STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
An Appeal Against the Devastation of the Land by the Enemy MT Intro A Psalm of Asaph	A Plea for Relief From Oppressors	Prayer for Deliverance from National Enemies	A Prayer for National Deliverance	Lament on the Sack of the Temple
74:1-11	74:1-8	74:1-3	74:1-3	74:1-2
				74:3-5a
		74:4-8	74:4-8
				74:5b-7
				74:8-9
	74:9-17	74:9-11	74:9-11
				74:10-11
74:12-17		74:12-17	74:12-17	74:12-13
				74:14-15
				74:16-17
74:18-21	74:18-21	74:18-19	74:18-19	74:18-19
		74:20-23	74:20-21	74:20-21
74:22-23	74:22-23		74:22-23	74:22-23

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

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

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

1. First paragraph

2. Second paragraph

3. Etc.

 

CONTEXTUAL INSIGHTS

A. This Psalm is an appeal to the Covenant God to remember (cf. Ps. 74:1,18,22) His people in a time when the Promised Land (cf. Gen. 12:1-3) has been invaded and occupied by pagans (cf. Ps. 74:4-8).

Note the contextual flow of the imperatives (i.e., prayer requests).

1. remember Your congregation, Ps. 74:2

2. turn (i.e., lift up your feet), Ps. 74:3

3. destroy them, Ps. 74:11

4. remember this, Ps. 74:18

5. consider the covenant, Ps. 74:20

6. arise, Ps. 74:22

7. plead Your own cause, Ps. 74:22

8. remember the reproaches of the foolish, Ps. 74:22

B. Notice the different phrases which describe the covenant people.

1. the sheep of Your pasture, Ps. 74:1

2. the tribe of Your inheritance, Ps. 74:2

3. Your turtledove, Ps. 74:19

4. the afflicted and needy, Ps. 74:19,21

C. Notice the different phrases used to designate the temple.

1. Mount Zion, Ps. 74:2

2. the perpetual ruins, Ps. 74:3

3. Your sanctuary, Ps. 74:3, 7

4. Your meeting place, Ps. 74:4

5. the dwelling place of Your name, Ps. 74:7

D. Notice the strophe (Ps 74:12-17, mostly perfects) which describes God as King of creation, using images from Genesis 1 (cf. Psalm 104) and Ugaritic poetry.

E. It is surprising that the covenant people do not know why YHWH has abandoned them (i.e., for their covenant faithlessness). They do not offer any hint of repentance but assert God's faithfulness to His promises (note how different in Psalm 79).

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 74:1-11
 ¹O God, why have You rejected us forever?
 Why does Your anger smoke against the sheep of Your pasture?
 ²Remember Your congregation, which You have purchased of old,
 Which You have redeemed to be the tribe of Your inheritance;
 And this Mount Zion, where You have dwelt.
 ³Turn Your footsteps toward the perpetual ruins;
 The enemy has damaged everything within the sanctuary.
 ⁴Your adversaries have roared in the midst of Your meeting place;
 They have set up their own standards for signs.
 ⁵It seems as if one had lifted up
 His axe in a forest of trees.
 ⁶And now all its carved work
 They smash with hatchet and hammers.
 ⁷They have burned Your sanctuary to the ground;
 They have defiled the dwelling place of Your name.
 ⁸They said in their heart, "Let us completely subdue them."
 They have burned all the meeting places of God in the land.
 ⁹We do not see our signs;
 There is no longer any prophet,
 Nor is there any among us who knows how long.
 ¹⁰How long, O God, will the adversary revile,
 And the enemy spurn Your name forever?
 ¹¹Why do You withdraw Your hand, even Your right hand?
 From within Your bosom, destroy them!

74:1 The defeat and occupation of the Promised Land (cf. Gen. 1:1-3) was so shocking to the psalmist that he asked the question all the covenant people were thinking. They felt themselves "special" (cf. Exod. 19:5-6, but forgot that God's promises were conditional on their faithful obedience (cf. Exod. 19:5; Leviticus 26; Deuteronomy 27-30). Abundant blessing and protection from God were God's part but His people also had a responsibility (i.e., obedience, cf. Deut. 10:12-13).

The psalmist presents his prayer by asking questions (NASB).

1. Psalm 74:1 - two questions

2. Psalm 74:10 - one question

3. Psalm 74:11 - one question

 

▣ "Your anger smoke" This is literally "your nostrils smolder." It is an anthropomorphic idiom (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM)) of God's judgment (see Special Topic: Fire).

74:2 "Remember" This is the first of three uses of the term (BDB 269, KB 269, Qal imperative, cf. Ps. 74:1,18,22). The psalmist is asking God to remember His covenant (cf. Ps. 74:20, "consider the covenant," BDB 613, KB 661, Hiphil imperative, cf. Ps. 106:45; Lev. 26:42).

OT leaders often prayed this prayer. They wanted God to remember His promises and forget their sins! In essence they were praying for the merciful character of God to overlook their covenant violations. This does illustrate the weakness of human performance as the way to approach Deity! It does, however, point toward the need of a "new covenant" (cf. Jer. 31:31-34; Ezek. 36:22-38), based on YHWH's mercy as the basis of acceptance and gratitude as the call to godly living.

▣ "You have purchased" This is OT imagery using a commercial term ("purchase," BDB 888, KB 1111, Qal perfect) to describe YHWH's covenant (cf. Exod. 15:13,16; Deut. 32:6). They were His by His choice and His actions, not their merit (cf. Deut. 9:4-6).

▣ "of old" This phrase points to an act of God in the past. In Ps. 74:12-17 it refers to creation; here it refers to the Exodus.

In this Psalm the acts of God in both creation and the Exodus are merged. It is difficult to be specific on which idiom, verb, or verse this refers.

The current state of the covenant people is tragic (cf. Ps. 74:3). The psalmist alludes to God's past acts of salvation/deliverance (i.e., either initial chaos or Egyptian bondage).

▣ "redeemed" The verb (BDB 145, KB 169, Qal perfect) is a central concept in (1) the Exodus (cf. Exod. 6:6; 15:13) and (2) the theological purpose of the sacrificial system of Israel. See SPECIAL TOPIC: RANSOM/REDEEM.

▣ "the tribe of Your inheritance" This phrase does not refer to one of the thirteen tribes from Jacob, but to all of them (cf. Jer. 10:16; 51:19). In Isa. 63:17 "tribe" is plural but also refers to the seed of Jacob/Israel and the initial promises to Abram (cf. Genesis 12; 15; 17).

▣ "Mount Zion" See notes at Ps. 2:6; 9:11; and 20:2. See Special Topic: Zion.

74:3 The Hiphil imperative ("lift up") is another prayer request asking God to return to the place of the temple where He has dwelt (cf. Ps. 74:2c, "has dwelt," BDB 1014, KB 1496, Qal perfect).

His sanctuary has been overrun, damaged, and occupied by pagan invaders (cf. Ps. 74:3-4).

▣ "the enemy" Notice the different ways the pagan invaders are characterized.

1. enemies - Ps. 74:3,10,18

2. adversaries - Ps. 74:4,10,23

3. a foolish people, Ps. 74:18,22

4. the wild beast, Ps. 74:19

There have been two suggestions about the historical setting that called forth this national lament.

1. the Neo-Babylonian invasion of 586 b.c., where the temple was burned (cf. Psalm 137)

2. the invasion of Edom in 485 b.c., where the temple was defiled and damaged

 

74:4-8 Note the obvious parallelism using, "they. . ." (NASB). These verses describe what the pagan invaders have done that should cause YHWH to act on Israel's behalf.

1. they have damaged the temple, Ps. 74:3a (cf. Lam. 2:6)

2. they have roared (i.e., symbol of victory, cf. Lam. 2:7) in the temple, Ps. 74:4a

3. the have set up their pagan signs (i.e., flags, carvings, altar), Ps. 74:4b

4. they destroyed the art work of YHWH's dwelling place, Ps. 74:5-6

5. they destroyed the temple with fire, Ps. 74:7a (i.e., 2 Kgs. 25:9; 2 Chr. 36:19)

6. they defiled the temple, Ps. 74:7b

7. they desired to completely destroy God's inheritance, Ps. 74:8a

8. they burned all the local YHWHistic shrines, Ps. 74:8b

 

74:4 "Your adversaries" If the burning of the temple mentioned in Ps. 74:7 is the same as 2 Kgs. 25:9, then the adversaries are the Babylonians (cf. Lamentations 2).

▣ "have roared in the midst of Your meeting place" This imagery describes the pagan occupation of the temple area. The verb "roared" (BDB 980, KB 1367, Qal perfect) denotes the vicious and victorious demise of God's special dwelling place. This verb is used of lions, which denotes the voracity and power of the pagan invaders (cf. Isa. 5:29; Jer. 2:15).

74:5-6 Dahood, in The Anchor Bible (vol. 17b, p. 202), says "Verses 5 and 6 are among the most obscure and difficult of the entire Psalter." In context it must describe something the pagan invaders did to the temple before they burned it. It denotes the anger of the invaders against YHWH's special worship place. They wanted to totally humiliate the God of Israel.

74:5 The LXX has the opening line as "as though into the entrance above" (i.e., the upper entrance of the temple). The Hebrew root, עלה (BDB 750-751) can mean

1. leaf, foliage

2. whole burnt offering

3. ascent, stairway

In this verse I assume it refers to an entrance to the temple or temple area.

74:6 "hatchet. . .hammers" These two terms (BDB 506 and BDB 476) occur only here in the OT. This Psalm has many rare and unique terms.

The imagery of "axes" and "hatchets" may reflect Jeremiah's description of the Babylonian army (cf. Jer. 46:22-23).

