Sinhala-- 1 Peter

This 23 part expository study of 1 Peter was preached at Flagstaff Christian Fellowship in 1992. Translations will be provided as they become available.

English

Psalm 93

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Majesty of the Lord No MT Intro	The Eternal Reign of the Lord	Hymn Extolling God as King	God the King	The Majesty of God
93:1-2	93:1-2	93:1-2	93:1-2	93:1
				93:2
93:3-5	93:3-4	93:3-4	93:3-4	93:3
				93:4
	93:5	93:5	93:5	93:5

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.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 93:1-2
¹The Lord reigns, He is clothed with majesty;
The Lord has clothed and girded Himself with strength;
Indeed, the world is firmly established, it will not be moved.
²Your throne is established from of old;
You are from everlasting.

93:1-2 This strophe describes YHWH as the reigning King of creation (cf. Ps. 47:2; 96:10; 97:1; 99:1). The first four verbs of Ps. 93:1 are perfects.

1. reigns - BDB 573, KB 590, Qal perfect, cf. Ps. 96:10

2. clothed - BDB 527, KB 519, Qal perfect (twice)

3. girded Himself - BDB 25, KB 25, Hithpael perfect, note He girded Himself, which denotes the sovereignty of YHWH

It seems surprising that the next two verbs of Ps. 93:1, which speak of His world being firmly established (cf. 93:2, a Niphal; Ps. 96:10) and that it will not be moved, are both imperfects, which denote an ongoing action (cf. 1 Chr. 16:30). In this context the perfects may denote past time and the imperfects current/future time, but limited to this age.

93:1 Notice that these perfect verbs speak of YHWH's kingly dress. His dress is a metaphorical way of asserting His character and power.

1. clothed with majesty (BDB 145)

2. clothed with strength (BDB 738)

Psalm 104:1 asserts He is clothed with "splendor" (BDB 217) and "majesty" (BDB 214). Psalm 6:5-6 asserts He is girded with "might" (BDB 150).

93:2 The eternal reign of the eternal YHWH (cf. Ps. 93:5c; 45:6; 90:2) is secure (cf. Ps. 10:16; 29:10; 46:10; 52:7)! Circumstances may seem to be supreme but they are only temporary. Our God reigns (cf. Dan. 2:44; 7:14,27; Luke 1:33; Rev. 11:15,17; 19:6)!

NASB (UPDATED) TEXT: 93:3-5
³The floods have lifted up, O Lord,
The floods have lifted up their voice,
The floods lift up their pounding waves.
⁴More than the sounds of many waters,
Than the mighty breakers of the sea,
The Lord on high is mighty.
⁵Your testimonies are fully confirmed;
Holiness befits Your house,
O Lord, forevermore.

93:3-4 The NASB divides this Psalm into two strophes, 93:1-2 and 93:3-5, but all the other English translations I use to compare strophe divisions (NKJV, NRSV, TEV, NJB), have Ps. 93:5 as a separate concluding statement.

Psalm 93:3-4 speaks of YHWH's creation and control of watery chaos (cf. Ps. 74:12-17; 89:9-10; Isa. 51:9). As Ps. 93:1 had a contrast between perfects and imperfects denoting past and current/future acts of this age (cf. Zech. 14:9), so too, Ps. 93:3. There is no verb in 93:4, but it also reflects YHWH as the eternal, victorious King of the universe!

93:3 The verb (BDB 669, KB 724) is used three times, once in each line of poetry. This verse may reflect a poetic line used of Ba'al found in the Ras Shamra texts (i.e., Ugaritic). The Hebrew language often took the religious imagery of their neighbors/captors and applied it to YHWH, the only true God!

93:4 "mightier" The adjective (BDB 12) is used to describe the raging of the waves (i.e., enemies of God at creation and through time, such as Egypt, Babylon) but YHWH is higher, greater, more powerful than all the enemies (initial, temporal, and eschatological)!

93:5 "testimonies" This term (BDB 730 III) reflects YHWH's revelation. See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION. YHWH

1. has established Himself as King forever

2. is victorious over watery chaos

3. has fully revealed Himself (see Special Topic: Characteristics of Israel's God) and His purposes (see Special Topic: YHWH's Eternal Redemptive Plan)

▣ "Holiness befits Your house" For "holiness" see SPECIAL TOPIC: GLORY (DOXA). The AB, vol. 17, by Mitchell Dahood (also see NIDOTTE, vol. 3, #2, p. 2) takes "holy" as a title for the angels of the heavenly council (cf. Ps. 29:1), thus making the line read

"In your temple the holy ones will laud you" (pp. 339, 343).

▣ The verb "befits" can be analyzed in two ways.

1. a verb - BDB 610, KB 659, Pilel perfect (OT Parsing Guide by Beall, Banks and Smith, p. 449)

2. an adverb - BDB 610 (Analytical Key to the OT, by Owens, p. 425)

"House" refers to the Tabernacle of the wilderness and later the temple in Jerusalem.

DISCUSSION QUESTIONS

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

1. Does this Psalm refer to initial creation or the exodus?

2. How is the Psalm related to the ANE themes of

a. watery chaos

b. God as Divine Warrior

3. To what does "testimonies" refer?

Psalm 90

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
God's Eternity and Man's Transitoriness MT Intro A Prayer of Moses the man of God	The Eternity of God, and Man's Frailty	Prayer for Deliverance From National Adversity	Of God and Human Beings	On Human Frailty
90:1-2	90:1-2	90:1-2	90:1-2	90:1
				90:2
90:3-6	90:3-6	90:3-6	90:3-6	90:3-4
				90:5-6
90:7-12	90:7-12	90:7-10	90:7-8	90:7-8
			90:9-10	90:9-10
		90:11-12	90:11-12	90:11
				90:12-13
90:13-17	90:13-17	90:13-17	90:13-17
				90:14-15
				90:16-17

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. This Psalm proclaims YHWH's eternality (i.e., Ps. 90:1-2, 4) and mankind's transitoriness (i.e., Ps. 90:3, 5-6, 9-10).

B. Israel's sins (i.e., Ps. 90:8) caused YHWH to bring judgment to His people (i.e., Ps. 90:7,9,11). They pray for His mercy to return (i.e., Ps. 90:12, 13-17).

C. This Psalm has several words used in doubles.

1. turn back, return - BDB 996, KB 1427, Hiphil imperfect and then Qal imperative, Ps. 90:3

2. be glad. . .make us glad - BDB 970, KB 1333, Qal cohortative and then Piel imperative

3. seen. . .appear - BDB 906, KB 1157, Qal perfect, then Niphal imperfect used in a jussive sense

4. confirm. . .confirm - BDB 465, KB 464, both Polel imperatives

D. Surprisingly the MT introductory note has Moses as the author. These notes do not appear in the Dead Sea Scrolls but they do appear in the Septuagint. They are ancient Jewish traditions but not originally part of the inspired text. Possible reasons this Psalm is identified with Moses are

1. obvious allusion to Gen. 3:19 (i.e., different words for dust but same concept)

2. possible allusion between

a. Ps. 90:2, "birthing" and Deut. 32:6,18

b. Ps. 90:2, the eternality of God and Deut. 32:40

c. Ps. 90:13b, pity and Deut. 32:36

3. In Book IV of Psalms, Moses' name appears several times (cf. Ps. 99:6; 103:7; 105:26; 106:16,23,32) and only once in the first three Books (i.e., Ps. 77:20).

In the whole of the fourth division of the Psalter (Psalm 90-106) only three Psalms have the traditional author given.

a. Psalm 90, Moses

b-c. the Psalms of 103 and 104 are attributed to David

The LXX attributes all but Psalm 90 to David.

E. This Psalm has several words (and phrases) denoting time.

1. in all generations, Ps. 90:1

2. from everlasting to everlasting, Ps. 90:2

3. a thousand years, Ps. 90:4

4. yesterday, Ps. 90:4

5. a watch in the night, Ps. 90:4

6. in the morning, Ps. 90:5,6,14

7. towards evening, Ps. 90:6

8. all our days, Ps. 90:9,14

9. our years like a sigh, Ps. 90:9

10. the days of our lives, Ps. 90:10

11. seventy years, Ps. 90:10

12. eighty years, Ps. 90:10

13. number our days, Ps. 90:12

14. how long will it be, Ps. 90:13

15. according to the days, Ps. 90:15

16. years we have seen evil, Ps. 90:15

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 90:1-2
¹Lord, You have been our dwelling place in all generations.
²Before the mountains were born
Or You gave birth to the earth and the world,
Even from everlasting to everlasting, You are God.

90:1-2 This strophe introduces three theological truths.

1. Israel is and was YHWH's special people (i.e., since the call of Abraham in Gen. 12:1-3).

2. YHWH is the eternal God, no beginning, no end (cf. Ps. 9:7; 29:10; Isa. 41:4; 43:10; 44:6; 48:12; Jude v. 25; Rev. 1:8,17; 21:6; 22:13; see SPECIAL TOPIC: MONOTHEISM).

3. YHWH is the creator of the physical world for His own purposes (see Special Topic: YHWH's Eternal Redemptive Plan).

90:1 "Lord" The NASB 1970 edition had "Lord" (i.e., YHWH) but the MT has Adon (cf. Ps. 90:17). The NASB 1995 edition corrects this. The NKJV, TEV, and REB also have Lord (YHWH), which is found in Ps. 90:13.

NASB, NKJV,
NRSV"dwelling place"
TEV"home"
NJB, JPSOA,
REB, LXX"refuge"

The MT has "dwelling places" (מעון, BDB 732 I, cf. Ps. 71:3). The NASB margin mentions "place of refuge" (מעוז, BDB 731, cf. Ps. 27:1; 37:40) as an ancient option. Both concepts are mentioned together in Ps. 91:9 in parallel.

90:2 The first two poetic lines personify physical creation in terms of human birth metaphors.

1. born, cf. Job 15:7; Pro. 8:25

2. give birth, literally "writhe in the pain of child birth," BDB 297, Polel #2; it is used of YHWH birthing Israel in Deut. 32:6,18

▣ "earth. . .world" These are parallel and have no intended distinction (cf. Ps. 19:4; 24:1; 33:8; 77:18). I do not think the second word stands for the universe. The Bible is about this planet. For the first word, see Special Topic: Land, Country, Earth.

▣ "from everlasting to everlasting" This is one of several idiomatic phrases that express the eternality of YHWH. His name, YHWH, means "the ever-living, only-living One, cf. Exod. 3:14).

For "everlasting" (BDB 761) see the Special Topic: Forever ('olam).

I am often asked where God came from. The Bible does not address this question but begins with God's existence and activity in Gen. 1:1. Our curiosity must wait! Be careful of speculation in the absence of revelation!

NASB (UPDATED) TEXT: 90:3-6
³You turn man back into dust
And say, "Return, O children of men."
⁴For a thousand years in Your sight
Are like yesterday when it passes by,
Or as a watch in the night.
⁵You have swept them away like a flood, they fall asleep;
In the morning they are like grass which sprouts anew.
⁶In the morning it flourishes and sprouts anew;
Toward evening it fades and withers away.

90:3-6 As the first strophe emphasizes YHWH's eternality, this strophe asserts mankind's transitoriness and frailty. This is highlighted in the third strophe (Ps. 90:7-12) by the reality of YHWH's judgment on Israel. Even the special people of God reap the consequences of sin!

90:3 This verse makes a reality statement (i.e., humans die, cf. Gen. 2:7; 3:14,16) and parallels it with the same word (BDB 996, KB 1427) in an imperative statement. Human death was not the will of God or the natural cycle of His planet but the direct result of human sin! See Millard Erickson, Christian Theology, 2^nd ed., pp. 1176-1177.

This current world was not the original intent of YHWH but the result of Genesis 3.

▣ "O children of men" Because of the obvious allusion to Genesis, this could be "children of Adam" (NJB, cf. Ps. 8:4).

90:4 This is idiomatic language for YHWH's eternity (cf. 2 Pet. 3:8). This shows that time indicators can function as figurative idioms (i.e., "day" of Genesis 1, see Special Topic: Day (yom)). Time is not a limiting factor to Deity as it is to humanity!

