STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
The End of the Wicked Contrasted with that of the Righteous MT Intro A Psalm of Asaph |
The Tragedy of the Wicked, and the Blessedness of Trust in God | Meditation on the Justice of God | The Justice of God | The Triumph of Justice |
| 73:1-9 | 73:1-3 | 73:1-3 | 73:1-3 | 73:1 |
| 73:2-3 | ||||
| 73:4-9 | 73:4-9 | 73:4-14 | 73:4-5 | |
| 73:6-7 | ||||
| 73:8-9 | ||||
| 73:10-14 | 73:10-14 | 73:10-14 | 73:10-12 | |
| 73:13 | ||||
| 73:14-15 | ||||
| 73:15-20 | 73:15-17 | 73:15-20 | 73:15-17 | |
| 73:16-18 | ||||
| 73:18-20 | 73:18-20 | |||
| 73:19-20 | ||||
| 73:21-24 | 73:21-24 | 73:21-26 | 73:21-26 | 73:21-22 |
| 73:23-24 | ||||
| 73:25-28 | 73:25-26 | 73:25-26 | ||
| 73:27-28 | 73:27-28 | 73:27-28 | 73:27-28 |
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. Etc.
CONTEXTUAL INSIGHTS
A. Asaph is one of the Levitical choir directors under David (cf. 1 Chr. 25:1-9).
B. This Psalm speaks to the apparent unfairness of the prosperity of the wicked and the suffering of the righteous. It treats the problem by projecting the justice of God into a future afterlife.
C. The Psalm develops and expands the traditional view ("the two ways") concerning life; compare Deuteronomy 27-28; 30:15-20; Psalm 1; Pro. 4:10-18; Matt. 7:13-14. Life is unfair but God will set it straight!
D. The book of Job and Psalm 37 deal with the same problem, but in this life; Psalm 73 deals with it in light of Matthew 25.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 73:1-9
1Surely God is good to Israel,
To those who are pure in heart!
2But as for me, my feet came close to stumbling,
My steps had almost slipped.
3For I was envious of the arrogant
As I saw the prosperity of the wicked.
4For there are no pains in their death,
And their body is fat.
5They are not in trouble as other men,
Nor are they plagued like mankind.
6Therefore pride is their necklace;
The garment of violence covers them.
7Their eye bulges from fatness;
The imaginations of their heart run riot.
8They mock and wickedly speak of oppression;
They speak from on high.
9They have set their mouth against the heavens,
And their tongue parades through the earth.
73:1 "Surely God is good to Israel" "Good" (BDB 373 II, #9) means "kind to" (cf. Ps. 86:5; 145:9; Lam. 3:25). This is the conclusion of the Psalm and the basic assumption of the OT but not every person in Israel is of faith (cf. Romans 9-11). The same can be said of the church (cf. Matthew 7; 13). The unusual phrase of Ps. 73:15 may reflect a true, faithful Israel.
Notice the added connotations of God's "goodness."
1. He is good to all (cf. Ps. 145:9)
2. His goodness is primarily bestowed on those who call upon Him (cf. Ps. 86:5)
3. He is good, Himself (cf. Ezra 3:11; Ps. 100:5; 106:1; 107:1; 118:1,29; 136:1; Jer. 33:11; Nah. 1:7)
Israel's blessing is based on
1. God's eternal redemptive purpose in the seed of Abraham (see Special Topic: YHWH's Eternal Redemptive Plan)
2. the faith relationship and covenant obedience of His followers
3. short term physical blessings do not compare (cf. Rom. 8:18-25) with long term, personal relationship (cf. Rom. 8:26-30,31-39)! Be sure to take the long look! Immediate circumstances can be deceiving!
▣ "to Israel" The NRSV and REB, as well as the Catholic version NAB, change "to Israel," לישראל (BDB 975) to "for God's upright one," אללישר (BDB 449 plus BDB 42 II, #6).
▣ "pure in heart" This reflects one's attitudes and motives (cf. Ps. 24:4-5; 51:10; Matt. 5:8).
73:2
NASB"close"
NKJV, NRSV,
JPSOA"almost"
TEV"nearly"
NJB"on the point of"
This reflects the Hebrew adverb BDB 589. It clearly states the seriousness of the psalmist's faith crisis! He was on the very verge of losing his confidence, trust, assurance, and peace with God. Faith crises are potentially
1. a devastating loss of hope
2. a source of strength and growth
We all know people who have experienced one or the other!
▣ "stumbling. . .slipped" This is a biblical metaphor of lifestyle. The straight, stable path was righteousness (cf. Ps. 40:2), but the crooked, slippery path was wickedness (cf. Ps. 73:18; Pro. 3:23). The two options in life are what is called "the two ways" (i.e., Psalm 1 and Deut. 30:15-20).
The term translated "slipped" is literally "poured out" (BDB 1049, KB 1629, Qal passive perfect). Only here does it have the connotation (demanded by the parallel poetic line, "stumbling") of slipping on a wet surface.
Psalm 73:3 clarifies the problem area (i.e., envy, jealousy).
73:3 "I was envious of the arrogant. . .the prosperity of the wicked" This world is unfair. If this world is all there is, God is unfair!
The "pure in heart" of Ps. 73:1 are being tested by the unfairness of life. The underlying assumption is that God allows that which should be judged! See SPECIAL TOPIC: GOD TESTS HIS PEOPLE.
73:4-9 These verses describe the lifestyle of the people mentioned in Ps. 73:3 (i.e., the arrogant and prosperous, wicked people of the covenant community).
1. no pain in their death
2. well fed, Ps. 73:4b, 7a
3. no outward trouble
4. show off the pride, Ps. 73:6a, 8b
5. act in violence without judgment
6. evil thinking and slandering
7. flaunt their evil deeds, even before God, Ps. 73:11
From OT theology (i.e., Leviticus 26; Deuteronomy 27-30) prosperity was a blessing from God for faith and obedience (cf. Ps. 73:10), but these people made a mockery of those texts!
73:4 "there are no pains in their death" This means (1) they had an honorable funeral or (2) their death was quick and painless.
▣ "pains" This Hebrew word (BDB 359) is used only twice in the OT, in very different senses.
1. "fetters" or "bonds" - Isa. 58:6 (singular)
2. "pains" - Ps. 73:4 (plural)
The NET bible suggests:
"It is used metaphorically of pain and suffering that restricts one's enjoyment of life" (p. 941).
The Tyndale Commentary by Derek Kidner (p. 289, footnote #2) agrees with the RSV, which changes "in their death," למותם, into two words, תם למו, which results in "no pains for them, sound and sleek in their body." This is followed by NRSV and REB.
▣ "their body is fat" They did not seemingly experience disease or the normal problems of life (i.e., a healthy body; the Hebrew term [BDB 17 I]) is found only here.
73:5
NASB, NKJV"They are not in trouble as other men"
NJB"exempt from the cares which are the human lot"
JPSOA"They have no part in the travail of men"
The wicked seem to be spared the normal problems of life. This, at first, seems to be an act of God. This is the theological problem connected to "the two ways" (cf. Job; Psalm 73).
▣ "plagued" This term (BDB 619, KB 668, Pual imperfect) is often used of divine punishment (cf. Gen. 12:17; 2 Kgs. 15:5; 2 Chr. 26:20; Isa. 26:5; Job 1:11; 2:5). It seemed God's own words (i.e., Leviticus 26; Deuteronomy 27-30; Psalm 1) about the wicked had failed. In Ps. 73:14 the same word is used for the mental anguish of the psalmist, caused by his own doubts.
73:6 Because of their life experiences (Ps. 73:4-5) the arrogant, wealthy, healthy, covenant violators live openly, even flauntingly, their godless lives (Ps. 73:6-9).
73:7
NASB"their eye bulges from fatness"
TEV"their hearts pour out evil"
NJB"from their fat oozes out malice"
LXX"Their injustice will go forth as though from fat"
Peshitta"Their iniquity comes through like grease"
JPSOA"Fat shuts out their eyes"
The idea of "iniquity" is the translation from the LXX, Syriac, Peshitta, and Vulgate. The UBS Text Project (p. 314) gives "their eyes" a "C" rating (i.e., considerable doubt).
"iniquity" is עובמו
"their eyes" is עיבמו
"Eyes" fits the context and parallelism of Ps. 73:7 best.
73:8 "mock" This apparently Aramaic term (BDB 558, KB 559) occurs only here in the OT.
NASB (UPDATED) TEXT: 73:10-14
10Therefore his people return to this place,
And waters of abundance are drunk by them.
11They say, "How does God know?
And is there knowledge with the Most High?"
12Behold, these are the wicked;
And always at ease, they have increased in wealth.
13Surely in vain I have kept my heart pure
And washed my hands in innocence;
14For I have been stricken all day long
And chastened every morning.
73:10 This verse is uncertain in the MT. The flow of the context implies
1. the wicked people have negatively affected other covenant people (The Catholic Tradition CCD thinks Ps. 73:10 was a quote from the wicked Israelites)
2. the wicked consume every good thing they can
3. the followers of the wicked believe everything they say (NIDOTTE, vol. 2, p. 1065)
Basically this is the psalmist's dilemma. He sees the arrogant, blasphemous, covenant person receiving all the covenant's benefits and abundance! This is why he asks the question of Ps. 73:13! The "if. . .then" of the Mosaic covenant (i.e., Leviticus 26; Deuteronomy 27-30) seems to be of no effect. The world seems "upside down."
The AB, followed by the NET Bible, suggests an emendation to the first line. They change "he will bring back his people" (MT) to "they will be filled with food," which seems to be a better parallel to the next line.
73:11 "How does God know?" The wicked show open arrogance and blasphemy toward YHWH (cf. Ps. 73:9).
The Jewish Study Bible has an interesting quote (p. 1362).
"There was no atheism in ancient times, only the notion that God lacked knowledge and power" (cf. Ps. 10:4,11,13; 94:7).
This assertion of the lack of foreknowledge has reappeared in modern theology of "Open Theism." I personally think this theology has taken an OT literary technique (i.e., God asking questions, cf. Gen. 3:9) and used it as a grid to filter all Bible texts. It is a modified form of "Progressive Theism" from Alfred North Whitehead.
▣ "Most High" This is the Hebrew title Elyon (see SPECIAL TOPIC: NAMES FOR DEITY). It is used in Genesis 14 (i.e., Melchizedek's name for Deity) four times and twenty-one times in the Psalter, but only six times in all the rest of the OT.
73:13 "Surely in vain I have kept my heart pure" This reflects the psalmist's doubt about the goodness and fairness of God mixed with a "poor me" attitude. This almost reflects the "what's in it for me" attitude of Job 1:6-12.
This is theologically similar to Satan's accusations against Job that he only served God because of God's blessings and protection (i.e., faith for favors).
The "two ways" of the OT seem to have been reversed! This is where "faithful followers" must remember we live in a fallen world. This is not the world God intended it to be. The purpose of the OT was to show humanity their rebellion and sin (cf. Galatians 3)!
Godliness and faithfulness bring reproach and rejection in a fallen world (cf. Matt. 5:10-16), but there is a new day coming (cf. Jer. 31:31-34; Ezek. 36:22-38).
▣ "surely" This adverb (BDB 36), used of "doubt" in Ps. 73:13, becomes an affirmation in Ps. 73:18! The psalmist had not lived a righteous life in vain and the wicked will reap what they have sowed (cf. Job 34:11; Ps. 28:4; 62:12; Pro. 24:12; Eccl. 12:14; Jer. 17:10; 32:19, for a full list of NT texts cf. Gal. 6:7 online).