74:8 "Let us completely subdue them" There is uncertainty in the MT. The line may refer to

1. the complete annihilation of the covenant people

2. the destruction of the temple and the local worship sites

 

74:9-11 The covenant people could not comprehend YHWH's apparent absence and silence. He had chosen not to act and had even taken away His prophetic speakers. They implored Him to act, to defend His name and temple and people!

The problem has several aspects.

1. If the invader is Babylon then YHWH is fighting on their side.

2. Israel is the object of His wrath for their idolatry and faithlessness.

3. However, YHWH has an eternal redemptive plan which involves the seed of Abraham (see Special Topic: YHWH's Eternal Redemptive Plan).

4. He will both judge and deliver Israel!

 

74:9 "prophet" See a parallel in Lam. 2:9.

SPECIAL TOPIC: OLD TESTAMENT PROPHECY

74:10 YHWH used pagans to judge His people but they will eventually be judged also because

1. they revile - BDB 357, KB 355, Piel imperfect, cf. Ps. 74:18 (another example: Zeph. 2:8,10)

2. they spurn His name - BDB 610, KB 658, Piel imperfect

The imperfect denotes an ongoing action and attitude.

▣ "How long" This is a recurrent question in the Psalms (cf. Ps. 6:3; 13:1; 44:23-24; 79:5; 80:4; 85:5; 89:46; 90:13; 94:3). This information had to come from a priest or prophet.

1. the temple was destroyed (no priests)

2. there were no prophets (Ps. 74:9)

This is a question all suffering faithful followers ask in a fallen, imperfect world. The world may be fallen, but God is still in control (cf. Ps. 74:12-17).

▣ "Your name" See Special Topic: "The Name" of YHWH.

74:11 YHWH's lack of support for Israel sends the wrong message to the world (cf. Ezek. 36:22-38). He must act to show the world who He is and His greater purpose (cf. Ps. 59:13-15).

▣ "Your right hand" See Special Topic: God Described as Human (anthropomorphism).

NASB (UPDATED) TEXT: 74:12-17
 ¹²Yet God is my king from of old,
 Who works deeds of deliverance in the midst of the earth.
 ¹³You divided the sea by Your strength;
 You broke the heads of the sea monsters in the waters.
 ¹⁴You crushed the heads of Leviathan;
 You gave him as food for the creatures of the wilderness.
 ¹⁵You broke open springs and torrents;
 You dried up ever-flowing streams.
 ¹⁶Yours is the day, Yours also is the night;
 You have prepared the light and the sun.
 ¹⁷You have established all the boundaries of the earth;
 You have made summer and winter.

74:12-17 This strophe was the psalmist's way of focusing on God's wonderful, creative acts (i.e., Genesis 1 or the Exodus). He was the God of creation! He brought this world into being for a purpose. Israel was a crucial part of that purpose (i.e., Ps. 74:12, see Special Topic: YHWH's Eternal Redemptive Plan).

Notice the parallelism (i.e., "You. . .," BDB 61 used seven times with perfect tenses), which could refer to the initial creation of Genesis 1 or the defeat of Egypt and the Exodus.

1. divided (this Hebrew word is uncertain, it follows BDB 830 II, but KB 978 does not affirm this usage) the sea

2. broke the heads of the sea monsters (possibly singular and, therefore, parallel to Leviathan)

3. crushed the heads of Leviathan

4. provided food for the creatures/people of the wilderness (in context "creatures" seems best, cf. Isa. 13:21-22; 23:13; 34:14; Jer. 50:39, NRSV, TEV, NJB)

5. broke open springs of water

6. dried up ever-flowing streams

7. prepared light and night

8. established all boundaries of the earth (i.e., seas, seasons, night and day)

9. formed the seasons (i.e., agriculture)

 

74:12 "my King" I think the concept of YHWH as "King" has two possible references.

1. He was the true leader/sovereign of the covenant people (cf. Ps. 89:1-4, see note at Ps. 44:4)

2. He is given this title because of this action as creator in His defeat of watery chaos (i.e., Rahab/Leviathan [Canaanite chaos monsters], cf. Job 26:12; Ps. 89:5-10; 93:1-5; Isa. 51:9)

The OT presents two models of creation.

a. Genesis 1-2 (speaking into existence)

b. Psalm 89; 96 (defeat of chaos, using mythological images from Sumer, Babylon, and Canaan. This is not intended to give reality to these pagan ANE worldviews but to help relate YHWH's message to the people of those cultures, see NIDOTTE, vol 4, p. 548, #7)

 

74:14 "Leviathan" This term was common in Ugaritic mythology (cf. Isa. 27:1). See below my note from Isaiah 27:1:

▣ "Leviathan the fleeing serpent" Leviathan (BDB 531) seems to be a Ugaritic mythological sea animal (i.e., Job 41:19-21) mentioned in Job 3:8; Ps. 104:26; Amos 9:3. However, sometimes it is used as a symbol for an evil nation (cf. Ps. 74:13-14, possibly Egypt). It resembles a river snaking through their land. Sometimes this term is linked specifically to "Rahab," which is a way of referring to Egypt (cf. Ps. 87:4; 89:9-10; and Isa. 30:7). It seems to me that, in context, we are talking about a river symbolizing a national enemy, either Egypt or Assyria (cf. Ps. 74:12). The reason this term can be used symbolically so easily is that it was previously used in some of the mythological literature of Canaan (cf. Ps. 74:12-17; see G. Archer, Encyclopedia of Bible Difficulties, pp. 239-240).

There is a parallelism between

1.the fleeing serpent (BDB 638 I) or sea monster (NASB footnote)

2.the twisted sea monster

3.the dragon who lives in the sea

This same allusion is found in (1) Ugaritic poems and (2) Isa. 51:9, using "Rahab," who is also identified by the term "dragon" (BDB 1072).

The only apparent connection between this verse and the context is Isa. 27:11-12.

1. YHWH as creator, Ps. 74:11

2. flowing streams of the Euphrates and the brook of Egypt in Ps. 74:12

3. the end of time is like the beginning of time (i.e., Genesis 1-2; Revelation 21-22)

Apparently Isaiah is a compilation of his writings over many years and compiled on the basis of word plays or themes, not history.

NASB (UPDATED) TEXT: 74:18-21
 ¹⁸Remember this, O Lord, that the enemy has reviled,
 And a foolish people has spurned Your name.
 ¹⁹Do not deliver the soul of Your turtledove to the wild beast;
 Do not forget the life of Your afflicted forever.
 ²⁰Consider the covenant;
 For the dark places of the land are full of the habitations of violence.
 ²¹Let not the oppressed return dishonored;
 Let the afflicted and needy praise Your name.

74:18-21 This strophe alludes to the initial prayer of Ps. 74:1-11. YHWH needs to act in deliverance

1. because the enemy has reviled and spurned His name (cf. Ps. 74:10)

2. because Israel is His special people (cf. Exod. 19:5-6)

3. because of His promises to Abraham (cf. Gen. 12:1-3)

4. because His actions will send the right message to the nations whom He desires that they know and acknowledge Him

There are four jussives and two imperatives.

1. imperatives

a. remember - BDB 269, KB 269, Qal imperative, cf. Ps. 74:1,18,22

b. consider - BDB 613, KB 661, Hiphil imperative

2. jussives

a. do not deliver - BDB 678, KB 733, Qal imperfect used in a jussive sense, Ps. 74:19

b. do not forget - BDB 1013, KB 1489, Qal imperfect used in a jussive sense, Ps. 74:19b

c. let not the oppressed return dishonored - BDB 996, KB 1427, Qal jussive , Ps. 74:21a

d. let the afflicted and needy praise Your name - BDB 237, KB 248, Piel imperfect used in a jussive sense, Ps. 74:21b

 

74:19 "turtledove" This word (BDB 1076 II) is used

1. of a sacrificial animal, cf. Gen. 15:9; Lev. 1:14; 5:7,11; 12:6,8; 14:23,30; 15:14,29; Num. 6:10

2. of a migratory bird, cf. Sol. 2:12; Jer. 8:7

3. as a symbol of the covenant people, cf. Ps. 74:19

There is another, more common, word for "dove" (BDB 401) also used in the above ways (i.e., Sol. 2:14; 5:2; 6:9). The term in Psalm 74 could denote

1. helplessness

2. YHWH sacrificed His people in judgment

3. a love word showing His love for Israel (Hos. 7:11; 11:11)

Both lines of Ps. 74:19 refer to the same thing, so #1 may be correct.

The NEB, following the LXX, suggests an emendation of "of your dove," תורך, to "which praise you," תודך. The UBS Text Project (p. 325) gives option #1 a "C" rating (considerable doubt).

74:20 This is a difficult verse to interpret. Does it refer to

1. the violence of the invaders

2. the place of exile of God's people

3. a veiled reference to Sheol, the nether realm (i.e., as in Sheol, so on the earth, even the Promised Land)

It seems best to me to view Ps. 74:20 and 21 together as the oppression being suffered by the covenant people. If the historical setting is Babylon, then exile; if Edom, then in the land of Canaan.

74:21 "the afflicted and needy" This does not refer specifically to the poor but to the suffering, covenant people (i.e., the faithful remnant, cf. NIDOTTE, vol. 3, p. 459).

NASB (UPDATED) TEXT: 74:22-23
 ²²Arise, O God, and plead Your own cause;
 Remember how the foolish man reproaches You all day long.
 ²³Do not forget the voice of Your adversaries,
 The uproar of those who rise against You which ascends continually.

74:22-23 This is a final prayer for YHWH to act.

