STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Psalmist's Profession of Uprightness  MT Intro A Psalm of David	Promised Faithfulness to the Lord	A King Pledges to Rule Justly	A King's Promise	The Ideal Ruler
101:1-5	101:1	101:1-2b	101:1-2b	101:1-2b
	101:2	101:2c-3b	101:2c-5	101:2c-3b
	101:3-4	101:3c-4		101:3c-4
	101:5	101:5		101:5
101:6-8	101:6-8	101:6	101:6	101:6
		101:7	101:7-8	101:7
		101:8		101:8

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 first strophe starts out with three cohortatives (Ps. 101:1-2, i.e., OT Parsing Guide, p. 451).

 1. I will sing - BDB 1010, KB 1479, Qal

 2. I will sing praises - BDB 274, KB 372, Piel

 3. I will give heed - BDB 968, KB 1328, Hiphil

The NASB continues the strophe through Ps. 101:5. There are several more "I will. . ." statements that function as cohortatives.

 1. I will walk. . ., Ps. 101:2 - BDB 229, BK 246

 2. I will set. . ., Ps. 101:3 - BDB 1011, KB 1483, Qal imperfect

 3. I hate. . ., Ps. 101:3 - BDB 971, KB 1338, Qal perfect (but in a series of imperfects)

 4. I will know. . ., Ps. 101:4 - BDB 393, KB 390, Qal imperfect

 5. I will destroy. . ., Ps. 101:5 - BDB 856, KB 1035, Hiphil imperfect

 6. . . .will I endure, Ps. 101:5 - BDB 407, KB 410, Qal imperfect

Just a disclaimer, other scholars see these verbs as referring to past action (AB, vol. 17A, p. 4). I think the first verbs are what the psalmist will do when YHWH comes (Ps. 100:2b) because of his godly covenant obedience.

 B. This strophe (Ps. 101:1-5) functions as an affirmation of the psalmist's faith and faithfulness to YHWH and His revelation.

 1. he sings of YHWH's lovingkindness (i.e., hesed, see Special Topic: Lovingkindness [hesed]; because of Ps. 101:2-5, these first two may be a claim of the psalmist's faithfulness and fairness. These two nouns often describe YHWH. The King should reflect YHWH's character).

 2. he sings of YHWH's justice (see Special Topic: Judge, Judgment, Justice)

 3. he lives the blameless way

 a. for "blameless," see Special Topic: Blameless, Innocent, Without Reproach

 b. for "way," see online notes at Deut. 8:6 and 10:20; Ps. 1:1; for the related term "path" (BDB 73) see online note at Isa. 2:3

 4. he walks in integrity (BDB 1070) of heart

 5. he puts no worthless thing (BDB 116) before his eyes

 6. he hates those who swerve from the right (rare noun, used only twice in the OT, BDB 962, cf. Hosea 5:2)

 7. he does not allow their evil (i.e., #6) to cling to him

 8. he knows no evil

 9. he will destroy/silence those who secretly slander

 10. he will not endure those who have

 a. a haughty look

 b. an arrogant heart

 C. The second strophe continues the emphasis of Ps. 101:1-5. It describes the psalmist's godly lifestyle and rejection of evil.

 1. positive (Ps. 101:6)

 a. he knows the faithful of the land

 b. he desires that they dwell together

 c. he allows those who live blameless lives (Ps. 101:6b) to minister/serve with him

 2. negative (Ps. 101:7-8)

 a. he will not allow those who practice deceit to dwell with him

 b. he will not allow those who speak falsehood to minister/serve him

 c. he will continually destroy/silence the wicked of the land

 d. he will cut off those who imply the psalmist is the "king"

 D. Notice how the opposite of faithful followers are characterized.

 1. idolaters, Ps. 101:3a

 2. apostates, Ps. 101:3b

 3. perverse heart, Ps. 101:4a

 4. secret slanders, Ps. 101:5a

 5. haughty look, Ps. 101:5b

 6. arrogant heart, Ps. 101:5b

 7. practice deceit, Ps. 101:7a

 8. speaks falsehood, Ps. 101:7b

 9. the wicked, Ps. 101:8a

 10. those who do iniquity, Ps. 101:8b

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 101:1-5
 ¹I will sing of lovingkindness and justice,
  To You, O Lord, I will sing praises.
 ²I will give heed to the blameless way.
  When will You come to me?
  I will walk within my house in the integrity of my heart.
 ³I will set no worthless thing before my eyes;
  I hate the work of those who fall away;
  It shall not fasten its grip on me.
 ⁴A perverse heart shall depart from me;
  I will know no evil.
 ⁵Whoever secretly slanders his neighbor, him I will destroy;
  No one who has a haughty look and an arrogant heart will I endure.

101:1 "lovingkindness and justice" For "lovingkindness" see SPECIAL TOPIC: LOVINGKINDNESS (HESED).

For "justice" see Special Topic: Judge, Judgment, Justice.

▣ "O Lord" This is the covenant name for Israel's Deity (YHWH). See SPECIAL TOPIC: NAMES FOR DEITY.

101:2 "blameless" See Special Topic: Blameless, Innocent, Without Reproach.

▣ "When will You come to me?" This phrase is translated "when shall I attain it?" by JPSOA. The UBS Text Project (p. 373) supports the MT with a "B" rating (some doubt).

It reflects the OT, Mosaic, performance-based covenant. It is often called "the two ways" (cf. Psalm 1; Deut. 30:1,15-20; Jer. 17:5-8). It is a "Wisdom Literature" category designated by the terms

 1. blessed (cf. Ps. 1:1; Matthew 7)

 2. cursed (cf. Deuteronomy 27-28)

 3. plant life, either fruitful or dying

Prosperity was viewed as a direct gift from God for obedience to the covenant, but problems were a direct result of sin (cf. Job; Psalm 73). This OT theological view must be modified by the NT's revelation. God is with us and for us, based on who He is! Jesus comes for all, not just some. The OT focuses on the poor, alienated, and socially powerless as a theological way of asserting His love for all, not just the outwardly blessed! He has come in Christ! His love must be received by repentance, faith, obedience, service, and perseverance.

▣ "within my house" This phrase is ambiguous. It could refer to

 1. the nations (cf. Ps. 101:7, i.e., psalmist as king)

 2. a domestic area

 3. a society

The psalmist is asserting either his current or past obedience to YHWH's covenant through Moses. Those described in Ps. 101:3 are those who knowingly violate the covenant repeatedly (imperfect).

 The word "house," BDB 108, is used of the king's palace in 1 Kgs. 4:6; 16:9; Isa. 22:15. This could support the view that the author was the king.

101:3 This verse describes an apostasy from the faith. The term translated "fall away" (BDB 962, KB 750) occurs only here and in Hosea 5:2. KB suggests "deviation" or "transgression" (LXX). This is a difficult concept but a repeated one in Scripture. See SPECIAL TOPIC: APOSTASY (APHISTĒMI). For most of Israel's history only a fraction of her people were faithful followers.

▣ "worthless thing" This noun (BDB 116) is the root from which the later title for Satan, Belial, is derived. Its basic meaning is "worthless," "good for nothing," "base." In this context it may refer to idolatry (AB, vol. 17A, p. 61).

See note from Deut. 13:13.

Deut. 13:13 "worthless men" Literally this means "sons of Belial" (BDB 116). The Hebrew word meant "worthless one" or "good for nothing" (cf. Jdgs. 19:22; 20:13; 1 Sam. 10:27; 30:22; 1 Kgs. 21:10,13; Pro. 6:12). By the NT time, Belial had become synonymous with Satan (cf. 2 Cor. 6:15). There is a theological development in Scripture where evil becomes personified.

SPECIAL TOPIC: PERSONAL EVIL

101:4 "evil" Evil (BDB 948 II), in this context, is conscious violation of YHWH's revealed will. Because evil people are addressed in Ps. 101:3b, 5a, 6, I think this also refers to an evil person (cf. NAB, New Berkeley version). See my notes from Deut. 30:15-20 online, www.freebiblecommentary.org.

101:5 "I will destroy" The verb (BDB 856, KB 1035, Hiphil imperfect [I believe, used in a cohortative sense]) means "exterminate," or "annihilate" in Hebrew, but in Arabic, it means "to silence" (cf. NJB). This connotation of the root fits this context best. It shows that secret lies/slander will be silenced (REB).

 Justice will come one day! It has come in Christ (cf. Matt. 3:2; 4:17) and will be consummated one day over all the earth (cf. Matt. 6:10; John 14:1-3; Rev. 11:15).

▣ "will I endure" The MT (BDB 407, KB 410, Qal imperfect) consonants, יכל, are interpreted by the LXX as אכל (BDB 37). This emendation is not supported by any major English translation, except the NEB, but it is not followed by the REB. "Endure" or "tolerate" parallels "destroy" or "silence."

 NASB (UPDATED) TEXT: 101:6-8
 ⁶My eyes shall be upon the faithful of the land, that they may dwell with me;
 He who walks in a blameless way is the one who will minister to me.
 ⁷He who practices deceit shall not dwell within my house;
 He who speaks falsehood shall not maintain his position before me.
 ⁸Every morning I will destroy all the wicked of the land,
 So as to cut off from the city of the Lord all those who do iniquity.

101:6 Several English translations make both Ps. 101:5 and 6 separate strophes (NRSV, NJB). This is possibly because Ps. 101:3-4, 5 (and 7) describe who the king will not accept, while Ps. 101:6 describes those he will accept. These are the kinds of faithful followers who are like the king himself (cf. Ps. 101:1-2).

101:7 "before me" This construct of BDB 617 and BDB 744 is repeated from Ps. 101:3a. This phrase is parallel to "within my house," which is another reason to see this Psalm as authored by the king.

101:8 This verse seems to have an eschatological orientation.