▣ "washed my hands in innocense" This translation is surely possible, based on
1. the MT intro to Psalm 73
2. this Levitical imagery
3. the sacrificial term "portion" in Ps. 73:26
The author may have been a Levite or priest. Hand washing was part of the rituals of the temple.
However, the idiom takes on the wider connotation of "godly living" (cf. Deut. 21:6; Ps. 26:6); also note the idiom in Gen. 20:5.
73:14 There is a parallel between "all day long" and "every morning," both of which are idioms for an extended period of time (i.e., a lifetime). The psalmist is claiming a life of faithfulness.
The passive voice of the phrase "I have been stricken" (BDB 224, K 243, Qal imperfect combined with BDB 619, KB 668, Qal passive participle) implies that not only has God allowed or overlooked the wicked's actions and motives, but has done to the faithful psalmist what should have been done to the arrogant, blasphemous, unfaithful covenant partners! This is the mystery of events in a fallen world. This is not the world God intended it to be. Things happen that are not from God. In the OT, to support monotheism, there is only one causality (cf. Eccl. 7:14; Isa. 45:7; Amos 3:6) but from further revelation we know that is not the case. God has allowed His beloved creation to reap the terrible consequences of Genesis 3. The good news is
1. He will fix it eventually (i.e., New Age)
2. He is with us in the midst of it (cf. Psalm 23)
NASB (UPDATED) TEXT: 73:15-20
15If I had said, "I will speak thus,"
Behold, I would have betrayed the generation of Your children.
16When I pondered to understand this,
It was troublesome in my sight
17Until I came into the sanctuary of God;
Then I perceived their end.
18Surely You set them in slippery places;
You cast them down to destruction.
19How they are destroyed in a moment!
They are utterly swept away by sudden terrors!
20Like a dream when one awakes,
O Lord, when aroused, You will despise their form.
73:15-20 This strophe is the theological heart of this Psalm. Notice the main points.
1. Faithful followers openly expressing their doubt and confusion can affect other believers.
2. A place and time of fellowship with God can bring peace to our confusion.
3. The wicked's prosperity is fleeting and their time of confrontation with God will surely come (cf. Ps. 73:27).
This is an affirmation that the "two ways" still have validity! We do reap what we sow!
73:16 "When I pondered to understand this" Our ability to understand the ways of God through fallen, worldly, time-bound human intellect is doomed to failure (cf. Pro. 3:5b; Isa. 55:8-13; Col. 2:8). Knowledge is good but trust is better!
73:17 "Until I came into the sanctuary" The word "sanctuary" (BDB 874) is plural, which would denote the entire temple compound or the plural of majesty. Worship helped the psalmist see clearly. Possibly he had neglected this during his struggle.
▣ "I perceived their end" Revelation came and his eyes were opened to the big picture—he took the long look, both in time and beyond time.
73:18-20 The result of rebellion is not only a fearful death but also a dreadful eternity (cf. Matt. 25:31-46; Luke 16:19-31; Rev. 20:11-15).
73:19 The term "terrors" (BDB 117) can refer to death (cf. Job 18:11,14). The AB in Psalms by Mitchell Dahood finds many Hebrew words and idioms that, because of Ugaritic usage may be imagery for the nether world.
73:20 "when aroused" The preposition and verb (בעור, BDB 734, KB 802, Hiphil infinitive construct) has been emended (LXX, Peshitta, Vulgate) to "city" (עיר, BDB 746 II). This would refer to
1. "the city of phantoms" (AB, i.e., Sheol)
2. a reference to Jerusalem (i.e., they are excluded from God's presence by sin and/or exile)
The concept of God awakening from sleep or rising from His throne to act is used in the OT as figurative language to denote the mystery of Deity's apparent inactivity or/and the unfairness of worldly events. God has revealed Himself but why are His promises and human conditions so different?
NASB"form
NKJC, NJB,
JPSOA"image"
NRSV, LXX"phantoms"
Peshitta"idolatry"
This word (BDB 853) occurs only twice in the OT (cf. here and Ps. 39:6). NIDOTTE, vol. 3, p. 810, suggests it denotes an image or shadow. It possibly comes from an ANE root for "dark," "black" (another form would be "the valley of the shadow of death," cf. Ps. 23:4).
NASB (UPDATED) TEXT: 73:21-24
21When my heart was embittered
And I was pierced within,
22Then I was senseless and ignorant;
I was like a beast before You.
23Nevertheless I am continually with You;
You have taken hold of my right hand.
24With Your counsel You will guide me,
And afterward receive me to glory.
73:21 "within" This is literally "kidneys" (BDB 480). The Hebrews referred to the lower viscera as the seat of the emotions (cf. Job 19:27; Pro. 23:16) and mental activity (cf. Ps. 16:7).
73:22 Animals have no moral sense. It is humans who are created in the image and likeness of God (i.e., Gen. 1:26-27). Only they have a moral sense. The knowledge of the Tree of Good and Evil in the Garden of Eden accentuated this moral dilemma (cf. Gen. 3:8-13). To call someone "brutish" means they have no moral compass or direction and simply live like animals (i.e., to meet their immediate needs or wants). The psalmist felt his doubts and jealousy had made him act like one who did not know God (i.e., Ps. 73:21-22). All humans go through these times of "less than appropriate" feelings. True believers emerge from these times stronger and surer of God's great mercy and presence! Inappropriate attitudes can be stepping stones to greater faith!
73:23-24 The blessings of God are:
1. His presence in our lives (cf. Ps. 73:28a)
2. His daily guidance (i.e., holds the psalmist's "right hand")
3. His acceptance now
4. His acceptance eternally (see note at Ps. 73:24)
When faith looks backward it clearly sees the hand of God. Past faithfulness and mercy give the faithful follower hope and confidence in the future presence and promises of God!
73:24 Interpreters must be careful not to assume NT revelation into ambiguous OT texts. There are OT texts that point toward a future hope of physical life with God. This text, however, may not be one of them.
1. the word "glory" (BDB 458) does not refer to heaven in any other place in the OT (see UBS Handbook, p. 642; IVP Background Commentary, p. 540)
2. the preposition "to" is not in the text (there is no preposition). The LXX supplies "with."
3. "glory" may refer to "honor" (cf. JPSOA, NRSV, Peshitta) that seemed to be with the wicked, but in reality, was with the psalmist
On the other hand
1. the verb "receive" (BDB 542, KB 534, Qal imperfect) is used of Enoch in Gen. 5:24, who was translated into God's presence, as was Elijah (cf. 2 Kgs. 2:3,10-11)
2. the adverb "afterward" (BDB 29) occurs in Ps. 73:24, which seems to denote a concluding event
3. "heaven" (BDB 1029, see two Special Topic: Heaven and SPECIAL TOPIC: HEAVEN and the Third Heaven) is mentioned in Ps. 73:25
4. the term "forever" is used in Ps. 73:26 in contrast to "those who are far from You will perish"
The hope of all faithful followers is that they will be with God forever (cf. Ps. 23:6; 27:4-6). It is not a "where" question but a "who" question! Humans were created for fellowship with God; nothing else will do!
NASB (UPDATED) TEXT: 73:25-28
25Whom have I in heaven but You?
And besides You, I desire nothing on earth.
26My flesh and my heart may fail,
But God is the strength of my heart and my portion forever.
27For, behold, those who are far from You will perish;
You have destroyed all those who are unfaithful to You.
28But as for me, the nearness of God is my good;
I have made the Lord God my refuge,
That I may tell of all Your works.
73:25 "besides You, I desire nothing on earth" God Himself is our greatest need! We were created for fellowship with Him (cf. Gen. 1:26-27; 3:8).
It is possible that this phrase is an affirmation of covenant loyalty to the one true God. The psalmist is asserting that he never participated in idolatry ("act as a harlot," i.e., idolatry, Ps. 73:27).
73:26 "God is the strength" His changelessness is our hope (cf. Ps. 18:1-3; Mal. 3:6).
▣ "my portion forever" God Himself was the inheritance of the Levites (cf. Deut. 10:9; 12:12; 14:27,29; 18:1; Ps. 16:5; Lam. 3:24) and now He is the inheritance of all faithful followers (cf. Acts 15; Rom. 2:28-29; Galatians 3)!
73:27 "unfaithful" This is literally "to go awhoring from" (BDB 275, KB 275, Qal participle). This involves the concept of God as husband (cf. Hosea 1-3). To leave Him is spiritual adultery (cf. Exod. 34:15; Num. 15:39; Hos. 4:12; 9:1).
73:28 "the nearness" Note the contrast between "those who are far from You" (Ps. 73:27) and "the nearness of God" (Ps. 73:28).
▣ "I have made the Lord God my refuge" The name for Deity here is Adonai YHWH. See SPECIAL TOPIC: NAMES FOR DEITY.
For "refuge" (BDB 340) see note at Ps. 5:11.
▣ "That I may tell of all Your works" It is crucial that faithful followers communicate what God has done for them. This is the opposite of Ps. 73:15.
Some scholars classify this Psalm as a "Wisdom Psalm," but this phrase implies it is a "Thanksgiving Psalm." A testimony of thanksgiving and a sacrifice in the temple were the common elements of this genre of Psalms.
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. Define the word "good" in Ps. 73:1.
2. What does it mean to be pure in heart? (Ps. 73:1)
3. Why did the psalmist almost lose his faith/trust/confidence in YHWH?
4. Who are "the wicked" described in Ps. 73:3-9?
5. How does Ps. 73:13 parallel Satan's accusations of Job 1-2?
6. How did the psalmist escape his doubt?
7. List the benefits of verses Ps. 73:23-24.
8. Does Ps. 73:25-26 speak of vindication in this life or the hereafter? Why, why not?
9. What does Ps. 73:28a mean?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
An Appeal Against the Devastation of the Land by the Enemy MT Intro A Psalm of Asaph |
A Plea for Relief From Oppressors | Prayer for Deliverance from National Enemies | A Prayer for National Deliverance | Lament on the Sack of the Temple |
| 74:1-11 | 74:1-8 | 74:1-3 | 74:1-3 | 74:1-2 |
| 74:3-5a | ||||
| 74:4-8 | 74:4-8 | |||
| 74:5b-7 | ||||
| 74:8-9 | ||||
| 74:9-17 | 74:9-11 | 74:9-11 | ||
| 74:10-11 | ||||
| 74:12-17 | 74:12-17 | 74:12-17 | 74:12-13 | |
| 74:14-15 | ||||
| 74:16-17 | ||||
| 74:18-21 | 74:18-21 | 74:18-19 | 74:18-19 | 74:18-19 |
| 74:20-23 | 74:20-21 | 74:20-21 | ||
| 74:22-23 | 74:22-23 | 74:22-23 | 74:22-23 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
CONTEXTUAL INSIGHTS
A. This Psalm is an appeal to the Covenant God to remember (cf. Ps. 74:1,18,22) His people in a time when the Promised Land (cf. Gen. 12:1-3) has been invaded and occupied by pagans (cf. Ps. 74:4-8).
Note the contextual flow of the imperatives (i.e., prayer requests).
1. remember Your congregation, Ps. 74:2
2. turn (i.e., lift up your feet), Ps. 74:3
3. destroy them, Ps. 74:11
4. remember this, Ps. 74:18
5. consider the covenant, Ps. 74:20
6. arise, Ps. 74:22
7. plead Your own cause, Ps. 74:22
8. remember the reproaches of the foolish, Ps. 74:22
B. Notice the different phrases which describe the covenant people.
1. the sheep of Your pasture, Ps. 74:1
2. the tribe of Your inheritance, Ps. 74:2
3. Your turtledove, Ps. 74:19
4. the afflicted and needy, Ps. 74:19,21
C. Notice the different phrases used to designate the temple.
1. Mount Zion, Ps. 74:2
2. the perpetual ruins, Ps. 74:3
3. Your sanctuary, Ps. 74:3, 7
4. Your meeting place, Ps. 74:4
5. the dwelling place of Your name, Ps. 74:7
D. Notice the strophe (Ps 74:12-17, mostly perfects) which describes God as King of creation, using images from Genesis 1 (cf. Psalm 104) and Ugaritic poetry.