For "thousand" see Special Topic below.

SPECIAL TOPIC: THOUSAND (eleph)

▣ "watch in the night" In the OT the night was divided into three watches (i.e., military way of dividing the length of time soldiers stood guard). By the NT the Jews of Palestine had adopted the Roman division of four night watches.

1. OT - Exod. 14:24; Jdgs. 7:19; 1 Sam. 11:11; Lam. 2:19

2. NT - Matt. 14:35; Mark 13:35

90:5 "like a flood" Raging water was often used metaphorically of human troubles. However, here the word may be the single usage of a word meaning, "put an end to life" (KB 281 I; NIDOTTE, vol. 1, p. 1150), following an Arabic root and not related to the Hebrew root, "pour out" (BDB 281, KB 281 II).

▣ "asleep" Sleep (BDB 446) is an OT idiom for death. The first occurrences relate to leaders being gathered to their families (i.e., Deut. 31:16). It came to be an idiom for all who die (i.e., Ps. 13:3; Dan. 12:2; Isa. 26:19). This idiom does not imply an unconscious state between death and resurrection.

▣ "Like grass" This is a recurrent metaphor for mankind (cf. Job 14:2; Ps. 102:11; 103:15; Isa. 40:6; 1 Pet. 1:24,25). As seasonal plants appear in spring and disappear in winter, so too, mankind's brief life span!

In some texts it refers to the destruction of the wicked (cf. Job 18:16; Ps. 37:2). Seasonal grass will reappear (i.e., there is hope for faithful followers), but the wicked are gone forever.

It is contextually possible that this Psalm is referring to premature death (i.e., esp. Ps. 90:10d).

NASB (UPDATED) TEXT: 90:7-12
⁷For we have been consumed by Your anger
And by Your wrath we have been dismayed.
⁸You have placed our iniquities before You,
Our secret sins in the light of Your presence.
⁹For all our days have declined in Your fury;
We have finished our years like a sigh.
¹⁰As for the days of our life, they contain seventy years,
Or if due to strength, eighty years,
Yet their pride is but labor and sorrow;
For soon it is gone and we fly away.
¹¹Who understands the power of Your anger
And Your fury, according to the fear that is due You?
¹²So teach us to number our days,
That we may present to You a heart of wisdom.

90:7-12 This strophe clearly admits that YHWH's judgment on His people is the direct result of their sin. However, His people trust and hope in the basic character of God—mercy! To me, Ps. 103:8-14 is a sure hope in the character of God (cf. Exod. 34:6; Num. 14:18; Deut. 4:31; Neh. 9:17; Ps. 86:15; 145:8).

90:7 "anger" Notice the variety of words used to describe YHWH's reaction to covenant disobedience.

1. anger, Ps. 90:7a,11 - BDB 60 I

2. wrath, Ps. 90:7b - BDB 404

3. fury, Ps. 90:9,11 - BDB 720

Remember, the Bible uses human vocabulary to describe God. It is always metaphorical and limited. See SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM). Psalm 103 helps me balance His anger and love! Jesus is the ultimate expression of His character and promises!

NASB, NJB"dismayed"
NKJV, TEV"terrified"
NRSV"overwhelmed"
JPSOA"terror-struck"

This verb (BDB 96, KB 111, Niphal perfect) denotes the fear of death and judgment (cf. Ps. 30:7; 104:29; NIDOTTE, vol. 1, pp. 610-611). Sin has temporal and eschatological consequences!

90:8 "the light of Your presence" Light is a biblical symbol of goodness, revelation, health. God is light (cf. 1 Tim. 6:16; James 1:17; 1 John 1:5). His personal presence is expressed by the idiom of the light of His countenance (cf. Ps. 4:6; 31:16; 44:3; 67:1; 80:3,7,19; 89:15; 104:2; 119:135).

90:11 "according to the fear that is due You" The word "fear" (BDB 432) can be misunderstood. It denotes respect, reverence, piety (see Special Topic: Fear). The frail and transitory acknowledge the eternal, Holy One! Notice how Proverbs uses this concept (cf. Pro. 10:27; 14:26-27; 15:16; 19:23; 22:4; 23:17).

90:12 Once we realize our frailty and His permanence, then and only then, can we live a life of joy, peace, and trust. Our hope is completely in Him. Our service to Him brings meaning to life!

1. teach us - BDB 393, KB 390, Hiphil imperative

2. that we may present - BDB 97, KB 112, Hiphil imperfect used in a cohortative sense

▣ "heart" See SPECIAL TOPIC: THE HEART.

NASB (UPDATED) TEXT: 90:13-17
¹³Do return, O Lord; how long will it be?
And be sorry for Your servants.
¹⁴O satisfy us in the morning with Your lovingkindness,
That we may sing for joy and be glad all our days.
¹⁵Make us glad according to the days You have afflicted us,
And the years we have seen evil.
¹⁶Let Your work appear to Your servants
And Your majesty to their children.
¹⁷Let the favor of the Lord our God be upon us;
And confirm for us the work of our hands;
Yes, confirm the work of our hands.

90:13-17 This final strophe is full of repentant prayer requests based on YHWH's character.

1. return, Ps. 90:13 - BDB 996, KB 1427, Qal imperative, cf. Ps. 90:3 - we return to dust, He returns to mercy!

2. be sorry for, Ps. 90:13 - BDB 636, KB 688, Niphal imperative

3. satisfy us, Ps. 90:14 - BDB 959, KB 1302, Piel imperative

a. that we may sing for joy - BDB 943, KB 1247, Piel cohortative

b. be glad - BDB 970, KB 1333, Qal cohortative

4. make us glad, Ps. 90:15 - BDB 90, KB 1333, Piel imperative

5. let Your work appear to Your servants, Ps. 90:16 - BDB 906, KB 1157, Niphal imperfect used in a jussive sense

6. Your majesty to Your children, Ps. 90:16 - assumes the same verb as #5

7. let the favor of the Lord our God be upon us, Ps. 90:17 - BDB 224, KB 243, Qal jussive

8. confirm for us the work of our hands, Ps. 90:17 - BDB 465, KB 464, Polel imperative

9. #8 is repeated

Notice how many verbs in this strophe begin with ש

1. return, Ps. 90:13 - BDB 996

2. satisfy, Ps. 90:14 - BDB 959

3. sing for joy, Ps. 90:14 - BDB 943

4. be glad, Ps. 90:14 - BDB 970

5. make us glad, Ps. 90:15 - BDB 970

6. we have seen, Ps. 90:15 - BDB 906

7. be manifest, Ps. 90:16 - BDB 906

90:13 "how long will it be?" This is a recurrent question (cf. Ps. 6:8; 13:1; 74:10). Believers experiencing the pains and problems of this life cry out to God!

Be sure that revelation, not circumstances, define your worldview and trust in God. Circumstances come and go but God remains!

90:14 "lovingkindness" See Special Topic: Lovingkindness (hesed).

90:15 This verse is a prayer request that the years of future blessing will match the years of past afflictions.

Notice the psalmist recognizes that Israel's problems are God-sent because of her sins (i.e., Ps. 31:10; 39:11)!

90:16-17 Notice that Ps. 90:16 focuses on YHWH's works and Ps. 90:17 on the faithful followers' works. YHWH's deliverance allows His people to prosper from generation to generation. Sin destroys everything!

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 do the ancient Jewish traditions assert Mosaic authorship of this Psalm?

2. List the ways the Psalm is alluding to Genesis 3.

3. In one sentence state the central truth of this Psalm.

4. Is Ps. 90:10 speaking of death at the end of a long life or premature death?

5. List the prayer requests of Ps. 90:13-17.

Psalm 91

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Security for the One who Trusts in the Lord No MT Intro	Safety of Abiding in the Presence of God	Meditation on God as the Protector of the Faithful	God Our Protector	Under God's Protection
91:1-4	91:1-2	91:1-6	91:1-6	91:1-2
	91:3-6			91:3-4
91:5-10				91:5-6
	91:7-8	91:7-8	91:7-8	91:7-9
	91:9-10	91:9-10	91:9-13
				91:10-11
91:11-13	91:11-13	91:11-13
				91:12-13
91:14-16	91:14-16	91:14-16	91:14-16	91:14-16

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. Etc.

CONTEXTUAL INSIGHTS

A. Introduction

1. This is a wonderful Psalm describing God's protection of and presence with His faithful followers (cf. Psalm 16; 23; 62; 121).

2. Often the Psalms speak of the nation of Israel (cf. Psalm 90), but this one is individualized (singular "you").

3. The truths of Ps. 91:1-8 are paralleled by Ps. 91:9-13. God's care and provision are repeated for emphasis and then God Himself speaks in Ps. 91:14-16.

B. Names of Deity used in Psalm 91 (see Special Topic: Names for Deity).

1. Most High (Elyon, BDB 751, KB 832), Ps. 91:1a - descriptive title most often used in poetry

2. Almighty (Shaddai, BDB 994), Ps. 91:1b, 9b, used mostly in Genesis and Job; only twice in Psalms; 68:14 and here - patriarchal name for God (cf. Exod. 6:30; possibly from the Hebrew root "to be strong," NIDOTTE, vol. 1, p. 401)

3. Lord (YHWH, BDB 217), Ps. 91:2a, 9a - the covenant name for Deity, first used in Gen. 2:4; it is from the Hebrew verb "to be" (cf. Exod. 3:14); the rabbis say it describes Deity as Savior, Redeemer

4. God (Elyon, BDB 43), Ps. 91:2b - this is the general name for Deity in the ANE, El; in Gen. 1:1, the plural form, Elohim is used; the rabbis say this describes God as creator, sustainer, and provider of all life on earth

C. This Psalm is dominated by imperfects (28), which denote continuing actions of our God on behalf of the faithful followers.

The two perfects of Ps. 91:14 denote the settled, intimate relationship between God and His faithful followers. The imagery is from married life (cf. Isa. 54:5; Hos. 2:19; Eph. 5:25).

1. "cleave" - cf. Gen. 2:24

2. "know" - Gen. 4:1,17,25; 24:16; 38:26

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 91:1-4
¹He who dwells in the shelter of the Most High
Will abide in the shadow of the Almighty.
²I will say to the Lord, "My refuge and my fortress,
My God, in whom I trust!"
³For it is He who delivers you from the snare of the trapper
And from the deadly pestilence.
⁴He will cover you with His pinions,
And under His wings you may seek refuge;
His faithfulness is a shield and bulwark.

91:1-4 This strophe uses several names/titles for Deity (see Contextual Insights, B) and several metaphors to describe His care and protection.

1. shelter - Ps. 27:5; 31:20, which denotes the temple, cf. Ps. 27:5; 31:20; 32:7; 61:4

2. shadow - see Special Topic: Shadow as a Metaphor for Protection and Care

3. refuge - see note online at Ps. 5:11

4. fortress - Ps. 18:2; 31:3; 71:3; 144:2; Jer. 16:19

Psalm 91:4 alludes to #2, 3,4 above

The One in whom faithful followers trust (BDB 105, KB 120, Qal imperfect; see note online at Ps. 4:5).

1. delivers them from the snare of the trapper (cf. Ps. 124:7)

2. delivers them from the deadly pestilence (cf. Ps. 91:6; possibly demonic, cf. Hab. 3:5 and Special Topic: The Demonic in the OT)

3. will cover them with His wings (cf. Ps. 36:7; 57:1; 63:7)

4. His faithfulness (see Special Topic: Believe, Trust, Faith and Faithfulness in the OT) is

a. a shield (cf. Ps. 35:2)

b. a bulwark or (RSV) buckler (both military terms, this word [BDB 695, KB 750] is found only here in the OT; NIDOTTE, vol. 3, p. 243)

This is a beautiful and powerful strophe of Deity's character and actions on behalf of His people.