 1. every morning (i.e., coming of light; or simply the time the king held court, cf. 2 Sam. 15:2)

 2. the land (i.e., has several possible connotations, see Special Topic: Land, Country, Earth)

 3. the city of the Lord (see Revelation 21-22, where it becomes imagery of all the people of God, i.e., "the holy city, new Jerusalem")

 4. cut off. . .all those who do iniquity (cf. Matt. 25:31-46; Rev. 20:11-15; 21:8,27)

 

DISCUSSION QUESTIONS

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

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

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

 2. Does Ps. 101:1 describe YHWH or the king?

 3. Why is Ps. 101:2b so difficult to interpret?

 4. Does Ps. 101:3 refer to idolatry?

 5. Is Ps. 101:8 eschatological or ideal?

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prayer of an Afflicted Man for Mercy on Himself and Zion  MT Intro A Prayer of the Afflicted, when he is faint, and pours out his complaint before the Lord	The Lord's Eternal Love	Prayer for Healing in Sickness	The Prayer of a Troubled Youth	Prayer In Misfortune
102:1-7	102:1-2	102:1-2	102:1-2	102:1-2
	102:3-7	102:3-11	102:3-8	102:3-5
				102:6-8
102:8-11	102:8-11
			102:9-11	102:9-11
102:12-17	102:12-17	102:12-17	102:12-17	102:12-14
				102:15-17
102:18-22	102:18-22	102:18-22	102:18-22	102:18-22
102:23-28	102:23-28	102:23-24	102:23-28	102:23-24
		102:25-28		102:25-27
				102:28

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

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

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

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 102:1-7
 ¹Hear my prayer, O Lord!
 And let my cry for help come to You.
 ²Do not hide Your face from me in the day of my distress;
 Incline Your ear to me;
 In the day when I call answer me quickly.
 ³For my days have been consumed in smoke,
 And my bones have been scorched like a hearth.
 ⁴My heart has been smitten like grass and has withered away,
 Indeed, I forget to eat my bread.
 ⁵Because of the loudness of my groaning
 My bones cling to my flesh.
 ⁶I resemble a pelican of the wilderness;
 I have become like an owl of the waste places.
 ⁷I lie awake,
 I have become like a lonely bird on a housetop.

102:1-7 This strophe describes the psalmist's situation (i.e., "the day of my distress," Ps. 102:2,23-26).

1. feels YHWH has hidden His face (i.e., no sense of His presence)

2. his days are consumed in smoke, Ps. 102:3

3. his bones have been scorched, Ps. 102:3

4. his heart has been smitten, Ps. 102:4

5. he has forgotten to eat because of his loud groaning, Ps. 102:4b-5a

6. his bones cling to his flesh, Ps. 103:5b

7. he looks like a bird of the wilderness, Ps. 102:6,7b

8. he cannot sleep, Ps. 102:7a

It is possible that what looks like physical illness is really a person grieving over exile and the loss of the temple (cf. Ps. 102:14,18-22,23-28).

102:1-2 The Psalm opens with a series of prayer requests.

1. hear my prayer - BDB 1033, KB 1570, Qal imperative, cf. Ps. 17:6; 39:12; 54:2; 55:1; 61:1; 64:1; 143:1

2. let my cry for help come to You - BDB 9, KB 112, Qal imperfect used in a jussive sense

3. do not hide Your face from me - BDB 711, KB 771, Hiphil jussive, cf. Ps. 27:9; 69:17; 143:7

4. incline Your ear to me - BDB 639, KB 692, Hiphil imperative, cf. Ps. 17:6; 31:2; 71:2; 86:1; 88:2

5. quickly - BDB 554, KB 553, Piel imperative (lit. "be quick," see NJB, most English translations translate it as an adverb [BDB 555])

6. answer me - BDB 772, KB 851, Qal imperative

 

102:2 "Your face" This is a Hebrew idiom for the personal presence of YHWH (cf. Ps. 10:11; 13:1; 27:9; 30:7; 44:24; 51:9; 69:17; 80:3,7,19; 88:14; 143:7).

▣ "day" This imagery (BDB 398) is repeated three times.

1. in the day of my distress, Ps. 102:2a

2. in the day when I call, Ps. 102:2c

3. my days, Ps. 102:3a

4. all day long, Ps. 102:8a

5. my days, Ps. 102:11

 

SPECIAL TOPIC: DAY (yom)

▣ "Your ear" This is anthropomorphic imagery. See SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM).

102:6 "pelican. . .owl" Often in the OT, birds and wild animals are used to denote not only abandoned places, but the presence of the demonic (i.e., Isa. 13:19-22; 34:11-15; Zeph. 2:14). Here the focus is on the element of abandonment or aloneness.

Also note the birds mentioned are Levitically unclean (cf. Lev. 11:13-19), which is another way to assert the sense of rejection!

NASB (UPDATED) TEXT: 102:8-11
 ⁸My enemies have reproached me all day long;
 Those who deride me have used my name as a curse.
 ⁹For I have eaten ashes like bread
 And mingled my drink with weeping
 ¹⁰Because of Your indignation and Your wrath,
 For You have lifted me up and cast me away.
 ¹¹My days are like a lengthened shadow,
 And I wither away like grass.

102:8-11 This strophe continues the description of the hurting psalmist.

1. his enemies (possibly invaders) reproach him continuously, Ps. 102:8

2. his enemies deride him

3. his enemies use his name as a curse (cf. Isa. 65:15; Jer. 29:22)

4-5. he has eaten ashes and drunk tears (these were signs of mourning, see SPECIAL TOPIC: GRIEVING RITES, cf. Ps. 42:3; 80:5)

6. his days are like a lengthened shadow (i.e., his pain lasts a long time)

7. he withers away like grass (cf. Gen. 6:3; Job 10:4; 14:1-2; Ps. 78:39; 90:5-6; 102:4; 103:15-18; Isa. 40:6; 1 Pet. 1:24-25)

The theological issue is why was he suffering. Psalm 102:10 reveals that he was experiencing divine judgment (cf. Psalm 38). One wonders if he is a symbol or representative of the nation (cf. Ps. 102:12-17,18-22).

NASB (UPDATED) TEXT: 102:12-17
 ¹²But You, O Lord, abide forever,
 And Your name to all generations.
 ¹³You will arise and have compassion on Zion;
 For it is time to be gracious to her,
 For the appointed time has come.
 ¹⁴Surely Your servants find pleasure in her stones
 And feel pity for her dust.
 ¹⁵So the nations will fear the name of the Lord
 And all the kings of the earth Your glory.
 ¹⁶For the Lord has built up Zion;
 He has appeared in His glory.
 ¹⁷He has regarded the prayer of the destitute
 And has not despised their prayer.

102:12-17 This strophe has a national emphasis. YHWH has an international purpose for Israel. See Special Topic: YHWH's Eternal Redemptive Plan.

Notice the things the psalmist asserts about YHWH.

1. He sits enthroned forever (cf. Ps. 9:7; 10:16; 29:10; Lam. 5:19)

2. His name (lit. "remembrance," BDB 271, cf. Ps. 30:4; 97:12) abides to all generations (cf. Exod. 3:15; Ps. 135:13)

3. He acts in grace towardHis covenant people

4. He has built up Zion

5. He has appeared (i.e., to Zion) in His glory

6. He regards the prayers of the destitute (BDB 792, occurs only here and Jer. 17:6, where it is used of a tree/scrub; the root comes from the verb, "to strip bare")

The psalmist asks YHWH to act on Israel's behalf for His greater purpose!

102:13 "You will arise" This verb (BDB 877, KB 1086) has a wide semantic field. It could denote

1. YHWH rising from His throne to act (cf. Ps. 119:126)

2. YHWH awaking from sleep (metaphor for His lack of action)

3. YHWH becoming active after a period of purposeful inactivity

 

▣ "the appointed time has come" The noun (BDB 417) has the connotation of "an appointed time" (cf. Ps. 75:2; Dan. 8:19). The concept that YHWH is in control of time, space, history is central to the character of the one true God (cf. Ecclesiastes 3).

102:14-17 These verses imply the destruction of the temple.

1. the nations (i.e., who did this) will fear, Ps. 102:15

2. YHWH will build up Zion and show her His glory, Ps. 102:16

3. the prayers of the destitute (i.e., the exiled people of God) will be heard

4. note Ps. 102:18-22

 

102:14 "Surely Your servants find pleasure in her stones" This phrase reminds me of the deep emotional attachment that modern Judaism has for the wailing wall in Jerusalem (i.e., the foundation stones of Solomon's temple). Judaism (i.e., the Mosaic Law) is linked to a special place of worship (i.e., the tabernacle, later the temple in Jerusalem).

▣ "her dust" This noun (BDB 779) is often used of the debris of destroyed cities (cf. 1 Kgs. 20:10; Neh. 4:2,10; Ezek. 26:4,12).

NASB (UPDATED) TEXT: 102:18-22
 ¹⁸This will be written for the generation to come,
 That a people yet to be created may praise the Lord.
 ¹⁹For He looked down from His holy height;
 From heaven the Lord gazed upon the earth,
 ²⁰To hear the groaning of the prisoner,
 To set free those who were doomed to death,
 ²¹That men may tell of the name of the Lord in Zion
 And His praise in Jerusalem,
 ²²When the peoples are gathered together,
 And the kingdoms, to serve the Lord.

102:18-22 This strophe is a promise about YHWH's restoration of His covenant people to Judah and her temple.

Hebrews 1 quotes Ps. 102:25-27 as relating to Jesus. In this sense Ps. 102:28 relates to the new people of God (i.e., believing Jews and Gentiles, cf. Rom. 2:28-29; 9:6; Gal. 3:7-9,13-14,29; 6:15-16)!

102:19 YHWH knows what is happening on earth (cf. Job 28:24; Ps. 14:2; 33:13-14; 53:3; 80:14; Lam. 3:50; 5:1; see full note at Ps. 33:13-17). The term "earth" (BDB 75) can have several meanings, see Special Topic: Land, Country, Earth.

▣ "from His holy height. . .from heaven" These are parallel. The first might refer to the temple on Mt. Moriah, but when both are taken into account, it refers to YHWH's dwelling place above the atmosphere of the earth.

SPECIAL TOPIC: HEAVEN

SPECIAL TOPIC: HEAVEN AND THE THIRD HEAVEN

102:20 These images refer to exiled Judeans (and possibly Israelites).

102:22 This, like so many Psalms in Book IV, has a universal emphasis (see Special Topic: YHWH's Eternal Redemptive Plan). The phrase, "the kingdom will serve the Lord," reminds me of Rev. 5:9-14 and 11:15!

NASB (UPDATED) TEXT: 102:23-28
 ²³He has weakened my strength in the way;
 He has shortened my days.
 ²⁴I say, "O my God, do not take me away in the midst of my days,
 Your years are throughout all generations.
 ²⁵Of old You founded the earth,
 And the heavens are the work of Your hands.
 ²⁶Even they will perish, but You endure;
 And all of them will wear out like a garment;
 Like clothing You will change them and they will be changed.
 ²⁷But You are the same,
 And Your years will not come to an end.
 ²⁸The children of Your servants will continue,
 And their descendants will be established before You."