E. It is surprising that the covenant people do not know why YHWH has abandoned them (i.e., for their covenant faithlessness). They do not offer any hint of repentance but assert God's faithfulness to His promises (note how different in Psalm 79).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 74:1-11
1O God, why have You rejected us forever?
Why does Your anger smoke against the sheep of Your pasture?
2Remember Your congregation, which You have purchased of old,
Which You have redeemed to be the tribe of Your inheritance;
And this Mount Zion, where You have dwelt.
3Turn Your footsteps toward the perpetual ruins;
The enemy has damaged everything within the sanctuary.
4Your adversaries have roared in the midst of Your meeting place;
They have set up their own standards for signs.
5It seems as if one had lifted up
His axe in a forest of trees.
6And now all its carved work
They smash with hatchet and hammers.
7They have burned Your sanctuary to the ground;
They have defiled the dwelling place of Your name.
8They said in their heart, "Let us completely subdue them."
They have burned all the meeting places of God in the land.
9We do not see our signs;
There is no longer any prophet,
Nor is there any among us who knows how long.
10How long, O God, will the adversary revile,
And the enemy spurn Your name forever?
11Why do You withdraw Your hand, even Your right hand?
From within Your bosom, destroy them!
74:1 The defeat and occupation of the Promised Land (cf. Gen. 1:1-3) was so shocking to the psalmist that he asked the question all the covenant people were thinking. They felt themselves "special" (cf. Exod. 19:5-6, but forgot that God's promises were conditional on their faithful obedience (cf. Exod. 19:5; Leviticus 26; Deuteronomy 27-30). Abundant blessing and protection from God were God's part but His people also had a responsibility (i.e., obedience, cf. Deut. 10:12-13).
The psalmist presents his prayer by asking questions (NASB).
1. Psalm 74:1 - two questions
2. Psalm 74:10 - one question
3. Psalm 74:11 - one question
▣ "Your anger smoke" This is literally "your nostrils smolder." It is an anthropomorphic idiom (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM)) of God's judgment (see Special Topic: Fire).
74:2 "Remember" This is the first of three uses of the term (BDB 269, KB 269, Qal imperative, cf. Ps. 74:1,18,22). The psalmist is asking God to remember His covenant (cf. Ps. 74:20, "consider the covenant," BDB 613, KB 661, Hiphil imperative, cf. Ps. 106:45; Lev. 26:42).
OT leaders often prayed this prayer. They wanted God to remember His promises and forget their sins! In essence they were praying for the merciful character of God to overlook their covenant violations. This does illustrate the weakness of human performance as the way to approach Deity! It does, however, point toward the need of a "new covenant" (cf. Jer. 31:31-34; Ezek. 36:22-38), based on YHWH's mercy as the basis of acceptance and gratitude as the call to godly living.
▣ "You have purchased" This is OT imagery using a commercial term ("purchase," BDB 888, KB 1111, Qal perfect) to describe YHWH's covenant (cf. Exod. 15:13,16; Deut. 32:6). They were His by His choice and His actions, not their merit (cf. Deut. 9:4-6).
▣ "of old" This phrase points to an act of God in the past. In Ps. 74:12-17 it refers to creation; here it refers to the Exodus.
In this Psalm the acts of God in both creation and the Exodus are merged. It is difficult to be specific on which idiom, verb, or verse this refers.
The current state of the covenant people is tragic (cf. Ps. 74:3). The psalmist alludes to God's past acts of salvation/deliverance (i.e., either initial chaos or Egyptian bondage).
▣ "redeemed" The verb (BDB 145, KB 169, Qal perfect) is a central concept in (1) the Exodus (cf. Exod. 6:6; 15:13) and (2) the theological purpose of the sacrificial system of Israel. See SPECIAL TOPIC: RANSOM/REDEEM.
▣ "the tribe of Your inheritance" This phrase does not refer to one of the thirteen tribes from Jacob, but to all of them (cf. Jer. 10:16; 51:19). In Isa. 63:17 "tribe" is plural but also refers to the seed of Jacob/Israel and the initial promises to Abram (cf. Genesis 12; 15; 17).
▣ "Mount Zion" See notes at Ps. 2:6; 9:11; and 20:2. See Special Topic: Zion.
74:3 The Hiphil imperative ("lift up") is another prayer request asking God to return to the place of the temple where He has dwelt (cf. Ps. 74:2c, "has dwelt," BDB 1014, KB 1496, Qal perfect).
His sanctuary has been overrun, damaged, and occupied by pagan invaders (cf. Ps. 74:3-4).
▣ "the enemy" Notice the different ways the pagan invaders are characterized.
1. enemies - Ps. 74:3,10,18
2. adversaries - Ps. 74:4,10,23
3. a foolish people, Ps. 74:18,22
4. the wild beast, Ps. 74:19
There have been two suggestions about the historical setting that called forth this national lament.
1. the Neo-Babylonian invasion of 586 b.c., where the temple was burned (cf. Psalm 137)
2. the invasion of Edom in 485 b.c., where the temple was defiled and damaged
74:4-8 Note the obvious parallelism using, "they. . ." (NASB). These verses describe what the pagan invaders have done that should cause YHWH to act on Israel's behalf.
1. they have damaged the temple, Ps. 74:3a (cf. Lam. 2:6)
2. they have roared (i.e., symbol of victory, cf. Lam. 2:7) in the temple, Ps. 74:4a
3. the have set up their pagan signs (i.e., flags, carvings, altar), Ps. 74:4b
4. they destroyed the art work of YHWH's dwelling place, Ps. 74:5-6
5. they destroyed the temple with fire, Ps. 74:7a (i.e., 2 Kgs. 25:9; 2 Chr. 36:19)
6. they defiled the temple, Ps. 74:7b
7. they desired to completely destroy God's inheritance, Ps. 74:8a
8. they burned all the local YHWHistic shrines, Ps. 74:8b
74:4 "Your adversaries" If the burning of the temple mentioned in Ps. 74:7 is the same as 2 Kgs. 25:9, then the adversaries are the Babylonians (cf. Lamentations 2).
▣ "have roared in the midst of Your meeting place" This imagery describes the pagan occupation of the temple area. The verb "roared" (BDB 980, KB 1367, Qal perfect) denotes the vicious and victorious demise of God's special dwelling place. This verb is used of lions, which denotes the voracity and power of the pagan invaders (cf. Isa. 5:29; Jer. 2:15).
74:5-6 Dahood, in The Anchor Bible (vol. 17b, p. 202), says "Verses 5 and 6 are among the most obscure and difficult of the entire Psalter." In context it must describe something the pagan invaders did to the temple before they burned it. It denotes the anger of the invaders against YHWH's special worship place. They wanted to totally humiliate the God of Israel.
74:5 The LXX has the opening line as "as though into the entrance above" (i.e., the upper entrance of the temple). The Hebrew root, עלה (BDB 750-751) can mean
1. leaf, foliage
2. whole burnt offering
3. ascent, stairway
In this verse I assume it refers to an entrance to the temple or temple area.
74:6 "hatchet. . .hammers" These two terms (BDB 506 and BDB 476) occur only here in the OT. This Psalm has many rare and unique terms.
The imagery of "axes" and "hatchets" may reflect Jeremiah's description of the Babylonian army (cf. Jer. 46:22-23).
74:8 "Let us completely subdue them" There is uncertainty in the MT. The line may refer to
1. the complete annihilation of the covenant people
2. the destruction of the temple and the local worship sites
74:9-11 The covenant people could not comprehend YHWH's apparent absence and silence. He had chosen not to act and had even taken away His prophetic speakers. They implored Him to act, to defend His name and temple and people!
The problem has several aspects.
1. If the invader is Babylon then YHWH is fighting on their side.
2. Israel is the object of His wrath for their idolatry and faithlessness.
3. However, YHWH has an eternal redemptive plan which involves the seed of Abraham (see Special Topic: YHWH's Eternal Redemptive Plan).
4. He will both judge and deliver Israel!
74:9 "prophet" See a parallel in Lam. 2:9.
SPECIAL TOPIC: OLD TESTAMENT PROPHECY
74:10 YHWH used pagans to judge His people but they will eventually be judged also because
1. they revile - BDB 357, KB 355, Piel imperfect, cf. Ps. 74:18 (another example: Zeph. 2:8,10)
2. they spurn His name - BDB 610, KB 658, Piel imperfect
The imperfect denotes an ongoing action and attitude.
▣ "How long" This is a recurrent question in the Psalms (cf. Ps. 6:3; 13:1; 44:23-24; 79:5; 80:4; 85:5; 89:46; 90:13; 94:3). This information had to come from a priest or prophet.
1. the temple was destroyed (no priests)
2. there were no prophets (Ps. 74:9)
This is a question all suffering faithful followers ask in a fallen, imperfect world. The world may be fallen, but God is still in control (cf. Ps. 74:12-17).
▣ "Your name" See Special Topic: "The Name" of YHWH.
74:11 YHWH's lack of support for Israel sends the wrong message to the world (cf. Ezek. 36:22-38). He must act to show the world who He is and His greater purpose (cf. Ps. 59:13-15).
▣ "Your right hand" See Special Topic: God Described as Human (anthropomorphism).
NASB (UPDATED) TEXT: 74:12-17
12Yet God is my king from of old,
Who works deeds of deliverance in the midst of the earth.
13You divided the sea by Your strength;
You broke the heads of the sea monsters in the waters.
14You crushed the heads of Leviathan;
You gave him as food for the creatures of the wilderness.
15You broke open springs and torrents;
You dried up ever-flowing streams.
16Yours is the day, Yours also is the night;
You have prepared the light and the sun.
17You have established all the boundaries of the earth;
You have made summer and winter.
74:12-17 This strophe was the psalmist's way of focusing on God's wonderful, creative acts (i.e., Genesis 1 or the Exodus). He was the God of creation! He brought this world into being for a purpose. Israel was a crucial part of that purpose (i.e., Ps. 74:12, see Special Topic: YHWH's Eternal Redemptive Plan).
Notice the parallelism (i.e., "You. . .," BDB 61 used seven times with perfect tenses), which could refer to the initial creation of Genesis 1 or the defeat of Egypt and the Exodus.
1. divided (this Hebrew word is uncertain, it follows BDB 830 II, but KB 978 does not affirm this usage) the sea
2. broke the heads of the sea monsters (possibly singular and, therefore, parallel to Leviathan)
3. crushed the heads of Leviathan
4. provided food for the creatures/people of the wilderness (in context "creatures" seems best, cf. Isa. 13:21-22; 23:13; 34:14; Jer. 50:39, NRSV, TEV, NJB)
5. broke open springs of water
6. dried up ever-flowing streams
7. prepared light and night
8. established all boundaries of the earth (i.e., seas, seasons, night and day)
9. formed the seasons (i.e., agriculture)
74:12 "my King" I think the concept of YHWH as "King" has two possible references.
