God;
Everyone who swears by Him will glory,
For the mouths of those who speak lies will be stopped.

63:9-11 As happens often in the Psalms, a strophe is addressed to the psalmist's enemies. In this one "the king" is specifically mentioned. This could mean

1. the king is the psalmist

2. the psalmist is addressing problems the king faced and expresses how he knows the king would feel (cf. Ps. 63:11a)

3. it is a literary technique to link individual Psalms to corporate Psalms (cf. Ps. 63:11b)

These are statements about the enemies (i.e., those who seek his life to destroy it and, thereby Israel).

1. they will go into the depths of the earth (i.e., the Pit, Sheol, the grave, see Special Topic at Ps. 1:6).

In the OT all humans go to Sheol, as all humans go to Hades in the NT to wait judgment day. It is possible that "the lowest part" represented the abode of the faithless follower and pagan.

2. they will be poured out to the power of the sword — BDB 620, KB 669, Hiphil imperfect

3. they will be prey for foxes (i.e., no proper burial)

4. the mouth of those who speak lies will be stopped — BDB 698, KB 55, Niphal imperfect

Because of this

1. the king will rejoice in God — BDB 970, KB 1333, Qal imperfect

2. everyone who swears by Him (BDB 989, KB 1396, Niphal participle) will glory — BDB 237, KB 248, Hithpael imperfect, cf. Isa. 48:1; 65:16

Right and truth and faith will prevail in the end because of the character and purposes of our God!

DISCUSSION QUESTIONS

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

1. How is this Psalm similar to Psalm 42?

2. Was the psalmist in exile? Why or why not?

3. To what does verse 2b refer?

4. Where do you think verses 3-5 occur?

5. Who are the enemies of verses 9-10?

6. Is this a royal Psalm? Why or why not?

Psalm 64

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prayer for Deliverance From Secret Enemies MT Intro For the choir director. A Psalm of David.	Oppressed by the Wicked but Rejoicing in the Lord	A Prayer for Protection From Personal Enemies	A Prayer For Protection	Punishment For Slanderers
64:1-6	64:1-4	64:1-6	64:1-6	64:1-2
				64:3-4
	64:5-6			64:5-6
64:7-10	64:7-9	64:7-9	64:7-10	64:7-8
				64:9
	64:10	64:10		64:10

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. The psalmist is distressed by secret adversaries. This implies fellow Israelites.

They are called

1. the enemy, Ps. 64:1 (BDB 33, KB 38, Qal participle)

2. evildoers, Ps. 64:2 (BDB 949, KB 1269, Hiphil participle)

3. those who do iniquity, Ps. 64:2 (BDB 821, KB 950, Qal participle)

For notes on the names of the adversaries, see 1:5; 5:10; 15:2-5.

B. Their actions are (Ps. 64:2-6) listed.

1. they cause dread (BDB 808), cf. Ps. 91:5

2. they conduct secret councils

3. they do iniquity

4. they have sharpened tongues like a sword

5. they aim their speech as arrows

6. they attack from ambush

7. they do not fear (i.e., God)

8. they are firm in their evil plans

9. they plan to lay snares secretly

10. they think they are hidden (i.e., from God)

11. they devise injustices

12. they have a well-conceived plot

13. they are evil in thought and heart

C. God's actions against them are delineated (Ps. 64:7-10).

1. He will wound them with an arrow

2. He will make them stumble

3. He will use their own words against them in judgment

4. He will cause them to be ashamed

5. His actions toward them will cause all men to

a. fear/revere

b. declare His work

c. consider His actions

6. His actions will cause the righteous man to

a. be glad in His actions

b. take refuge (i.e., trust) in Him

c. glory in their hearts

D. Human Speech can be a blessing or a curse (see Special Topic at Ps. 52:2).

E. Although it is impossible to ascertain the historical setting or identity of the psalmist, it is interesting how many military images are used.