102:23-28 This strophe, like the two previous ones, uses personal imagery in a national sense. It affirms YHWH's act of creation (Ps. 102:26); He is eternal (102:27)! His people have gone through a devastating time (defeat, destruction, exile), but He will restore them (102:28) because as "heaven and earth" are the work of His hands (cf. Ps. 8:6; 19:1; Isa. 45:12; 48:13), so too, the covenant people (cf. Ps. 138:8; 143:5; Isa. 45:11; 60:2; 64:8; even Assyria, Isa. 19:25).

102:23-24 The LXX translates these verses as YHWH speaking to the psalmist. The NT book of Hebrews 1:10-12 quotes Ps. 102:25-27 as referring to Jesus. The MT translates the same Hebrew consonants in a different way (cf. Tyndale OT Commentaries, vol. 16, Psalms 73-150, pp. 395-396).

102:23 "strength" The term (BDB 470) was used of national strength being affected by YHWH's judgment (cf. Lev. 26:20; Lam. 1:6,14; Amos 2:14).

102:25-27 These verses from the LXX are quoted in Heb. 1:10-11, where they are applied to Jesus (cf. Heb. 13:8).

102:27 "But You are the same" YHWH does not change nor do His purposes (cf. Ps. 33:11; Mal. 3:6; James 1:17). Psalm 102:27 is a dramatic contrast to 102:26. Even heaven and earth will pass away (cf. Isa. 34:4; 51:6; Matt. 5:18; 24:35; Mark 13:31; Luke 21:33; 2 Pet. 3:10; Rev. 20:11), but not YHWH!

For a good brief discussion of God's unchangeableness see Millard Erickson, Christian Theology, 2^nd ed., pp. 304-308.

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. Is this Psalm about an individual or the nation of Israel?

2. Explain the imagery of Ps. 102:6-7.

3. Does Ps. 102:14 imply a reference to the destruction of the temple?

4. Does the universal emphasis of Ps. 102:15,22 refer to restoration from exile or an eschatological setting?

5. Are heaven and earth permanent or transitory?

6. How is Ps. 102:28 related to

a. Gen. 12:1-3

b. Rom. 2:28-29

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Lord's Care Over All His Works No MT Intro	Praise the Sovereign Lord for His Creation and Providence	Hymn to God the Creator	In Praise of the Creator	The Glories of Creation
104:1-4	104:1-2	104:1-4	104:1-4	104:1-2a
				104:2b-4
	104:3-4
104:5-9	104:5-9	104:5-9	104:5-9	104:5-6
				104:7-9
104:10-13	104:10-13	104:10-13	104:10-12	104:10-12
			104:13-15	104:13-15
104:14-17	104:14-18	104:14-23
			104:16-18	104:16-18
104:18-23
	104:19-23		104:19-23	104:19-21
				104:22-23
104:24-26	104:24-26	104:24-26	104:24-26	104:24
				104:25-26
104:27-30	104:27-30	104:27-30	104:27-30	104:27-28
				104:29-30
104:31-35	104:31-32	104:31-35	104:31-32	104:31-32
	104:33-35b		104:33-35b	104:33-35b
	104:35c-d		104:35c-d	104:35c

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

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

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

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. It is obvious that Psalm 103 and 104 form a theological pair This can be seen as the opening and closing verses are exactly alike ("bless," Piel imperative). The significance of this pairing may be in the two general subject matters of these Psalms. Psalm 103 is the covenant love of YHWH as Redeemer and Psalm 104 shows God (Elohim) as the Creator. The names for God reflected in the opening of both of these Psalms are YHWH, the covenant name for God, and Elohim, the general name for God. The Jews say that Psalm 103 describes YHWH in His covenant mercy and Psalm 104 describes Elohim as Creator. This is a much better explanation of these terms than to see in them the JEDP theory of source criticism that was so popular in the 19^th century (see Introduction to Genesis online at www.freebiblecommentary.org).

B. This Psalm is very similar to the Egyptian hymn to Aton (ANET 369-371), by Akhenaten IV (1375-1357 b.c.). Although there is a similarity, there are also obvious differences. We know that Wisdom Literature was shared among many cultures in the ANE, and there may be a purposeful similarity between the Egyptian hymn to the sun god and the Creator Redeemer God in Psalm 103 and 104. For the ANE parallels see

1. The IVP Bible Background Commentary, pp. 548-550

2. Hard Sayings of the Bible, pp. 277-278

3. Encyclopedia of Bible Difficulties, pp.239-240

4. Ancient Near Eastern Thought and the OT, pp. 165-199

C. It is somewhat strange that the conscious creation of God (cf. Phil. 2:10), both the angels and humans, is somewhat de-emphasized in Psalm 104. As a matter of fact, the Hebrew text of Ps. 104:4 seems to refer simply to the elements of nature and not the angelic world. Humanity is alluded to briefly in Ps. 104:14 and 23, but only as a sideline and not as a key point.

D. This Psalm seems to reflect, to a limited degree, Genesis 1.

1. Day 1, Gen. 1:1, the heavens - Ps. 104:1-4

2. Days 2-3, Gen. 1:6-9, land - Ps. 104:5-9

3. Day 3, Gen. 1:10-17, food and water - Ps. 104:13-17

4. Day 4, Gen. 1:14-19, sun and moon - Ps. 104:19-23

5. Day 5, Gen. 1:20-23, birds and fish - Ps. 104:24-26

6. Day 6, Gen. 1:24-26, animals and humans - (see C. above)

7. Day 6, Gen. 1:29-31, God's care - Ps. 104:27-30

8. Day 7, Gen. 2:1-3, the seventh day of rest - Ps. 104:31-34

9.  beyond day 7 (i.e., the Fall of Genesis 3) - Ps. 104:35

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 104:1-4
 ¹Bless the Lord, O my soul!
 O Lord my God, You are very great;
 You are clothed with splendor and majesty,
 ²Covering Yourself with light as with a cloak,
 Stretching out heaven like a tent curtain.
 ³He lays the beams of His upper chambers in the waters;
 He makes the clouds His chariot;
 He walks upon the wings of the wind;
 ⁴He makes the winds His messengers,
 Flaming fire His ministers.

104:1 "Bless the Lord, O my soul" This is the way that both Psalm 103 and 104 begin and end (i.e., Piel imperatives). It is a praise to YHWH from the totality of His highest creation (humans, cf. Gen. 1:26-27).

▣ " O Lord my God, You are. . ." Psalm 104:1 has two perfects describing God, followed by seven participles describing His actions.

1. You are very great - BDB 152, KB 178, Qal perfect, cf Deut. 3:24; 2 Sam. 7:22; 1 Chr. 16:25; Ps. 35:27; 40:16; 48:1; 70:4; 86:10; 96:4; 145:3; Mal.1:5

2. You are clothed - BDB 527, KB 519, Qal perfect

a. splendor (BDB 217, Job 40:10; Ps. 96:6)

b.  majesty (BDB 214, Ps. 93:1)

Psalm 104 2-4 lists His activities in initial creation of the heavenly realm.

1. He covers Himself with light - BDB 741, KB 813, Qal participle, cf. Ps. 36:9; Dan. 2:22; 1 Tim. 6:16; James 1:17; 1 John 1:5

2. He stretches out the heaven - BDB 639, KB 692, Qal participle, cf. Job 9:8; 37:18; Isa. 40:22; 42:5; 45:12; Jer. 10:12; Zech. 12:1

3. he lays the beams of His upper chambers - BDB 900, KB 1138, Piel participle

4. He makes the clouds His chariot - BDB 962, KB 1321, Qal participle

5. He walks upon the wings of the wind - BDB 229, KB 246, Piel participle, cf. 2 Sam. 22:11; Ps. 18:10

6. He makes the wind His messenger - BDB 793, KB 889, Qal participle

7. He makes flaming fire His ministers - verb from #6 assumed

a. flaming fire - BDB 529, KB 521, Qal participle

b. ministers - BDB 1058, KB 1661, Piel participle

 

104:2 "Covering Yourself with light" Because elsewhere in the Psalms the allusion is to Genesis 1, one wants to see this as referring to Gen. 1:3-5, but notice it is God Himself who is being described, not a formless and void earth.

Light is a recurrent biblical theme of truth, healing, revelation, and goodness. God wears it and speaks it into our world!

▣ "like a tent curtain" This is a common ancient Middle Eastern concept (cf. Isa. 42:5; Job 9:8; Ps. 104:2; Jer. 10:12; 51:15; Zech. 12:1). In the Egyptian Book of the Dead, heaven is described as a "skin." In the Rig Veda, heaven is described as "stretched out like a hide." This is simply a metaphorical way of speaking of the vault of the heaven (i.e., the atmosphere of this planet) above the earth. It is the language of metaphor.

104:3a This speaks of pillars sitting on the bedrock of the earth (cf. Ps. 24:2; 104:5; Job 38:4), upon which the heavens (i.e., atmosphere where moisture is stored) rest (cf. Amos 9:6).

However, this verse could also refer to pillars founded on the waters of the heavens (i.e., atmosphere, cf. Gen 1:7). The imagery is ambiguous, and not to be taken literally. Please read my commentary on Genesis 1-11 online for the genre of Genesis 1-11 at www.freebiblecommentary.org.

At this place in the discussion of YHWH creating His palace/temple above the waters of the atmosphere, I would like to mention a new book by John Walton, The Lost World of Genesis One, which has been so helpful to me in interpreting Genesis 1. He asserts that Genesis 1 is an ANE account of YHWH building His cosmic temple (cf. Heb. 8:2,5; 9:23-24). I think this text also speaks of that.

The AB suggests a connection with the verb (BDB 900, KB 1138) and "storehouse" (p. 34), and translates the line as "who stored with water his upper chambers." Note Job 37:9 as a possible parallel (i.e., "chamber"); also note Job 38:22.

▣ "He makes the clouds His chariot" The Septuagint makes this refer to angelic spirits and this is followed by Heb. 1:7, but in context the Hebrew language almost demands that these are simply natural elements that God uses and controls for His own purposes (cf. Isa. 19:1). The word "wind," in both Hebrew and Greek, can refer to "wind," "breath," or "spirit." See SPECIAL TOPIC: BREATH, WIND, SPIRIT.

Clouds are the traditional means of the transportation of deity (cf. Dan. 7:13; Matt. 24:30; 26:64; Acts 1:9-11; Rev. 1:7). The image calls to remembrance the Shekinah cloud of the OT exodus experience (cf. Exod. 13:21,22; 14:19,20,24; 16:10; 19:9,16; 24:15,16,18; 34:5; 40:34-38), which symbolizes God's presence with His people.

▣ "He walks upon the wings of the wind" See note online at Psalm 18:10.