1. arise - BDB 877, KB 1086, Qal imperative

2. plead Your own cause - BDB 936, KB 1224, Qal imperative (face-to-face judicial encounter with those who revile His name and people, cf. Ps. 74:3-11)

3. remember the reproaches of the foolish - BDB 269, KB 269, Qal imperative

YHWH, please act! Act so the world may know (cf. Ps. 55:13; 83:18; Ezek. 36:22-38).

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. This Psalm is about the invasion and occupation of the Promised Land. It asks God to remember (cf. Ps. 74: 2,18,22) His covenant promises but never mentions why God allowed Israel/Judah to be defeated. Why did He?

2. Who are the invaders?

3. Does the Hebrew Bible use mythological imagery from the ANE? What? Why?

4. Why are Ps. 74:5-6 and 74:20 so difficult to understand?

5. Who does "the afflicted" of Ps. 74:21 refer to?

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Victorious Power of the God of Jacob MT Intro For the choir director; on stringed instruments. A Psalm of Asaph. A Song.	The Majesty of God in Judgment	A Song of Zion Celebrating God's Ultimate Victory Over the Nations	God the Victor	Hymn to God the Awe-inspiring
76:1-3	76:1-3	76:1-3	76:1-3	76:1-3
76:4-7	76:4-6	76:4-6	76:4-6	76:4-6
	76:7-9	76:7-9	76:7-9	76:7-9
76:8-10
	76:10-12	76:10-12	76:10	76:10-12
76:11-12			76:11-12

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

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

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

1. First paragraph

2. Second paragraph

3. Etc.

 

CONTEXTUAL INSIGHTS

A. The OT mentions what seems to be conflicting revelation.

1. God's special care and attention to the family of Abraham (Ps. 76:1-7)

2. God's desire for all the nations to know Him (Ps. 76:8-12)

B. I think this very issue is the purpose of the new covenant which is revealed in the NT (i.e., the gospel of Jesus Christ). I have tried to express this theological tension in two Special Topics.

1. Special Topic: YHWH's Eternal Redemptive Plan

2. Special Topic: OT Predictions of the Future vs. NT Predictions

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 76:1-3
 ¹God is known in Judah;
 His name is great in Israel.
 ²His tabernacle is in Salem;
 His dwelling place also is in Zion.
 ³There He broke the flaming arrows,
 The shield and the sword and the weapons of war.  Selah.

76:1-3 This strophe reflects the "holy war" imagery (Ps. 76:3). The historical setting seems to be the period of the Divided Monarchy (i.e., 922 b.c.-586 b.c.) because it mentions both Judah and Israel (922-722 b.c.). Exactly which military campaign or invasion by a pagan neighbor or ANE power is uncertain.

76:1 "known" The Hebrew connotation has two aspects.

1. information about something or someone (cf. Gen. 4:1; Jer. 1:5)

2. personal relationship

See Special Topic: Know.

▣ "His name" Notice that "His name" is parallel to Elohim.

For "name" see Special Topic at Ps. 1:6. For Elohim see SPECIAL TOPIC: NAMES FOR DEITY.

76:2 "Salem. . .Zion" See Special Topic:

SPECIAL TOPIC: Moriah, Salem, Jebus, Jerusalem, Zion

76:3 There are several military items listed to illustrate YHWH's military victory.

1. arrows (BDB 905)

2. shield (BDB 171)

3. sword (BDB 352)

4. weapons of war (BDB 536)

The destruction of the enemies' weapons (cf. Ps. 46:9; Isa. 9:5; Ezek. 39:9-10) became a way of showing that

1. the enemy is completely defeated

2. Israel trusted in YHWH and did not need the weapons

 

▣ "Selah" See notes at Psalm 3:2 and Introduction, VII.

NASB (UPDATED) TEXT: 76:4-7
 ⁴You are resplendent,
 More majestic than the mountains of prey.
 ⁵The stouthearted were plundered,
 They sank into sleep;
 And none of the warriors could use his hands.
 ⁶At Your rebuke, O God of Jacob,
 Both rider and horse were cast into a dead sleep.
 ⁷You, even You, are to be feared;
 And who may stand in Your presence when once You are angry?

76:4-7 This strophe continues the military imagery.

76:4

NASB"resplendent. . .majestic"
NKJV"glorious and excellent"
NRSV, TEV"glorious. . .majestic"
NJB"radiant. . .renowned"
JPSOA"resplendent. . .glorious"

These two terms describe YHWH.

1. The first (BDB 21) may be another term related to "thunder bolt" (cf. Ps. 78:48) of Ps. 76:3, emphasizing a luminous aspect (i.e., light) to YHWH's presence, like the Shekinah Cloud of the Exodus.

2. The second (BDB 15) may refer to YHWH's superiority among all gods (idols), which is alluded to in Ps. 76:7 (cf. 1 Chr. 16:25; Ps. 89:7; 96:4).

 

NASB, NKJV,
JPSOA"the mountains of prey"
NRSV, REB,
LXX"the everlasting mountains"
NJB"the mountain of booty"
NET"you descend from the hills where you killed your prey"

Obviously this is a difficult phrase to interpret. The UBS Text Project (p. 330) gives the NRSV option a "C" rating (considerable doubt). This imagery may be the focus of Hab. 3:6. UBS suggests the NRSV or NJB options. The NET Bible sees it as a metaphor of a "lion."

76:5 "the stouthearted" This term (BDB 7 construct BDB 524) implies a stubborn, anti-God attitude (cf. Isa. 46:12). This characterizes the invaders who will be

1. killed (i.e., sleep, as a metaphor for death)

2. plundered (BDB 1021, KB 1531, Hithpoel perfect)

because they were so afraid they could not fight (i.e., use their hands).

NASB, NKJV"plundered"
NRSV"stripped of their spoil"
TEV"stripped of all they had"
NJB"taken from them" (used as verb for Ps. 76:4b)
LXX"were troubled"
REB, JPSOA"despoiled"
Peshitta"were dismayed"

This rare form (Hithpolel) is defined by KB (1531) as "to be robbed." BDB (1021) defines it as "spoiled." The invaders wanted to despoil God's city/temple, but were despoiled themselves.

76:6 "At Your rebuke" YHWH's powerful voice wins victories (cf. Ps. 80:16), as it creates (cf. Genesis 1; Job 26:5-11; Ps. 18:7-15; 104:5-9). His voice is an idiom of His will in the world. He speaks, it is done!

It is possible the rebuke (BDB 172) may refer to (1) a lion's roar from Ps. 76:4b. The JPSOA sees Ps. 76:2 as referring to a lion's den (uses Job 38:39-40 as a reference) or (2) a battle cry.

▣ "O God of Jacob" This is a title that focuses on YHWH's promises and covenant with the Patriarchs.

▣ "Both rider and horse were cast in a dead sleep" This is terminology from the splitting of the Red Sea for Israel's escape, but its closure on the elite Egyptian military unit (cf. Exod. 14:28,30; 15:1,21). This same imagery is found in Jeremiah's description of the defeat of Babylon (cf. Jer. 51:21).

It is possible that Ps. 76:6 is restating 76:5. If so, "sleep" is the warriors' inability to perform their skills (i.e., limp hands), not a reference to death, which is often described as "sleep" (cf. Deut. 31:16; 2 Sam. 7:12; 1 Kgs. 1:21; Job 7:21).

The OT often speaks of God's causing people to not understand by using "sleep," "seeing," "hearing" (i.e., Deut. 29:4; Ps. 69:23; Isa. 6:9-10; 29:10; Micah 3:6).

76:7 "to be feared" This may refer to

1. the enemies of the covenant God and His people

2. the idols of the nations (cf. Ps. 89:7; 96:4; 1 Chr. 16:25)

 

▣ "who may stand in Your presence" This is court scene imagery, usually associated with the end-time (cf. Ezra 9:15; Ps. 130:3; Nah. 1:6; Mal. 3:2; Rev. 6:17). God's people will be able to stand before Him on that day (i.e., Luke 21:36; Jude vv. 24-25).

NASB (UPDATED) TEXT: 76:8-10
 ⁸You caused judgment to be heard from heaven;
 The earth feared and was still
 ⁹When God arose to judgment,
 To save all the humble of the earth.  Selah.
 ¹⁰For the wrath of man shall praise You;
 With a remnant of wrath You will gird Yourself.

76:8-10 It is possible that Ps. 76:7 should go with this strophe (cf. NKJV, NRSV, TEV, NJB).

In this context "all the humble of the earth" refers to those who fear/revere YHWH (cf. Ps. 40:13-17). Note the universal element and the contrast between

1. God saves the humble

2. but all acknowledge Him (cf. Ps. 72:11; 76:12; Phil. 2:6-11)

 

76:10 "remnant" This word is used in several different senses.

 

SPECIAL TOPIC: The Remnant (BDB 984), Three Senses

▣ This striking imagery alludes to YHWH as warrior (cf. Isa. 59:17). This same imagery is used by Paul in Eph. 6:10-17, which denotes "spiritual warfare." YHWH is the victor! YHWH is the champion of those who trust Him!

The UBS Handbook (p. 669) mentions that the NAB and NEB (also REB) change the vowels in this verse to geographical locations in the north (city) and south (nation) of Palestine to make it parallel to Ps. 76:11b.

1. man (אדם) becomes Edom (אדם)

2. wrath (המת) becomes Hamath (המת)

The problem is that the word "wrath" is used twice in Ps. 76:10. Unless it is a purposeful word play, this change of vowels is speculation and is not supported by any ancient versions.

NASB (UPDATED) TEXT: 76:11-12
 ¹¹Make vows to the Lord your God and fulfill them;
 Let all who are around Him bring gifts to Him who is to be feared.
 ¹²He will cut off the spirit of princes;
 He is feared by the kings of the earth.