1. sword

2. arrow

3. ambush

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 64:1-6
¹Hear my voice, O God, in my complaint;
Preserve my life from dread of the enemy.
²Hide me from the secret counsel of evildoers,
From the tumult of those who do iniquity,
³Who have sharpened their tongue like a sword.
They aimed bitter speech as their arrow,
⁴To shoot from concealment at the blameless;
Suddenly they shoot at him, and do not fear.
⁵They hold fast to themselves an evil purpose;
They talk of laying snares secretly;
They say, "Who can see them?"
⁶They devise injustices, saying,
"We are ready with a well-conceived plot";
For the inward thought and the heart of a man are deep.

64:1 "Hear" Many strophes in the Psalms are introduced with the imperative (cf. Ps. 17:1; 27:7; 28:2; 30:10; 39:12; 54:2; 61:1; 64:1; 84:8; 102:1; 119:149; 130:2; 143:1). The Psalms are often prayers to God beseeching Him to act for His people or a righteous follower.

Prayer is a wonderful privilege to the people of God. It releases a power into the world that was not present before. I have put three Special Topics below in different aspects of biblical prayer.

SPECIAL TOPIC: EFFECTIVE PRAYER

SPECIAL TOPIC: INTERCESSORY PRAYER

SPECIAL TOPIC: PRAYER, UNLIMITED YET LIMITED

NASB, NRSV"complaint"
NKJV"meditation"
LXX"petition"

The noun (BDB 967) is used often in poetry for a "complaint."

1. Job 7:11; 9:27; 10:1; 21:4; 23:2

2. Psalm 55:2; 142:2

3. Proverbs 23:29

The psalmist is addressing God about the unfairness of life related to the attacks of fellow covenant people.

▣ "preserve my life from dread of the enemy" The verb (BDB 665 I, KB 718, Qal imperfect) is used with the preposition "from" in Ps. 12:7; 32:7; 140:1,4. It is used of God keeping, guarding, or preserving in Deut. 32:10; Ps. 25:20; 31:23; 40:11; Isa. 26:3; 42:6; 49:8. God's people can trust that He is protecting them. This is not meant to imply a life without problems, but the sure presence of the God and His gracious mercy toward those who seek Him.

▣ "the enemy" The word is singular but used in a collective sense (cf. Ps. 64:2-6).

64:2 The verb "hide" (BDB 711, KB 771, Hiphil imperfect) is parallel to "preserve" in verse 1. The psalmist feels threatened by other covenant partners who secretly plan his demise.

Notice the psalmist asks YHWH to hide him but the wicked hide their secret plans to destroy him (cf. Ps. 64:5).

NASB"tumult"
NKJV"insurrection"
NRSV"scheming"
TEV, REB"mobs"
NJB"gangs"
JPSOA"crown"

This root occurs only three times in the OT. It is translated in the NIV as

1. Ps. 2:1 — "conspire"

2. Ps. 55:15 — "throng"

3. Ps. 64:2 — "noisy crown"

64:4 "blameless" The term (BDB 1070) denotes a moral innocense, not a sinless person (i.e., no known, intentional sin). It was used of Job (cf. Ps. 1:1,8; 2:3; 8:20; 9:20-22; Ps. 37:37). See Special Topic at Psalm 18:20-24.

64:5

NASB"who hold fast to themselves an evil purpose"
NKJV"they encourage themselves in an evil matter"
NRSV"they hold fast to their evil purpose"
TEV"they encourage each other in their evil plots"
NJB"they support each other in their evil designs"
JPSOA"they are themselves with an evil word"
REV"they confirm their wicked resolves"

The NIDOTTE, vol. 2, p. 72, lists several possible meanings/connotations for the Piel form of the verb (BDB 304, KB 302).

1. hold fast

2. they strengthen for themselves (i.e., mutual support)

3. they make firm for themselves (i.e., confirm their evil intents)

▣ "Who can see them" This phrase refers to

1. the secret plans to snare the psalmist

2. the disbelief that God knows and will act on the psalmist's behalf (cf. Job 22:13; Ps. 10:11; 59:7; 94:7; Isa. 29:15; Ezek. 8:12)

64:6 In verse 6 there are three words that share the Hebrew letters, חפש (BDB 344).