1. He was the true leader/sovereign of the covenant people (cf. Ps. 89:1-4, see note at Ps. 44:4)
2. He is given this title because of this action as creator in His defeat of watery chaos (i.e., Rahab/Leviathan [Canaanite chaos monsters], cf. Job 26:12; Ps. 89:5-10; 93:1-5; Isa. 51:9)
The OT presents two models of creation.
a. Genesis 1-2 (speaking into existence)
b. Psalm 89; 96 (defeat of chaos, using mythological images from Sumer, Babylon, and Canaan. This is not intended to give reality to these pagan ANE worldviews but to help relate YHWH's message to the people of those cultures, see NIDOTTE, vol 4, p. 548, #7)
74:14 "Leviathan" This term was common in Ugaritic mythology (cf. Isa. 27:1). See below my note from Isaiah 27:1:
▣ "Leviathan the fleeing serpent" Leviathan (BDB 531) seems to be a Ugaritic mythological sea animal (i.e., Job 41:19-21) mentioned in Job 3:8; Ps. 104:26; Amos 9:3. However, sometimes it is used as a symbol for an evil nation (cf. Ps. 74:13-14, possibly Egypt). It resembles a river snaking through their land. Sometimes this term is linked specifically to "Rahab," which is a way of referring to Egypt (cf. Ps. 87:4; 89:9-10; and Isa. 30:7). It seems to me that, in context, we are talking about a river symbolizing a national enemy, either Egypt or Assyria (cf. Ps. 74:12). The reason this term can be used symbolically so easily is that it was previously used in some of the mythological literature of Canaan (cf. Ps. 74:12-17; see G. Archer, Encyclopedia of Bible Difficulties, pp. 239-240).
There is a parallelism between
1.the fleeing serpent (BDB 638 I) or sea monster (NASB footnote)
2.the twisted sea monster
3.the dragon who lives in the sea
This same allusion is found in (1) Ugaritic poems and (2) Isa. 51:9, using "Rahab," who is also identified by the term "dragon" (BDB 1072).
The only apparent connection between this verse and the context is Isa. 27:11-12.
1. YHWH as creator, Ps. 74:11
2. flowing streams of the Euphrates and the brook of Egypt in Ps. 74:12
3. the end of time is like the beginning of time (i.e., Genesis 1-2; Revelation 21-22)
Apparently Isaiah is a compilation of his writings over many years and compiled on the basis of word plays or themes, not history.
NASB (UPDATED) TEXT: 74:18-21
18Remember this, O Lord, that the enemy has reviled,
And a foolish people has spurned Your name.
19Do not deliver the soul of Your turtledove to the wild beast;
Do not forget the life of Your afflicted forever.
20Consider the covenant;
For the dark places of the land are full of the habitations of violence.
21Let not the oppressed return dishonored;
Let the afflicted and needy praise Your name.
74:18-21 This strophe alludes to the initial prayer of Ps. 74:1-11. YHWH needs to act in deliverance
1. because the enemy has reviled and spurned His name (cf. Ps. 74:10)
2. because Israel is His special people (cf. Exod. 19:5-6)
3. because of His promises to Abraham (cf. Gen. 12:1-3)
4. because His actions will send the right message to the nations whom He desires that they know and acknowledge Him
There are four jussives and two imperatives.
1. imperatives
a. remember - BDB 269, KB 269, Qal imperative, cf. Ps. 74:1,18,22
b. consider - BDB 613, KB 661, Hiphil imperative
2. jussives
a. do not deliver - BDB 678, KB 733, Qal imperfect used in a jussive sense, Ps. 74:19
b. do not forget - BDB 1013, KB 1489, Qal imperfect used in a jussive sense, Ps. 74:19b
c. let not the oppressed return dishonored - BDB 996, KB 1427, Qal jussive , Ps. 74:21a
d. let the afflicted and needy praise Your name - BDB 237, KB 248, Piel imperfect used in a jussive sense, Ps. 74:21b
74:19 "turtledove" This word (BDB 1076 II) is used
1. of a sacrificial animal, cf. Gen. 15:9; Lev. 1:14; 5:7,11; 12:6,8; 14:23,30; 15:14,29; Num. 6:10
2. of a migratory bird, cf. Sol. 2:12; Jer. 8:7
3. as a symbol of the covenant people, cf. Ps. 74:19
There is another, more common, word for "dove" (BDB 401) also used in the above ways (i.e., Sol. 2:14; 5:2; 6:9). The term in Psalm 74 could denote
1. helplessness
2. YHWH sacrificed His people in judgment
3. a love word showing His love for Israel (Hos. 7:11; 11:11)
Both lines of Ps. 74:19 refer to the same thing, so #1 may be correct.
The NEB, following the LXX, suggests an emendation of "of your dove," תורך, to "which praise you," תודך. The UBS Text Project (p. 325) gives option #1 a "C" rating (considerable doubt).
74:20 This is a difficult verse to interpret. Does it refer to
1. the violence of the invaders
2. the place of exile of God's people
3. a veiled reference to Sheol, the nether realm (i.e., as in Sheol, so on the earth, even the Promised Land)
It seems best to me to view Ps. 74:20 and 21 together as the oppression being suffered by the covenant people. If the historical setting is Babylon, then exile; if Edom, then in the land of Canaan.
74:21 "the afflicted and needy" This does not refer specifically to the poor but to the suffering, covenant people (i.e., the faithful remnant, cf. NIDOTTE, vol. 3, p. 459).
NASB (UPDATED) TEXT: 74:22-23
22Arise, O God, and plead Your own cause;
Remember how the foolish man reproaches You all day long.
23Do not forget the voice of Your adversaries,
The uproar of those who rise against You which ascends continually.
74:22-23 This is a final prayer for YHWH to act.
1. arise - BDB 877, KB 1086, Qal imperative
2. plead Your own cause - BDB 936, KB 1224, Qal imperative (face-to-face judicial encounter with those who revile His name and people, cf. Ps. 74:3-11)
3. remember the reproaches of the foolish - BDB 269, KB 269, Qal imperative
YHWH, please act! Act so the world may know (cf. Ps. 55:13; 83:18; Ezek. 36:22-38).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. This Psalm is about the invasion and occupation of the Promised Land. It asks God to remember (cf. Ps. 74: 2,18,22) His covenant promises but never mentions why God allowed Israel/Judah to be defeated. Why did He?
2. Who are the invaders?
3. Does the Hebrew Bible use mythological imagery from the ANE? What? Why?
4. Why are Ps. 74:5-6 and 74:20 so difficult to understand?
5. Who does "the afflicted" of Ps. 74:21 refer to?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
God Abases the Proud, but Exalts the Righteous MT Intro For the choir director; set to Al-tashheth. A Psalm of Asaph. A Song |
Thanksgiving For God's Righteous Judgment | National Thanksgiving for God's Mighty Acts | God the Judge | The Universal Judge |
| 75:1-5 | 75:1 | 75:1 | 75:1 | 75:1 |
| 75:2-3 | 75:2-5 | 75:2-5 | 75:2-3 | |
| 75:4-5 | 75:4-5 | |||
| 75:6-8 | 75:6-8 | 75:6-9 | 75:6-8 | 75:6-8 |
| 75:9-10 | 75:9 | 75:9-10 | 75:9-10 | |
| 75:10 | 75:10 |
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 difficult to know when the psalmist is speaking and when he is speaking for God.
1. Psalm 75:1 - obviously the psalmist
2. Psalm 75:2-3 - obviously God
3. Psalm 75:4-5 - could be either one
4. Psalm 75:6-8 - the psalmist
5. Psalm 75:9 - God (MT, "I")
B. God acts and then His acts must be recorded and explained (i.e., inspiration) to human authors to put this revelation into a form that can be passed on to future generations (i.e., oral, written, stories).
C. The Creator will require an account of every human creature's stewardship of the gift of life and revelation (cf. Ps. 19:1-6,7-11)! Justice will come one day!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 75:1-5
1We give thanks to You, O God, we give thanks,
For Your name is near;
Men declare Your wondrous works.
2"When I select an appointed time,
It is I who judge with equity.
3The earth and all who dwell in it melt;
It is I who have firmly set its pillars. Selah.
4I said to the boastful, ‘Do not boast,'
And to the wicked, ‘Do not lift up the horn;
5Do not lift up your horn on high,
Do not speak with insolent pride.'"
75:1 "We give thanks" This verb (BDB 392, KB 389, Hiphil perfect) is repeated twice for emphasis (note Ps. 107:1,8,15,21,31). The term in the Hiphil is used often (65 times) in the Psalter. It is translated mostly as "praise," but in Ps. 32:5 it is translated "confess."
NASB, NKJV,
NRSV"For Your name is near"
NJB, RSV,
Peshitta, LXX"we call upon your name"
JPSOA"Your presence is near"
The MT is followed by NASB. The UBS Text Project (p. 326) gives the second option a "C" rating (considerable doubt), but accepts it as the most likely original text.
The problem is, what does "and near Your name" mean?
1. we tell of Your presence with Your people in acts of deliverance
2. You (i.e., "Your name," which equals YHWH's personal presence) are near now and we can expect You to act (because of Israel's sin YYWH had not always delivered them)
3. we call on Your name and tell what You have done for the covenant people (two separate acts)
4. AB makes it a title for God, "O Near One," as it does
a. "the Exalted One" in Ps. 75:5a
b. "the Victor" in Ps. 75:6 (twice)
c. "the Eternal" in Ps. 74:9
d. "the Just One" in Ps. 74:10
AB claims there are twelve divine names in this Psalm.
▣ "Men declare Your wondrous works" As Israel taught her children about their ancestors and God's promises (cf. Deut. 4:9,10; 6:7,20-25; 11:19; 32:46), they were passing on the promises and their fulfillment in the next generation. These "wondrous acts" (BDB 810, KB 927, see Special Topic: Wonderful Things) were the powerful acts of deliverance, protection, and provision that Israel had experienced throughout her history.
This revelation of the character, promises, and faithful interventions of YHWH were a way to
1. keep Israel in faith
2. bring the nations to faith
The NIDOTTE, vol. 3, p. 284, lists the different words used to describe God's acts which reveal His character.
1. wonders, cf. Ps. 9:1; 26:7; 40:5; 75:1
2. work/acts, cf. Ps. 44:1; 73:28; 107:22; 118:17
3. glory, cf. Ps. 96:3
4. righteousness, cf. Ps. 71:15
5. loyal love, cf. Ps. 88:11
6. greatness, cf. Ps. 145:6
75:2-5 "When I select an appointed time" In these verses, God is the speaker. It is possible this relates to Ps. 74:22-23 (i.e., God pleading His case).
75:2 "I select an appointed time" This is a literary way of asserting God's sovereignty. He sets the time and place of all world events (i.e., Ps. 74:12-17; Deut. 32:8; Romans 9-11).
1. seasons - Gen. 1:14-18; Ps. 72:17; 74:16-17; 104:19; 136:7-8
2. worship days - Gen. 2:3; Exod. 20:8-11; Leviticus 23; Numbers 28-29
3. all things are appointed by God - Eccl. 3:1-11 (cf. Job 14:5; Ps. 31:15; Acts 17:31)
God's people do not understand His timetable. He delivers on His schedule, not His people's. Often judgment, even invasion, is His will! But one day He will set all things straight!
▣ "I who judge with equity" Two theological points are asserted.
1. God will judge the earth
2. He will do it fairly based on His revelation (cf. Ps. 9:8; 58:11; 67:4; 96:10,13; 98:9)
75:3 "The earth and all who dwell in it melt" The verbal (BDB 556, KB 555, Niphal participle, cf. Exod. 15:15; Jos. 2:9,24; 1 Sam. 14:16; Isa. 14:31; Jer. 49:23) denotes the fear of a population.
Not only people's hearts melt but the earth itself is affected by the presence of its Creator/Judge (cf. Ps. 46:6; Isa. 24:19-20; Amos 9:5; Micah 1:4; Nahum 1:5).