76:11-12 As Ps. 76:7 could go with 76:8 and 9, so too, Ps. 76:10 could go with 76:11-12 (cf. NKJV, NRSV, TEV, NJB). Paragraphing does not have a textual marker. It is not an inspired aspect of the Hebrew text. Paragraphing must be ascertained from the context (i.e., every paragraph has one central truth or subject).

76:11a This describes "the humble" of Ps. 76:9. Two imperatives are used to describe their actions.

1. make vows - BDB 623, KB 674, Qal imperative

2. fulfill them - BDB 1022, KB 1532, Piel imperative (cf. Leviticus 27; Numbers 30; Deut. 23:21-23)

 

76:11b The second line of Ps. 76:11 has a Hiphil imperfect used in a jussive sense ("let all who are around Him bring gifts to Him. . ."). This is a third descriptive phrase referring to either

1. thank offering for the termination of a vow

2. appropriate sacrifice (cf. Leviticus 1-7)

If Ps. 76:11a refers to faithful followers in the covenant people, then 76:11b refers to worldwide followers who will worship YHWH (cf. Ps. 45:12; 68:29,31; 72:10; Isa. 18:7; Zeph. 3:10).

76:11 "bring gifts to Him" In Gen. 49:10, the famous prophecy of Jacob/Israel denotes Judah as the tribe from which Messiah will come. There the name Shiloh, שׁילה (BDB 1017) parallels "ruler," however it is possible to divide the consonants into שׁי לה, "tribute to him" (BDB 1010) by adding new vowels (cf. NIDOTTE, vol. 4, p. 1223). If this is correct then the concept of YHWH accepting "tribute" from the nations is confirmed (cf. Ps. 68:29; 76:11; Isa. 18:7). This tribute was an ANE way of showing sovereignty. One day the nations will come to YHWH (see Special Topic: YHWH's Eternal Redemptive Plan).

76:12 As YHWH's deliverance/salvation is universal (cf. Ps. 76:9), so too, His judgment (Ps. 76:12).

The term "spirit" (ruach, BDB 924) means human person.

The verb "cut off" (BDB 130, KB 148, Qal imperfect) is a Hebrew root that has several meanings.

1. cut off - meaning to take away

2. cut off - meaning to gather, such as a grape harvest

3. cut off - by fortifying an enclosed place (i.e., fortress)

Because of Ps. 76:11 one wonders if option #2 may denote an end-time gathering of believing nations (i.e., "princes," BDB 617, cf. Ezek. 28:2) who fear (lit. who is terrible, BDB 431, KB 432, Niphal participle) God by denoting His awesome power in protecting Jerusalem and His covenant people.

DISCUSSION QUESTIONS

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

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

1. Does Ps. 76:1 reflect the period of the divided Monarchy?

2. Why is Ps. 76:4 so hard to translate?

3. Is Ps. 76:9 another universal allusion or a reference to the Jews in exile?

4. How do Ps. 76:11-12 relate to the preceding verses?

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
God's Guidance of His People in Spite of Their Unfaithfulness MT Intro Maskil of Asaph.	God's Kindness to Rebellious Israel	The Story of God's Great Deeds and His People's Faithlessness	God and His People	The Lessons of Israelite History
78:1-4	78:1-4	78:1-4	78:1-4	78:1-2
				78:3-4b
				78:4c-5b
78:5-8	78:5-8	78:5-8	78:5-8	78:5c-6b
				78:6c-7
				78:8
78:9-16	78:9-11	78:9-16	78:9-16	78:9-10
				78:11-12
	78:12-16
				78:13-14
				78:15-16
78:17-20	78:17-20	78:17-20	78:17-20	78:17-18
				78:19-20
78:21-33	78:21-25	78:21-31	78:21-31	78:21-22
				78:23-25
	78:26-31			78:26-28
				78:29-31
	78:32-33	78:32-55	78:32-37	78:32-33
78:34-39	78:34-39			78:34-35
				78:36-37
			78:38-39	78:38-39
78:40-53	78:40-55		78:40-51	78:40-42
				78:43-44
				78:45-46
				78:47-48
				78:49-50a
				78:50b-51
			78:52-55	78:52-53
78:54-64				78:54-55
	78:56-64	78:56-66	78:56-64	78:56-60
				78:61-62
				78:63-64
78:65-72	78:65-66		78:65-69	78:65-66
	78:67-72	78:67-72		78:67-69
			78:70-72	78:70-72

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

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

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

1. First paragraph

2. Second paragraph

3. Etc.

 

CONTEXTUAL INSIGHTS

A. This Psalm affirms the need to pass on the faith to the next generation (Ps. 78:1-4, 5-8).

1. God's acts

2. God's revelations

B. This Psalm documents the faithful acts of God and the faithless acts of Israel.

1. the exodus

2. the wilderness wandering

3. the conquest

C. Possibly the best way to see the parallels and allusions is a chart of verses related to other OT texts.

 

Ps. 78: 12b - Num. 13:22	Ps. 78: 42 - Jdgs. 8:24
Ps. 78: 13 - Exod. 14:16,21	Ps. 78: 43 - Exod. 4:21; 7:3
Ps. 78: 14 - Exod. 13:21	Ps. 78: 45 - Exod. 8:6,24
Ps. 78: 15 - Exod. 17:6; Deut. 8:15	Ps. 78: 46 - Exod. 10:14
Ps. 78: 16 - Num. 20:8,10,11	Ps. 78: 47 - Exod. 9:23
Ps. 78: 18 - Num. 11:4	Ps. 78: 48 - Exod. 9:19
Ps. 78: 19 - Exod. 16:3; Num. 11:4; 20:3; 21:5	Ps. 78: 49 - Exod. 15:7
Ps. 78: 20 - Num. 11:18	Ps. 78: 50 - Exod. 12:29,30
Ps. 78: 21 - Num. 11:1	Ps. 78: 52 - Exod. 15:22
Ps. 78: 22 - Deut. 1:32; 9:23	Ps. 78: 53 - Exod. 14:19,20,27,28
Ps. 78: 24 - Exod. 16:4	Ps. 78: 54 - Exod. 15:17
Ps. 78: 25 - Exod. 16:3	Ps. 78: 58 - Exod. 20:4; Lev. 26:1,30; Deut. 4:25; 32:16,21
Ps. 78: 26 - Num. 11:31	Ps. 78: 59 - Lev. 26:30; Deut. 1:34; 9:19; 32:19
Ps. 78: 27 - Exod. 16:13	Ps. 78: 60 - 1 Sam. 4:11
Ps. 78: 29 - Num. 11:19,20	Ps. 78: 61 - 1 Sam. 4:17
Ps. 78: 31 - Num. 11:33,34	Ps. 78: 62 - 1 Sam. 4:10
Ps. 78: 32 - Num. 14:11,16-17	Ps. 78: 63 - Num. 11:1; 21:28
Ps. 78: 33 - Num. 14:29,35	Ps. 78: 64 - 1 Sam. 4:17; 22:18
Ps. 78: 34 - Num. 21:7	Ps. 78: 66 - 1 Sam. 5:6
Ps. 78: 35 - Exod. 15:13; Deut. 9:26; 32:4	Ps. 78: 69 - 1 Kings 6
Ps. 78: 36 - Exod. 24:7,8; 32:7,8	Ps. 78: 70 - 1 Sam. 16:12
Ps. 78: 38 - Exod.34:6; Num. 14:20	Ps. 78: 71 - 1 Sam. 10:1; 2 Sam. 5:2; 7:8
Ps. 78: 41 - Exod. 14:22	Ps. 78: 72 - 1 Kgs. 9:4

D. The best parallel of this overview of Israel's faithlessness and YHWH's faithfulness is Nehemiah 9 (also note Acts 7).

1. call of Abraham - Ps. 78:6-8

2. exodus - Ps. 78:9-14

3. wilderness wanderings - Ps. 78:15-21

4. conquest - Ps. 78: 22-25

5. judges - Ps. 78: 26-31

Also note Psalms 105-106 are also about God's faithfulness and Israel's unfaithfulness!

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 78:1-4
 ¹Listen, O my people, to my instruction;
 Incline your ears to the words of my mouth.
 ²I will open my mouth in a parable;
 I will utter dark sayings of old,
 ³Which we have heard and known,
 And our fathers have told us.
 ⁴We will not conceal them from their children,
 But tell to the generation to come the praises of the Lord,
 And His strength and His wondrous works that He has done.

78:1-4 The psalmist implores the covenant people to hear and respond appropriately to God's revelation (cf. Ps. 78: 4c). He also implores them to pass on the truths to their children and grandchildren and so on to each new generation (cf. Deut. 4:9-10; 6:7,20-25; 11:19; 32:46).

78:1 There are two imperatives.

1. listen (lit. "hear") - BDB 24, KB 27, Hiphil imperative

2. incline your ears (lit. "turn") - BDB 639, KB 692, Hiphil imperative

 

▣ "instruction" This is literally "teaching" (BDB 435). This is parallel to "the words of my mouth." There are several different Hebrew words used in this Psalm for YHWH's revelation.

1. instruction/teaching, Ps. 78:1 - BDB 435

2. testimony, Ps. 78:5 - BDB 730

3. law, Ps. 78:5,10 - BDB 435

4. commandment, Ps. 78:51 - BDB 846

5. testimonies, Ps. 78:56 - BDB 729 I

See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION.

This Psalm is written to the covenant people (usually the Psalms are addressed to God). It seems this historical survey was used (read) in an annual feast or ceremony at the temple to encourage God's people to learn from the past and live appropriately as God's people.

78:2 "parable. . .dark sayings"

1. parable - BDB 605

2. dark saying - BDB 295

The verb and noun forms of both these words are found in Ezek. 17:2. I have included my notes from there below.

Ezek. 17:2 This verse has two parallel imperatives.