1. search out (NASB, "devise")

2. well conceived

3. plot

▣ "the inward thought and the heart of a man are deep" In context this refers to the evil motives of the psalmist's enemies. BDB defines "deep" (BDB 771) as "unsearchable" (cf. Job 12:22; Eccl. 7:24 [twice]) or mysterious. The NJB and the Anchor Bible translate it so as to describe YHWH's knowledge of their actions. However, it seems verses 1-6 are about the enemies' activities and verses 7-9 are about YHWH's response.

The UBS Text Project (pp. 282-284) shows a number of textual issues and possibilities in these two verses. Most of them have a "C" rating (considerable doubt).

NASB (UPDATED) TEXT: PSALM 64:7-10
⁷But God will shoot at them with an arrow;
Suddenly they will be wounded.
⁸So they will make him stumble;
Their own tongue is against them;
All who see them will shake the head.
⁹Then all men will fear,
And they will declare the work of God,
And will consider what He has done.
¹⁰The righteous man will be glad in the Lord and will take refuge in Him;
And all the upright in heart will glory.

64:7 This is a typical role reversal imagery. What the wicked did to the righteous (cf. Ps. 64:3-4) is now done to them.

This same type of imagery may explain verse 8. The evil planners who used hateful words against the psalmist now have their own words used against themselves.

64:8 "shake the head" This is an idiom of surprise and rejection (cf. Ps. 22:7; 44:14; Jer. 18:16; 48:27; Lam. 2:15).

64:9 Notice the ultimate purpose f YHWH's actions in the world (i.e., blessing or judgment, cf. Ps. 58:11; 65:8) is for all men to know Him (see Special Topic at Psalm 2 Introduction).

Verse 9 is surely hyperbolic and reflects what will happen to those in Israel but, like so many verses, it states a larger truth (cf. Ps. 46:10).

64:10 This verse is a unique concluding statement. Usually the concluding statement in the Psalms is

1. a praise to God

2. a sacrifice of thanksgiving.

▣ "righteous man" See Special Topic at Psalm 1:5.

▣ "will be glad" There may be a word play between

1. hear, Ps. 64:1 — שׁמע (BDB 1033)

2. be glad, Ps. 64:10 — שמח (BDB 970)

This would be a form of inclusio.

▣ "refuge" See note at Psalm 5:11.

▣ "will glory" The NRSV sees the verbs "will be glad" (BDB 970, KB 1333) and "will glory" (BDB 237, KB 248) as imperfects used in a jussive sense. Most English translations have them as ongoing statements.

DISCUSSION QUESTIONS

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

1. Why are there so many individual laments recorded in the Psalter?

2. Explain in your own words the last line of verse 6.

3. Explain the literary concept of "reversal," which is so common in the OT.

4. Does verse 9 refer to Israel or the world?

Psalm 65

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
God's Abundant Favor to Earth and Man MT Intro For the choir director. A Psalm of David. A Song	Praise to God For His Salvation and Providence	Thanksgiving For A Good Harvest	Praise and Thanksgiving	Thanksgiving Hymn
65:1-4	65:1-3	65:1-4	65:1-4	65:1-2a
				65:2b-3
	65:4			65:4
65:5-8	65:5-8	65:5-8	65:5-8	65:5
				65:6-7b
				65:7c-8
65:9-13	65:9-10	65:9-13	65:9-13	65:9a-d
				65:9e-13
	65:11-13

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. This Psalm has a universal thrust (cf. Ps. 65:2,5,8) because it deals with the God of creation.

B. God's purpose for this planet was abundance and health (cf. Genesis 1-2; Leviticus 26; Deuteronomy 28-30), but mankind rebelled (cf. Genesis 3) and continues to rebel (cf. Leviticus 26; Deuteronomy 27), which has consequences both spiritually and physically (cf. Rom. 8:18-25).