104:4 Physical creation (i.e., wind and fire, cf. Ps. 148:8) is YHWH's servant (cf. LXX, quoted in Heb. 1:7, personifies the physical aspects into servants). This verse does not, in context, refer to "natural revelation" (cf. Ps. 19:1-6), but YHWH's intimacy with His physical creation, especially this planet. C. S. Lewis called earth, "the touched planet."

The UBS Handbook (p. 879) has a good pictorial depiction of the ancient Hebrew imagery of the layers of this planet.

1. heaven above (God's dwelling place)

2. water

3. firmament (hard dome with windows, cf. Ps. 78:23; Mal. 3:10)

4. atmosphere (clouds, birds)

5. pillars that support the heavens (cf. Ps. 104:3)

6. earth (flat)

7. pillars of the earth in the deep (cf. 1 Sam. 2:8; Ps. 75:3)

8. Sheol under the earth

See Contextual Insights B. #4.

▣ "fire" See SPECIAL TOPIC: FIRE

NASB (UPDATED) TEXT: 104:5-9
 ⁵He established the earth upon its foundations,
 So that it will not totter forever and ever.
 ⁶You covered it with the deep as with a garment;
 The waters were standing above the mountains.
 ⁷At Your rebuke they fled,
 At the sound of Your thunder they hurried away.
 ⁸The mountains rose; the valleys sank down
 To the place which You established for them.
 ⁹You set a boundary that they may not pass over,
 So that they will not return to cover the earth.

104:5-9 In Genesis 1 the only thing that God did not speak into existence was "water." This strophe describes (as does Ps. 104:3) His control of water (cf. Gen. 1:6-8, the waters above; Gen. 1:9-10, the waters below). Job 38:8-11 forms a theological parallel.

104:5 God's created order is secure (cf. 1 Chr. 16:30; Ps. 24:1-2; 2 Tim. 2:19; Heb. 11:10).

This same imagery is used of the Coming Messiah (i.e., the Cornerstone, cf. 1 Cor. 3:11; Eph. 2:20; 1 Pet. 2:6-8).

SPECIAL TOPIC: THE CORNERSTONE

▣ "So that it will not totter forever and ever" Although Ps. 102:25-26 speaks of the world passing away (cf. Matt. 5:18; 24:35; 2 Pet. 3:10), the earth is also used as a symbol of stability (cf. Ps. 78:69; 93:1; 96:10; Eccl. 1:4). The "heavens and earth" are regularly used as the two permanent witnesses (cf. Deut. 4:26; 30:19; 31:28; 32:1).

104:6 This line of poetry asserts that water covered the earth at the beginning of God's spoken creative activity (cf. Gen. 1:2; Ps. 33:6-7; Pro. 3:19-20; 8:24-25,27-28). The Genesis summary account describes how God separated things (dark - light; water - land; salt water - fresh water) and how they were designed, in and of themselves, to continue and develop through time.

▣ "deep" This term is personified in several ANE creation myths to show the chaos of original creation. However, both in Genesis 1 and Psalm 104:6, God is in control of watery chaos (see Special Topic: waters). It is not a separate, independent entity, but is under the control of God. Although there are some terms in this Psalm which correlate to ancient mythology, the Psalm has removed all of the ancient mythological personalization from these terms (cf. Psalm 74:12-17). See Introduction to Genesis online at www.freebiblecommentary.org.

104:7 "At Your rebuke" The noun (BDB 172) refers to an oral command or word. This is used in the OT for three events.

1. initial creation - Ps. 18:13,15; Isa. 50:2 (i.e., Gen. 1:9-10)

2. the dividing of the Red Sea at the exodus - Ps. 78:13; 106:9

3. theophany of judgment (time unspecified) - Ps. 9:5,11; 9:21; Isa. 17:13

Notice that "thunder" (BDB 947) is parallel (cf. Job 26:14; 37:4-5; Ps. 18:13; 29:3). Thunder is used by John in Revelation to describe the voice of

1. four living creatures, Rev. 6:1

2. a strong angel, Rev. 10:3-4

3. the redeemed, Rev. 14:2

4. great multitude, Rev. 19:6

 

▣ "At Your rebuke they fled" This speaks of the power of God's spoken word (cf. Genesis 1; Isa. 55:11; Heb. 1:3). It also shows that at His word, not only do things come into existence, but they were formed and shaped by His word after initial creation.

▣ "At the sound of Your thunder they hurried away" This seems to remind us of the Exodus experience where God's voice is described as thunder at the giving of the Law on Mt. Sinai (cf. Exod. 19:10-19).

104:8-9 "To the place which You did establish for them" These two verses show that God is in control of His creation. There is a set plan which creation follows. This basic worldview is the background of the western, scientific orientation. There is a natural order which can be discerned because of the creative and preserving hand of God in creation. This is not Theism, which says that God created and then left the world alone. This active, biblical personalism asserts that God is involved moment-by-moment in His creation.

104:9 The Bible has many passages about YHWH controlling and permanently limiting the seas and rivers/lakes (cf. Job 38:8-10; Ps. 74:15; Pro. 8:29; Jer. 5:22). Water, with its destructive power, has been tamed (i.e., Isa. 43:2).

NASB (UPDATED) TEXT: 104:10-13
 ¹⁰He sends forth springs in the valleys;
 They flow between the mountains;
 ¹¹They give drink to every beast of the field;
 The wild donkeys quench their thirst.
 ¹²Beside them the birds of the heavens dwell;
 They lift up their voices among the branches.
 ¹³He waters the mountains from His upper chambers;
 The earth is satisfied with the fruit of His works.

104:10-17 The third day of creation is magnified in this Psalm. It was the creation and watering of vegetation which will prove to be food for both humans and animals (cf. Job 38:39-41). The wild animals will be discussed in Ps. 104:10-13; the domestic animals in Ps. 104:14; and mankind in Ps. 104:14-15.

Notice the recurrent use of participles to show divine activity (cf. Ps. 104:2,3,4,10,13,14).

The abundance of food shows the fulfillment of Lev. 26:1-13; Deut. 28:1-13; Ps. 1:2-3! This is what creation was meant to be and was before the Fall! This is the imagery of Revelation 21-22 (i.e., heaven as a new Eden).

NASB (UPDATED) TEXT: 104:14-17
 ¹⁴He causes the grass to grow for the cattle,
 And vegetation for the labor of man,
 So that he may bring forth food from the earth,
 ¹⁵And wine which makes man's heart glad,
 So that he may make his face glisten with oil,
 And food which sustains man's heart.
 ¹⁶The trees of the Lord drink their fill,
 The cedars of Lebanon which He planted,
 ¹⁷Where the birds build their nests,
 And the stork, whose home is the fir trees.

104:14 "vegetation for the labor of man" It is interesting to note that mankind was to labor, both before and after the Fall (cf. Gen. 2:15 and 3:17-19).

104:15 "wine which makes man's heart glad" Wine is seen in a list of the gifts of God. The Bible does not condemn wine but it does condemn the overuse of wine. See Special Topic: Alcohol and Alcohol Abuse.

▣ "So that he may make his face glisten with oil" The word "glisten" (BDB 843 II) appears only here in the OT. It refers to olive oil, which was used by the ancients as a cosmetic. It was placed on the face and hands in preparation for a festival (cf. Ps. 23:5; 92:10; 141:1; Eccl. 9:8; Luke 7:46).

104:17-18 Although they appear in different stanzas (according to NASB) in the poem, they both seem to describe the types of homes that God has provided for the animals. This Psalm speaks of God's care and provision for His animal creation.

104:17 "the fir trees" This translation is followed by most English versions. The NEB, REB, and NJB support the emendation (as does the UBS Text Project ["C" rating] for the MT's "on top of them" [i.e., the highest part of the Cedars of Lebanon])!

NASB (UPDATED) TEXT: 104:18-23
 ¹⁸The high mountains are for the wild goats;
 The cliffs are a refuge for the shephanim.
 ¹⁹He made the moon for the seasons;
 The sun knows the place of its setting.
 ²⁰You appoint darkness and it becomes night,
 In which all the beasts of the forest prowl about.
 ²¹The young lions roar after their prey
 And seek their food from God.
 ²²When the sun rises they withdraw
 And lie down in their dens.
 ²³Man goes forth to his work
 And to his labor until evening.

104:19 "He made the moon for the seasons;

 The sun knows the place of its setting" This reflects the fourth day of creation and it shows the significant truth that God is in control of the sun and the moon (cf. Gen. 1:14-19), as well as the light and the darkness (cf. Gen. 1:3-5). This is not like the ANE myths of a conquest or contrast between the forces of light and darkness, but shows that God is in control of all of them. This is a very significant statement in light of the Babylonian astral worship and the horoscope myth of our day (cf. Ps. 19:1-6).

The lights (i.e., sun, moon) are given in Gen. 1:14 to set worship times (i.e., Sabbath, annual feast days, fasts). They are servants of mankind's worship times. In this context they do not primarily refer to the seasons, unless they are linked to

1. the wet and dry seasons of the ANE (cf. Ps. 104:10-17)

2. the feeding times of different animals (cf. Ps. 104:20-23)

God created and controls light and darkness (cf. Ps. 74:16; Amos 5:8). They are not gods or angels which affect human life! They are aspects of an orderly, regular creation with its cycles of activity and rest.

104:20a This line of poetry has two verbs which are both jussives in form (but are not translated as jussive) as past acts of God at creation (cf. Gen. 1:3-4).

104:21-23 Although it seems somewhat unusual at first, these verses are simply a statement that the animals of the forest use the nighttime to gather their food and mankind and other animals use the daytime to gather their food. There seems to be no more theological implication to this than this simple statement of creation sharing the time available to utilize the productivity of the earth.

NASB (UPDATED) TEXT: 104:24-26
 ²⁴O Lord, how many are Your works!
 In wisdom You have made them all;
 The earth is full of Your possessions.
 ²⁵There is the sea, great and broad,
 In which are swarms without number,
 Animals both small and great.
 ²⁶There the ships move along,
 And Leviathan, which You have formed to sport in it.

104:24 "In wisdom You have made them all" This may be an allusion to Pro. 8:22-31, where personified "wisdom" is YHWH's agent in creation (cf. Pro. 3:19).

▣ "The earth is full of Your possessions" This refers to the living creatures that have blossomed on the earth, partially water creatures (Ps. 104:25-26).

This term "possessions" (BDB 889) is translated in several ways.

1. NASB, NKJV, TEV, NJB, REB - possession

2. NASB margin, NRSV - creatures

3. JPSOA - creations

4. LXX - acquisitions

5. KJV, Peshitta - riches

6. Knox - Your creative power

The MT has a singular, but probably it is a collective noun.