In the NT 2 Peter 3:10 predicts the dissolving of this planet (cf. Matt. 5:18; 24:35; Rev. 21:1).
There is a new heaven and a new earth coming. The new covenant of Jer. 31:31-34 will be fully implemented. The Bible describes this new age in terms of Garden of Eden imagery (compare Genesis 1-2 with Revelation 21-22).
▣ "It is I who have firmly set its pillars" This is a literary way of referring to the foundations of the earth (i.e., initial creation, cf. 1 Sam. 2:8; Job 38:4-6).
In Jonah 2:6 the "roots of the mountains" is also creation imagery. See my notes below from Jonah 2:6.
Jonah 2:6 "I descended to the roots of the mountains" The OT uses the physical direction "down" to describe Sheol (BDB 432, KB 434, Qal PERFECT, cf. Num. 16:30,33; Ps. 55:15; Isa. 5:14; 14:19). The term Sheol and "pit" (BDB 1001) are parallel (cf. Ps. 30:3). It is this metaphorical expression of Jonah's sense of approaching the underworld that makes his experience the object of Jesus' comment (cf. Matt. 12:40-41; Luke 11:30). Jonah believed he was going to die, but God had mercy on him! God's judgment was not His last word. There was purpose in the punishment.
The psalmist and the covenant people did not understand why they faced such difficulties when they knew their God was in control of all things! Even amidst chaos, invasion, and injustice God's sovereignty was stable and sure (cf. Revelation 4-5)! His timetable is geared to His larger redemptive purposes, not our immediate wants/desires/needs!
▣ "Selah" See note at Psalm 3:2 and Introduction VII.
75:4-5 The Creator speaks as the Moral Guide. YHWH's laws reflected His character. The ones who face His judgment were those who
1. boast - "do not boast," BDB 237, KB 248, Qal imperfect used in a jussive sense
2. wicked - "do not lift up your horn," BDB 926, KB 1202 (twice), Hiphil imperfects used in a jussive sense
3. prideful - "do not speak. . .," BDB 180, KB 210, Piel imperfect used in a jussive sense
It seems that "the wicked," (Ps. 7:4) of this Psalm are
1. pagan nations who are attempting an invasion
2. arrogant Israelites (cf. Ps. 78:3,8-9,18-19)
75:4 "horn" This is an animal symbol of power and preeminence (see SPECIAL TOPIC: HORNS USED BY ISRAEL, cf. Ps. 75:10; 1 Sam. 2:1,10; Daniel 7-8).
75:5
NASB"pride"
NKJV, NRSV,
Peshitta"neck"
NEB, LXX"Rock"
The MT has "neck" (BDB 848). The REB has "rock." The two words are very similar (i.e., "rock" has one more consonant). Possibly REB reflects the usage of Job 15:26. The UBS Text Project (p. 326) gives "neck" a "C" rating (considerable doubt). The JPSOA has "in vainglorious bluster."
NASB (UPDATED) TEXT: 75:6-8
6For not from the east, nor from the west,
Nor from the desert comes exaltation;
7But God is the Judge;
He puts down one and exalts another.
8For a cup is in the hand of the Lord, and the wine foams;
It is well mixed, and He pours out of this;
Surely all the wicked of the earth must drain and drink down its dregs.
75:6-8 This strophe reflects the universal presence of YHWH, much like Psalm 139 does, but here the context focuses on His judgment of the wicked (cf. Ps. 75:4-5).
Often the wicked seem to have the upper hand but God will set things straight (cf. Ps. 146:7; 1 Sam. 2:7; Romans 9; James 4:10). This divine action will be a reversal of expectations.
75:6 This verse is using Palestinian/Canaanite imagery to assert universality.
1. east - west
2. sunrise - sunset
3. desert (south) - mountains (or "uplifting") which would denote the north
75:8 "a cup" This is usually an idiom for human destiny and it is usually negative (cf. Isa. 51:17,22; Jer. 25:15-16,27-28). See full note at Ps. 11:6.
▣ "It is well mixed" This refers to the ancient method of mixing different types of fermented fruits and grains to form more intoxicating drinks. See Special Topic: Alcohol and Alcohol Abuse.
NASB (UPDATED) TEXT: 75:9-10
9But as for me, I will declare it forever;
I will sing praises to the God of Jacob.
10And all the horns of the wicked He will cut off,
But the horns of the righteous will be lifted up.
75:9-10 This strophe is the closing words of the psalmist.
1. he will declare YHWH's wondrous deeds (cf. Ps. 75:1)
2. he will sing praises to the God of Jacob
3. he will affirm the reversal of YHWH's righteous judgment
This reflects a temple worship setting!
75:9 The MT has "I will declare" but the LXX and Peshitta have, "I will rejoice" (cf. NRSV). The difference is one consonant. The LXX is attempting to establish a synonymous parallelism between Ps. 75:9a and 9b.
75:10 "He will cut off" The MT has "I will." The UBS Text Project (p. 328) gives this an "A" rating.
This Psalm has several speakers. Possibly Ps. 75:9 is the psalmist and 75:10 is YHWH.
▣ "horns" Notice that this idiom can be used positively or negatively (see SPECIAL TOPIC: HORNS USED BY ISRAEL).
1. negatively - cf. Ps. 75:4-5,10a; Jer. 48:25; Lam. 2:17
2. positively -cf. Ps. 75:10b; 1 Sam. 2:1,10; Ps. 89:17,24; 92:10; 112:9
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. List the different speakers in this Psalm.
2. Does this Psalm magnify God as Creator or Judge?
3. Explain the imagery of
a. "pillars"
b. "horn"
c. "cup"
4. Does this Psalm look toward a temporal judgment or an end-time judgment?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
The Victorious Power of the God of Jacob MT Intro For the choir director; on stringed instruments. A Psalm of Asaph. A Song. |
The Majesty of God in Judgment | A Song of Zion Celebrating God's Ultimate Victory Over the Nations | God the Victor | Hymn to God the Awe-inspiring |
| 76:1-3 | 76:1-3 | 76:1-3 | 76:1-3 | 76:1-3 |
| 76:4-7 | 76:4-6 | 76:4-6 | 76:4-6 | 76:4-6 |
| 76:7-9 | 76:7-9 | 76:7-9 | 76:7-9 | |
| 76:8-10 | ||||
| 76:10-12 | 76:10-12 | 76:10 | 76:10-12 | |
| 76:11-12 | 76:11-12 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
CONTEXTUAL INSIGHTS
A. The OT mentions what seems to be conflicting revelation.
1. God's special care and attention to the family of Abraham (Ps. 76:1-7)
2. God's desire for all the nations to know Him (Ps. 76:8-12)
B. I think this very issue is the purpose of the new covenant which is revealed in the NT (i.e., the gospel of Jesus Christ). I have tried to express this theological tension in two Special Topics.
1. Special Topic: YHWH's Eternal Redemptive Plan
2. Special Topic: OT Predictions of the Future vs. NT Predictions
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 76:1-3
1God is known in Judah;
His name is great in Israel.
2His tabernacle is in Salem;
His dwelling place also is in Zion.
3There He broke the flaming arrows,
The shield and the sword and the weapons of war. Selah.
76:1-3 This strophe reflects the "holy war" imagery (Ps. 76:3). The historical setting seems to be the period of the Divided Monarchy (i.e., 922 b.c.-586 b.c.) because it mentions both Judah and Israel (922-722 b.c.). Exactly which military campaign or invasion by a pagan neighbor or ANE power is uncertain.
76:1 "known" The Hebrew connotation has two aspects.
1. information about something or someone (cf. Gen. 4:1; Jer. 1:5)
2. personal relationship
See Special Topic: Know.
▣ "His name" Notice that "His name" is parallel to Elohim.
For "name" see Special Topic at Ps. 1:6. For Elohim see SPECIAL TOPIC: NAMES FOR DEITY.
76:2 "Salem. . .Zion" See Special Topic:
SPECIAL TOPIC: Moriah, Salem, Jebus, Jerusalem, Zion
76:3 There are several military items listed to illustrate YHWH's military victory.
1. arrows (BDB 905)
2. shield (BDB 171)
3. sword (BDB 352)
4. weapons of war (BDB 536)
The destruction of the enemies' weapons (cf. Ps. 46:9; Isa. 9:5; Ezek. 39:9-10) became a way of showing that
1. the enemy is completely defeated
2. Israel trusted in YHWH and did not need the weapons
▣ "Selah" See notes at Psalm 3:2 and Introduction, VII.
NASB (UPDATED) TEXT: 76:4-7
4You are resplendent,
More majestic than the mountains of prey.
5The stouthearted were plundered,
They sank into sleep;
And none of the warriors could use his hands.
6At Your rebuke, O God of Jacob,
Both rider and horse were cast into a dead sleep.
7You, even You, are to be feared;
And who may stand in Your presence when once You are angry?
76:4-7 This strophe continues the military imagery.
76:4
NASB"resplendent. . .majestic"
NKJV"glorious and excellent"
NRSV, TEV"glorious. . .majestic"
NJB"radiant. . .renowned"
JPSOA"resplendent. . .glorious"
These two terms describe YHWH.
1. The first (BDB 21) may be another term related to "thunder bolt" (cf. Ps. 78:48) of Ps. 76:3, emphasizing a luminous aspect (i.e., light) to YHWH's presence, like the Shekinah Cloud of the Exodus.
2. The second (BDB 15) may refer to YHWH's superiority among all gods (idols), which is alluded to in Ps. 76:7 (cf. 1 Chr. 16:25; Ps. 89:7; 96:4).
NASB, NKJV,
JPSOA"the mountains of prey"
NRSV, REB,
LXX"the everlasting mountains"
NJB"the mountain of booty"
NET"you descend from the hills where you killed your prey"
Obviously this is a difficult phrase to interpret. The UBS Text Project (p. 330) gives the NRSV option a "C" rating (considerable doubt). This imagery may be the focus of Hab. 3:6. UBS suggests the NRSV or NJB options. The NET Bible sees it as a metaphor of a "lion."
76:5 "the stouthearted" This term (BDB 7 construct BDB 524) implies a stubborn, anti-God attitude (cf. Isa. 46:12). This characterizes the invaders who will be
1. killed (i.e., sleep, as a metaphor for death)
2. plundered (BDB 1021, KB 1531, Hithpoel perfect)
because they were so afraid they could not fight (i.e., use their hands).
NASB, NKJV"plundered"
NRSV"stripped of their spoil"
TEV"stripped of all they had"
NJB"taken from them" (used as verb for Ps. 76:4b)
LXX"were troubled"
REB, JPSOA"despoiled"
Peshitta"were dismayed"
This rare form (Hithpolel) is defined by KB (1531) as "to be robbed." BDB (1021) defines it as "spoiled." The invaders wanted to despoil God's city/temple, but were despoiled themselves.
76:6 "At Your rebuke" YHWH's powerful voice wins victories (cf. Ps. 80:16), as it creates (cf. Genesis 1; Job 26:5-11; Ps. 18:7-15; 104:5-9). His voice is an idiom of His will in the world. He speaks, it is done!
It is possible the rebuke (BDB 172) may refer to (1) a lion's roar from Ps. 76:4b. The JPSOA sees Ps. 76:2 as referring to a lion's den (uses Job 38:39-40 as a reference) or (2) a battle cry.
▣ "O God of Jacob" This is a title that focuses on YHWH's promises and covenant with the Patriarchs.
▣ "Both rider and horse were cast in a dead sleep" This is terminology from the splitting of the Red Sea for Israel's escape, but its closure on the elite Egyptian military unit (cf. Exod. 14:28,30; 15:1,21). This same imagery is found in Jeremiah's description of the defeat of Babylon (cf. Jer. 51:21).