1."propound a riddle," BDB 295, KB 295, Qal imperative, cf. Jdgs. 14:12-19

2."speak a parable," BDB 605 II, KB 647, Qal imperative, cf. 12:23; 16:44; 17:2; 18:2; 20:49; 24:3

The term "riddle" (BDB 295, note the relation of the verb, BDB 295, and noun, BDB 295) means a statement that needs to have some information hinted at or supplied to be understood (cf. Pro. 1:6).

The term "parable" (BDB 605 II, note the relation of the verb, BDB 605 II, and noun, BDB 605 II) implies a brief poetic structure, possibly a proverb which uses comparison as a way to illustrate truth.

Ezekiel has been using highly figurative language to convince the exiles of the just and sure judgment of Jerusalem.

YHWH is not trying to hide truth but assert that the key to understanding comes from His speakers/prophets. The past acts of God need to be interpreted fresh for every generation.

Jesus quotes this verse in Matt. 13:35. He uses it to explain why the crowds did not understand His teachings. He, too, reinterpreted Israel's past. He asserted that the ultimate focus of Israel's history was Himself! However, this amazing truth was not immediately self evident but had to be revealed! He was the true, ultimate revealer (cf. Matt. 5:17-19,21-48)! As Israel refused to see YHWH's will and purpose in her history, so too, Jesus' generation lived out the prophecies of Isa. 6:9-10; 29:13. They were like the Israelites of Ps. 78:8!

78:4 Each generation must teach their children about God. This is a recurrent emphasis in Deuteronomy. I have included my notes from Deut. 4:9 and 6:7.

4:9 "teach their children" This is a recurrent theme in Deuteronomy (cf. Deut. 4:10; 6:7, 20-25; 11:19; 31:13; 32:46; and note Exod. 10:2; 12:26; 13:8,14). If believers do not teach their children about God, they are failures as parents (biblically speaking)! Faith runs through families (cf. Deut. 5:10; 7:9)!

6:7 "you shall teach them diligently to your sons" The verb (BDB 1041, KB 1606, Piel perfect) means "to sharpen" and in Piel this is the only usage. The term in Ugaritic means "to repeat." That seems to be the basic emphasis of this verse. The rabbis use this verse to assert that the Shema should be "repeated" morning and evening. We are to talk about God's will for our lives during the entire scope of daily activities. It is the responsibility of parents to pass on lifestyle faith (cf. Deut. 4:9; 6:20-25; 11:19; 32:46, see full note at 4:9). It is interesting that the flow of these different times for teaching falls into the same literary pattern as Ps. 139:2-6 and Pro. 6:20-22. This emphasis on parental responsibility is repeated in Pro. 22:6. Our modern day church school cannot take the place of parental training but it surely can supplement it!

▣ "His strength and His wondrous works" This Psalm has several different terms to describe YHWH's acts of revelation and deliverance.

1. Ps. 78:4

a. the glorious deeds (lit. "praises") - BDB 239, #4, cf. Ps. 9:14; 35:28; 79:13; 102:21; 106:2,47; Isa. 43:21; 60:6; 63:7

b. His strength - BDB 739, cf. Ps. 145:6

c. His wondrous works - BDB 810, KB 927, Niphal participle, cf. Micah 7:15, see Special Topic: Wonderful Things

2. Ps. 78:7 - the works of God - BDB 760, cf. Ps. 77:11,12; Micah 2:7

3. Ps. 78:11

a. His deeds - BDB 760, same as #2, and verse 32

b. His miracles - BDB 810, same as #1, c

4. Ps. 78:12 - His wonders - BDB 810, same as #1, c

5. Ps. 78:32 - His wonderful works - BDB 810, same as #1, c and Ps. 78:11

6. Ps. 78:42 - His power (lit. "hand") - BDB 388, cf. SPECIAL TOPIC: HAND

7. Ps. 78:43

a. His signs - BDB 16, #4, cf. Exod. 10:2; Ps. 65:8

b. His marvels - BDB 68, #1, cf. Deut. 4:34; 6:22; 7:19; 26:8; 29:2; 34:11; Neh. 9:10; Ps. 105:27; 135:9; Jer. 32:20-21

8. Ps. 78:54 - His right hand had gained - BDB 411, see SPECIAL TOPIC: HAND

 

NASB (UPDATED) TEXT: 78:5-8
 ⁵For He established a testimony in Jacob
 And appointed a law in Israel,
 Which He commanded our fathers
 That they should teach them to their children,
 ⁶That the generation to come might know, even the children yet to be born,
 That they may arise and tell them to their children,
 ⁷That they should put their confidence in God
 And not forget the works of God,
 But keep His commandments,
 ⁸And not be like their fathers,
 A stubborn and rebellious generation,
 A generation that did not prepare its heart
 And whose spirit was not faithful to God.

78:5-8 This strophe emphasizes the need for each generation of faithful followers to pass on their faith and understanding of God's will to their families (see notes at Ps. 78:4).

Faithful followers are characterized as

1. putting their confidence (lit. "hope," BDB 492) in God

2. not forgetting His works, cf. Deut. 4:9,23; 31:6:12; 8:11,14,19 (twice); 9:7; 25:19

3. keeping His commandments, cf. Deut. 4:2,6,10; 5:1,10,29,32; 6:2,3,17,25; 7:9,11,12; 27:1; Jos. 22:5

Psalm 78:7 is the positive theme of the entire Psalm and 78:8 is a powerful warning of what not to do!

78:8 Even with all YHWH had done for the descendants of Abraham, they still were faithless (i.e., 2 Chr. 30:7; Ezek. 20:13,18). Psalm 78:8 contrasts the faithless with the faithful.

1. stubborn - BDB 710, KB 770, Qal participle, cf. Deut. 9:6,13; 10:16; 31:27

2. rebellious - BDB 598, KB 632, Qal participle, cf. Deut. 9:34; 31:27

3. did not prepare their hearts - BDB 465, KB 464, Hiphil perfect, cf. Ps. 78:37

4. whose spirit was not faithful to God - BDB 52, KB 63, Niphal perfect

 

NASB (UPDATED) TEXT: 78:9-16
 ⁹The sons of Ephraim were archers equipped with bows,
 Yet they turned back in the day of battle.
 ¹⁰They did not keep the covenant of God
 And refused to walk in His law;
 ¹¹They forgot His deeds
 And His miracles that He had shown them.
 ¹²He wrought wonders before their fathers
 In the land of Egypt, in the field of Zoan.
 ¹³He divided the sea and caused them to pass through,
 And He made the waters stand up like a heap.
 ¹⁴Then He led them with the cloud by day
 And all the night with a light of fire.
 ¹⁵He split the rocks in the wilderness
 And gave them abundant drink like the ocean depths.
 ¹⁶He brought forth streams also from the rock
 And caused waters to run down like rivers.

78:9-16 This strophe alludes to the exodus. Some of the allusions are unclear (i.e., Ps. 78:9), but many are (Contextual Insights, C) very clear.

Ephraim may be a way of referring to the Northern Tribes. Joseph and Joshua were both from the tribe of Ephraim, which numerically was the largest tribe. Ephraim and Manasseh were both sons of Joseph by an Egyptian mother. Jacob blessed Ephraim above the firstborn Manasseh (cf. Gen. 48:14-20).

78:10 Note the verbs "keep" (BDB 1036, KB 1581, Qal perfect, negated) and "walk" (BDB 229, KB 246) are parallel and describe covenant life. Obedience to the Mosaic covenant was crucial (cf. Leviticus 26; Deuteronomy 27-30).

78:11 The current generation of the Israelites forgot all that YHWH had done for them during the exodus (cf. Deut. 8:11-20). So in the verses that follow many of YHWH's mighty acts of deliverance are enumerated.

78:12 "Zoan" This term (BDB 858) is from an Egyptian root for "stronghold." This stronghold/fort was located in the Delta region of Egypt, also known as Goshen (eastern Nile Delta), where the Israelites settled in Joseph's day. The city was known by different names in different periods.

1. Zoan (cf. Num. 13:22)

2. Tannis

3. Avaris

4. Rameses (named after Rameses II, cf. Exod. 1:11; 12:37; Num. 33:3)

 

NASB (UPDATED) TEXT: 78:17-20
 ¹⁷Yet they still continued to sin against Him,
 To rebel against the Most High in the desert.
 ¹⁸And in their heart they put God to the test
 By asking food according to their desire.
 ¹⁹Then they spoke against God;
 They said, "Can God prepare a table in the wilderness?
 ²⁰Behold, He struck the rock so that waters gushed out,
 And streams were overflowing;
 Can He give bread also?
 Will He provide meat for His people?"

78:17-20 This strophe continues to describe the acts of the ungrateful, disobedient Israelites of the exodus and wilderness wandering period.

78:18 "they put God to the test" The verb (BDB 650, KB 702, Piel imperfect with waw) is used several times of Israel testing God (cf. Exod. 17:2; Num. 14:22; Deut. 6:16; Ps. 78:18,41,56; 95:9; 106:14).

NASB (UPDATED) TEXT: 78:21-33
 ²¹Therefore the Lord heard and was full of wrath;
 And a fire was kindled against Jacob
 And anger also mounted against Israel,
 ²²Because they did not believe in God
 And did not trust in His salvation.
 ²³Yet He commanded the clouds above
 And opened the doors of heaven;
 ²⁴He rained down manna upon them to eat
 And gave them food from heaven.
 ²⁵Man did eat the bread of angels;
 He sent them food in abundance.
 ²⁶He caused the east wind to blow in the heavens
 And by His power He directed the south wind.
 ²⁷When He rained meat upon them like the dust,
 Even winged fowl like the sand of the seas,
 ²⁸Then He let them fall in the midst of their camp,
 Round about their dwellings.
 ²⁹So they ate and were well filled,
 And their desire He gave to them.
 ³⁰Before they had satisfied their desire,
 While their food was in their mouths,
 ³¹The anger of God rose against them
 And killed some of their stoutest ones,
 And subdued the choice men of Israel.
 ³²In spite of all this they still sinned
 And did not believe in His wonderful works.
 ³³So He brought their days to an end in futility
 And their years in sudden terror.