C. This Psalm reminds us of the original purposes of abundance (cf. Ps. 65:9-13), which now is a hope for the new age of restoration (cf. Joel 4:18; Amos 9:13). This new age will bless the entire earth!

D. Notice there are no imperatives (only one cohortative, Ps. 65:4). This Psalm is not a prayer request but an affirmation of God's actions in grace and provision. He seeks worshipers from all the earth!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 65:1-4
¹There will be silence before You, and praise in Zion, O God,
And to You the vow will be performed.
²O You who hear prayer,
To You all men come.
³Iniquities prevail against me;
As for our transgressions, You forgive them.
⁴How blessed is the one whom You choose and bring near to You
To dwell in Your courts.
We will be satisfied with the goodness of Your house,
Your holy temple.

65:1 There is only one verb (BDB 1022, KB 1532, Pual imperfect) in Ps. 65:1. It seems to link to several items.

1. silence before You (cf. Ps. 62:1,5)

2. praise in Zion

3. vows performed (Thank Offering)

This is obviously a worship setting in the temple (cf. Ps. 65:4).

Note below #1 and #2 may be one item. If so, it is mankind's responsibility to praise God and fulfill his vows.

NASB"silence before You"
NKJV"praise awaiting You"
NRSV"praise is due you"
NJB"praise is rightfully yours"
JPSOA"praise befits You"
REB"it is fitting to praise you"
LXX"to you a hymn is due"

The MT has "silence" (BDB 189, דמיה) but the UBS Text Project gives the same consonants with different vowels (i.e., "befitting") a "B" rating (some doubt). Most English translations agree with this. This follows the LXX, Peshitta, and Vulgate translations. However, "silence" can denote a sense of guilt before God (cf. Ps. 39:2) and an expectant waiting before Him (cf. Ps. 62:1).

▣ "Zion" See notes at Ps. 2:6; 9:11; 20:2.

65:2 The God of creation is characterized as

1. the One who hears — BDB 1033, KB 1570, Qal active participle. The idols cannot see, hear, or act.

2. the One to whom all flesh (BDB 142) come (BDB 97, KB 112, Qal imperfect). There is a tension/contrast between

a. all flesh — Ps. 65:2,5,8; Ps. 64:9; 66:1,4,8; 67:3-5; 86:9; 145:21; Isa. 66:23; Joel 2:28; Zech. 14:17

b. the covenant people — Ps. 65:3-4 (see Special Topic at Psalm 2 Intro.); the OT people of God have become all who believe (cf. Rom. 2:28-29; Eph. 2:11-3:13)

One wonders if the "all flesh come" refers to

1. being included in the people of God (i.e., salvation by forgiveness)

2. being addressed by the God of judgment and held accountable

65:3 The God of creation forgives (i.e., covers, BDB 497, KB 493, Piel imperfect, cf. Ps. 78:38; 79:9; AB sees this as an imperfect used as an imperative [p. 110]).

1. iniquities (BDB 730)

2. transgressions (BDB 833)

The preposition "our" in the NASB implies Israel (cf. Ps. 65:4). Notice how forgiveness is related to the fulfillment of covenant promises. Obedience is crucial (cf. Leviticus 26; Deut. 11:13-17; chapters 28-30). When obedience fails, the only hope is the mercy of God!

SPECIAL TOPIC: WORDS FOR FORGIVENESS

65:4 "How blessed" See note at Psalm 1:1.

▣ "the one who You choose" This refers to the call of God to the Patriarchs and their descendants (i.e., Israel, cf. Deut. 4:37; Ps. 33:12). The amazing thing is that apparently the election moves from Israel alone to all humans (cf. Ps. 65:2,5,8). This reflects Gen. 3:15, which is a divine promise of victory for all humans who believe and receive (see Special Topic at Psalm 2 Introduction).