It is possible that Ps. 76:6 is restating 76:5. If so, "sleep" is the warriors' inability to perform their skills (i.e., limp hands), not a reference to death, which is often described as "sleep" (cf. Deut. 31:16; 2 Sam. 7:12; 1 Kgs. 1:21; Job 7:21).
The OT often speaks of God's causing people to not understand by using "sleep," "seeing," "hearing" (i.e., Deut. 29:4; Ps. 69:23; Isa. 6:9-10; 29:10; Micah 3:6).
76:7 "to be feared" This may refer to
1. the enemies of the covenant God and His people
2. the idols of the nations (cf. Ps. 89:7; 96:4; 1 Chr. 16:25)
▣ "who may stand in Your presence" This is court scene imagery, usually associated with the end-time (cf. Ezra 9:15; Ps. 130:3; Nah. 1:6; Mal. 3:2; Rev. 6:17). God's people will be able to stand before Him on that day (i.e., Luke 21:36; Jude vv. 24-25).
NASB (UPDATED) TEXT: 76:8-10
8You caused judgment to be heard from heaven;
The earth feared and was still
9When God arose to judgment,
To save all the humble of the earth. Selah.
10For the wrath of man shall praise You;
With a remnant of wrath You will gird Yourself.
76:8-10 It is possible that Ps. 76:7 should go with this strophe (cf. NKJV, NRSV, TEV, NJB).
In this context "all the humble of the earth" refers to those who fear/revere YHWH (cf. Ps. 40:13-17). Note the universal element and the contrast between
1. God saves the humble
2. but all acknowledge Him (cf. Ps. 72:11; 76:12; Phil. 2:6-11)
76:10 "remnant" This word is used in several different senses.
SPECIAL TOPIC: The Remnant (BDB 984), Three Senses
▣ This striking imagery alludes to YHWH as warrior (cf. Isa. 59:17). This same imagery is used by Paul in Eph. 6:10-17, which denotes "spiritual warfare." YHWH is the victor! YHWH is the champion of those who trust Him!
The UBS Handbook (p. 669) mentions that the NAB and NEB (also REB) change the vowels in this verse to geographical locations in the north (city) and south (nation) of Palestine to make it parallel to Ps. 76:11b.
1. man (אדם) becomes Edom (אדם)
2. wrath (המת) becomes Hamath (המת)
The problem is that the word "wrath" is used twice in Ps. 76:10. Unless it is a purposeful word play, this change of vowels is speculation and is not supported by any ancient versions.
NASB (UPDATED) TEXT: 76:11-12
11Make vows to the Lord your God and fulfill them;
Let all who are around Him bring gifts to Him who is to be feared.
12He will cut off the spirit of princes;
He is feared by the kings of the earth.
76:11-12 As Ps. 76:7 could go with 76:8 and 9, so too, Ps. 76:10 could go with 76:11-12 (cf. NKJV, NRSV, TEV, NJB). Paragraphing does not have a textual marker. It is not an inspired aspect of the Hebrew text. Paragraphing must be ascertained from the context (i.e., every paragraph has one central truth or subject).
76:11a This describes "the humble" of Ps. 76:9. Two imperatives are used to describe their actions.
1. make vows - BDB 623, KB 674, Qal imperative
2. fulfill them - BDB 1022, KB 1532, Piel imperative (cf. Leviticus 27; Numbers 30; Deut. 23:21-23)
76:11b The second line of Ps. 76:11 has a Hiphil imperfect used in a jussive sense ("let all who are around Him bring gifts to Him. . ."). This is a third descriptive phrase referring to either
1. thank offering for the termination of a vow
2. appropriate sacrifice (cf. Leviticus 1-7)
If Ps. 76:11a refers to faithful followers in the covenant people, then 76:11b refers to worldwide followers who will worship YHWH (cf. Ps. 45:12; 68:29,31; 72:10; Isa. 18:7; Zeph. 3:10).
76:11 "bring gifts to Him" In Gen. 49:10, the famous prophecy of Jacob/Israel denotes Judah as the tribe from which Messiah will come. There the name Shiloh, שׁילה (BDB 1017) parallels "ruler," however it is possible to divide the consonants into שׁי לה, "tribute to him" (BDB 1010) by adding new vowels (cf. NIDOTTE, vol. 4, p. 1223). If this is correct then the concept of YHWH accepting "tribute" from the nations is confirmed (cf. Ps. 68:29; 76:11; Isa. 18:7). This tribute was an ANE way of showing sovereignty. One day the nations will come to YHWH (see Special Topic: YHWH's Eternal Redemptive Plan).
76:12 As YHWH's deliverance/salvation is universal (cf. Ps. 76:9), so too, His judgment (Ps. 76:12).
The term "spirit" (ruach, BDB 924) means human person.
The verb "cut off" (BDB 130, KB 148, Qal imperfect) is a Hebrew root that has several meanings.
1. cut off - meaning to take away
2. cut off - meaning to gather, such as a grape harvest
3. cut off - by fortifying an enclosed place (i.e., fortress)
Because of Ps. 76:11 one wonders if option #2 may denote an end-time gathering of believing nations (i.e., "princes," BDB 617, cf. Ezek. 28:2) who fear (lit. who is terrible, BDB 431, KB 432, Niphal participle) God by denoting His awesome power in protecting Jerusalem and His covenant people.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Does Ps. 76:1 reflect the period of the divided Monarchy?
2. Why is Ps. 76:4 so hard to translate?
3. Is Ps. 76:9 another universal allusion or a reference to the Jews in exile?
4. How do Ps. 76:11-12 relate to the preceding verses?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Comfort In Trouble From Recalling God's Mighty Deeds MT Intro For the choir director; according to Jeduthun. A Psalm of Asaph. |
The Consoling Memory of God's Redemptive Works | Prayer For Deliverance From Personal Trouble | Comfort in Times of Distress | Meditations on Israel's Past |
| 77:1-6 | 77:1-3 | 77:1-3 | 77:1-3 | 77:1 |
| 77:2-3 | ||||
| 77:4-6 | 77:4-10 | 77:4-10 | 77:4-6 | |
| 77:7-10 | 77:7-9 | 77:7-9 | ||
| 77:10-15 | 77:10-12 | |||
| 77:11-15 | 77:11-15 | 77:11-15 | ||
| 77:13-15 | ||||
| 77:16-20 | 77:16-20 | 77:16-20 | 77:16-20 | 77:16-17 |
| 77:18-19 | ||||
| 77:20 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This Psalm is characterized by cohortatives (8). The psalmist is remembering what he did and what YHWH has done in the past.
B. Psalm 77:11-15, 16-20 focus on YHWH's acts of
1. deliverance
2. creation
C. YHWH is the
1. creator
2. warrior
3. sustainer
4. shepherd
D. This Psalm specifically mentions
1. Jacob, Ps. 77:15
2. Joseph, Ps. 77:15
3. Moses, Ps. 77:20
4. Aaron, Ps. 77:20
YHWH's past acts of deliverance and provision seem long ago and far away. Note the series of questions in Ps. 77:7-9.
E. Psalm 77:16-20 are similar in theology and imagery to YHWH as Creator in Ps. 74:13-17. The water imagery could refer to Genesis 1 (i.e., creation) or Exodus 14-15 (i.e., the exodus).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 77:1-6
1My voice rises to God, and I will cry aloud;
My voice rises to God, and He will hear me.
2In the day of my trouble I sought the Lord;
In the night my hand was stretched out without weariness;
My soul refused to be comforted.
3When I remember God, then I am disturbed;
When I sigh, then my spirit grows faint. Selah.
4You have held my eyelids open;
I am so troubled that I cannot speak.
5I have considered the days of old,
The years of long ago.
6I will remember my song in the night;
I will meditate with my heart,
And my spirit ponders:
77:1 "My voice rises to God" This phrase with no verb is repeated twice for emphasis. The psalmist has prayed often and intensely but with no peace/result! He trusts YHWH but longs for Him to act as He has in the past on behalf of the covenant people.
▣ "I will cry aloud" This verb (BDB 858, KB 1042, Qal cohortative) is used often in the exodus and wilderness wandering period (cf. Exod. 14:10,15; 17:4; Num. 12:13; 20:16; Deut. 26:7). It is possible that the description of Ps. 77:16-19 refers to this same period. There was no silent prayer in the ancient world. Reading and prayer were spoken aloud!
▣ "He will hear me" This is both affirmation and request! The rest of this strophe (Ps. 77:1-6) expresses the psalmist's distress at the apparent silence of YHWH.
77:2 "In the day of my trouble" This is a recurrent phrase in the Psalms (cf. Ps. 50:15; 86:7; slightly different phrasing but the same concept in Ps. 91:15; 107:6,15).
The use of "day" denotes a period of time, not a specific 24 hour period. See Special Topic: Day (yom).
▣ "In the night my hand was stretched out" Notice that "in the day" of line 1 is parallel to "in the night" of line 2. This was a way of expressing constant (i.e., "without weariness"), around-the-clock prayer (i.e., "hand stretched out").
Jewish prayer posture was usually
1. standing
2. hands raised
3. eyes open, lifted to heaven
The verb (BDB 620, KB 669, Niphal perfect) is literally "poured out." NIDOTTE, vol. 3, p. 27, thinks that two aspects of prayer are combined in this verse (cf. Lam. 2:19).
1. pouring one's heart out to God in prayer
2. lifting/stretching one's hands out to God in prayer
▣ "My soul refused to be comforted" YHWH seemed not to hear and act so the psalmist continued to pray! This is theologically parallel to Habakkuk (i.e., Hab. 2:1).
77:3 This is a series of three Qal cohortatives. The psalmist could not find peace in prayer. It seemed YHWH's actions in the past (cf. Ps. 77:5) on the covenant people's behalf had changed (cf. Ps. 77:10b).
▣ "Selah" See note at Ps. 3:2. Notice it appears at the end of Ps. 77:3, 9, 15. The NJB and NKJV see its use as closing separate strophes.
77:4a This line of poetry is confusing. The psalmist wants to quit praying but YHWH causes (BDB 28, KB 31, Qal perfect) him to keep on. It is possible to interpret this as God allowing him to remain awake so that he can continue to pray. It seems that Ps. 77:4-6 serves as an introduction to the six questions of 77:7-9 with the possible shocking conclusion of Ps. 77:10!
This first strophe describes the psalmist's acts in detail (as does Ps. 77:11-12). This is a record of the psalmist's theological struggle for more information about God and His will and way for the covenant people. The psalmist sees the obvious disconnect between the past and the present. He cannot understand why!
77:6 "I will remember. . .I will meditate. . .ponder" These are three verbs which describe the psalmist's mental actions (cf. Ps. 143:5) from despair (Ps. 77:1-5) and doubt (Ps. 77:7-10). It is not until Ps. 77:11-15,16-20 that he regains his sense of trust in YHWH's character and actions on Israel's behalf.
Notice three verbs (two the same) reappear in Ps. 77:11-12. Faith takes time and thought! The trustworthiness of revelation and personal experience merge into settled conviction.
▣ "song in the night" Because of Ps. 42:8 this phrase may be an allusion to YHWH's gracious actions which turn into night-time praises (both conscious and unconscious). The psalmist knew days and nights of praise and peace but his current experience was very different.
The UBS Text Project gives three possibilities to the term NASB translates "song" (BDB 618).