91:1 "shadow of the Almighty" This can refer to

1. the wings of the cherubim over the ark (i.e., covenant protection, cf. Exod. 25:17-22)

2. the wings of a protective mother bird (cf. Ps. 17:8; 36:7 57:1; 61:4; 53:7; 91:4; and Matt. 23:27)

3. protection from the burning heat of the sun (cf. Ps. 121:5; Isa. 25:4; 32:2)

91:2 "in whom I trust" This is the key to a covenant relationship with God (cf. Ps. 4:5; 25:2; 56:4).

91:3 "pestilence" The basic root is דבר (BDB 182-184), which has several usages.

1. word (cf. LXX of Ps. 91:3)

2. speaking (cf. Jer. 5:13)

3. pestilence (cf. Exod. 5:3; 9:15; Num. 14:12; Lev. 26:25; Deut. 28:21; Ps. 78:50)

4. pasture (cf. Micah 2:12)

5. bee or bee sting (NIDOTTE, vol. 1, p. 916)

Because of Ps. 91:5-6 #3 fits the context and parallelism best.

NASB (UPDATED) TEXT: 91:5-10
⁵You will not be afraid of the terror by night,
Or of the arrow that flies by day;
⁶Of the pestilence that stalks in darkness,
Or of the destruction that lays waste at noon.
⁷A thousand may fall at your side
And ten thousand at your right hand,
But it shall not approach you.
⁸You will only look on with your eyes
And see the recompense of the wicked.
⁹For you have made the Lord, my refuge,
Even the Most High, your dwelling place.
¹⁰No evil will befall you,
Nor will any plague come near your tent.

91:5-10 This strophe continues the imagery of Ps. 91:1-4, esp. "the deadly pestilence" of Ps. 91:3b, which is expanded in Ps. 91:5-6, 10, while the military imagery of Ps. 91:4c is expanded in Ps. 91:7-8.

91:5-6 These things were viewed by the rabbis as elements of the demonic (cf. Encyclopaedia Judaica, vol. 5, p. 1523). Notice (1) it walks, Ps. 91:6 and (2) the "it" of Ps. 91:7. See SPECIAL TOPIC: THE DEMONIC IN THE OLD TESTAMENT.

91:7 This is a hyperbolic expression using military imagery of the believer's personal care, provided by his covenant God.

91:8 As God's people are subject to the attack of the wicked, they will also be an observer of their judgment (cf. Ps. 37:34; 54:7; 58:10).

▣ "the recompense" This form of the basic root (BDB 1024) is found only here in the OT. Similar forms are found in Deut. 32:35; Isa. 59:18 (twice).

91:9-10 This is parallel to Ps. 91:1-2, while Ps. 91:10 is parallel to Ps. 91:5-7.

91:9 This verse in Hebrew seems to first address God (i.e., O YHWH) in line a and then makes a statement directed to a faithful follower who made Him his dwelling place. There are several places this type of mixing of persons occurs. The UBS Handbook (p. 801) suggests that in

1. Ps. 91:1, a priest is speaking

2. Ps. 91:2, the worshiper

3. Ps. 91:3-8, a priest again

4. Ps. 91:9a, the worshiper

5. Ps. 91:9b, the priest again

6. Ps. 91:14-16, God speaks

This solves some of the person problems but raises other grammatical issues. The Hebrew language often changes persons, even gender, for no apparent reason.

NASB (UPDATED) TEXT: 91:11-13
¹¹For He will give His angels charge concerning you,
To guard you in all your ways.
¹²They will bear you up in their hands,
That you do not strike your foot against a stone.
¹³You will tread upon the lion and cobra,
The young lion and the serpent you will trample down.

91:11-12 These verses are quoted by Satan in Jesus' temptation experience in the wilderness (cf. Matt. 4:6; Luke 4:10-11). The promise of God's care must not be proof texted into a presumptuous demand. Believers do suffer (cf. Job; Psalm 72 versus Deuteronomy 27-28; and Rom. 8:28-30 versus 8:31-39).

91:11 "His angels" This may be the OT background (note Exod. 23:20) to Matt. 18:10; Luke 4:10-11 (LXX) and Acts 12:15 of the concept of "guardian angels." Also note, if you combine Heb. 1:14 with Ps. 103:21, there seems to be a connection.

▣ "To guard you in all your ways" This is a wonderful promise for those who trust in God and flee to His care. However, this is also a biblical hyperbole. We live in a fallen, evil world. Believers do face trials, sickness, temptation, etc. (cf. Matt. 5:10-12; John 15:18-21; 16:1-3; 17:14; Acts 14:22; Rom. 5:3-4; 8:17; 2 Cor. 4:16-18; 6:3-10; 11:23-30; Phil. 1:29; 1 Thess. 3:3; 2 Tim. 3:12; James 1:2-4; 1 Pet. 3:14; 4:12-16; Rev. 11:7; 13:7).

91:13 This links the previous promises historically to the wilderness wandering period or it may be figurative language for the problems humans face in a fallen world (cf. Ps. 58:3-5; Luke 10:19).

NASB (UPDATED) TEXT: 91:14-16
¹⁴"Because he has loved Me, therefore I will deliver him;
I will set him securely on high, because he has known My name.
¹⁵He will call upon Me, and I will answer him;
I will be with him in trouble;
I will rescue him and honor him.
¹⁶With a long life I will satisfy him
And let him see My salvation."

91:14-16 God speaks and thereby sets up an "if. . .then" covenant blessing relationship (cf. Leviticus 26; Deuteronomy 27-30).

God (then) Believer (if) God's Blessings

1. deliver him love (lit. "cleave to") God (perfect) be with him in time of trouble

2. set him on high knows God's name (perfect) rescue him

3. answer him calls upon God (perfect) honor him (cf. John 12:26

a. with long life

b. behold God's salvation

91:14 "know" See Special Topic: Know.

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 OT images of shelter, shadow, refuge/fortress.

2. List and define the names for God.

3. Does Ps. 91:5-7 speak of the demonic, warfare, or sickness?

4. Why does Ps. 91:9-10 repeat the thoughts of Ps. 91:1-2?

5. How did the devil inappropriately use this Psalm in speaking to Jesus?

6. Does this Psalm promise that true believers will never have problems?

7. Explain the concept of "name" in relation to Ps. 91:14-15.

Psalm 92

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Praise for The Lord's Goodness MT Intro A Psalm, a Song for the Sabbath day.	Praise to the Lord for His Love and Faithfulness	Thanksgiving After Deliverance From Personal Enemies	A Song of Praise	The Song of the Upright
92:1-4	92:1-4	92:1-4	92:1-4	92:1-3
				92:4-6
92:5-9	92:5-7	92:5-9	92:5-8
				92:7-8
	92:8-9		92:9-11	92:9-11
92:10-15	92:10-11	92:10-11
	92:12-15	92:12-15	92:12-15	92:12-13
				92:14-15

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. Etc.

CONTEXTUAL INSIGHTS

A. This Psalm uses agricultural growth words, as in Ps. 1:3, to describe one's spiritual life.

1. negatively

a. the wicked sprout up like grass, Ps. 92:7

b. all who did iniquity flourished, Ps. 92:7

2. positively

a. the righteous man will flourish, Ps. 92:12

b. he will grow, Ps. 92:12

c. planted in the house of the Lord, Ps. 92:13

d. they will flourish in the courts of our God, Ps. 92:13

e. they will still yield fruit in old age, Ps. 92:14

f. they will be full of sap and very green, Ps. 92:14

B. There is a recurrent use of words beginning with פ.

1. sprouted (lit. "bud"), Ps. 92:7 - BDB 827, KB 965

2. did flourish, Ps. 92:7 - BDB 821, KB 950

3. scattered (lit. "be divided"), Ps. 92:9 - BDB 825, KB 962

4. all who do iniquity, Ps. 92:9 - BDB 821, KB 950

5. flourish (lit. "bud"), Ps. 92:12 - BDB same as #1

6. flourish (lit. "bud") - same as #1

C. There are no prayer requests (i.e., imperatives, jussives, cohortatives), just statements to the works of God.

1. His character, Ps. 92:2,15

2. His works

a. creation, Ps. 92:5

b. justice, Ps. 92:6-9

c. blessings, Ps. 92:10-14

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 92:1-4
¹It is good to give thanks to the Lord
And to sing praises to Your name, O Most High;
²To declare Your lovingkindness in the morning
And Your faithfulness by night,
³With the ten-stringed lute and with the harp,
With resounding music upon the lyre.
⁴For You, O Lord, have made me glad by what You have done,
I will sing for joy at the works of Your hands.

92:1-4 This strophe emphasizes praise. Notice the recurrent references to music.

1. verbs

a. give thanks, Ps. 92:1 - BDB 392, KB 389, Hiphil infinitive construct

b. sing praises, Ps. 92:1 - BDB 274, KB 273, Piel infinitive construct

c. make glad, Ps. 92:4 - BDB 970, KB 1333, Piel perfect

d. sing for joy, Ps. 92:4 - BDB 943, KB 1247, Piel imperfect

2. musical instruments (a. may define b. and, therefore, refer to only two instruments, cf. Ps. 33:2; 144:9)

a. ten-stringed lute, Ps. 92:3 - BDB 797

b. harp, Ps. 92:3 - BDB 614 II

c. lyre, Ps. 92:3 - BDB 490 (b. and c. are both mentioned in Ps. 57:8)

92:1 "Most High" See note at Psalm 91:1.

92:2 This Psalm begins with three infinitive constructs.

1. give thanks

2. sing praises

3. declare - BDB 616, KB 665, Hiphil

Notice that number 3, "declare," also closes (inclusio) the Psalm at Ps. 92:15. The declaration involves

1. YHWH's lovingkindness, Ps. 92:2 (see Special Topic: Lovingkindness [hesed])

2. YHWH's faithfulness, Ps. 92:2 (cf. Ps. 33:4; 143:1, see Special Topic: Believe, Trust, Faith and Faithfulness in the OT)

3. YHWH's uprightness, Ps. 92:15 (see Special Topic: Righteousness)

4. YHWH's stability and strength (lit. "He is my rock"), Ps. 92:15

5. YHWH's perfect character (lit. "there is no unrighteousness in Him," cf. Rom. 9:11; James 1:17), Ps. 92:15

▣ "morning. . .night" These are parallel and are idiomatic for "always." The other option is that they reflect the times of the daily sacrifice (i.e., 9 a.m., 3 p.m. in the temple and, therefore, have a liturgical emphasis.

92:4 "what You have done" The two poetic lines of Ps. 92:4 repeat this thought (i.e., Psalm 1, i.e., "The Two Ways," cf. Deut. 30:15,19). YHWH's work is

1. the destruction of the wicked, Ps. 92:5-9 (esp. Ps. 92:5a)

2. the blessing of the righteous, Ps. 92:10-15

NASB (UPDATED) TEXT: 92:5-9
⁵How great are Your works, O Lord!
Your thoughts are very deep.
⁶A senseless man has no knowledge,
Nor does a stupid man understand this:
⁷That when the wicked sprouted up like grass
And all who did iniquity flourished,
It was only that they might be destroyed forevermore.
⁸But You, O Lord, are on high forever.
⁹For, behold, Your enemies, O Lord,
For, behold, Your enemies will perish;
All who do iniquity will be scattered.

92:5-9 This strophe focuses on YHWH's activity toward

1. a senseless man, Ps. 92:6a - BDB 35 construct BDB 129

2. a stupid man, Ps. 92:6b - BDB 493, both #1 and #2 are used in Ps. 49:10; 94:8

3. the wicked, Ps. 92:7a - BDB 957

4. he who does iniquity, Ps. 92:7b

5. YHWH's enemies, Ps. 92:9 (twice) - BDB 33, Qal participle

They are characterized as

1. having no knowledge

2. flourishing in this fallen world

3. ultimately and permanently being destroyed (this is what the senseless and stupid do not understand)

YHWH is characterized as

1. having great works

2. deep thoughts (Qal of BDB 770 only here)

3. on high forever

4. Ps. 92:15 is the praise due YHWH's faithful acts toward His faithful followers

NASB (UPDATED) TEXT: 92:10-15
¹⁰But You have exalted my horn like that of the wild ox;
I have been anointed with fresh oil.
¹¹And my eye has looked exultantly upon my foes,
My ears hear of the evildoers who rise up against me.
¹²The righteous man will flourish like the palm tree,
He will grow like a cedar in Lebanon.
¹³Planted in the house of the Lord,
They will flourish in the courts of our God.
¹⁴They will still yield fruit in old age;
They shall be full of sap and very green,
¹⁵To declare that the Lord is upright;
He is my rock, and there is no unrighteousness in Him.