▣ "We will be satisfied with the goodness of Your house" The verb (BDB 959, KB 1302, Qal cohortative) denotes one who is completely with filled goodness (BDB 375). This verse refers not just to physical abundance (cf. Ps. 65:9-13) but to intimacy with God! He fills us with Himself!

NASB (UPDATED) TEXT: PSALM 65:5-8
⁵By awesome deeds You answer us in righteousness, O God of our salvation,
You who are the trust of all the ends of the earth and of the farthest sea;
⁶Who establishes the mountains by His strength,
Being girded with might;
⁷Who stills the roaring of the seas,
The roaring of their waves,
And the tumult of the peoples.
⁸They who dwell in the ends of the earth stand in awe of Your signs;
You make the dawn and the sunset shout for joy.

65:5-8 This strophe describes two different situations.

1. creation, Ps. 65:6,7,8b

2. salvation, Ps. 65:5,7c, 8a

The purpose of creation was a place for mankind made in God's image (cf. Gen. 1:26-27) to fellowship with God (cf. Gen. 3:8). After Genesis 3, this intent became God's goal of salvation and restoration for all the children of Adam and Eve (cf. Gen. 3:15).

Both "mountain" in verse 6 and "tumult" in verse 7 may refer to people, not creation (cf. Jer. 51:25). If so, this would parallel Deut. 32:8.

Notice verse 5 mentions that God answers but no prayer is specifically mentioned. Obviously it was a prayer of deliverance from

1. personal and national sin

2. national enemies (i.e., Egypt, Assyria, Babylon, cf. Ps. 2:1-3)

3. possibly the chaos of creation itself (Ps. 65:7)

65:5

NASB, NKJV,
NRSV"awesome deeds"
TEV"wonderful things"
NJB"marvels"

This term (BDB 431 in the Niphal) is used of God's acts.

1. acts of delivering the Israelites from Egypt — Exod. 34:10; Deut. 10:21; Ps. 66:3,5; 106:22

2. YHWH Himself — Ps. 47:2; 68:35; 76:7; 145:4-7

3. YHWH's name — Deut. 28:58; Ps. 99:3; 111:9; Mal. 1:14

4. more general (i.e., adverbial) — Ps. 66:5; 139:14

▣ "You who are the trust of all the ends of the earth and of the farthest sea" What a powerful, inclusive statement. It is the logical extension of "monotheism" (see Special Topic at Ps. 2:7).

NASB, TEV,
JPSOA"trust
NKJV"confidence"
NRSV, NJB"hope"

This noun (BDB 105) is defined by BDB as "the object of confidence" (cf. Job 8:14; Ps. 40:4; 71:5; Jer. 3:37), which in this verse, is YHWH, not the false gods of the nations (cf. "the tumult of the peoples," Ps. 65:7c, cf. Psalm 2).

▣ "the ends of the earth" What a wonderful recurrent phrase, especially in Psalms and Isaiah. This phrase can be documented by two prepositions, "to". . ."from."

1. "to" — YHWH's person and activities

a. bring back — Deut. 30:4

b. judge — 1 Sam.2:10 (cf. Ps. 82:8; 96:13; 98:9)

c. name and praise — Ps. 48:10 (cf. Isa. 42:10; Mal. 1:11)

d. rules — Ps. 59:13

e. hope — Ps. 65:6

f. fear/awe — Ps. 67:7 (cf. Ps. 33:8)

g. Most High — Ps. 83:18; 97:9

h. salvation — Ps. 98:3 (turn to the Lord, cf. Ps. 22:27); Isa. 49:6; 52:10; 62:11

i. Creator — Isa. 40:28

j. redeemer — Isa. 48:20

k. Messiah's reign — Ps. 2:7; Micah 5:4

2. "from" — the world coming to Him

a. the ends of the earth will remember and turn to the Lord — Ps. 22:27

b. the ends of the earth we hear songs, "Glory to the righteous One" — Isa. 24:16

c. be saved, all the ends of the earth — Isa. 45:22-23

d. all the earth comes to Him at Zion — Isa. 2:2-5; 60:3; 66:18,23; Jer. 16:19

65:7 This verse could refer to

1. creation (i.e., defeat of chaos)

2. conflict with idolatry (cf. Psalm 2; Isa. 17:12)

65:8 "stand in awe" Same root as verse 5, "awesome deeds."