78:21-33 Israel's continued disobedience causes YHWH to judge them. One example used is YHWH's supernatural provisions of meat (quail). He told them how to receive His blessing but again they disobeyed (cf. Numbers 11). Their actions showed their attitude toward YHWH.

1. they did not believe, Ps. 78:22

2. they did not trust, Ps. 78:22

3. in spite of all this they still sinned, Ps. 78:32

 

78:22 "believe. . .trust" See Special Topic: Believe, Trust, Faith and Faithfulness in the OT.

78:23 "opened the doors of heaven" The "heavens" (see SPECIAL TOPIC: HEAVEN and SPECIAL TOPIC: HEAVEN and the Third Heaven) were thought of as a dome covered with skin, like a drum. This dome separated the waters above from falling to earth. They were imagined to have windows that could be opened or shut, depending on God's will and mankind's actions (cf. Gen. 7:11; Mal. 3:10). God could provide

1. rain (Genesis)

2. food (Psalm)

3. blessings (Malachi)

 

78:24-25 "food from heaven. . .the bread of angels" This is referring to manna (cf. Exodus 16). YHWH was gracious (cf. Ps. 78:38), but they were rebellious.

Manna (BDB 577 I) was a white substance that appeared as dew. The name may come from Exod. 16:4, "What is it?" It was a miraculous provision of food during the wilderness wandering period. It could be gathered for only one day at a time (God's daily provision) or it went bad (cf. Exod. 16:16-21), except for the day before the Sabbath when enough for two days was gathered and did not turn bad (cf. Exod. 16:22-29). It was cooked like flour. It stopped when the Israelites crossed the Jordan (cf. Jos. 5:12).

78:27 "dust. . .sand" These are two of three terms (dust, sand, stars) used to describe something numerous. They are regularly connected to the numerous descendants of the Patriarchs (i.e., God's promise to Abraham, cf. Gen. 12:2).

1. dust - Gen. 13:16; 28:14; Num. 23:10

2. sand - Gen. 22:17; 32:12; 2 Sam. 17:11; 1 Kgs. 4:20

3. stars - Gen. 15:5; 22:17; 26:4; Exod. 32:13; Deut. 1:10; 10:22; 28:62

 

78:29-31 God provided quail but the people again did not trust God's provision and tried to gather a large quantity of birds for future consumption. This displeased God and His judgment fell on them (cf. Num. 11:31-35).

Again and again in the OT, God told His people what to do but they refused and did it their way. Every time this resulted in judgment! The issue was "trust"! And it still is!

78:33

NASB, NKJV"end in futility"
NASB margin"vanity, a mere breath"
NRSV"vanish like a breath"
NJB"vanish in midst"

This term (BDB 210 I) is a key term in Ecclesiastes. See my note below from Ecclesiastes 1.

Eccl. 1:2 "vanity of vanities" This is a Hebrew superlative (cf. 1:2 and 12:8). The word means "vapor," "breath," or "mist" (BDB 210 I, cf. James 4:14). Its emphasis is either (1) nothingness or (2) the transitoriness of human life. The context supports the latter (cf. H. C. Leupold, Exposition of Ecclesiastes, p. 41).

This is a key term and recurrent phrase in this book (cf. Eccl. 1:2,14; 2:1,11,15,17,19,21, 23,26; 3:19; 4:4,7,8,16; 5:7,10; 6:2,4,9,11,12; 7:6,15; 8:10,14; 9:9; 11:8,10; 12:8). The term is used sparingly in other wisdom books: Job, 5 times; Psalms, 9 times; and Proverbs, 3 times.

For different theories about how it views the strong statements in this book, see Introduction, Authorship, H. I prefer option #1. This theological presupposition will be the grid through which I interpret the book.

▣ "all is vanity" Notice the root, "vanity" (BDB 210 I), is used five times in this one verse! The Handbook on Ecclesiastes by UBS, says the term should be understood as

1.incomprehensible

2.enigmatic

3.mysterious

4.impossible to understand

Therefore, it communicates the reality that life is full of unanswerable questions (p. 4). The person knowledgeable in wisdom will know this, but will continue to trust God and keep His commandments.

This refers to the uncertain and unpredictable activities of life. These are a result of fallen humanity trying to live life in their own strength, independent from God. This is the condition left by the Fall (cf. Genesis 3)!

The Hebrew term "all" (BDB 481), often translated "everything," is a common word, but is used often in Ecclesiastes (i.e., 9 times in chapter 1; 17 times in chapter 2; 13 times in chapter 3, etc.). Qoheleth uses this inclusive language to express his theological emphasis on

1. God's control and sovereignty

2. human ineffectiveness and transitoriness

 

NASB (UPDATED) TEXT: 78:34-39
 ³⁴When He killed them, then they sought Him,
 And returned and searched diligently for God;
 ³⁵And they remembered that God was their rock, 
 And the Most High God their Redeemer.
 ³⁶But they deceived Him with their mouth
 And lied to Him with their tongue.
 ³⁷For their heart was not steadfast toward Him,
 Nor were they faithful in His covenant.
 ³⁸But He, being compassionate, forgave their iniquity and did not destroy them;
 And often He restrained His anger
 And did not arouse all His wrath.
 ³⁹Thus He remembered that they were but flesh,
 A wind that passes and does not return.

78:34-39 This strophe describes the false repentance of the surviving Israelites and YHWH's reaction to it.

1. the seeming repentance, Ps. 78:34-35

a. they sought Him

b. they returned to Him

c. they searched diligently for Him

d. they remembered God was their rock/redeemer

2. their true thoughts/actions (Ps. 78:36-37)

a. they deceived Him by lying (Ps. 78:36 a and b, cf. Isa. 29:13)

b. their hearts were not steadfast toward Him

c. they were not faithful to His covenant

3. YHWH's reactions (Ps. 78:38-39)

a. He is compassionate (cf. Exod. 34:6; Neh. 9:17; Ps. 103:8, see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD)

b. He forgave (lit. "covered over," BDB 497, KB 493, Piel imperfect)

c. He did not destroy them

d. He restrained (lit. "turned away") His anger

e. He did not arouse all His wrath

f. He remembered that they were but flesh (cf. Ps. 103:14) which is here today and gone tomorrow

Psalm 78:38-39 does not mean that they were not judged (cf. Ps. 78:34a), but that YHWH did not completely destroy them.

Psalm 78:38-39 is used in many rabbinical writings. It is a summary of the character of God (cf. Exod. 34:6; Neh. 9:17; Ps. 103:8-14).

78:35 Notice the different names and titles for Deity.

1. Elohim (BDB 43, KB 52)

2. their rock (cf. Ps. 18:2; 19:14)

3. El (BDB 42, KB 48)

4. Elyon (BDB 751, KB 832)

5. their redeemer (cf. Ps. 19:14)

 

NASB (UPDATED) TEXT: 78:40-53
 ⁴⁰How often they rebelled against Him in the wilderness
 And grieved Him in the desert!
 ⁴¹Again and again they tempted God,
 And pained the Holy One of Israel.
 ⁴²They did not remember His power,
 The day when He redeemed them from the adversary,
 ⁴³When He performed His signs in Egypt
 And His marvels in the field of Zoan,
 ⁴⁴And turned their rivers to blood,
 And their streams, they could not drink.
 ⁴⁵He sent among them swarms of flies which devoured them,
 And frogs which destroyed them.
 ⁴⁶He gave also their crops to the grasshopper
 And the product of their labor to the locust.
 ⁴⁷He destroyed their vines with hailstones
 And their sycamore trees with frost.
 ⁴⁸He gave over their cattle also to the hailstones
 And their herds to bolts of lightning.
 ⁴⁹He sent upon them His burning anger,
 Fury and indignation and trouble,
 A band of destroying angels.
 ⁵⁰He leveled a path for His anger;
 He did not spare their soul from death,
 But gave over their life to the plague,
 ⁵¹And smote all the firstborn in Egypt,
 The first issue of their virility in the tents of Ham.
 ⁵²But He led forth His own people like sheep
 And guided them in the wilderness like a flock;
 ⁵³He led them safely, so that they did not fear; 
 But the sea engulfed their enemies.

78:40-53 There seems to be a confusion in this strophe between YHWH's judgment on the Israelites (cf. Ps. 78:40-42) and His judgment on Egypt during the exodus. The plagues alluded to in Ps. 78:43-51 were directed at the recalcitrant Egyptian leadership.

Instead of YHWH judging faithless Israel (i.e., wilderness wandering period, cf. Ps. 78:40-43), He was a shepherd to them (cf. Ps. 78:52-53).

Notice how Israel's faithlessness is characterized.

1. they rebelled against Him, Ps. 78:40

2. they grieved Him, Ps. 78:40

3. they tempted Him, Ps. 78:41

4. they pained Him, Ps. 78:41

5. they did not remember His power/signs/marvels, Ps. 78:42

 

78:44-51 These verses describe the plagues on Egypt.

1. water/river to blood - Exod. 7:17-19

2. flies - Exod. 8:16-18

3. frogs - Exod. 8:2-6

4. grasshopper/locusts - Exod. 8:21; 10:4-6

5. hailstones - Exod. 9:18

6. plague/sickness - Exod. 9:8-10

7. death of firstborn - Exodus 11

The order and number are not exact but obviously the ten plagues of Exodus 7-11 are what is being referred to, unless they became idioms of YHWH's judgment.