92:10-15 This strophe focuses on YHWH's activities toward the righteous man (Ps. 92:12). Note His activities on their behalf.

1. exalted his horn

2. anointed with fresh oil

3. would flourish like the palm

4. would grow like the cedar

5. planted in YHWH's temple (cf. Ps. 52:8)

6. would flourish in YHWH's courts (cf. Ps. 65:4; 84:10; 135:2)

7. would yield fruit in old age

8. full of sap and very green

9. know YHWH is his rock and He is perfectly just

The rabbis interpreted this strophe as referring to an eschatological setting. This may be right (cf. Ps. 92:7c).

92:10 "the wild ox" The LXX translated the Hebrew term BDB 910, ראם, as "unicorn," which was followed by the King James Version. NKJV changes it to "wild ox."

This word is uncertain (KB 1163).

1. wild bull (Akkadian root)

2. wild buffalo

3. white antelope (Arabic root)

4. oryx (Targums)

5. rhinoceros (Vulgate)

NASB, NKJV"I have been anointed"
NRSV"you have poured over me"
TEV"you have blessed me"
NJB"you anoint me"
JPSOA"I am soaked"
LXX"my old age"
Peshitta"I will be anointed"

The verb (BDB 117, KB 134, Qal perfect) usually means "to mix" or "to confuse"; only here does it denote an anointing. This meaning possibly comes from an Arabic root, "to moisten." The UBS Text Project (p. 363) gives "I am moistened" a "B" (some doubt) rating.

92:11 If this Psalm reflects the praise of a King of Israel (LXX says David and "anointed," cf. Ps. 91:10b), then this verse may refer to a plot to overthrow the monarchy, which was discovered.

92:13 "planted" This verb (BDB 1060, KB 1570, Qal passive participle) means "transplanted" and the passive implies, by God (cf. Ps. 1:3; Jer. 17:8; Ezek. 17:10,22; 19:10,13; Hos. 9:13). Faithful followers start out as unfaithful but the gracious God has an effect on them!

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. Define the major theological theme describing YHWH's character in Ps. 92:2.

a. lovingkindness

b. faithfulness

2. Are there two or three musical instruments listed in Ps. 92:3?

3. What are the "work(s)" of YHWH's hands mentioned in Ps. 92:4b and 5a?

4. How do Ps. 92:7 and 8 relate theologically?

5. What does Ps. 92:11 relate to?

6. How does Ps. 92: 12-14 relate to Psalm 1?

Psalm 94

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Lord Implored to Avenge His People No MT Intro	God the Refuge of the Righteous	A Prayer for Deliverance From Evil People	God the Judge of All	The God of Justice
94:1-7	94:1-3	94:1-3	94:1-4	94:1-2
				94:3-4
	94:4-7	94:4-7
			94:5-7	94:5-6
				94:7-8
94:8-11	94:8-11	94:8-11	94:8-11
				94:9-11
94:12-16	94:12-15	94:12-15	94:12-15	94:12-13
				94:14-15
	94:16-19	94:16-23	94:16-19	94:16-17
94:17-23
				94:18-19
	94:20-23		94:20-23	94:20-21
				94:22-23

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. Notice the number of vocatives that NASB has.

1. O Lord (YHWH), Ps. 94:1,3,5,18

2. God (El) of vengeance (BDB 608), Ps. 94:1 (twice)

3. O Lord (Yah), Ps. 94:12 (cf. 94:7)

B. Notice the ways YHWH is characterized by name/titles/phrases.

1. God of vengeance, Ps. 94:1

2. Judge of the earth, Ps. 94:2

3. God of Jacob, Ps. 94:7

4. Lord, a stronghold, Ps. 94:22

5. God the rock, Ps. 94:22

6. Lord our Elohim, Ps. 94:23

C. This Psalm cries out for the justice of the covenant God to manifest itself in this world. Evil and wickedness currently prevail but in His own time, God will vindicate (i.e., hold court) the righteous. This Psalm reminds me of Jesus' parable in Matt. 13:24-30. In time, at the right time, God will act so as to bless and receive the righteous but judge and reject the false followers. In both the OT and NT not all apparent followers are faithful followers. There are fakes (cf. Matt. 7:15-27). See SPECIAL TOPIC: APOSTASY (APHISTĒMI).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 94:1-7
¹O Lord, God of vengeance,
God of vengeance, shine forth!
²Rise up, O Judge of the earth,
Render recompense to the proud.
³How long shall the wicked, O Lord,
How long shall the wicked exult?
⁴They pour forth words, they speak arrogantly;
All who do wickedness vaunt themselves.
⁵They crush Your people, O Lord,
And afflict Your heritage.
⁶They slay the widow and the stranger
And murder the orphans.
⁷They have said, "The Lord does not see,
Nor does the God of Jacob pay heed."

94:1-7 This strophe expresses the frustration of a faithful follower when he/she sees the godlessness of those who claim to know God (i.e., other covenant partners, apparently the rich and powerful). They live and act as if there were no God of justice (i.e., practical atheists).

Notice

1. they are proud, Ps. 94:2b

2. they exult, Ps. 94:3b

3. they speak (lit. "pour out," cf. Ps. 59:7; Pro. 15:2) arrogantly, Ps. 94:4a (cf. Ps. 31:18; 75:5)

4. they vaunt themselves, Ps. 94: 4b, cf. Ps. 10:3; 52:1

5. they crush God's faithful followers, Ps. 94:5a (i.e., used of corrupt courts in Job 5:4; 22:9; Ps. 10:18; 72:4; 74:21; Pro. 22:22; Isa. 3:15)

6. they afflict God's heritage, Ps. 94:5b, cf. 94:14

7. they kill (may be literal or figurative of loss of legal rights)

a. the widow

b. the alien/stranger

c. the orphan (cf. Exod. 22:21-24; Deut. 10:18; 14:29; 26:12-15)

8. they assert that God does not see or care about their actions, Ps. 94:7 (cf. Ps. 10:11; 59:7; 64:5; 73:11; Job 22:13; Isa. 29:15; 47:10; Ezek. 8:12; Mal. 2:17)

94:1-2 There are three prayer requests (imperatives) beseeching God to act.

1. shine forth - BDB 422, KB 424, Hiphil imperative, cf. Ps. 80:1,3,7; it is used in the "Blessing of Moses" in Deut. 33:2

2. rise up - BDB 669, KB 724, Niphal imperative; see notes at Ps. 3:7 and 7:6

3. render recompense (lit. "bring back") - BDB 996, KB 1427, Hiphil imperative, cf. Deut. 32:41,43; Isa. 66:15

94:1 "vengeance" This feminine term (BDB 668) is plural. The NASB margin translates it as "avenging acts." The masculine form appears in Deut. 32:35,41. Vengeance is what YHWH does when His covenant is violated. Sometimes it relates to His own people (cf. esp. Leviticus 26; Deuteronomy 27-32; Jer. 5:9,29; 9:9; Mic. 5:14), sometimes to pagan nations (cf. Ps. 79:10; 149:7; Isa. 59:18; 63:4; Nah. 1:3).

94:2 "the earth" The Hebrew term has a wide semantic field (cf. NIDOTTE, vol. 1, pp. 518-526). Only context can determine its meaning (see Special Topic: Land, Country, Earth). Here it could refer to

1. all the planet (i.e., YHWH is the Judge of all the earth, cf. Gen. 18:25)

2. the Promised Land, YHWH is the Covenant God

Which option depends on who "the wicked" of Ps. 94:3 are.

1. non-Israelites

2. Israelites

I think option #2 fits this Psalm best because they are accused of violating Moses' commands (cf. Ps. 94:6) and then are called "senseless among the people" (cf. 94:8a). YHWH is the righteous Judge (cf. Gen. 18:25; Jdgs. 11:27; Ps 7:11; 50:6; 75:7; Isa. 33:22).

94:3 "How long. . ." This idiom is a way of asking

1. why has God not acted in justice - Ps. 6:3; 74:10; Hab. 1:2; Zech. 1:12

2. will God forgive His people - Ps. 13:1; 79:5; 80:4; 90:13; Isa. 6:11

3. why have the wicked continued their actions - Exod. 10:3; 1 Sam. 1:14; 1 Kgs. 18:21; Ps. 82:2; Jer. 4:14; 12:4; Hos. 8:5; Hab. 2:6

Humans do not understand God's thoughts, timing, purposes (cf. Isa. 55:9-11). This idiom expresses this lack of knowledge by a question format.

NASB (UPDATED) TEXT: 94:8-11
⁸Pay heed, you senseless among the people;
And when will you understand, stupid ones?
⁹He who planted the ear, does He not hear?
He who formed the eye, does He not see?
¹⁰He who chastens the nations, will He not rebuke,
Even He who teaches man knowledge?
¹¹The Lord knows the thoughts of man,
That they are a mere breath.

94:8-11 This strophe shows how senseless it is to think God does not know (Ps. 94:7).

1. Ps. 94:9 asserts God as the creator of the human body (i.e., ear, eyes)

2. Ps. 94:10 asserts God reveals truth to

a. the nations (Ps. 94:10a)

b. all humans (Ps. 94:10b)

The conclusion is that YHWH knows the thoughts, motives, and actions of frail mankind (cf. Ps. 94:11; 11:4; 33:13-14; 66:7; Job 11:11; 31:4; 34:21-23; Jer. 16:17; 32:19; Hos. 7:2; Heb. 4:13). We are an open book before our creator! The thoughts of those who are not faithful followers (Ps. 94:15) are vain (BDB 210 I, cf. Ps. 94:4-7,8).

94:8 "you senseless" This is a Qal active participle (BDB 129, KB 146), which comes from the root for cattle or beast (BDB 129). The noun is used in parallel to beast in Ps. 73:22. It denotes someone who acts like an animal, without moral restraints. It often denotes idol worshipers (i.e., Jer. 10:8).

▣ "rebuke" This verb (BDB 406, KB 410, Hiphil imperfect) is a court term. This entire Psalm is directed to judges who were meant to reflect YHWH but shockingly reflected the fallen world.

There is a sound play between "chasten" (BDB 415) and "rebuke" (BDB 406) that occurs often (cf. Ps. 6:1; 38:1; Pro. 9:7; Jer. 2:19) and holds humans responsible for His revelations.

94:11 Paul quotes this verse in 1 Cor. 3:20 from the LXX in his discussion of "the wise" in the church at Corinth. Human wisdom is a vain, empty vapor!

YHWH reveals Himself in two ways.

1. natural revelation - Ps. 19:1-6; Rom. 1:19-20

2. special revelation - Ps. 19:7-11; 119

NASB (UPDATED) TEXT: 94:12-16
¹²Blessed is the man whom You chasten, O Lord,
And whom You teach out of Your law;
¹³That You may grant him relief from the days of adversity,
Until a pit is dug for the wicked.
¹⁴For the Lord will not abandon His people,
Nor will He forsake His inheritance.
¹⁵For judgment will again be righteous,
And all the upright in heart will follow it.
¹⁶Who will stand up for me against evildoers?
Who will take his stand for me against those who do wickedness?

94:12-16 As Ps. 94:3-7 and 8-9 describe the words and deeds of the wicked, this strophe relates to the faithful followers.