▣ "Your signs" This refers to God's acts of redemption for His people (i.e., call and protection of the Patriarchs, the exodus and wilderness wanderings, the conquest, etc.).

▣ The last line of verse 8 could refer to

1. creation (i.e., evening and morning)

2. stars twinkling (AB)

3. eat and west as an inclusive geographical figure of speech (NET Bible)

4. the glory of day and night (Tyndale Commentaries)

NASB (UPDATED) TEXT: PSALM 65:9-13
⁹You visit the earth and cause it to overflow;
You greatly enrich it;
The stream of God is full of water;
You prepare their grain, for thus You prepare the earth.
¹⁰You water its furrows abundantly,
You settle its ridges,
You soften it with showers,
You bless its growth.
¹¹You have crowned the year with Your bounty,
And Your paths drip with fatness.
¹²The pastures of the wilderness drip,
And the hills gird themselves with rejoicing.
¹³The meadows are clothed with flocks
And the valleys are covered with grain;
They shout for joy, yes, they sing.

65:9-13 This is the physical abundance that covenant obedience would bring (cf. Leviticus 26; Deut. 11:13-17; chapter 28). Abundance was YHWH's way to cause the world to come to Him because of His

1. love

2. care

3. provision

for Israel. He chose Israel to choose all! But Israel was not obedient (cf. Ezek. 36:22-23).

Notice the number of "You's" in the English versions of Ps. 65:9-11 (i.e., nine). Creation responds to its Creator with bounty!

65:9 "You visit the earth" This is an idiom of YHWH's personal presence. In a sense, He is always in the world. But this imagery speaks of a special coming either for judgment or blessing. Here it is abundant agricultural blessing made possible by abundant water.

▣ "overflow" This verb (BDB 1003, KB 1448, Polel imperfect) occurs three times, here, where it is often translated "be abundant," and Joel 2:24; 3:13, where it is translated "overflow."

▣ "The stream of God" This phrase could mean

1. imagery of a full channel of water

2. rain from heaven (cf. Ps. 78:23; Mal. 3:10)

3. an eschatological allusion to the river that flows from the throne of God (cf. Ps. 46:4; Ezek. 47:1; Rev. 22:1)

65:11

NASB, NKJV"Your paths drip with fatness"
NRSV"Your wagon tracks overflow with riches"
TEV"Wherever you go there is plenty"
NJB"richness seeps from your tracks"
JPSOA"fatness is distilled in Your path"

The MT has "and the tracks of Your chariot drip fatness." This is imagery of YHWH riding on the thunder clouds bringing rain (cf. Ps. 18:7-15). This is ANE, or especially Canaanite, imagery of Ba'al, the storm god (i.e., fertility).

65:12-13 The blessed physical locations (i.e., pastures, hills, meadows, valleys) are personified and shout for joy (BDB 929, KB 1206, Hithpoel imperfect) and sing (BDB 1010, KB 1479, Qal imperfect). This praise of inanimate things reminds me of Jesus' words about the stones in Luke 19:40. One day all creation (animate and inanimate) will cry out in joy to its Creator (cf. Ps. 103:20-22; 145:10; Rom. 8:18-25)!

DISCUSSION QUESTIONS

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

1. What is the best guess about the object of the psalmist's vow in verse 1?

2. How are creation and "the ends of the earth" linked?

3. Explain the theological significance of verse 3.

4. How do "the mountains" and "the tumult of the peoples" parallel?

5. Do verses 9-13 describe a yearly event or an eschatological event?

6. How does one balance verses 2, 5, and 8 with verse 4?

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