1. music - נגינתי (MT, NASB)
2. murmur/meditate - והגיתי (LXX, Peshitta, NJB)
3. sorrow - נוגנתי (NEB)
▣ "my spirit ponders" The verb is literally "searches" (BDB 344, KB 341, Piel imperfect with waw). It is masculine and "spirit" (BDB 924) is feminine. Therefore, it could refer to
1. the psalmist himself
2. God searching him (cf. Ps. 139:1,23)
NASB (UPDATED) TEXT: 77:7-10
7Will the Lord reject forever?
And will He never be favorable again?
8Has His lovingkindness ceased forever?
Has His promise come to an end forever?
9Has God forgotten to be gracious,
Or has He in anger withdrawn His compassion? Selah.
10Then I said, "It is my grief,
That the right hand of the Most High has changed."
77:7-10 This strophe is connected to the psalmist's disturbing prayer of Ps. 77:1-6. He cannot understand. He asks a series of stark, scary questions that seem to question YHWH's covenant promises and unchanging character! These are the most frightening questions in the OT! He apparently does not perceive that the problem might be the sin, idolatry, and covenant faithlessness of the covenant people.
The most distressing aspect to these questions is his false conclusion (i.e., Ps. 77:10)! YHWH has not changed (BDB 1039, KB 1597) but His people have!
Derek Kidner, Tyndale OT Commentaries (pp. 308-309) takes the view that Ps. 77:10 is a positive turning point verse, introducing Ps. 77:11-20. "Selah" appears at the end of Ps. 77:9, which may imply that Ps. 77:10-15 comprise a strophe (cf. NKJV, JPSOA). The tone of the Psalm surely changes at 77:11-20.
77:7-8 Psalm 77:7 and 8 have four words or phrases that describe the psalmist's feeling that YHWH has permanently abandoned Israel.
1. forever, Ps. 77:7 - BDB 761
2. forever, Ps. 77:8 - BDB 664
3. ceased forever (lit. "are at an end"), Ps. 77:8 - BDB 170, KB 197, Qal perfect
4. come to an end, Ps. 77:8 - BDB 189 construct BDB 189
For #1 see Special Topic: Forever ('olam). This repetition shows the fear and doubt of the psalmist.
77:8 "lovingkindness" See Special Topic: Lovingkindness (hesed).
77:10 "the Most High" This Hebrew title, "Elyon" (BDB 71, see SPECIAL TOPIC: NAMES FOR DEITY) is from the word "high" or "upper." It was used of God in Gen. 14:18-22; Num. 24:16; Deut. 32:8 by non-Israelites.
This Psalm uses several different names for Deity.
1. Elohim, Ps. 77:1 (twice), 3, 13,16
2. Adonai, Ps. 77:2, 7 (lit. "my Lord")
3. Most High, Ps. 77:10
4. Yah, Ps. 77:11 (abbreviation for YHWH)
5. El, Ps. 77:9, 13, 14 (general name for deity in the ANE)
NASB, NRSV"It is my grief"
NKJV"It is my anguish"
NJB"This is what wounds me"
JPSOA"It is my fault"
Peshitta"This is my infirmity"
There is disagreement among modern scholars as to the Hebrew root.
1. חלה, BDB 317 I - "to sicken" (NASB, NRSV, TEV, NET, REB, Peshitta)
2. חלה, BDB 318 II - "to entreat the favor of" (NIV)
3. חלל, BDB 319 - "to pierce" (NJB, UBS Text Project's suggestion, "my being wounded," p. 333)
NASB (UPDATED) TEXT: 77:11-15
11I shall remember the deeds of the Lord;
Surely I will remember Your wonders of old.
12I will meditate on all Your work
And muse on Your deeds.
13Your way, O God, is holy;
What god is great like our God?
14You are the God who works wonders;
You have made known Your strength among the peoples.
15You have by Your power redeemed Your people,
The sons of Jacob and Joseph. Selah.
77:11-15 The psalmist again tries to focus on YHWH's past acts (cf. Ps. 77:11-12, 14-15). He refocuses on His unchanging, unique character (cf. Ps. 77:13, see SPECIAL TOPIC: MONOTHEISM).
Note the purposeful parallel of the verbs in Ps. 77:11-12 to those of Ps. 77:6.
77:11 "wonders" It denotes YHWH's acts of creation and deliverance. See Special Topic: Wonderful Things. The same word (BDB 810) is used in Ps. 77:14 and the same root in Ps. 78:4,11,32; 107:8,15,21,24,31; 119:18,27.
77:13 "Your way" The term "way" (BDB 202) speaks of
1. His revelation, cf. Ps. 119:14; Jer. 18:15, see SPECIAL TOPIC: TERMS FOR GOD'S REVELATION
2. His characteristic actions (i.e., Ps. 119:3)
▣ "holy" This could refer to
1. God's character
2. God's temple
77:14-15 Notice the parallelism between Ps. 77:14b and 15a. However, there is a distinction between
1. Your strength among the peoples (i.e., non-Israelites, see Special Topic: YHWH's Eternal Redemptive Plan)
2. Your arm redeemed Your people (i.e., Israelites)
77:15 "redeemed" See Special Topic: Ransom/Redeem.
NASB (UPDATED) TEXT: 77:16-20
16The waters saw You, O God;
The waters saw You, they were in anguish;
The deeps also trembled.
17The clouds poured out water;
The skies gave forth a sound;
Your arrows flashed here and there.
18The sound of Your thunder was in the whirlwind;
The lightnings lit up the world;
The earth trembled and shook.
19Your way was in the sea
And Your paths in the mighty waters,
And Your footprints may not be known.
20You led Your people like a flock
By the hand of Moses and Aaron.
77:16-20 The psalmist looks backwards to Genesis (cf. Ps. 77:15) and to the Exodus (cf. Ps. 77:20). The God of creation has become the warrior of Israel!
The Psalm does not state the psalmist's final conclusion. Hopefully, his remembrance and meditation on YHWH's person and acts caused him to reject his conclusion/question of Ps. 77:10.
77:16 "the waters"
77:20a This phrase is characteristic of Asaph's Psalms (cf. Ps. 74:1; 78:52,70-76; 79:13; 80:2). What a beautiful title (i.e., Shepherd) for the Creator/Redeemer God! He is with us and for us (cf. Psalm 23).
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 an individual lament or a national lament?
2. Why are Ps. 77:7-10 so theologically significant??
3. Is Ps. 77:10 a positive message or a negative message?
4. Does this Psalm use imagery from creation or the exodus?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
God's Guidance of His People in Spite of Their Unfaithfulness MT Intro Maskil of Asaph. |
God's Kindness to Rebellious Israel | The Story of God's Great Deeds and His People's Faithlessness | God and His People | The Lessons of Israelite History |
| 78:1-4 | 78:1-4 | 78:1-4 | 78:1-4 | 78:1-2 |
| 78:3-4b | ||||
| 78:4c-5b | ||||
| 78:5-8 | 78:5-8 | 78:5-8 | 78:5-8 | 78:5c-6b |
| 78:6c-7 | ||||
| 78:8 | ||||
| 78:9-16 | 78:9-11 | 78:9-16 | 78:9-16 | 78:9-10 |
| 78:11-12 | ||||
| 78:12-16 | ||||
| 78:13-14 | ||||
| 78:15-16 | ||||
| 78:17-20 | 78:17-20 | 78:17-20 | 78:17-20 | 78:17-18 |
| 78:19-20 | ||||
| 78:21-33 | 78:21-25 | 78:21-31 | 78:21-31 | 78:21-22 |
| 78:23-25 | ||||
| 78:26-31 | 78:26-28 | |||
| 78:29-31 | ||||
| 78:32-33 | 78:32-55 | 78:32-37 | 78:32-33 | |
| 78:34-39 | 78:34-39 | 78:34-35 | ||
| 78:36-37 | ||||
| 78:38-39 | 78:38-39 | |||
| 78:40-53 | 78:40-55 | 78:40-51 | 78:40-42 | |
| 78:43-44 | ||||
| 78:45-46 | ||||
| 78:47-48 | ||||
| 78:49-50a | ||||
| 78:50b-51 | ||||
| 78:52-55 | 78:52-53 | |||
| 78:54-64 | 78:54-55 | |||
| 78:56-64 | 78:56-66 | 78:56-64 | 78:56-60 | |
| 78:61-62 | ||||
| 78:63-64 | ||||
| 78:65-72 | 78:65-66 | 78:65-69 | 78:65-66 | |
| 78:67-72 | 78:67-72 | 78:67-69 | ||
| 78:70-72 | 78:70-72 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
CONTEXTUAL INSIGHTS
A. This Psalm affirms the need to pass on the faith to the next generation (Ps. 78:1-4, 5-8).
1. God's acts
2. God's revelations
B. This Psalm documents the faithful acts of God and the faithless acts of Israel.
1. the exodus
2. the wilderness wandering
3. the conquest
C. Possibly the best way to see the parallels and allusions is a chart of verses related to other OT texts.
| Ps. 78: 12b - Num. 13:22 | Ps. 78: 42 - Jdgs. 8:24 |
| Ps. 78: 13 - Exod. 14:16,21 | Ps. 78: 43 - Exod. 4:21; 7:3 |
| Ps. 78: 14 - Exod. 13:21 | Ps. 78: 45 - Exod. 8:6,24 |
| Ps. 78: 15 - Exod. 17:6; Deut. 8:15 | Ps. 78: 46 - Exod. 10:14 |
| Ps. 78: 16 - Num. 20:8,10,11 | Ps. 78: 47 - Exod. 9:23 |
| Ps. 78: 18 - Num. 11:4 | Ps. 78: 48 - Exod. 9:19 |
| Ps. 78: 19 - Exod. 16:3; Num. 11:4; 20:3; 21:5 | Ps. 78: 49 - Exod. 15:7 |
| Ps. 78: 20 - Num. 11:18 | Ps. 78: 50 - Exod. 12:29,30 |
| Ps. 78: 21 - Num. 11:1 | Ps. 78: 52 - Exod. 15:22 |
| Ps. 78: 22 - Deut. 1:32; 9:23 | Ps. 78: 53 - Exod. 14:19,20,27,28 |
| Ps. 78: 24 - Exod. 16:4 | Ps. 78: 54 - Exod. 15:17 |
| Ps. 78: 25 - Exod. 16:3 | Ps. 78: 58 - Exod. 20:4; Lev. 26:1,30; Deut. 4:25; 32:16,21 |
| Ps. 78: 26 - Num. 11:31 | Ps. 78: 59 - Lev. 26:30; Deut. 1:34; 9:19; 32:19 |
| Ps. 78: 27 - Exod. 16:13 | Ps. 78: 60 - 1 Sam. 4:11 |
| Ps. 78: 29 - Num. 11:19,20 | Ps. 78: 61 - 1 Sam. 4:17 |
| Ps. 78: 31 - Num. 11:33,34 | Ps. 78: 62 - 1 Sam. 4:10 |
| Ps. 78: 32 - Num. 14:11,16-17 | Ps. 78: 63 - Num. 11:1; 21:28 |
| Ps. 78: 33 - Num. 14:29,35 | Ps. 78: 64 - 1 Sam. 4:17; 22:18 |
| Ps. 78: 34 - Num. 21:7 | Ps. 78: 66 - 1 Sam. 5:6 |
| Ps. 78: 35 - Exod. 15:13; Deut. 9:26; 32:4 | Ps. 78: 69 - 1 Kings 6 |
| Ps. 78: 36 - Exod. 24:7,8; 32:7,8 | Ps. 78: 70 - 1 Sam. 16:12 |
| Ps. 78: 38 - Exod.34:6; Num. 14:20 | Ps. 78: 71 - 1 Sam. 10:1; 2 Sam. 5:2; 7:8 |
| Ps. 78: 41 - Exod. 14:22 | Ps. 78: 72 - 1 Kgs. 9:4 |
D. The best parallel of this overview of Israel's faithlessness and YHWH's faithfulness is Nehemiah 9 (also note Acts 7).