1. they are blessed (characteristic term of Wisdom Literature, see notes at Ps. 1:1) even by YHWH's discipline (cf. Heb. 12:5-13), Ps. 94:12

2. they are blessed by being taught from YHWH's laws (i.e., Special Revelation, see SPECIAL TOPIC: TERMS FOR GOD'S REVELATION and SPECIAL TOPIC: BLESSING [OT]), Ps. 94:12

3. they are granted relief (i.e., inner peace, BDB 1052) from the days of adversity, until the wicked are caught in their own schemes, Ps. 94:12

4. they are not abandoned by YHWH, (cf. Ps. 37:28; 1 Sam. 12:22; Lam. 3:31), Ps. 94:14

5. they will receive justice and will walk in it, Ps. 94:15

94:16 This verse shows the individual nature of this Psalm but it is also a plea for the psalmist's friends to help and support him (possibly in court). It could easily apply to the king! But my problem with this royal possibility is that if it were the king, why not just replace the wicked officials?

NASB (UPDATED) TEXT: 94:17-23
¹⁷If the Lord had not been my help,
My soul would soon have dwelt in the abode of silence.
¹⁸If I should say, "My foot has slipped,"
Your lovingkindness, O Lord, will hold me up.
¹⁹When my anxious thoughts multiply within me,
Your consolations delight my soul.
²⁰Can a throne of destruction be allied with You,
One which devises mischief by decree?
²¹They band themselves together against the life of the righteous
And condemn the innocent to death.
²²But the Lord has been my stronghold,
And my God the rock of my refuge.
²³He has brought back their wickedness upon them
And will destroy them in their evil;
The Lord our God will destroy them.

94:17-23 This strophe is a series of statements and results.

1. YHWH has been my help, so I will not die, Ps. 94:17

2. when I thought I would fail, YHWH's steadfast covenant love sustained me, Ps. 94:18

3. when I fret, YHWH consoles my soul, Ps. 94:19

4. YHWH has been his stronghold and rock of refuge, Ps. 94:22 (cf. Deut. 32:15; Ps. 18:1-2; 62:6-7; see notes at Ps. 5:11)

5. YHWH has brought back (same verb in 94:2) upon the wicked their own evil, Ps. 94:20-21,23 (#4 and 5 go together)

94:17

NASB"in the abode of silence"
NKJV, JPSOA"in silence"
NRSV, TEV"in the land of silence"
NJB"in the silence"
LXX"in Hades"

This is imagery for death (cf. Ps. 115:17; i.e., Sheol, see Special Topic: Sheol). Death was seen as a place of consciousness but silence (cf. Ps. 6:5).

94:18 "My foot has slipped" In the Bible a person's life is characterized as a path/road/way. Positively the path was smooth, level, straight with no obstruction. Negatively the path was dark, crooked, slippery, with many obstructions.

94:20

NASB"a throne of destruction"
NKJV"the throne of iniquity"
NRSV"wicked rulers"
TEV"corrupt judges"
NJB"a destructive court"
JPSOA"the seat of injustice"
LXX"a throne of lawlessness"

The MT has BDB 490 construct BDB 217. BDB 490 means a seat or place of authority or honor for a king, High Priest, or governor. BDB 217, KB 241 means "power," "splendor," or "majesty." This Psalm is a court scene; YHWH is the judge of the earth (Ps. 94:1-2). Psalm 94:16 also reflects a court scene. Verse 20 refers to wicked leaders (i.e., judges). YHWH cannot be associated with wicked leaders (cf. Ps. 94:10-21). The throne, the temple, and the courts must reflect the character of YHWH. When they do not, which is so often the case, only YHWH Himself is a place of safety!

Psalm 94:20 is the affirmation that YHWH will have no part in corrupt legal proceedings. God is light and in Him is no darkness (cf. 1 John 1:50 and no changing, cf. Mal. 3:6; James 1:17).

▣ "One which devises mischief by decree" The participle here is BDB 427, KB 428, Qal. It is used in 94:9 of YHWH's creative activity in forming the human eye. What a contrast! Humans create mischief; YHWH creates humans!

94:21 "life" This is literally nephesh (BDB 659). See note online at Ps. 3:2.

94:23 The NASB has "silence" in both Ps. 94:17 and 23, but they are different words in the MT. In Ps. 94:23 (twice) it is "YHWH will annihilate out" (BDB 856, KB 1035, Hiphil imperfect). It occurs twice for emphasis.

Just a grammatical note. Notice that all three verbs in Ps. 94:22 are imperfects, but they are translated into English as a past and two future verbs (NRSV, TEV all three future). Only context can determine the time element of Hebrew verbs.

DISCUSSION QUESTIONS

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

1. What is the theological problem between Ps. 94:1-2 and 94:3?

2. Who are "the wicked" of Ps. 94:3?

3. How is Ps. 94:6 like Deuteronomy?

4. Does Ps. 94:10 refer to all humans or Israel?

5. Is Ps. 94 16 a court scene?

6. How many strophes are there in Ps. 94:16-23?

Psalm 95

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Praise to the Lord, and Warning Against Unbelief No MT Intro	A Call to Worship and Obedience	A Liturgy of God's Kingship	A Song of Praise	Invitation to Praise
95:1-5	95:1-5	95:1-5	95:1-5	95:1-2
				95:3-5
95:6-7	95:6-7b	95:6-7b	95:6-7b	95:6-7b
	95:7c-11	95:7c-11	95:7c-11	95:7c-9
95:8-11
				95:10-11

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.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 95:1-5
¹O come, let us sing for joy to the Lord,
Let us shout joyfully to the rock of our salvation.
²Let us come before His presence with thanksgiving,
Let us shout joyfully to Him with psalms.
³For the Lord is a great God
And a great King above all gods,
⁴In whose hand are the depths of the earth,
The peaks of the mountains are His also.
⁵The sea is His, for it was He who made it,
And His hands formed the dry land.

95:1-5 This strophe is a call (imperative and 4 cohortatives) to praise YHWH as King and Creator.

1. O come - BDB 229, KB 246, Qal imperative

2. let us sing for joy - BDB 943, KB 1247, Piel cohortative, cf. Ps. 66:1; 81:1

3. let us shout joyfully - BDB 929, KB 1206, Hiphil cohortative

4. let us come before His presence (i.e., temple) - BDB 869, KB 1068, Piel cohortative

5. let us shout joyfully - BDB 929, KB 1206, Hiphil imperfect used in a cohortative sense

These are calls to worship at the temple. The worship is due because YHWH is

1. the rock of our salvation - this and similar descriptions function as titles mostly in Psalms and Isaiah

a. God of my salvation - Ps. 88:1; (cf. Ps. 24:5; 27:9)

b. my Savior and my God - Ps. 42:5-6,11; 43:5

c. my rock and my salvation - 2 Sam. 22:47; Ps. 62:2,7; 89:26; 95:1

d. God our Savior - Ps. 65:5; 68:19; 85:4; 149:4 (see NIDOTTE, vol. 2, p. 561)

2. a great God (El), cf. Ps. 48:1; 96:4; 135:5; 145:3

3. a great King (cf. 1 Sam. 8:7)

4. above all gods (cf. Exod. 18:11; Ps. 96:4; 97:9; 135:5, see SPECIAL TOPIC: MONOTHEISM; this is the use of Elohim, which should retain its plural form, cf. Exod. 3:6; 20:3, see SPECIAL TOPIC: NAMES FOR DEITY

95:1 "the rock of our salvation" The imagery of Israel's God as a rock is recurrent (cf. Deut. 32:4, 15,18,30,31; 1 Sam. 2:2; 2 Sam. 22:3,32,47; 23:3; Ps. 18:2,31,46; 28:1; 61:2,7; 78:35; 89:26; 92:15; 94:22). It describes Him as strong, eternal, stable, and a place of safety and security!

95:4 "the depths of the earth" The word "depths" (מחקר, BDB 350, KB 571) appears only here. It is in a construct relationship with "earth" and parallel to "the peaks of the mountains." This is obviously a physical creation poetic line (i.e., Ps. 95:4-5), which denotes YHWH's creation of all physical features of this planet. He is the King and Creator of physical reality (not other ANE deities or myths). Today the question would be, "Is physical creation random or purposeful?" Believers shout "purposeful"!

Just an added thought. In the previous paragraph I related Ps. 95:4 to 95:3a. It is possible to relate it to 95:3b. If so, then "the depths" and "the mountains" would be places the ANE expected the gods to be. In those places it was not "the gods" (elohim) but YHWH, the Elohim of creation (Genesis 1-2) who reigns!

▣ "hand" Notice that "hand" appears again in Psalm 95:5. See SPECIAL TOPIC: HAND.

95:5 "The sea. . .He who made it" It is surprising that in Genesis 1 the only earthly element not spoken into existence was water (salt and fresh). God does separate the waters and controls their boundaries but He is not said to create them, so too, Psalm 104.

However, the theological assertion that He created all things including the "seas" is made in Neh. 9:6; Ps. 95:5; 146:6; Jonah 1:9.

Also notice that Ps. 95:5b asserts God formed (BDB 427, KB 468, Qal perfect) dry land. Genesis 1:9-10 asserts it was by the spoken word. Remember this is ANE imagery. We should not create theology on poetic lines. I think Genesis 1-11 is both historical and literary. Please see the exegetical commentary on Genesis at www.freebiblecommentary.org. Western, modern people are far too literal and atomistic in their approach to Scripture (see online Seminar on Bible Interpretation).

NASB (UPDATED) TEXT: 95:6-7
⁶Come, let us worship and bow down,
Let us kneel before the Lord our Maker.
⁷For He is our God,
And we are the people of His pasture and the sheep of His hand.
Today, if you would hear His voice,

95:6-11 This strophe is addressed to the Covenant people, calling them to

1. worship (Ps. 95:6)

a. come (lit. "come in"; different word from Ps. 95:1 but parallel) - BDB 97, KB 112, Qal imperative

b. let us worship - BDB 1005, KB 295, Hishtaphel imperfect used in a cohortative sense

c. let us bow down - BDB 502, KB 499, Qal cohortative

d. let us kneel before - BDB 138, KB 159, Qal cohortative

2. respond in faith (Ps. 95:7)

3. not be hard hearted, as they were in the past (i.e., wilderness wandering period, Ps. 95:8-11)

95:6 "our Maker" Genesis 2:7 describes the special formation of Adam. The animals are said to be formed out of the ground also in Gen. 2:19 (same verb, BDB 427, KB 428).

In Ps. 139:13-16 ("weave," BDB 697, KB 754) and Job 31:15 ("made," BDB 793, KB 889, also Ps. 139:15) God forms each human in the womb. The variety is literary but the truth is God did it/does it (cf. Ps. 100:3; 149:2; Isa. 17:7; Hos. 8:14). Humans are a special creation of God in His image and likeness (Gen. 1:26-27) for the purpose of fellowship! To miss this is to miss the value and dignity of humankind (cf. Psalm 8).

95:7c-11 It is interesting how the OT characterizes the wilderness wandering period differently.

1. positively

a. Deut. 32:10-14

b. Jeremiah 2

c. Hosea 2:15; 9:10; 11:1-2

2. negatively

a. Num. 14:1-17

b. Ps. 95:8-11

c. Ezekiel 23

This is the dilemma of all of our lives. None is perfect. There are good days and bad days, areas of strength and weakness. Thank God for His unchanging, merciful character, the New Covenant (i.e., Jer. 31:31-34), and His Messiah (i.e., NT revelation).

95:7 God as Shepherd and His people as sheep is common OT imagery (see notes at Psalm 23).

The intimacy between Shepherd and sheep is strong and constant. It is ridiculous and dangerous for sheep not to listen to their shepherd! The Fall has affected us all!

1. they did not listen (Ps. 95:7c, quoted in Heb. 3:7-11,15; 4:7)

2. they harden their hearts

a. Meribah - Exod. 17:7; Num. 20:13

b. Massah - Exod. 17:7; Deut. 6:16

3. they tested God - Num. 14:22

Several of the English translations start a new paragraph at Ps. 95:7c because at this point in the Psalm, YHWH is speaking (i.e., Ps. 95:7c-11).

NASB (UPDATED) TEXT: 95:8-11
⁸Do not harden your hearts, as at Meribah,
As in the day of Massah in the wilderness,
⁹"When your fathers tested Me,
They tried Me, though they had seen My work.
¹⁰For forty years I loathed that generation,
And said they are a people who err in their heart,
And they do not know My ways.
¹¹Therefore I swore in My anger,
Truly they shall not enter into My rest."