104:26 "Leviathan, which You have formed to sport in it" God plays with the animals which He created. In Ugaritic literature (i.e., Ras Shamra texts) the high god, El, plays with the sea monster, Loton (Leviathan in Hebrew). There is an obvious connection between the imagery of the OT and the Ugarit (i.e., Canaanite) mythology. I think OT authors used well known concepts, images, stories of the ANE fertility gods to affirm the uniqueness and majesty of YHWH. See Special Topic: Monotheism.

The term "Leviathan" (BDB 531) refers to an ancient, large sea monster, while the term "Behemoth" (BDB 97, Job 40:15) seems to refer to the ancient, large land monster (cf. Ps. 74:13,14; Job 3:8; 41:1; Isa. 27:1). For a full note on Leviathan see Isa. 27:1 online.

The Jewish Study Bible (p. 1398) mentions that some scholars see the term "Leviathan" in its literal sense of "the escort" - the dolphins or large fish often found near ships.

NASB (UPDATED) TEXT: 104:27-30
 ²⁷They all wait for You
 To give them their food in due season.
 ²⁸You give to them, they gather it up;
 You open Your hand, they are satisfied with good.
 ²⁹You hide Your face, they are dismayed;
 You take away their spirit, they expire
 And return to their dust.
 ³⁰You send forth Your Spirit, they are created;
 And You renew the face of the ground.

104:27-28 "They wait for You" This shows God's care and providence for all creatures with breath (cf. Gen. 1:29-30; Col. 1:17).

104:29-30 This is simply the fact that the old die (cf. Gen. 3:19; Job 10:9; Ps. 90:3) and young are born to replace them. This is an obvious allusion to mankind being created out of the dust of the earth and God breathing into him the breath of life (cf. Gen. 2:7).

However, it is interesting that a human becomes a nephesh (BDB 659) in Gen. 2:7, which means "soul life." This term nephesh is also used to refer to the animals in Genesis (cf. Gen. 1:24; 2:19). See note online at Gen. 35:18.

▣ Notice the double use of "spirit" (i.e., "breath," BDB 924, see SPECIAL TOPIC: SPIRIT IN THE BIBLE).

1. the human spirit or life force

2. God's Spirit (or "breath" of Gen. 2:7)

In the OT the "Spirit" is a force from God who accomplishes His purposes (i.e., Gen. 1:2), but in the NT the concept becomes personal (see Special Topic: Personhood of the Spirit).

NASB (UPDATED) TEXT: 104:31-35
 ³¹Let the glory of the Lord endure forever;
 Let the Lord be glad in His works;
 ³²He looks at the earth, and it trembles;
 He touches the mountains, and they smoke.
 ³³I will sing to the Lord as long as I live;
 I will sing praise to my God while I have my being.
 ³⁴Let my meditation be pleasing to Him;
 As for me, I shall be glad in the Lord.
 ³⁵Let sinners be consumed from the earth
 And let the wicked be no more.
 Bless the Lord, O my soul.
 Praise the Lord!

104:31-32 Several English translations see Ps. 104:31-32 as a separate strophe (i.e., NKJV, TEV, NJB, REB). This is a reference to the seventh day of creation.

There are two grammatical features in these verses.

1. Ps. 104:31 has two jussives

a. let the glory of the Lord endure forever - BDB 224, KB 243, Qal jussive, cf. Ps. 86:12

b. let the Lord be glad in His work - BDB 970, KB 1333, Qal imperfect used in a jussive sense, cf. Gen. 1:31

2. Ps. 104:32 starts off with "He who. . ." (participle), as was common at the beginning of this Psalm (see note at Ps. 104:1)

 

104:32 This language is used of a theophany. Exactly how it fits Genesis 1 is uncertain. It usually relates to a time after the Fall when a sinful world is convulsed by the approach of its holy creator God!

104:33-34 Several English translations see Ps. 104:33-35b as a separate strophe (i.e., NKJV, TEV, NJB, REB). This is because

1. Ps. 104:33 has two cohortatives

2. Ps. 104:34-35b has two Qal imperfects used in a jussive sense (and an implied third one, Ps. 104:35b)

One will praise God in word, thought, and life or one will be consumed (BDB 1070, KB 1752) and annihilated (lit. "be no more," cf. Job 24:24; Ps. 37:10). There are eternal consequences to choices made in time!

The ideal creation of abundance and peace has been shattered by human sin and rebellion (i.e., Genesis 3). What God initially created will be restored (compare Genesis 1-2 with Revelation 21-22).

104:35c-d The conclusion of this Psalm matches the double imperative of Psalm 103 (two Piel imperatives, "bless"). Here

1. Bless - BDB 138, KB 159, Piel imperative

2. Praise - BDB 237, KB 248, Piel imperative, cf. Ps. 105:45; 106:48

 

DISCUSSION QUESTIONS

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

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

1. How are Psalm 103 and 104 related?

2. What is the significance of the term "YHWH," which is translated "Lord" (all capitals) and Elohim, which is translated "God" in English?

3. How does this Psalm reflect Genesis 1?

4. Why is the presence of angels and humanity depreciated in this Psalm and animal life lifted up?

5. Why is God's control of the moon and stars so significant in this ANE context?

6. How does Ps. 104:33-34 reflect other significant parts of the OT truths about the care of God both in this life and the next life?

7. Explain the modern theological concept of "annihilationism."

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Israel's Rebelliousness and the Lord's Deliverance No MT Intro	Joy in Forgiveness of Israel's Sins	The Story of God's Great Deeds, with Confession of Sin and Prayer for Help	The Lord's Goodness to His People	National Confession of Guilt
106:1-3	106:1a	106:1-3	106:1-3	106:1-2
	106:1b-3
				106:3-4b
106:4-5	106:4-5	106:4-5	106:4-5	106:4c-5
106:6-12	106:6-7	106:6-12	106:6-12	106:6-7b
				106:7c-8
	106:8-12
				106:9-10
				106:11-12
106:13-15	106:13-15	106:13-15	106:13-15	106:13-14
				106:15-16
106:16-18	106:16-18	106:16-18	106:16-18
				106:17-18
106:19-27	106:19-23	106:19-23	106:19-23	106:19-20
				106:21-22
				106:23
	106:24-27	106:24-27	106:24-27	106:24-25
				106:26-27
106:28-31	106:28-31	106:28-31	106:28-31	106:28-29
				106:30-31
106:32-33	106:32-33	106:32-33	106:32-33	106:32-33
106:34-39	106:34-39	106:34-39	106:34-39	106:34-35
				106:36-37
				106:38
				106:39-40
106:40-43	106:40-43	106:40-43	106:40-46
				106:41-42
				106:43-44
106:44-46	106:44-46	106:44-46
				106:45-46
106:47-48	106:47	106:47	106:47	106:47
	106:48a-c	106:48	106:48a-c	106:48
	106:48d		106:48d

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

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

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

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

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. If Psalm 105 is a history of YHWH's salvation/deliverance of Abraham and his descendants; then Psalm 106 is a history of their continuous rebellion. YHWH is faithful; His people are faithless!

B. The books of Exodus, Leviticus, Numbers, Deuteronomy, and Judges are the focus of the vast majority of the historical allusions. Here is a list of them.

1. Ps. 106:7 - Exod. 14:11-12 19. Ps. 106:29 - Num. 25:4

2. Ps. 106:9 - Exod. 14:21 20. Ps. 106:30 - Num. 25:7,8

3. Ps. 106:10 - Exod. 14:30 21. Ps. 106:31 - Num. 25:11-13

4. Ps. 106:11 - Exod. 14:28; 15:5 22. Ps. 106:32 - Num. 20:2-13

5. Ps. 106:12 - Exod. 14:31 23. Ps. 106:33 - Num. 20:3,10

6. Ps. 106:13 - Exod. 15:24; 16:2; 17:2 24. Ps. 106:34 - Jdgs. 1:21,27-36; Deut. 7:2,16

7. Ps. 106:14 - Exod. 17:2; Num. 11:4 25. Ps. 106:35 - Jdgs. 3:5,6

8. Ps. 106:15 - Num. 11:31 26. Ps. 106:36 - Jdgs. 2:12

9. Ps. 106:16 - Num. 16:3 27. Ps. 106:37 - Deut. 12:31; 32:17

 10. Ps. 106:17 - Num. 16:32 28. Ps. 106:38 - Num. 35:33; Deut. 18:10

 11. Ps. 106:18 - Num. 16:35 29. Ps. 106:39 - Lev. 17:7; 18:24; Num. 15:39; Jdgs. 2:17

 12. Ps. 106:19 - Exod. 32:4; Deut. 9:8 30. Ps. 106:40 - Lev. 26:30; Deut. 32:19; Jdgs. 2:14

 13. Ps. 106:23 - Exod. 32:10,11-14; Deut. 9:14,25-29 31. Ps. 106:41 - Jdgs. 2:14

 14. Ps. 106:24 - Num. 14:31; Deut. 1:32; 9:23 32. Ps. 106:42 - Jdgs. 4:3; 10:12

 15. Ps. 106:25 - Num. 14:2; Deut. 1:27 33. Ps. 106:43 - Jdgs. 2:16-18; 6:6

 16. Ps. 106:26 - Num. 14:28-35 34. Ps. 106:44 - Jdgs. 3:9; 6:7; 10:10

 17. Ps. 106:27 - Deut. 4:27 35. Ps. 106:45 - Lev. 26:42; Jdgs. 2:18

 18. Ps. 106:28 - Num. 25:2,3; Deut. 4:3 36. Ps. 106:46 - 2 Chr. 30:9; Ezra 9:9; Neh. 1:11

C. As is often true in the Psalter, the fluctuation between singular and plural may be connected to an editor converting an individual psalm into a corporate/liturgical psalm.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: 106:1-3
 ¹Praise the Lord!
 Oh give thanks to the Lord, for He is good;
 For His lovingkindness is everlasting.
 ²Who can speak of the mighty deeds of the Lord,
 Or can show forth all His praise?
 ³How blessed are those who keep justice,
 Who practice righteousness at all times!

106:1-3 This first strophe has two themes.

1. description of YHWH

a. He is good (BDB 373 II, cf. 2 Chr. 5:13; 7:3; Ps. 25:8; 86:5; 100:5; 107:1; 118:1,29; 145:9)

b. His lovingkindness (see Special Topic: Lovingkindness [hesed]) and Special Topic: Forever ['olam])

2. description of His true followers

a. they speak of His mighty deeds

b. they praise Him

c. they keep justice (see Special Topic: Judge, Justice, and Judgment)

d. they (see LXX, Peshitta, Vulgate, MT, "he") practice righteousness (see SPECIAL TOPIC: RIGHTEOUSNESS)

This description is crucial because what follows is repeated historical allusion to Israel's faithlessness.