78:49 This verse uses a litany of terms to describe God's wrath (Ps. 78:38).

1. burning anger - BDB 354 construct BDB 60 I

2. fury - BDB 720

3. indignation - BDB 276

4. trouble - BDB 865

5. a band of destroying angels

Number 5 is an idiom which personifies God's elements of wrath. In the Exodus account of the death of the firstborn in the unmarked homes, it is God who Himself causes the event (cf. Exod. 11:4; 12:12). This later became Judaism's understanding of "the Death Angel" (i.e., Samael or Azrael), but the Bible does not specifically mention him, although 2 Sam. 24:16; 2 Kgs. 19:35; 1 Chr. 21:15; Isa. 37:36, do imply one. The rabbis also assert that Ps. 89:48 refers to him (i.e., Targum, "seeing the angel of death"). The theological point is that God, not Satan or an angel, controls death!

78:50 This is an idiom for the preparation for an action. The next two lines show that in this case it was YHWH's judgment.

78:52 God as shepherd is a recurrent theme in the Psalms of Asaph. See note at Ps. 77:20.

78:53 This verse has two historical allusions.

1. "led them" refers to the Shekinah cloud of glory that guided the Israelites (cf. Exod. 13:21; 14:19,24; 33:9,10)

2. "the sea engulfed their enemies" refers to the splitting of the Red Sea and then its returning water drowning Egypt's elite soldiers and chariots (cf. Exodus 14-15)

 

NASB (UPDATED) TEXT: 78:54-64
 ⁵⁴So He brought them to His holy land,
 To this hill country which His right hand had gained.
 ⁵⁵He also drove out the nations before them
 And apportioned them for an inheritance by measurement,
 And made the tribes of Israel dwell in their tents.
 ⁵⁶Yet they tempted and rebelled against the Most High God
 And did not keep His testimonies,
 ⁵⁷But turned back and acted treacherously like their fathers;
 They turned aside like a treacherous bow.
 ⁵⁸For they provoked Him with their high places
 And aroused His jealousy with their graven images.
 ⁵⁹When God heard, He was filled with wrath
 And greatly abhorred Israel;
 ⁶⁰So that He abandoned the dwelling place at Shiloh,
 The tent which He had pitched among men,
 ⁶¹And gave up His strength to captivity
 And His glory into the hand of the adversary.
 ⁶²He also delivered His people to the sword,
 And was filled with wrath at His inheritance.
 ⁶³Fire devoured His young men,
 And His virgins had no wedding songs.
 ⁶⁴His priests fell by the sword,
 And His widows could not weep.

78:54-64 This strophe recounts the conquest and settlement of the Promised Land (cf. Gen. 15:12-21). The Canaanite tribes (see SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE) were defeated and removed by God because of their sin. Tragically the same thing happens to the Israelite tribes.

78:55b The book of Joshua, chapters 12-19, describes the divine allotment of the land to Jacob's children.

78:56-58 These lines of poetry describe Israel's sin and rebellion, which is all the more terrible because of all that God had done for them (cf. Luke 12:48).

1. they tempted God, Ps. 78:56a

2. they rebelled against God, Ps. 78:56a

3. they did not keep His covenant, Ps. 78:56b

4. they turned their backs to Him, Ps. 78:57a

5. they acted treacherously as their fathers did, Ps. 78:57a

6. they turned aside like a treacherous bow, Ps. 78:57b

7. they provoked Him with Canaanite idolatry, Ps. 78:58a

8. they aroused His jealousy with graven images, Ps. 78:58b

 

78:59-64 These verses describe what God did to Israel in light of their actions (Ps. 78:56-58).

1. He was filled with wrath

2. He greatly abhorred Israel

3. He abandoned the dwelling place at Shiloh (cf. 1 Sam. 4:11)

4. He allowed Israel to be defeated

5. He delivered Israel to the sword

6. He was filled with wrath at His inheritance

a. fire devoured the young men

b. the virgins had no wedding

c. the priests were killed

d. the widows wept

Human choices have consequences, both temporal and eternal!

78:62 "His inheritance" This is a parallel to "His people" (cf. Ps. 106:40). The origin of this imagery is Deut. 9:29. It, like so many other images, is family oriented.

78:63 "fire" See SPECIAL TOPIC: FIRE.

NASB (UPDATED) TEXT: 78:65-72
 ⁶⁵Then the Lord awoke as if from sleep,
 Like a warrior overcome by wine.
 ⁶⁶He drove His adversaries backward;
 He put on them an everlasting reproach.
 ⁶⁷He also rejected the tent of Joseph,
 And did not choose the tribe of Ephraim,
 ⁶⁸But chose the tribe of Judah,
 Mount Zion which He loved.
 ⁶⁹And He built His sanctuary like the heights,
 Like the earth which He has founded forever.
 ⁷⁰He also chose David His servant
 And took him from the sheepfolds;
 ⁷¹From the care of the ewes with suckling lambs He brought him
 To shepherd Jacob His people,
 And Israel His inheritance.
 ⁷²So he shepherded them according to the integrity of his heart,
 And guided them with his skillful hands.

78:65-72 This concluding strophe describes how God turned from wrath to continue His redemptive purposes (see Special Topic: YHWH's Eternal Redemptive Plan).

1. God is described as a person who comes to his senses (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM))

2. He defeats the adversaries of His people

3. He gives them an everlasting reproach

4. He reorients the order of the tribes as to places of leadership

a. rejects Joseph and Ephraim

b. chooses the tribe of Judah (cf. Gen. 49:8-12; Deut. 33:7)

5. He chooses to locate the temple in Judah on Mt. Moriah (called Zion)

6. He chooses David as His special leader (and his descendants, cf. 2 Samuel 7)

a. described as a shepherd

b. has a heart of integrity

c. has skillful hands

With the allusion to God's rejection of the Northern Tribes and choice of Judah, it seems this Psalm's final form was written after the fall of Israel/Ephraim/Samaria in 722 b.c. to Assyria.

This strophe is a good example of how God asserts His sovereignty. The cultural expectation is altered to show God's control.

1. Judah not Ephraim

2. Zion not Shiloh

3. David not other sons of Jesse

This is similar theologically to the Patriarchs all marrying barren women. Their children were supernatural-natural gifts from God. He is in control of time, space, history, election, and salvation!

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
God Implored to Rescue His People From Their Calamities MT Intro For the choir director; set to El Shoshannim; Eduth. A Psalm of Asaph	Prayer for Israel's Restoration	Prayer for Deliverance From National Enemies	A Prayer for The Nation's Restoration	Prayer for the Restoration of Israel
80:1-3	80:1-2	80:1-2	80:1-2	80:1-2
	80:3	80:3	80:3	80:3
80:4-7	80:4-6	80:4-6	80:4-6	80:4-6
	80:7	80:7	80:7	80:7
80:8-13	80:8-11	80:8-13	80:8-15	80:8-9
				80:10-11
	80:12-13			80:12-13
80:14-19	80:14-18	80:14-18		80:14-16
			80:16-18
				80:17-18
	80:19	80:19	80:19	80:19

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

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

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

1. First paragraph

2. Second paragraph

3. Etc.

 

CONTEXTUAL INSIGHTS

A. Notice the different names/titles of Israel's Deity.

1. Shepherd of Israel, Ps. 80:1 (see note at Ps. 23:1)

2. O God (Elohim), Ps. 80:3

3. Lord (YHWH), Ps. 80:4,19

4. God of hosts, Ps. 80:4,7,14,19

See the SPECIAL TOPIC: NAMES FOR DEITY.

B. There is a chorus phrase that concludes several strophes: Ps. 80:1-3, 4-7, 14-19. It has two imperatives and one cohortative. It is a prayer for mercy, forgiveness, and restoration.

C. There may be a "Messianic" reference related to

1. "shoot" (BDB 488), which may have theological connections to "Branch" (BDB 666, cf. Isa. 4:2; 11:1; 53:2; Jer. 23:5) and for "sprout" (BDB 855, cf. Jer. 33:15; Zech. 3:8; 6:12)

2. "the man of Your right hand"

3. "the son of man whom You made strong for Yourself"

4. and even possibly "Shepherd of Israel," which would bring connotations of a Davidic seed

The other option is that all the imagery relates to national Israel or Judah.

D. Because of the placement of this Psalm (i.e., in the Psalms of Asaph) and Ps. 80:12-13 pointing toward an invasion of Judah, the date is possibly 586 b.c.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 80:1-3
 ¹Oh, give ear, Shepherd of Israel,
 You who lead Joseph like a flock;
 You who are enthroned above the cherubim, shine forth!
 ²Before Ephraim and Benjamin and Manasseh, stir up Your power
 And come to save us!
 ³O God, restore us
 And cause Your face to shine upon us, and we will be saved.

80:1-3 This strophe is made up of a series of imperatives of request.

1. give ear, Ps. 80:1 - BDB 24, KB 27, Hiphil imperative

2. shine forth, Ps. 80:1 - BDB 422, KB 424, Hiphil imperative

3. stir up, Ps. 80:2 - BDB 734, KB 802, Polel imperative

4. come to save, Ps. 80:2 - BDB 229, KB 246, Qal imperative

5. restore us, Ps. 80:3 - BDB 996, KB 1427, Hiphil imperative

6. cause to shine, Ps. 80:3 - BDB 21, KB 24, Hiphil imperative (this may reflect the Aaronic blessing of Num. 6:25, also note Ps. 31:16)

7. we will be saved, Ps. 80:3 - BDB 446, 448, Niphal cohortative

 

80:1 "Shepherd of Israel" This phrase denotes God's presence and tender care (cf. Gen. 49:24; Ps. 23:1-3) and also links to David, who was called by God from tending the sheep. This makes the Messianic allusion in Ps. 80:15-17 more probable (see Contextual Insights, C).