95:9 The fact that Israel had experienced the miracles of the exodus and the protection and provisions of the wilderness made their unbelief and lack of trust all the more serious.

95:10 "forty years" See Special Topic: Symbolic Numbers in Scripture. Forty is often a round number.

95:11 "I swore in My anger" Humans are forced to use vocabulary of this world to describe God, His thoughts, feelings, and actions but they are only metaphors (see Special Topic: God Described as Human).

These metaphors are true but not exhaustive. They do truthfully assert the reality of the consequences of unbelief and rebellion, both in time and beyond! This generation of Israelites, including Aaron and Moses, did not enter Canaan (cf. Hebrews 3-4; Deut. 3:20; 12:9; 25:19).

This psalmist is imploring worship, trust, and obedience to YHWH. He is worthy of praise and faith!

Hebrews 3-4 uses this text to assert three senses of "rest."

1. peace with God

2. the Promised Land

3. heaven

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 possible origins of the phrase "rock of our salvation."

2. How does Ps. 95:4 relate to Ps. 95:3b?

3. Why is "the sea" not mentioned as being created by Elohim in Genesis 1?

4. Explain the implications of the contingency (i.e., "if") of Ps. 95:7c.

5. How do we test/try God?

6. Explain the use of the term "rest" in Hebrews 3-4, which quotes this Psalm.

Psalm 96

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
A Call to Worship the Lord the Righteous Judge No MT Intro	A Song of Praise To God Coming in Judgment	A Hymn Celebrating God's Kingship	God the Supreme King	Yahweh, King and Judge
96:1-6	96:1-3	96:1-6	96:1-3	96:1-2a
				96:2b-3
	96:4-6		96:4-6	96:4-5a
				96:5b-6
96:7-10	96:7-9	96:7-9	96:7-9	96:7-8a
				96:8b-9
	96:10	96:10-13	96:10-13	96:10
96:11-13	96:11-13			96:11-12
				96:13

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. Etc.

CONTEXTUAL INSIGHTS

A. This is an extremely exciting and important Psalm. It develops the universal implication of monotheism (see Special Topic: Monotheism). It also develops the implication of the ethical aspect of monotheism (i.e., a world of justice and righteousness). This may reflect an eschatological court scene, like Matt. 25:31-46 and Rev. 20:11-15.

B. This Psalm has an eschatological reference. The whole earth (cf. Ps. 96:1,3,7,9,10,13) will one day acknowledge YHWH's supremacy; "YHWH reigns" (cf. Isa. 52:7)!

C. This Psalm is quoted in 1 Chr. 16:23-33 as part of a larger Psalm(s) [i.e., Ps. 96:1-36] in connection with David's bringing the ark into Jerusalem. In context David (LXX), Asaph, or his family could be the human author. The MT has no introductory phrase.

D. This Psalm reflects a universal worship setting of all peoples where the attributes and actions of the one God (i.e., King and Judge) are praised! This was the purpose of the outer court of the Temple (cf. 1 Kgs. 8:43,60; Isa. 56:7; Matt. 21:13; Mark 11:17).

E. This Psalm is general enough to fit several visitations of YHWH. The "new song" speaks of God's ongoing activity of redemption, not just to Israel, but to all flesh. His salvation is universal (cf. Special Topic: YHWH's Eternal Redemptive Plan).

F. Although there is no specific messianic reference it is obvious from further revelation that the mechanism for accomplishing this universal redemption and reign is the Messiah (see Special Topic: Messiah, i.e., Isaiah 6; 9; Daniel 7; Micah 5).

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 96:1-6
¹Sing to the Lord a new song;
Sing to the Lord , all the earth.
²Sing to the Lord , bless His name;
Proclaim good tidings of His salvation from day to day.
³Tell of His glory among the nations,
His wonderful deeds among all the peoples.
⁴For great is the Lord and greatly to be praised;
He is to be feared above all gods.
⁵For all the gods of the peoples are idols,
But the Lord made the heavens.
⁶Splendor and majesty are before Him,
Strength and beauty are in His sanctuary.

96:1 "Sing to the Lord" This is an imperative repeated three times for emphasis (also in Ps. 96:7-8; this was a literary way to form a Hebrew superlative, cf. Isa. 6:3, or a poetic way of denoting emphasis, cf. Ps. 103:10,21,22; 118:2,3,4; 135:1; 136:1,2,3; Jer. 7:4; 22:29). It is YHWH's will that "all the earth" sing and bless Him. It is Israel's job to make YHWH's character and acts known to the world. All creation will praise Him (cf. Ps. 96:11-12; 103:19-22; 145:10).

▣ "a new song" This phrase is used often in the Bible (cf. Ps. 33:3; 40:3; 98:1; 144:9; Isa. 42:10; Rev. 5:9; 14:3). God is always doing a new redemptive thing for His human creation. This seems to refer to His coming in salvation for all nations (cf. Ps. 96:13).

The word "new" (BDB 294 I, cf. Ps. 33:3; 40:3; 90:1; 98:1; 144:9; 149:1) is used often in Isaiah denoting YHWH's new creative activity. The "new" is really what YHWH wanted original creation to be. The results and influence of the Fall are reversed and eliminated! The Bible starts in Eden (Genesis 1-4) and ends in a new Eden (Revelation 21-22).

Isaiah uses this term to describe several things.

1. new things - Isa. 42:9; 48:6

2. new song - Isa. 42:10 (Rev. 5:9; 14:3)

3. something new - Isa. 43:19 (Rev. 3:12)

4. new names - Isa. 62:2 (Rev. 2:17; 3:12)

5. new heaven and new earth - Isa. 65:17; 66:22 (2 Pet. 3:13; Rev. 21:5)

▣ "all the earth" This universal theme is repeated over and over again in this Psalm (cf. Ps. 96:3,7, 9,10,13). See Special Topic: Land, Country, Earth. Please, please take the time to look at the Special Topic: YHWH's Eternal Redemptive Plan. It is the integrating center of my theology.

96:2 "bless His name" This also is an imperative (BDB 138, KB 159, Piel). The word's root meaning is "to kneel down" in worship. Therefore, this would denote a temple liturgy or confession (cf. Ps. 26:12; 100:4; 134:1-2; 135:19-20; Neh. 9:5).

▣ "Proclaim good tidings" This is another Piel imperative (BDB 142, KB 163). The good news could refer to the character of YHWH or His acts of deliverance/redemption (cf. Isa. 40:9; 41:27; 52:7; 60:6; Nah. 1:15). In this context it refers to YHWH's redemption of all the earth (the "tell" of Ps. 96:3a is parallel, it is also a Piel imperative, BDB 707, KB 765).

▣ "from day to day" AB makes an interesting point about

1. possibly, ים - sea and ים - day are spelled alike in Phoenician (p. 357)

2. from sea to sea (cf. Ps. 72:8; Zech. 9:10) fits the universal nature of the Psalm better (p. 357)

It should also be noted that the "seas" are referred to in Ps. 96:11.

▣ "salvation" In the OT this (BDB 447) referred to physical deliverance (see SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM) [OT]), but in the NT the connotation changes to spiritual deliverance (see Special Topic: Greek Verb Tenses Used for Salvation). This eschatological Psalm spans both covenants and links both aspects.

96:3 "glory" This term is used in Ps. 96:3,7,8. It has a wide usage in the OT. It comes from the commercial usage, "to be heavy," as in a valuable metal. It is used of

1. YHWH's name - Ps. 29:2; 66:2; 96:8

2. YHWH's person - Exod. 24:16-17; 33:18,22; 40:34-35; Num. 14:22

3. YHWH's actions - Exod. 16:7,12

See SPECIAL TOPIC: GLORY (DOXA) (kabod, OT).

▣ "His wonderful deeds" See Special Topic: Wonderful Things.

96:4 "greatly to be praised. . .to be feared" This is the same as Ps. 48:1. These two do not seem to fit together, yet they both reflect an appropriate attitude toward God. "Fear" (BDB 431, KB 432, Niphal participle) means awe or respect (see Special Topic: Fear [OT]).

▣ "above all gods" Psalm 96:4 and 5 speak of the "elohim of the peoples." There is a Hebrew word play between "god" - elohim (BDB 43, 96:4) and "idols" - elilim (lit. "weak," "nothing," BDB 47, cf. Ps. 96:5; NIDOTTE, vol. 1, p. 411).

The gods (elohim) of the nations were thought to be fallen angels by the early church fathers, but surely, in this context it refers to pagan idols, while in Ps. 89:5,7 it refers to the angelic council. The term elohim can refer to (1) YHWH; (2) human judges or leaders; or (3) angels (see SPECIAL TOPIC: NAMES FOR DEITY).

96:5 "the Lord made the heavens" The supremacy of YHWH is evidenced by His creation of the world (cf. Ps. 96:10,11-12). He, and He alone, is the creator!

96:6 Notice the personified (cf. Ps. 23:6) nouns used to denote YHWH's personal presence.

1. splendor - BDB 217 I, cf. 1 Chr. 16:27; 29:11; Ps. 104:1; 111:3; 145:5; 148:13; Job 37:22; 40:10; Hab. 3:3

2. majesty - BDB 214, cf. 1 Chr. 16:27; Ps. 90:16; 104:1; 111:3; 145:5; Job 40:11; Isa. 2:10,19,21

3. strength - BDB 738, cf. 1 Chr. 16:27; Job 12:16; Ps. 62:11; 63:2; 68:34; 93:1

4. beauty - BDB 802, cf. 1 Chr. 29:11; Ps. 71:8; 89:13; Isa. 63:12,14,15

I like the UBS Handbook's suggestion that #1 and #2 are royal terms (cf. Ps. 21:5; 45:3), while #3 and #4 relate to the ark of the covenant in Ps. 78:61 (p. 834). Notice that line 1 ends in "before Him" (YHWH as King) and line 2 ends with "in His sanctuary," which contains the ark!

For a good discussion on

1. personification or anthropomorphism used in the Bible see G. B. Carid, The Language and Imagery of the Bible, pp. 172-182

2. mythology used in the Bible, pp. 219-242

3. eschatology in the Bible, pp. 243-271

This book has been very helpful to me on the literary imagery of the Bible!

▣ "in His sanctuary" This could refer to the heavenly temple (cf. Exod. 25:8-9) or the earthly temple. The earthly was a mere copy of the heavenly (cf. Heb. 8:5; 9:23). The Psalm of Thanksgiving of 1 Chronicles 16 obviously is the earthly (cf. Hebrews 9-10).

NASB (UPDATED) TEXT: 96:7-10
⁷Ascribe to the Lord, O families of the peoples,
Ascribe to the Lord glory and strength.
⁸Ascribe to the Lord the glory of His name;
Bring an offering and come into His courts.
⁹Worship the Lord in holy attire;
Tremble before Him, all the earth.
¹⁰Say among the nations, "The Lord reigns;
Indeed, the world is firmly established, it will not be moved;
He will judge the peoples with equity."

96:7 "Ascribe" This threefold repetition (three Qal imperatives, BDB 396, KB 393) reflects Ps. 29:1-2, where angels praise YHWH. Here it is all the people of the earth. The implications of monotheism (see SPECIAL TOPIC: MONOTHEISM) are universal, not national. See Special Topic: YHWH's Eternal Redemptive Plan.

96:8 "the glory of His name" The name represents the person (cf. Isa. 42:8, see Special Topic: Shadow as a Metaphor for Protection and Care). He is worthy of glory and honor (for the connotation of "glory" in this text cf. Mal. 1:6). This concept is a recurrent theme (cf. 1 Chr. 16:29; Ps. 29:2; 66:2; 79:9).

▣ The second line of this verse has two more Qal imperatives.

1. bring an offering - BDB 669, KB 724

2. come into His courts - BDB 97, KB 112

Like the first strophe (Ps. 96:1-6), this refers to temple worship.

96:9 "Worship. . .Tremble" These are two imperatives related to temple activities.