106:1 The Psalm begins and ends with commands to praise.

1. praise - BDB 237, KB 248, Piel imperative, Ps. 106:1, cf. 107:1; 118:1,29; 136:1

2. give thanks (lit. praise) - BDB 392, KB 389, Hiphil imperative, Ps. 106:1, cf. 1 Chr. 16:41

3. praise - same as #1, Ps. 106:48

Faithful followers praise Him by how they speak of Him and how they live like Him! Blessed is the person who obeys the Lord (cf. Psalm 1).

106:2 "mighty deeds" This refers to YHWH's acts of deliverance and provision. This theme is continued from Psalm 105 (see full note on the seven occurrences in Psalm 105 at 105:1-7 notes).

1. mighty deeds, Ps. 106:2 - BDB 150, cf. Deut. 3:24; Ps. 20:6; 71:16; 145:4,12; 150:2; Isa. 63:15

2. wonders, Ps. 106:7 - BDB 810 (see note at Ps. 105:1-7)

3. works, Ps. 106:13 - BDB 795, cf. Jos. 24:31; Ps. 33:4; 93:5

4. great things, Ps. 106:21 - BDB 152, i.e., esp. in Egypt, cf. Deut. 10:21; here; but also of YHWH's other acts in Job 5:9; 9:10; 37:5; Ps. 71:19; 126:2

5. wonders, Ps. 106:22 - same as #2

6. wonders (lit. "terrible things" ), Ps. 106:22 - BDB 431, KB 432, Niphal participle, cf. Deut. 10:21; 2 Sam. 7:23; 1 Chr. 17:21; Ps. 66:3; 145:6; Isa. 64:3

 

106:3 "at all times" This is a crucial aspect to discipleship. Godly living is a full-time task! Now, remember this is an OT setting. It reflects "the two ways" of Deut. 30:15,19; Psalm 1. The quote at Gal. 3:10-12 illustrates the performance-based OT covenant. Even though NT believers are not under the OT (cf. Acts 15), once we know God in Christ, we live for Him "at all times." We do this, not to be accepted but because we are/have been accepted! The goal of biblical faith is not heaven someday, but Christlikeness every day (cf. Rom. 8:28-29; 2 Cor. 3:18; 7:1; Gal. 4:19; Eph. 1:4; 2:10; 4:13; 1 Thess. 3:13; 4:3,7; 5:23; 1 Pet. 1:15)!

NASB (UPDATED) TEXT: 106:4-5
 ⁴Remember me, O Lord, in Your favor toward Your people;
 Visit me with Your salvation,
 ⁵That I may see the prosperity of Your chosen ones,
 That I may rejoice in the gladness of Your nation,
 That I may glory with Your inheritance.

106:4-5 This strophe begins with two imperatives used as a prayer.

1. remember me - BDB 269, KB 269, Qal imperative

2. visit me (lit. "help") - BDB 823, KB 955, Qal imperative

The LXX, Peshitta, and Vulgate have "us" instead of "me."

These verses seem to reflect a person in exile (cf. Ps. 106:47, i.e., because of all the sins of His covenant people, 106:6), who is praying to live long enough to experience YHWH's restoration of His people. He mentions several phrases that point toward YHWH's merciful covenant (i.e., remember).

1. Your favor - Ps. 106:4

2. Your chosen ones - Ps. 106:5

3. Your nation - Ps. 106:5

4. Your inheritance - Ps. 106:5

 

106:5 Notice the three infinitive constructs.

 1. that I may see - BDB 906, KB 1157, Qal

2. that I may rejoice - BDB 970, KB 1333, Qal

3. that I may glory - BDB 237, KB 248, Hithpael

Notice that all three have a corporate focus.

1. Your chosen ones

2. Your nation

3. Your inheritance

Be careful of an exclusive, individualistic emphasis related to salvation. We are saved to serve the family of God/the body of Christ. Too much focus on the individual opens the spiritual door to the sins of Eden (Genesis 3).

▣ "Your nation" The Hebrew word translated "nation" ( BDB 156) is usually a negative term referring to Gentiles (i.e., Ps. 2:1,8; 9:5,15,17,19,20) but it can be used of Israel, as here (cf. Gen. 12:2; Deut. 4:6-8; Ps. 33:12; Isa. 26:2; Jer. 31:36).

NASB (UPDATED) TEXT: 106:6-12
 ⁶We have sinned like our fathers,
 We have committed iniquity, we have behaved wickedly.
 ⁷Our fathers in Egypt did not understand Your wonders;
 They did not remember Your abundant kindnesses,
 But rebelled by the sea, at the Red Sea.
 ⁸Nevertheless He saved them for the sake of His name,
 That He might make His power known.
 ⁹Thus He rebuked the Red Sea and it dried up,
 And He led them through the deeps, as through the wilderness.
 ¹⁰So He saved them from the hand of the one who hated them,
 And redeemed them from the hand of the enemy.
 ¹¹The waters covered their adversaries;
 Not one of them was left.
 ¹²Then they believed His words;
 They sang His praise.

106:6-12 This strophe focuses on the Exodus.

1. the current people of God (Ps. 106:6)

a. they sinned like their fathers (perfect)

b. they committed iniquity (perfect)

c. they behaved wickedly (perfect)

2. our fathers (Ps. 106:7, cf. Lev. 26:40; Neh. 9:32-34; Jer. 3:25; Dan. 9:8,16)

a. did not understand Your wonders

b. did not remember Your abundant kindnesses (cf. Jdgs. 8:34; Neh. 9:17; Ps. 78:42)

c. rebelled by the sea

3. never-the-less YHWH still acted (Ps. 106:8-11) on their behalf

a. He saved them

b. He made His power known (i.e., revealed His character in His acts, cf. Ps. 98:2; 103:7)

c. He rebuked the Red Sea (for this unusual verb see Ps. 104:7)

d. He led them through

e. He saved them

f. He redeemed them

4. after all of YHWH's acts they did believe (cf. Exod. 14:31; see Special Topic: Believe, Trust, Faith and Faithfulness in the OT) and praised Him (Ps. 106:12)

Some scholars see this verse as denoting a national confession of sin during a feast day at the temple. The plea for forgiveness is in Ps. 106:47 and the confidence in YHWH's grace is in Ps. 106:48.

106:7 "at the sea" There seems to be a repetition in the MT. Many modern translations (NRSV, NJB, NAB) take the consonants from "at the sea" and combine them into a name for YHWH (cf. Ps. 78:17,56; Dan. 7:18,22,25) to get one title for God.

1. Most High - NRSV, NJB, NAB

2. Almighty - TEV

 

▣ "the red sea" See Special Topic: Red Sea

106:8 This verse focuses on the larger redemptive purpose of YHWH in the Exodus (see Special Topic: YHWH's Eternal Redemptive Plan). He wanted the nations

1. to fear Israel

2. to know Him

The problem is that Israel never fully kept the covenant (cf. Ps. 106:6-7). The nations received a distorted revelation (cf. Ezek. 36:22-23), so YHWH needed to develop a new way (i.e., a new covenant, cf. Jer. 31:32-34) to reach them. He revealed Himself (cf. Ezek. 36:23-32).

106:10 "redeemed" See Special Topic: Ransom/Redeem.

NASB (UPDATED) TEXT: 106:13-15
 ¹³They quickly forgot His works;
 They did not wait for His counsel,
 ¹⁴But craved intensely in the wilderness,
 And tempted God in the desert.
 ¹⁵So He gave them their request,
 But sent a wasting disease among them.

106:13-15 This strophe is theologically tied to the previous one (Ps. 106:6-12). Israel's repentance, confession, and belief did not last.

The structural features of Ps. 106:6-12 are repeated.

1. their acts, Ps. 106:13-14

a. they quickly forgot (often a warning, cf. Deut. 4:9; 6:12; 8:14; Ps. 103:2) His word (cf. Ps. 106:24)

b. they did not wait for His counsel

c. they craved intensely (Num. 11:4)

2. YHWH's response

a. He gave them their evil desires (i.e., food, cf. Num. 11:4-6,31; Ps. 78:29-31; also note Rom. 1:24,26,28)

b. He sent a wasting disease (cf. Num. 11:33; see a good brief discussion in Gleason Archer, Encyclopedia of Bible Difficulties, p. 136)

 

106:14 "And tempted God in the desert" This verb (BDB 650, KB 702, Piel imperfect with waw) is used to describe Israel's unbelief during the exodus and wandering period (i.e., in the desert). This unbelief is expressed by their attacks on YHWH's leadership team (i.e., Moses and Aaron, cf. Exod. 5:21; 14:11; 15:24; 16:2; 17:2,3; 32:1; Num. 11:1,4; 14:1,2; 21:5; Ps. 106:16). This very verb is used in Exod. 17:2,7; Num. 14:22; Deut. 6:16; 33:8; Ps. 78:18,41,56; 95:9.

It is interesting to note that several times this verb is used of God testing His people (cf. Gen. 22:1; Exod. 15:25; 16:4; 20:20; Deut. 8:2,16; 13:3; Jdgs. 2:22; 3:1,4; see SPECIAL TOPIC: GOD TESTS HIS PEOPLE.

NASB (UPDATED) TEXT: 106:16-18
 ¹⁶When they became envious of Moses in the camp,
 And of Aaron, the holy one of the Lord,
 ¹⁷The earth opened and swallowed up Dathan,
 And engulfed the company of Abiram.
 ¹⁸And a fire blazed up in their company;
 The flame consumed the wicked.

106:16-18 This strophe reflects Numbers 16, the wilderness wandering period.

106:16 "the holy one of the Lord" This refers to Aaron as the High Priest. There was a controversy in Numbers 16 over who was the true leader of Israel (cf. Num. 16:1-7). Aaron's special holiness connected to being the High Priest is seen in his clothing as described in Exodus 28, especially verse 36.

106:18 "fire" There are several places in Numbers where fire is used for judgment.

1. Nadab and Abihu - killed by fire for offering "strange fire," Num. 3:4; 26:61

2. YHWH's fire on the complaining Israelites - Num. 11:1-3

3. Korah's rebellion - Num. 16:35; 26:10

In Exod. 24:17 and Deut. 4:24, the glory of the Lord is described as a devouring fire (see SPECIAL TOPIC: FIRE). This denotes the Shekinah cloud of glory that led and protected the Israelites.