Notice how God is characterized.

1. Who led Joseph like a flock (Joseph is also mentioned in Ps. 77:15; 78:67)

2. Who is enthroned above the cherubim. This is an allusion to Exod. 25:22. YHWH symbolically dwelt above the mercy seat of the ark of the covenant between the two cherubim (cf. 1 Sam. 4:4; 2 Sam. 6:2; Ps. 99:1). This was where heaven and earth met in the place of mercy and revelation!

For "cherubim" see Special Topic: Cherubim.

▣ "shine forth" This emphasis on God's involvement in the earthly, daily affairs of Israel is described as a light coming from above the ark. Notice the refrain in this Psalm (cf. Ps. 80:3,7,19) has another imperative verb (BDB 21, KB 24) denoting light. Light in the ANE was a symbol of revelation, health, goodness. In the OT it often relates to the brightness of a theophany (physical appearance of God). Note Ps. 50:2; 94:1, as well as the Shekinah cloud of glory during the exodus and wilderness wandering period (i.e., Exod. 13:21-22; 33:9).

God is light - Ps. 27:1; Isa. 60:20; Mic. 7:8; James 1:17; 1 John 1:5

Jesus is light - Isa. 9:2; John 1:4; 8:12; 12:35,46

believers are light - Matt. 5:14-16; John 8:12b

 

80:2 There is some question why only these tribes are mentioned. From Num. 2:18-24 we know they camped together on the west side of the tabernacle as they traveled through the wilderness.

Ephraim and Manasseh were the children of Joseph. Joseph and Benjamin were the sons of Jacob's favorite wife, Rachel.

Joseph's children were fully adopted by Jacob (i.e., thirteen tribes) and became the largest tribe when the united monarchy (i.e., Saul, David, Solomon) split in 922 b.c. They became the leaders of the northern coalition known as Israel, Samaria, or Ephraim. The first leader/king was an Ephraimitic labor leader, Jeroboam I.

Benjamin became part of the southern coalition of Judah along with most of the Levites. Simeon had earlier been incorporated into Judah, therefore, it may be a way of referring to all the covenant people.

80:3 This refrain (cf. Ps. 80:7,19) shows that this Psalm was written during a time of national difficulty. If Psalms 77-80 by Asaph come from the same historical period, then this is possibly related to the invasion of Judah by Babylon under Nebuchadnezzar. He invaded several times (i.e., 605, 597, 586, 582 b.c.), but it is possible to see this Psalm as relating to the fall of Israel in 722 b.c., when Samaria fell after a three year siege by Assyria. The Jewish Study Bible (p. 1372) suggests that it was originally written for the fall of Samaria but was reworked to refer to the fall of Jerusalem because of the proximity and phrasing connections to Psalm 79, which is obviously 586 b.c.

Because Ps. 80:14 uses the same imperative (BDB 996, KB 1427), some scholars see it as an additional refrain, thereby having each strophe close the same. However, Ps. 80:14 is not the same, even the same verb is a Qal not Hiphil.

NASB (UPDATED) TEXT: 80:4-7
 ⁴O Lord God of hosts,
 How long will You be angry with the prayer of Your people?
 ⁵You have fed them with the bread of tears,
 And You have made them to drink tears in large measure.
 ⁶You make us an object of contention to our neighbors,
 And our enemies laugh among themselves.
 ⁷O God of hosts, restore us
 And cause Your face to shine upon us, and we will be saved.

80:4-7 This strophe is a plea for God to intervene on behalf of His people.

1. how long will You be angry - the question of God's action or inaction is recurrent (cf. Ps. 74:10; 90:13; 94:3; Pro. 1:22)

2. You have fed them with the bread of tears (powerful imagery, cf. Ps. 42:3; 102:9)

3. You have made them to drink tears in large measure (lit. "third part," BDB 1026 I, only here and Isa. 40:12)

4. You make us an object of contention to our neighbors (cf. Ps. 44:13; 79:4; Ezek. 5:14; 22:4; Dan. 9:16)

5. You have made it so our enemies laugh among themselves (at us). The TEV and NJB follow the LXX, "our enemies mock us."

These consequences of Israel/Judah's covenant disobedience and idolatry are exactly the opposite of what God wanted them to do in relation to their Gentile neighbors of the ANE. They were meant to be a light (cf. Ezek. 36:22-23) but became a joke (cf. Ps. 79:10; 115:2).

NASB (UPDATED) TEXT: 80:8-13
 ⁸You removed a vine from Egypt;
 You drove out the nations and planted it.
 ⁹You cleared the ground before it,
 And it took deep root and filled the land.
 ¹⁰The mountains were covered with its shadow,
 And the cedars of God with its boughs.
 ¹¹It was sending out its branches to the sea
 And its shoots to the River.
 ¹²Why have You broken down its hedges,
 So that all who pass that way pick its fruit?
 ¹³A boar from the forest eats it away
 And whatever moves in the field feeds on it.

80:8-13 This strophe uses the vineyard as a metaphor for the covenant people.

1. YHWH brought them out of Egypt (as He promised in Gen. 15:12-21)

2. YHWH defeated the Canaanite tribes (i.e., Joshua's conquest)

3. YHWH planted them in the good soil of the Promised Land

Even with all these divine blessings they were unfaithful (cf. Nehemiah 9; Psalm 78). So the curses of Leviticus 26 and Deuteronomy 27-30 came into effect.

1. His protection (i.e., the wall of the vineyard) was removed

2. He allowed invaders to take Canaan (Ps. 80:12-13). As the Israelites drove out the sinful Canaanites (i.e., Gen. 15:12-21) so now the sinful covenant people are removed.

 

80:8 "vine" This could refer to all of the covenant people (cf. Isaiah 5; Hosea 10:1) or be a specific reference to the northern kingdom (cf. Gen. 49:22).

80:11 "sea. . .the River" This refers to the Mediterranean to the west and the head waters of the Euphrates River to the northeast (cf. Exod. 23:31).

NASB (UPDATED) TEXT: 80:14-19
 ¹⁴O God of hosts, turn again now, we beseech You;
 Look down from heaven and see, and take care of this vine,
 ¹⁵Even the shoot which Your right hand has planted,
 And on the son whom You have strengthened for Yourself.
 ¹⁶It is burned with fire, it is cut down;
 They perish at the rebuke of Your countenance.
 ¹⁷Let Your hand be upon the man of Your right hand,
 Upon the son of man whom You made strong for Yourself.
 ¹⁸Then we shall not turn back from You;
 Revive us, and we will call upon Your name.
 ¹⁹O Lord God of hosts, restore us;
 Cause Your face to shine upon us, and we will be saved.

80:14-19 This strophe is a concluding prayer (3 Qal imperatives of request in Ps. 80:14) for YHWH to have mercy on the descendants of Abraham.

The real question of interpretation is how they view this divine action to occur.

1. restore a strong nation (i.e., the shoot [BDB 488, only here in the OT] or vine of Ps. 80:8,14)

2. send a special Davidic seed (Ps. 80:15,17)

a. the son whom You have strengthened or secured (BDB 54)

b. Your hand be upon the man of Your right hand, the son of man whom You have made strong (BDB 54, parallel to Ps. 80:15) for Yourself (cf. Ps. 110:1)

It is obvious this imagery could refer to

1. national Israel/Judah

2. a Davidic king/Messiah (cf. 2 Samuel 7 and Aramaic Targums)

 

80:16 Notice that Israel/Judah's difficulties are a direct result of God's actions, not the power of the invader. God used pagan nations to judge His people (cf. Habakkuk). This was shocking to Jewish people. He had fought on their side (cf. Ps. 76:6) but now He was on the side of the invaders (i.e., a reversal of "holy war" imagery).

80:17 "Your hand" See Special Topic: Hand.

▣ "the son of man" This phrase is recurrent in Ezekiel. See my commentary notes below from Ezekiel 2:1.

Ezek. 2:1 "Son of man" This is literally "ben-Adam" (BDB 119 construct, BDB 9). This is used often in Ezekiel as a way of referring to Ezekiel as a human being (93 times, cf. Ps. 8:4). In Ezekiel it is the way God addresses Ezekiel. This same phrase is found in Job and Psalms. In Dan. 7:13 this term takes on divine characteristics as one likened to "a son of man" coming before the Ancient of Days (i.e., deity) riding on the clouds of heaven. Daniel 7:13 is the background for Jesus' use of this term for himself, which combines humanity and deity (i.e., 1 John 4:1-3). The phrase had no nationalistic or militaristic rabbinical overtones.

80:18 This verse lists several promises spoken by the psalmist but on behalf of the covenant people.

1. then (i.e., after God turns again to them, cf. Ps. 80:14) we shall not turn back (i.e., backslide, BDB 690, KB 744, Qal imperfect) from You

2. give us life/revive us (BDB 310, KB 309, Piel imperfect)

3. if God acts on their behalf they will call upon (BDB 894, KB 1128, Qal imperfect) His name in the temple

Notice this use of imperfects, which denotes an ongoing action.

80:19 See note at Ps. 80:3.

DISCUSSION QUESTIONS

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

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

1. Does this Psalm refer to an invasion? If so, which historical period fits best?

2. Is this Psalm written about Israel or Judah?

3. List and explain the different terms and allusions to "light."

4. Why does the refrain of Ps. 80:3,7,19 add to God's name each time?

5. Why are nations often referred to in plant metaphors?

6. Are there "Messianic" hints in this Psalm or do they all refer to the nation as a whole?