1. worship (lit. "bow down") - BDB 1005, KB 295, Hithpael or Hishtaphel), cf. Ps. 29:2

2. tremble - BDB 296, KB 297, Qal, the term can denote

a. writhing in pain

b. dancing in worship (cf. Ps. 96:8, cf. NEB and Jdgs. 21:21)

c. whirling, as in combat, with a sword

d. tremble of

(1) the earth, Ps. 97:4; 104:32; 114:7

(2) human worshipers, Ps. 96:9 (i.e., awe and respect)

▣ "in holy attire" This phrase (BDB 214 construct BDB 871) is uncertain in Hebrew. It can mean (1) clothing appropriate for worship (cf. 1 Chr. 16:29; 2 Chr. 20:21; Ps. 29:2; 110:3) or (2) a reference to the Lord's coming (cf. Ps. 96:13, TEV).

Just a possible clarification to the first option (i.e., appropriate clothing for worship). The term elilm (BDB 43) is a rare Hebrew word. AB thinks it may be related to the Ugaritic term for "rage" (pp. 356, 358). If so, then there is a contrast set up between how YHWH's worshipers are dressed (Ps. 96:9) and the dreadful way the pagan idols are dressed (Ps. 96:5) and worshiped.

96:10 "The Lord reigns" This is a common affirmation in the Psalms (cf. Ps. 93:1; 97:1; 99:1). It refers to YHWH as king over all creation (cf. Ps. 95:3-5). He reigns now (cf. Isa. 52:7) but the reign is contested. One day His kingship will be clearly manifested (cf. Ps. 96:13; Zech. 14:9; Matt. 6:10; 1 Cor. 15:25-28).

96:10 "the world is firmly established, it will not be moved" In this strophe this phrase does not refer to initial creation (Genesis 1-2) but the new creation (Revelation 21-22; 2 Pet. 3:4-7,10-13). This world has been damaged by sin and rebellion. It will last a long time but not permanently. This is a violent universe. Unless God acts, this planet cannot survive.

▣ "He will judge the peoples" There is but one God. He is a righteous, ethical, covenant-making God! All flesh will give an account to Him (cf. Gen. 18:25; Ps. 9:8; 58:11; 67:4; 94:2; 98:9; Matt. 25:31-46; Rev. 20:11-15)!

NASB (UPDATED) TEXT: 96:11-13
¹¹Let the heavens be glad, and let the earth rejoice;
Let the sea roar, and all it contains;
¹²Let the field exult, and all that is in it.
Then all the trees of the forest will sing for joy
¹³Before the Lord, for He is coming,
For He is coming to judge the earth.
He will judge the world in righteousness
And the peoples in His faithfulness.

96:11-12 All creation rejoices (personification) at the coming of the creator (i.e., Ps. 103:19-22; 145:10; Isa. 49:13; Rom. 8:19-22).

Notice all the jussives.

1. let the heavens be glad - BDB 970, KB 1333, Qal imperfect used in a jussive sense; for "heavens" see SPECIAL TOPIC: HEAVEN

2. let the earth rejoice - BDB 162, KB 189, Qal jussive; the use of "heaven" and "earth" was an idiomatic way of calling on all creation to praise God (cf. Gen. 1:1)

3. let the sea roar - BDB 947, KB 1266, Qal imperfect used in a jussive sense; remember the sea could represent (1) initial chaotic ANE gods (cf. Ps. 89:9-10; 93:3-4) or (2) a tripartite creation (i.e., "heavens," "earth," "sea," cf. Amos 9:6; Hag. 2:6, see NIDOTTE, vol. 2, pp. 463-465)

4. let the field exult - BDB 759, KB 831, Qal imperfect used in a jussive sense

5. let the trees. . .sing for joy - BDB 943, KB 1247, Piel imperfect used in a jussive sense

96:13 "He is coming" In one sense YHWH is always with His creation. He is going to clearly manifest His presence to His creation. Creation convulses and exults at His presence. He comes for

1. blessing

2. judgment

This phrase (BDB 97, KB 112, Qal participle) is repeated for emphasis, as a prayer, and as an affirmation.

SPECIAL TOPIC: TERMS FOR THE SECOND COMING

▣ "in righteousness. . .in faithfulness" These are in a parallel relationship. God is true and faithful. He will set all things right! See SPECIAL TOPIC: RIGHTEOUSNESS and Special Topic: Believe, Trust, Faith and Faithfulness in the OT. This concept is also mentioned in Ps. 96:10c (i.e., uprightness, cf. Ps. 75:2; 98:9).

DISCUSSION QUESTIONS

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

1. How is this Psalm so relevant to the new covenant as well as the old?

2. List the universal elements of the Psalm. What is their implication?

3. Why does nature rejoice at YHWH's coming?

4. How is judgment a day of joy?

Psalm 97

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Lord's Power and Dominion No MT Intro	A Song of Praise To the Sovereign Lord	Hymn Celebrating God's Kingship	God the Supreme Ruler	The Triumph of Yahweh
97:1-6	97:1	97:1-5	97:1-6	97:1-2
	97:2-6
				97:3-4
				97:5-6
		97:6-9
97:7-9	97:7-9		97:7-9	97:7
				97:8
				97:9
97:10-12	97:10-12	97:10-12	97:10-12	97:10
				97:11-12

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. Etc.

CONTEXTUAL INSIGHTS

A. This Psalm, like Psalm 96, has a worldwide emphasis (eschatological).

1. the earth, Ps. 97:1 (see Special Topic: Land, Country, Earth)

2. the world, Ps. 97:4

3. the Lord (Adon) of the whole earth, Ps. 97:5b (cf. Jos. 3:13; Mic. 4:13)

4. all the peoples, Ps. 97:6b

5. You are the Lord Most High over all the earth, Ps. 97:9a

6. You are exalted far above all gods (Elohim), Ps. 97:9b

B. The imagery could come from

1. Mt. Sinai, Exodus 19 (i.e., blessings, cf. Exod. 19:9; Deut. 4:11)

2. Psalm 18:7-15 (i.e., judgment)

YHWH's presence for blessing or judgment causes the physical creation to convulse (cf. Psalm 97:4-5).

C. The last strophe highlights the obedience aspect to covenant faith. I often say that A MATURE biblical faith is

1. a person to be welcomed

2. truths about that person to be believed

3. a life like that person to be lived

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 97:1-6
¹The Lord reigns, let the earth rejoice;
Let the many islands be glad.
²Clouds and thick darkness surround Him;
Righteousness and justice are the foundation of His throne.
³Fire goes before Him
And burns up His adversaries round about.
⁴His lightnings lit up the world;
The earth saw and trembled.
⁵The mountains melted like wax at the presence of the Lord,
At the presence of the Lord of the whole earth.
⁶The heavens declare His righteousness,
And all the peoples have seen His glory.

97:1-6 See Contextual Insights A and B.

97:1 "The Lord reigns" The verb is Qal perfect (BDB 573 II, KB 590, cf. 1 Chr. 16:31; Ps. 93:1; 96:10; 97:1; 99:1), which denotes completed action. In one sense YHWH has always reigned, is reigning and, will forever reign (i.e., He is God, cf. Exod. 15:18; Ps. 10:16; 29:10; 1 Cor. 15:24-28), but the evidence of this is often missing in this fallen world. Faith sees and affirms but one day all will recognize and affirm.

The imperfect is used in Ps. 146:10 and the future reign is denoted in Isa. 24:23; Ezek. 20:23 and Micah 4:7. We know now from NT revelation that the Messiah's reign (cf. Zech. 9:9) is included in the Father's reign (cf. Jer. 23:5; Phil. 2:6-11; 1 Cor. 15:24-28). Things may look bad but believers know, "Our God reigns!" (CF. Isa. 52:7)

▣ In light of YHWH's reign,

1. let the earth rejoice - BDB 162, KB 189, Qal jussive; this refers to

a. faithful followers in all nations

b. the conversion of the nations to faith in YHWH

2. let the many islands be glad - BDB 970, KB 1333, Qal imperfect used in a jussive sense; the "islands" (lit. "coastlands," BDB 15) denotes a universal emphasis (cf. Psalm 96), often referring to the known world (i.e., those ports near and far visited by Phoenician commerce , i.e., Ps. 72:8-10). "The earth" of line 1 is parallel to "the many islands" of line 2.

97:2 The imagery of Ps. 97:2a could come from two sources. See Contextual Insights, B. In this strophe it seems to reflect the God of revelation (i.e., a theophany), not judgment. His adversaries are defeated but the faithful of the whole earth rejoice at His "light" and presence!

▣ "cloud" The use of "clouds" in both the OT and the NT is very interesting. I have included notes from Deut. 4:11 and Rev. 1:7

Deut. 4:11 "darkness, cloud and thick gloom" YHWH's physical presence can be understood in two ways:

1. volcanic activity - Exod. 19:18; Ps. 68:7-8; 77:18; 97:2-5; Jdgs. 5:4-5; 2 Sam. 22:8; Isa. 29:6; Jer. 10:10

2. storm - Exod. 19:16,19; Ps. 68:8; 77:18; Jdgs. 5:4; Isa. 29:6; Nahum 1:3

Therefore, the deep darkness (cf. 5:22; 2 Sam. 22:10; 1 Kgs. 8:12; 2 Chr. 6:1) might be:

1. ash clouds

2. rain clouds

This covering was for Israel's protection (cf. Exod. 19:18). They thought that if humans looked upon God they would die (cf. Gen. 16:13; 32:30; Exod. 3:6; 20:19; 33:20; Jdgs. 6:22-23; 13:22).

See SPECIAL TOPIC: COMING ON THE CLOUDS.

Rev. 1:7 "Behold, He is coming with the clouds" This verse may have been an exclamation by the angel of Rev. 1:1. It is an obvious reference to the Second Coming of Christ.

▣ "Righteousness and justice are the foundation of His throne" "Throne" is an idiom for reign/kingship.

YHWH's reign has an ethical dimension, as does His creation (cf. Ps. 97:10-12).

This very phrase is used in Ps. 89:14. We must be careful not to separate justification from sanctification (cf. Matt. 28:18-20).

97:3 "Fire" See SPECIAL TOPIC: FIRE.

▣ "and burns up His adversaries round about" AB suggests that the MT's last phrase in Hebrew can be revocalized to read "and blazes round His back" (p. 361). It suggests this best explains Ps. 50:3 and Joel 2:3. This fits the parallelism of Ps. 97:4 better.

97:4 "the earth" Like so many other nouns in this Psalm, this is a personification, a common Hebrew poetic technique.

97:6 This verse is theologically and lexically related to Ps. 19:1-6. The universal aspect of YHWH's revelation is revealed in creation/nature (i.e., natural revelation, cf. Rom. 1:19-20; 2:14-15). See notes at Ps. 19:1-6.

NASB (UPDATED) TEXT: 97:7-9
⁷Let all those be ashamed who serve graven images,
Who boast themselves of idols;
Worship Him, all you gods.
⁸Zion heard this and was glad,
And the daughters of Judah have rejoiced
Because of Your judgments, O Lord.
⁹For You are the Lord Most High over all the earth;
You are exalted far above all gods.

97:7-9 Three persons are addressed in this strophe.

1. idolaters, Ps. 97:7

a. let them be ashamed (BDB 101, KB 116, Qal imperfect used in a jussive sense)

b. who boast (lit. "glory," BDB 237, KB 248, Hithpael)

c. even their false gods must worship YHWH (BDB 1005, KB 295, Hishtaphel imperative, quoted in Heb. 1:6 from LXX, cf. Deut. 32:43 in LXX)

2. Judeans (or Israelites), Ps. 97:8

a. Zion was glad (BDB 970, KB 1333, Qal imperfect with waw, cf. Ps. 48:11)

b. daughters of Judah rejoiced (BDB 162, JKB 189, Qal imperfect with waw) because of YHWH's judgments

c. it is surely possible that #a above stands for Jerusalem and #b for the surrounding unwalled villages

3. Israel's Deity, Ps. 97:9

a. YHWH (BDB 217

b. Most High (Elyon, BDB 75, cf. Ps. 47:2)

c. exalted (BDB 748, KB 828, Niphal perfect) far above all gods (elohim, see note at Ps. 95:3)

97:7 "graven images. . .idols" These are in a parallel poetic relationship.