NASB (UPDATED) TEXT: 106:19-27
 ¹⁹They made a calf in Horeb
 And worshiped a molten image.
 ²⁰Thus they exchanged their glory
 For the image of an ox that eats grass.
 ²¹They forgot God their Savior,
 Who had done great things in Egypt,
 ²²Wonders in the land of Ham
 And awesome things by the Red Sea.
 ²³Therefore He said that He would destroy them,
 Had not Moses His chosen one stood in the breach before Him,
 To turn away His wrath from destroying them.
 ²⁴Then they despised the pleasant land;
 They did not believe in His word,
 ²⁵But grumbled in their tents;
 They did not listen to the voice of the Lord.
 ²⁶Therefore He swore to them
 That He would cast them down in the wilderness,
 ²⁷And that He would cast their seed among the nations
 And scatter them in the lands.

106:19-27 This strophe reflects Exodus 32 and Numbers 14.

106:19 "made a calf" The calf was intended to be a physical representation of YHWH (cf. Exod. 32:8; note the two golden calves of Jeroboam I at Dan and Bethel). It was made from some of the gold given to the Israelites by the Egyptians. But, it also reminded the Israelites of an Egyptian fertility god (cf. Exod. 32:6,19).

The calf was also used as a symbol in Canaanite fertility worship for El and Ba'al (i.e., Ras Shamra texts).

▣ "Horeb" This Hebrew root (BDB 352, KB 349) means "waste" or "desert." It is the term used most often in Deuteronomy for "the mountain where YHWH met Israel." In Exodus and Numbers it is called "Sinai" (BDB 696), which is a non-Hebrew word. It may be related to the "Wilderness of Sin" (BDB 95, cf. Exod. 16:1; 17:1; Num. 233:11,12). The term is often associated with a small desert bush.

SPECIAL TOPIC: THE LOCATION OF MT. SINAI

106:20 What a shocking verse! God's own people turned from the one true God to an idol (cf. Jer. 2:11-13; as do all humans, Rom. 1:21-23)!

106:22 "in the land of Ham" Ham (BDB 325 I) is one of he sons of Noah. He was the father of several nations (Genesis 10).

1. Egypt (Mizraim), cf. Ps. 78:51; 105:23,27

2. Canaan

 

106:23 YHWH expressed to Moses that He was going to destroy them and start over with him, as He had done with Abraham (cf. Exod. 32:10).

Moses interceded with YHWH on Israel's behalf (cf. Exod. 32:11-13). I think this was a test for the strengthening of Moses. YHWH changed His mind (cf. Exod. 32:14) and responded to Moses' prayer. See Special Topic: Intercessory Prayer.

106:24 Several times Israel refused to believe YHWH about His giving them the land of Canaan (cf. Num. 14:1-3,31; 20:3-4; Deut. 9:23; Ezek. 20:5-8).

▣ "He swore to them" The verb (BDB 669, KB 724, Qal imperfect with waw) literally means "to lift up" (i.e., the hand in a gesture to swear an oath), YHWH's promise in Gen. 15:18. This is alluded to in Exod. 6:8; Num. 14:30; Neh. 9:15.

106:27 The two verbs refer to exile.

1. cast (lit. "cause to fall") - BDB 656, KB 709, Hiphil infinitive construct, cf. Ps. 106:26b

2. scatter - BDB 279, KB 280, Piel infinitive construct

This was an early warning against covenant disobedience, cf. Lev. 26:33; Deut. 4:27; 28:64; 29:28; Ps. 44:11; Ezek. 20:23. As YHWH drove out the Canaanite tribes because of their sins (cf. Gen. 15:12-21), now in impartial judgment, He does the same to Israel! Sin has consequences!

One more thought about exile. As painful and shameful as it was, it facilitated YHWH's spreading the message about Himself. The problem was that Israel continued to give the wrong message (cf. Ezek. 36:22-23).

The "new covenant" of Jer. 31:31-34 will focus on YHWH revealing Himself by His gracious acts to rebellious Israel (cf. Ezek. 36:24-38).

NASB (UPDATED) TEXT: 106:28-31
 ²⁸They joined themselves also to Baal-peor,
 And ate sacrifices offered to the dead.
 ²⁹Thus they provoked Him to anger with their deeds,
 And the plague broke out among them.
 ³⁰Then Phinehas stood up and interposed,
 And so the plague was stayed.
 ³¹And it was reckoned to him for righteousness,
 To all generations forever.

106:28-31 This strophe relates to Numbers 25. Israel became involved with the fertility worship of Moab. Idolatry was a major problem in Israel's history. I have included my notes from Deut. 18:10-11. See Special Topic: Fertility Worship of the ANE.

Deut. 18:10-11 There is a series of participles, which denote Canaanite idolatry:

1. NASB, "who makes his son or his daughter pass through the fire" - BDB 716, KB 778, Hiphil participle

2. NASB, "one who uses divination" - BDB 890, KB 1115, Qal participle (uses both verb and noun)

NKJV, NET, "one who practices witchcraft"

NRSV, NJB, NIV, "who practices divination"

JPSOA, "an augur"

3. NASB, "one who practices witchcraft" - BDB 778 II KB 857, Poel participle

NKJV, NRSV, NJB, JPSOA, "a sooth sayer"

NIV, "sorcery"

NET, "an omen reader"

4. NASB, NKJV, NIV, "one who interprets omens" - BDB 638 II, KB 690, Piel participle

NRSV, NJB, "an augur"

JPSOA, "a diviner"

NET, "a soothsayer"

5. NASB, NKJV, NRSV, NJB, JPSOA, NET, "a sorcerer" - BDB 506, KB 503, Piel participle

NIV, "engages in witchcraft"

6. NASB, "one who casts a spell" - BDB 287, KB 287, Qal participle (uses verb and noun)

NKJV, "one who conjures spells"

NRSV, JPSOA, NIV, NET, "one who casts spells"

NJB, "weaver of spells"

7. NASB, NKJV, "one who inquires" (i.e., a medium) - BDB 981, KB 1371, Qal participle

NRSV, JPSOA, "consults ghosts"

NJB, "consulter of ghosts"

NIV, "medium"

NET, "one who conjures up spirits"

8. NASB, NKJV, NIV, "one who inquires" [assumed] (i.e., a spiritist) - BDB 981, KB 1371, Qal participle (assumed)

NRSV, "consults spirits"

NJB, "mediums"

JPSOA, "familiar spirits"

NET, "a practitioner of the occult"

9. NASB, NKJV, "one who calls up the dead"

a.BDB 205, KB 233, Qal participle

b.BDB 559, KB 562, Qal participle

NRSV, "who seeks oracles from the dead"

NJB, NET, "necromancer"

JPSOA, "one who inquires of the dead"

NIV, "who consults the dead"

As you can see from the different English translations these words have some overlap. These terms seem to refer to different types of pagan worship practice, but their exact definitions are uncertain to modern Bible students. See a brief discussion in (1) Dictionary of Biblical Imagery, pp. 524-528 and 608-610 and also (2) Synonyms of the Old Testament by Robert B. Girdlestone, pp. 296-302. The general picture is an attempt to know and manipulate the future for personal benefit. YHWH's people are to trust Him and serve Him. The old original sin of "me first" is the root of all of mankind's problems!

18:10 "who makes his son or his daughter pass through the fire" This is a reference to the worship of the fertility god, Molech. In Israel the firstborn (cf. Exodus 13) was to be given to YHWH to serve Him. In Canaan the firstborn was to be sacrificed by fire to Molech in order to insure fertility, (cf. Deut. 12:31; Lev. 18:21). There is even one account in 2 Kgs. 21:6 where God's people worshiped this false god! It also possibly relates somehow to knowing the future (cf. 2 Kgs. 3:26:27). See Special Topic: Molech.

▣ "divination" This is from the Hebrew root for "divine" (BDB 890, cf. Num. 22:7; 23:23; Ezek. 21:21; 2 Kgs. 17:17). It is the general term describing several different methods, but all intent on determining the will of a deity by mechanical or natural means, such as examining the livers of sheep or casting arrows. It is based on the pagan worldview that there is information about the future hidden in natural events and that gifted humans (i.e., false prophets, e.g., Jer. 27:9; 29:8; Ezek. 13:9; 22:28) know it and influence this future.

▣ "one who practices witchcraft" This term (BDB 778 II, KB 857) is related to the term "cloud" (BDB 777). Linguists think the term is related to sound:

1.the hum of insects

2.sound of wind in the trees

3.unknown etymology (if cloud, then related to sight)

The parallel passage in Moses' writings which prohibits these same pagan practices is in Lev. 19:26-20:8 (see esp. 19:26). This same term is also found in Jdgs. 9:37; 2 Kgs. 21:6; 2 Chr. 33:6; Isa. 2:6; 57:3; Jer. 27:9; Micah 5:12.

▣ "one who interprets omens" The meaning of this term (BDB 638 II, KB 690) is uncertain. In Syrian it means "to murmur an obscure incantation" (KB 690). The root has several usages:

1.serpent - BDB 638 I

2.verb in Piel only, (BDB 638 II) meaning :

a.practice divination

b.observe signs/omens

3.copper - bronze, BDB 638 III

4.unknown - BDB 638 IV

 

▣ "a sorcerer" This term (BDB 506, KB 503) basically means "to cut up" (1) as in the shredding of ingredients for a magical potion or (2) cutting oneself as a way of getting the deity's attention (i.e., Syrian usage, cf. 1 Kgs. 18:28). This term was used to describe Pharaoh's wise men in Exod. 7:11 and Nebuchadnezzar's wise men in Dan. 2:2.

18:11 "one who casts a spell" This literally is "to tie knots," "to be allied with," or "join together" (BDB 287, KB 287). In Psalm 58:5 and Eccl. 10:11 it refers to snake charming. A slightly different vocalization describes a Babylonian false wise man in Isa. 47:8-11.

▣ "mediums" The participle's (BDB 981, KB 1371) basic meaning is to "ask" or "inquire." Here, to inquire of the spirit realm (e.g., YHWH, Jos. 9:14 or idols, Hosea 4:12).

The first noun, "medium" (BDB 15) is a difficult term to define. Some see the term as it is used in Lev. 19:31; 20:6,27 as (1) a pit or grave where spirits are lured, (2) form of "father" which refers to ancestor worship. It is translated in the LXX in Isa. 8:19 as "ventriloquist." Because of this and Isa. 29:4 some think it means "to chirp" or "to mutter." This would imply to "talk with a different voice." However, from 1 Sam. 28:7-9, it is related to the ability to call or talk to someone in the ground or to communicate with the dead or spirits of the underworld, i.e., necromancy.