1. graven images - BDB 820; the basic meaning is that which is hewn into a shape (cf. Exod. 20:4; Deut. 4:16,23,25; 5:8; 27:15; Jdgs. 18:31; Isa. 40:19,20; 42:17; 44:9,10,17; 45:20). It is found only here in the Psalter but a related root is in Ps. 78:58.

2. idols - BDB 47; the basic meaning is that which is weak, insufficient, worthless (cf. 1Chr. 16:26; Job 13:4; Ps. 96:5; Isa. 2:8,18,20; Jer. 14:14). It is found only twice in the Psalter.

NASB (UPDATED) TEXT: 97:10-12
¹⁰Hate evil, you who love the Lord,
Who preserves the souls of His godly ones;
He delivers them from the hand of the wicked.
¹¹Light is sown like seed for the righteous
And gladness for the upright in heart.
¹²Be glad in the Lord, you righteous ones,
And give thanks to His holy name.

97:10-12 This strophe describes the appropriate way to exalt YHWH. He is the One who

1. preserves the souls (nephesh, BDB 659, see note at Gen. 35:18 online) of His godly ones (BDB 339, see note at Ps. 31:23)

2. delivers them from the hand of the wicked

3. sows light for the righteous (cf. Ps. 97:4a)

4. sows gladness for the upright in heart

How then should His godly ones respond?

1. hate evil - BDB 971, KB 1338, Qal imperative

2. love YHWH - BDB 12, KB 17, Qal participle

3. be glad in the Lord - BDB 970, KB 1330, Qal imperative, cf. Ps. 32:11

4. give thanks to His holy name - BDB 392, KB 389, Hiphil imperative, cf. Ps. 30:4

97:11 "light is sown" The MT has "sown" (זרע, BDB 281, KB 282) but the LXX, Peshitta, and Vulgate have "dawn" (ורח, BDB 280), which seems to fit the imagery better (NRSV, TEV, REB, cf. Ps. 112:40).

The UBS Text Project (p. 371) gives "sown" a "C" rating (i.e., considerable doubt).

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 related to the previous Psalm?

2. What is Ps 97:2a describing?

3. How are Ps. 97:4a and 6 related to "Natural Revelation"?

4. Who are "the gods" of Ps. 97:9b?

5. What does YHWH tell His faithful followers to do in the last strophe?

Psalm 98

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
A Call to Praise the Lord for His Righteousness MT Intro A Psalm	A Song of Praise to the Lord for His Salvation and Judgment	Hymn Proclaiming the Future Establishment of God's Kingship on the Earth	God the Ruler of the World	The Judge of the World
98:1-3	98:1-3	98:1-3	98:1-3	98:1
				98:2-3b
				98:3c-4
98:4-6	98:4-6	98:4-6	98:4-6
				98:5-6
98:7-9	98:7-9	98:7-9	98:7-9	98:7-8
				98:9

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

CONTEXTUAL INSIGHTS

A. The universal element, so prominent in Psalms 96 and 97, continues (i.e., Ps. 98:3b, 4a, 7, 9a,b).

1. "in the sight of the nations," Ps. 98:2

2. "all the ends of the earth have seen," Ps. 98:3

3. "all the earth," Ps. 98:4

4. "the sea. . .all it contains," Ps. 98:7

5. "the world and those who dwell in it," Ps. 98:7

6. "to judge the earth," Ps. 98:9

7. "judge the world," Ps. 98:9

8. "the peoples," Ps. 98:9

Please read the Special Topic: YHWH's Eternal Redemptive Plan. It is the integrating center of my theology!

B. YHWH is coming as King and Judge to the whole world and especially to Israel. He is coming as the One who made promises to the Patriarchs (cf. Ps. 98:3a).

C. The first strophe has six perfects (completed action) which detail what YHWH has done (or will do; the time element in Hebrew verbs is determined by context).

1. has done wonderful things, Ps. 98:1

2. has gained victory, Ps. 98:1

3. has made known His salvation, Ps. 98:2

4. has revealed His righteousness, Ps. 98:2

5. has remembered His lovingkindness and faithfulness, Ps. 98:3

6. all the earth has seen His salvation, Ps. 98:3

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 98:1-3
¹O sing to the Lord a new song,
For He has done wonderful things,
His right hand and His holy arm have gained the victory for Him.
²The Lord has made known His salvation;
He has revealed His righteousness in the sight of the nations.
³He has remembered His lovingkindness and His faithfulness to the house of Israel;
All the ends of the earth have seen the salvation of our God.

98:1 "O sing to the Lord a new song" This is a Qal imperative. One can see why Psalm 95; 96; and 98 were placed close together in the Psalter by the editor(s).

The "new song" was a response from the covenant people to their God's deliverance, forgiveness, and displays of power (cf. Ps. 98:1b, 33:3:40:3; 96:1; 144:9; 149:1; Isa. 42:10; Rev. 5:9; 14:3). YHWH acted on their behalf. He, and He alone, was responsible (Ps. 98:1c). However, Ps. 37:40 shows that YHWH's salvation/deliverance is linked to human faith and faithfulness. The covenant (see SPECIAL TOPIC: COVENANT) combines YHWH's sovereign initiation and mankind's expected obedient, continuing response (see Special Topic: Election/Predestination and the Need for a Theological Balance).

Notice the number of verbs used in this Psalm that refer to making sounds.

1. sing, Ps. 98:1 - BDB 1010, KB 1479

2. make known, Ps. 98:2 - BDB 393, KB 390

3. shout joyfully, Ps. 98:4 - BDB 929, KB 1206

4. break forth, Ps. 98:4 - BDB 822, KB 953

5. sing for joy, Ps. 98:4 - BDB 943, KB 1247

6. sing praises, Ps. 98:4 - BDB 274, KB 273

7. sing praises, Ps. 98:5 - same as #6

8. shout joyfully, Ps. 98:6 - same as #3

9. sea roar, Ps. 98:7 - BDB 947, KB 1266

10. rivers clap, Ps. 98:8 - BDB 561, KB 567

11. mountains sing, Ps. 98:8 - same as #5, but Piel imperfect used in a jussive sense

▣ "wonderful things" See Special Topic: Wonderful Things.

▣ "hand" Theologically this is parallel to Isa. 52:10. The victory is His and His alone! See Special Topic: Hand.

▣ "have gained victory" This verb (BDB 446, KB 448, Hiphil perfect) means "to save," "to bring victory" (cf. Isa. 59:16; 63:5). The victory (depending on the contextual intended timeframe) could refer to

1. initial creation (i.e., victory over watery chaos, i.e., Ps. 65:7; 89:9-10; 93:34)

2. the exodus/conquest (cf. Isa. 51:9-10, i.e., Red Sea and Jordan River)

3. vanquishing the gods (elohim) of the nations (cf. Ps. 2:1; 65:7-8)

4. return from exile (cf. Isaiah 40-45)

5. ultimate victory over evil (i.e., Gen. 3:15; Matt. 1:21; Mark 10:45; 2 Cor. 5:21)

98:2 "Lord" See SPECIAL TOPIC: NAMES FOR DEITY.

▣ "salvation" See Special Topic: Salvation (OT).

▣ "righteousness" See Special Topic: Righteousness.

▣ "in the sight of the nations" See Ps. 46:10 and Isa. 52:10. Not just so they can see, but that they might be changed and redeemed!

98:3 "His lovingkindness and His faithfulness to the house of Israel" This refers to YHWH's promises to the Patriarchs, beginning with Abraham (cf. Gen. 12:1-3; 15:1; 17:1-8; Ps. 105:8-15,42; 106:45).

See SPECIAL TOPIC: LOVINGKINDNESS (HESED) and

Special Topic: Believe, Trust, Faith and Faithfulness in the OT

▣ "All the ends of the earth" See Contextual Insights, A.

The NIDOTTE, p. 521, has a list of how the phrase, "the ends of the earth," is used.

1. YHWH's name and praise - Ps. 48:10; Isa. 42:10

2. fear of God - Ps. 67:7

3. knowledge of God's rule - Ps. 59:13

4. the salvation of God - Ps. 98:3; Isa. 49:6; 52:10

5. His message of redemption - Isa. 48:20; 62:11

6. Messianic King's reign - Ps. 2:7; Micah 5:4

For me, this international, multi-ethnic, universal emphasis is the focus and fruition of "monotheism" (see SPECIAL TOPIC: MONOTHEISM).

The AB (pp. 365-366) revocalizes the two perfect verbs to make them imperatives.

1. "remember" - BDB 269, KB 269 (this would refer to Israel)

2. "see" - BDB 906, KB 1157 (this would refer to "all the ends of the earth")

Although this makes sense, it does not fit the string of perfects and the parallel between Ps. 98:2 and 3. The imperatives would fit better with the next strophe (Ps. 98:4-6).

NASB (UPDATED) TEXT: 98:4-6
⁴Shout joyfully to the Lord, all the earth;
Break forth and sing for joy and sing praises.
⁵Sing praises to the Lord with the lyre,
With the lyre and the sound of melody.
⁶With trumpets and the sound of the horn
Shout joyfully before the King, the Lord.

98:4-6 This strophe has six imperatives exhorting all humans to praise the God of Israel (cf. Ps. 98:3a). This may reflect a coronation celebration in Israel (cf. Ps. 47:5-9).

1. shout joyfully, Ps. 98:4 - BDB 929, KB 1206, Hiphil imperative

2. break forth, Ps. 98:4 - BDB 822, KB 953, Qal imperative

3. sing for joy, Ps. 98:4 - BDB 943, KB 1247, Piel imperative

4. sing praises, Ps. 98:4 - BDB 274, KB 273, Piel imperative

5. sing praises, Ps. 98:5 - same as #4

6. shout joyfully, Ps. 98:6 - same as #1

Israel and the whole earth rejoiced and proclaimed the faithfulness, fairness, holiness, power, and righteousness of the God of creation and redemption (see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD).

This is not the world God created it to be! This is not the world it one day will be!

98:6 "horn" This is the shofar (BDB 1051). See SPECIAL TOPIC: HORNS USED BY ISRAEL.

NASB (UPDATED) TEXT: 98:7-9
⁷Let the sea roar and all it contains,
The world and those who dwell in it.
⁸Let the rivers clap their hands,
Let the mountains sing together for joy
⁹Before the Lord, for He is coming to judge the earth;
He will judge the world with righteousness
And the peoples with equity.

98:7-9 The last strophe has three jussives expressing the need for personified creation (cf. Ps. 104:19-22) and humans to praise the righteous Judge of creation.

1. let the seas roar - BDB 947, KB 1266, Qal imperfect used in a jussive sense, cf. Ps. 96:11

2. let the world praise (implied in the parallelism but not stated)

3. let the rivers clap - BDB 561, KB 567, Qal imperfect used in a jussive sense

4. let the mountains sing - BDB 943, KB 1247, Piel imperfect used in a jussive sense, cf. Ps. 98:4b, 89:12; Isa. 55:12

Numbers 1 and 2 are parallel and denote humans. Numbers 3 and 4 are parallel and denote physical creation.

98:8 "He is coming" This is a Qal active participle. When thinking of YHWH "coming," several items must be emphasized.

1. He has never left. He is always here!

2. His special coming or presence can be for

a. blessings

b. judgment (as here, cf. Ps. 9:7-8; 96:13)

3. His coming brings the expectation of a new day (i.e., the restoration of the fellowship of Eden)

4. This theological concept has been supplemented by the two comings of the Messiah.

a. the first fulfilled most OT predictions

b. the second will consummate YHWH's reign

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 content of the "new song"?

2. What victory is Ps. 98:1 addressing?

3. How does Ps. 98:3 relate to Genesis 12?

4. What regular event in Israel's cultic calendar does Ps. 98:4-6 relate to?

5. Explain the different ways YHWH's coming can be understood.

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