The second noun, "spiritists" (BDB 396) was a form of the Hebrew word "to know" (BDB 395). It refers to one who has knowledge of the spiritual realm or has contact with those in the spiritual realm who have knowledge (cf. Isa. 8:19; 19:3).

▣ "one who calls up the dead" This phrase is a combination of two Qal participles (BDB 205, KB 233, "to ask" and BDB 559, KB 562, "the dead ones"). In context it refers to mediums and "spiritists." These elite, supposedly gifted, people contact the dead for information about the future and the power to affect it.

All ancient cultures believed in an afterlife. For many in the Ancient Near East this had two possibilities:

1. ancestor worship where the spirits of family members could affect the present and future

2. the power of physical (stars, forces of nature) or spiritual (demons, demigods) could be utilized to know and affect personal destinies

 

Ps. 106:28 "And ate sacrifices offered to the dead" The MT does not have the verb "offered." "The dead" (BDB 559, Qal, #1,d) is a Qal active participle, which may refer to the non-existent pagan idols (cf. Num. 25:2), not deceased humans (cf. Deut. 26:14). The TEV, NJB, and REB so translate it.

TEV - "dead gods"

NJB - "lifeless gods"

REB - "lifeless gods"

 

106:29 "their deeds" One wonders if there is a purposeful comparison of

1. the deeds of the Israelite idolaters, Ps. 106:29,39

2. the deeds of YHWH, Ps. 106:2,7,13,21-22

What a contrast!

106:31 "it was reckoned to him for righteousness" This is the exact phrase used of Abraham's justification by faith in Gen. 15:6, quoted by Paul in Rom. 4:3; Gal. 3:6. The only difference in the verb here (BDB 362, KB 359, Niphal imperfect) and there (Qal imperfect) is the verbal aspect. See full notes on Gen. 15:6 online at www.freebiblecommentary.org.

Phinehas the priest's actions are described in Num. 25:11-13. His actions, like Abraham's, demonstrated his faith in YHWH.

106:31 "to all generations forever" Phinehas' actions were an example of a true faithful follower. This testimony is preserved and continues to speak of his faith/faithfulness.

How we live influences people long after we die!

NASB (UPDATED) TEXT: 106:32-33
 ³²They also provoked Him to wrath at the waters of Meribah,
 So that it went hard with Moses on their account;
 ³³Because they were rebellious against His Spirit,
 He spoke rashly with his lips.

106:32-33 This strophe reflects the events of Numbers 20. The Israelites angered Moses by their words at Meribah and he overreacted (cf. Num. 20:12; 27:14; Deut. 1:37; 3:26-27; 34:4). God is no respecter of persons; disobedience has consequences (cf. Gal. 6:7, see full note online).

106:33 "His Spirit" The NASB capitalizes "Spirit" (BDB 924), which implies YHWH's Spirit, but the context obviously refers to Moses' spirit (i.e., life force). In Ps. 106:33b the parallel line, "He" refers to Moses.

It may be a moot issue because it was God's Spirit who was with Moses (cf. Num. 11:17; Neh. 9:20), Israel (cf. Num. 24:3), and both (cf. Isa. 63:10-14).

NASB (UPDATED) TEXT: 106:34-39
 ³⁴They did not destroy the peoples,
 As the Lord commanded them,
 ³⁵But they mingled with the nations
 And learned their practices,
 ³⁶And served their idols,
 Which became a snare to them.
 ³⁷They even sacrificed their sons and their daughters to the demons,
 ³⁸And shed innocent blood,
 The blood of their sons and their daughters,
 Whom they sacrificed to the idols of Canaan;
 And the land was polluted with the blood.
 ³⁹Thus they became unclean in their practices,
 And played the harlot in their deeds.

106:34-39 This strophe reflects God's words to Israel about interaction with the Canaanites (cf. Exod. 34:10-17; Deut. 7:1-6,16; 20:16-18). The book of Joshua describes the defeat of the major walled cities of Canaan, but each tribe must finish the task of driving out the Canaanites from their own tribal allocations. They did not (i.e., Jdgs. 1:21,27, etc.). The consequences are clearly stated in Num. 33:50-56!

106:35 "the nations" See Special Topic: Pre-Israelite Inhabitants of Palestine.

106:36 "Which became a snare" This word, "snare" (BDB 430), is a reference to an animal trap (lit. "bait" or "lure"). It was used metaphorically of the temptation to Canaanite fertility worship (cf. Exod. 23:33; Deut. 7:16; Jdgs. 2:3).

106:37-38 This refers to the worship of the fertility god, Molech.

SPECIAL TOPIC: MOLECH

106:37 "demons" This (BDB 993) refers to pagan gods (cf. Deut. 32:17). The word is used only twice in the OT. It is possibly a loan word from Aramaic. The concept of pagan idols as demons is seen in the NT in 1 Cor. 10:19-20 and Rev. 9:20.

SPECIAL TOPIC: ANGELS and DEMONS

106:38 "the land was polluted" The land of Canaan was polluted by the Canaanites (cf. Gen. 15:16) and now by the Israelites (cf. Num. 35:33-34; Jer. 3:2-10). Canaan belonged to YHWH. It was His land.

106:39 "played the harlot" This (BDB 275, KB 275, Qal imperfect with waw) is a Hebrew idiom for idolatrous worship (cf. Jdgs. 2:17; Ezekiel 23; Hos. 5:3). It is based on the imagery of YHWH as Father and Israel as wife (cf. Hosea 1-3). To go after another god was viewed as "spiritual adultery" (cf. Exod. 34:15; Num. 15:39; Ps. 73:27; Hos. 4:12; 9:1). Sometimes the imagery is both figurative and literal because many/most of the fertility worship was by imitation magic (i.e., sexual activity in the name of and at the site of worship).

NASB (UPDATED) TEXT: 106:40-43
 ⁴⁰Therefore the anger of the Lord was kindled against His people
 And He abhorred His inheritance.
 ⁴¹Then He gave them into the hand of the nations,
 And those who hated them ruled over them.
 ⁴²Their enemies also oppressed them,
 And they were subdued under their power.
 ⁴³Many times He would deliver them;
 They, however, were rebellious in their counsel,
 And so sank down in their iniquity.

106:40-43 This is a summary of the periods of the exodus, wilderness wanderings, conquest, judges, and monarchy. The OT is a record of Israel's inability to obey (cf. Galatians 3)!

Notice the powerful emotive words used to describe how YHWH reacted to Israel's idolatry, rebellion, and unbelief.

1. the anger of the Lord was kindled against His people (cf. Deut. 1:34-35; 9:19)

2. He abhorred His inheritance (cf. Lev. 26:30; Deut. 32:19)

3. He gave them into the hand of. . . (i.e., Hebrew idiom of rejection), continued in different but parallel phrases in Ps. 106:41-42

 

106:42 "they were subdued" The AB (p. 75) mentions that the consonants of "Canaan" (BDB 488) are the same as this verb (BDB 488, KB 484, Niphal imperfect with waw). This may have been a purposeful sound play. Canaanite tribes subdued YHWH's faithless tribes.

NASB (UPDATED) TEXT: 106:44-46
 ⁴⁴Nevertheless He looked upon their distress
 When He heard their cry;
 ⁴⁵And He remembered His covenant for their sake,
 And relented according to the greatness of His lovingkindness.
 ⁴⁶He also made them objects of compassion
 In the presence of all their captors.

106:44-46 This strophe shows the gracious response of YHWH.

1. He looked upon their distress (cf. Exod. 2:25; 5:7; Neh. 9:9)

2. He heard their cry (cf. Exod. 2:23-25; 3:7-9; Num. 20:16; Jdgs. 3:9; 6:7; 10:10; Neh. 9:27)

3. He remembered His covenant (cf. Exod. 2:24; Lev. 26:40,42,45; Ps. 105:8,42)

4. He relented according to the greatness of His lovingkindness (see full note at Gen. 6:6 online)

5. He made them objects of compassion (cf. 1 Kgs. 8:50; 2 Chr. 30:9; Ezra 9:9; Neh. 1:11; Jer. 42:12)

6. notice Ps. 106:43a, another gracious desire of YHWH

 

106:45 "covenant" See Special Topic: Covenant

NASB (UPDATED) TEXT: 106:47-48
 ⁴⁷Save us, O Lord our God,
 And gather us from among the nations,
 To give thanks to Your holy name
 And glory in Your praise.
 ⁴⁸Blessed be the Lord, the God of Israel,
 From everlasting even to everlasting.
 And let all the people say, "Amen."
 Praise the Lord!

106:47-48 These words are also found in 1 Chr. 16:35-36. This Psalm starts with praise to YHWH for His grace to faithful followers. But Israel has not been faithful! Now the psalmist prays for YHWH to act on their behalf and restore Israel from exile!

1. save us - BDB 446, KB 448, Hiphil imperative, cf. 1 Chr. 16:35

2. gather us from the nations - BDB 867, KB 1062, Piel imperative, cf. Deut. 30:3; Ps. 147:2; Isa. 11:12; 56:8; Ezek. 39:28

The purpose of the restoration is so that Israel can

1. give thanks to Your holy name - BDB 392, KB 389, Hiphil infinitive construct

2. glory in Your praise - BDB 986, KB 1387, Hithpael infinitive construct

 

106:48 "Blessed be the Lord" This verb (BDB 138, KB 159, Qal passive participle) also occurs in Ps. 41:13; 72:18; 89:52. Israel is to bless their God because of who He is and what He has done for them.

Notice the covenant titles of Deity.

1. O Lord our God, Ps. 106:47

2. the Lord, the God of Israel, Ps. 106:48

 

▣ "From everlasting even to everlasting" See Special Topic: Forever ('olam).

▣ "let all the people say, ‘Amen'" The NASB translates this phrase as a jussive but it is a Qal perfect.

▣ "Amen" See SPECIAL TOPIC: AMEN. Israel (i.e., "people") is to affirm YHWH's blessedness.

▣ "Praise the Lord" This Psalm ends the same as Psalm 105 and 104. This is liturgical phrasing that opens (i.e., Ps. 105:1) and closes (i.e., Ps. 105:45) many Psalms. It shows that they were read in worship settings.

"The Lord" is the shortened form of Yah (BDB 219).

Surprisingly this is missing in the LXX, but included in the Peshitta. It is surely possible that Ps. 106:48c-d serves as a doxological close to the fourth Book of the Psalter (i.e., Ps. 41:13; 89:52).