1. call of Abraham - Ps. 78:6-8
2. exodus - Ps. 78:9-14
3. wilderness wanderings - Ps. 78:15-21
4. conquest - Ps. 78: 22-25
5. judges - Ps. 78: 26-31
Also note Psalms 105-106 are also about God's faithfulness and Israel's unfaithfulness!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 78:1-4
1Listen, O my people, to my instruction;
Incline your ears to the words of my mouth.
2I will open my mouth in a parable;
I will utter dark sayings of old,
3Which we have heard and known,
And our fathers have told us.
4We will not conceal them from their children,
But tell to the generation to come the praises of the Lord,
And His strength and His wondrous works that He has done.
78:1-4 The psalmist implores the covenant people to hear and respond appropriately to God's revelation (cf. Ps. 78: 4c). He also implores them to pass on the truths to their children and grandchildren and so on to each new generation (cf. Deut. 4:9-10; 6:7,20-25; 11:19; 32:46).
78:1 There are two imperatives.
1. listen (lit. "hear") - BDB 24, KB 27, Hiphil imperative
2. incline your ears (lit. "turn") - BDB 639, KB 692, Hiphil imperative
▣ "instruction" This is literally "teaching" (BDB 435). This is parallel to "the words of my mouth." There are several different Hebrew words used in this Psalm for YHWH's revelation.
1. instruction/teaching, Ps. 78:1 - BDB 435
2. testimony, Ps. 78:5 - BDB 730
3. law, Ps. 78:5,10 - BDB 435
4. commandment, Ps. 78:51 - BDB 846
5. testimonies, Ps. 78:56 - BDB 729 I
See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION.
This Psalm is written to the covenant people (usually the Psalms are addressed to God). It seems this historical survey was used (read) in an annual feast or ceremony at the temple to encourage God's people to learn from the past and live appropriately as God's people.
78:2 "parable. . .dark sayings"
1. parable - BDB 605
2. dark saying - BDB 295
The verb and noun forms of both these words are found in Ezek. 17:2. I have included my notes from there below.
Ezek. 17:2 This verse has two parallel imperatives.
1."propound a riddle," BDB 295, KB 295, Qal imperative, cf. Jdgs. 14:12-19
2."speak a parable," BDB 605 II, KB 647, Qal imperative, cf. 12:23; 16:44; 17:2; 18:2; 20:49; 24:3
The term "riddle" (BDB 295, note the relation of the verb, BDB 295, and noun, BDB 295) means a statement that needs to have some information hinted at or supplied to be understood (cf. Pro. 1:6).
The term "parable" (BDB 605 II, note the relation of the verb, BDB 605 II, and noun, BDB 605 II) implies a brief poetic structure, possibly a proverb which uses comparison as a way to illustrate truth.
Ezekiel has been using highly figurative language to convince the exiles of the just and sure judgment of Jerusalem.
YHWH is not trying to hide truth but assert that the key to understanding comes from His speakers/prophets. The past acts of God need to be interpreted fresh for every generation.
Jesus quotes this verse in Matt. 13:35. He uses it to explain why the crowds did not understand His teachings. He, too, reinterpreted Israel's past. He asserted that the ultimate focus of Israel's history was Himself! However, this amazing truth was not immediately self evident but had to be revealed! He was the true, ultimate revealer (cf. Matt. 5:17-19,21-48)! As Israel refused to see YHWH's will and purpose in her history, so too, Jesus' generation lived out the prophecies of Isa. 6:9-10; 29:13. They were like the Israelites of Ps. 78:8!
78:4 Each generation must teach their children about God. This is a recurrent emphasis in Deuteronomy. I have included my notes from Deut. 4:9 and 6:7.
4:9 "teach their children" This is a recurrent theme in Deuteronomy (cf. Deut. 4:10; 6:7, 20-25; 11:19; 31:13; 32:46; and note Exod. 10:2; 12:26; 13:8,14). If believers do not teach their children about God, they are failures as parents (biblically speaking)! Faith runs through families (cf. Deut. 5:10; 7:9)!
6:7 "you shall teach them diligently to your sons" The verb (BDB 1041, KB 1606, Piel perfect) means "to sharpen" and in Piel this is the only usage. The term in Ugaritic means "to repeat." That seems to be the basic emphasis of this verse. The rabbis use this verse to assert that the Shema should be "repeated" morning and evening. We are to talk about God's will for our lives during the entire scope of daily activities. It is the responsibility of parents to pass on lifestyle faith (cf. Deut. 4:9; 6:20-25; 11:19; 32:46, see full note at 4:9). It is interesting that the flow of these different times for teaching falls into the same literary pattern as Ps. 139:2-6 and Pro. 6:20-22. This emphasis on parental responsibility is repeated in Pro. 22:6. Our modern day church school cannot take the place of parental training but it surely can supplement it!
▣ "His strength and His wondrous works" This Psalm has several different terms to describe YHWH's acts of revelation and deliverance.
1. Ps. 78:4
a. the glorious deeds (lit. "praises") - BDB 239, #4, cf. Ps. 9:14; 35:28; 79:13; 102:21; 106:2,47; Isa. 43:21; 60:6; 63:7
b. His strength - BDB 739, cf. Ps. 145:6
c. His wondrous works - BDB 810, KB 927, Niphal participle, cf. Micah 7:15, see Special Topic: Wonderful Things
2. Ps. 78:7 - the works of God - BDB 760, cf. Ps. 77:11,12; Micah 2:7
3. Ps. 78:11
a. His deeds - BDB 760, same as #2, and verse 32
b. His miracles - BDB 810, same as #1, c
4. Ps. 78:12 - His wonders - BDB 810, same as #1, c
5. Ps. 78:32 - His wonderful works - BDB 810, same as #1, c and Ps. 78:11
6. Ps. 78:42 - His power (lit. "hand") - BDB 388, cf. SPECIAL TOPIC: HAND
7. Ps. 78:43
a. His signs - BDB 16, #4, cf. Exod. 10:2; Ps. 65:8
b. His marvels - BDB 68, #1, cf. Deut. 4:34; 6:22; 7:19; 26:8; 29:2; 34:11; Neh. 9:10; Ps. 105:27; 135:9; Jer. 32:20-21
8. Ps. 78:54 - His right hand had gained - BDB 411, see SPECIAL TOPIC: HAND
NASB (UPDATED) TEXT: 78:5-8
5For He established a testimony in Jacob
And appointed a law in Israel,
Which He commanded our fathers
That they should teach them to their children,
6That the generation to come might know, even the children yet to be born,
That they may arise and tell them to their children,
7That they should put their confidence in God
And not forget the works of God,
But keep His commandments,
8And not be like their fathers,
A stubborn and rebellious generation,
A generation that did not prepare its heart
And whose spirit was not faithful to God.
78:5-8 This strophe emphasizes the need for each generation of faithful followers to pass on their faith and understanding of God's will to their families (see notes at Ps. 78:4).
Faithful followers are characterized as
1. putting their confidence (lit. "hope," BDB 492) in God
2. not forgetting His works, cf. Deut. 4:9,23; 31:6:12; 8:11,14,19 (twice); 9:7; 25:19
3. keeping His commandments, cf. Deut. 4:2,6,10; 5:1,10,29,32; 6:2,3,17,25; 7:9,11,12; 27:1; Jos. 22:5
Psalm 78:7 is the positive theme of the entire Psalm and 78:8 is a powerful warning of what not to do!
78:8 Even with all YHWH had done for the descendants of Abraham, they still were faithless (i.e., 2 Chr. 30:7; Ezek. 20:13,18). Psalm 78:8 contrasts the faithless with the faithful.
1. stubborn - BDB 710, KB 770, Qal participle, cf. Deut. 9:6,13; 10:16; 31:27
2. rebellious - BDB 598, KB 632, Qal participle, cf. Deut. 9:34; 31:27
3. did not prepare their hearts - BDB 465, KB 464, Hiphil perfect, cf. Ps. 78:37
4. whose spirit was not faithful to God - BDB 52, KB 63, Niphal perfect
NASB (UPDATED) TEXT: 78:9-16
9The sons of Ephraim were archers equipped with bows,
Yet they turned back in the day of battle.
10They did not keep the covenant of God
And refused to walk in His law;
11They forgot His deeds
And His miracles that He had shown them.
12He wrought wonders before their fathers
In the land of Egypt, in the field of Zoan.
13He divided the sea and caused them to pass through,
And He made the waters stand up like a heap.
14Then He led them with the cloud by day
And all the night with a light of fire.
15He split the rocks in the wilderness
And gave them abundant drink like the ocean depths.
16He brought forth streams also from the rock
And caused waters to run down like rivers.
78:9-16 This strophe alludes to the exodus. Some of the allusions are unclear (i.e., Ps. 78:9), but many are (Contextual Insights, C) very clear.
Ephraim may be a way of referring to the Northern Tribes. Joseph and Joshua were both from the tribe of Ephraim, which numerically was the largest tribe. Ephraim and Manasseh were both sons of Joseph by an Egyptian mother. Jacob blessed Ephraim above the firstborn Manasseh (cf. Gen. 48:14-20).
78:10 Note the verbs "keep" (BDB 1036, KB 1581, Qal perfect, negated) and "walk" (BDB 229, KB 246) are parallel and describe covenant life. Obedience to the Mosaic covenant was crucial (cf. Leviticus 26; Deuteronomy 27-30).
78:11 The current generation of the Israelites forgot all that YHWH had done for them during the exodus (cf. Deut. 8:11-20). So in the verses that follow many of YHWH's mighty acts of deliverance are enumerated.
78:12 "Zoan" This term (BDB 858) is from an Egyptian root for "stronghold." This stronghold/fort was located in the Delta region of Egypt, also known as Goshen (eastern Nile Delta), where the Israelites settled in Joseph's day. The city was known by different names in different periods.
1. Zoan (cf. Num. 13:22)
2. Tannis
3. Avaris
4. Rameses (named after Rameses II, cf. Exod. 1:11; 12:37; Num. 33:3)
NASB (UPDATED) TEXT: 78:17-20
17Yet they still continued to sin against Him,
To rebel against the Most High in the desert.
18And in their heart they put God to the test
By asking food according to their desire.
19Then they spoke against God;
They said, "Can God prepare a table in the wilderness?
20Behold, He struck the rock so that waters gushed out,
And streams were overflowing;
Can He give bread also?
Will He provide meat for His people?"
78:17-20 This strophe continues to describe the acts of the ungrateful, disobedient Israelites of the exodus and wilderness wandering period.
78:18 "they put God to the test" The verb (BDB 650, KB 702, Piel imperfect with waw) is used several times of Israel testing God (cf. Exod. 17:2; Num. 14:22; Deut. 6:16; Ps. 78:18,41,56; 95:9; 106:14).
NASB (UPDATED) TEXT: 78:21-33
21Therefore the Lord heard and was full of wrath;
And a fire was kindled against Jacob
And anger also mounted against Israel,
22Because they did not believe in God
And did not trust in His salvation.
23Yet He commanded the clouds above
And opened the doors of heaven;
24He rained down manna upon them to eat
And gave them food from heaven.
25Man did eat the bread of angels;
He sent them food in abundance.
26He caused the east wind to blow in the heavens
And by His power He directed the south wind.
27When He rained meat upon them like the dust,
Even winged fowl like the sand of the seas,
28Then He let them fall in the midst of their camp,
Round about their dwellings.
29So they ate and were well filled,
And their desire He gave to them.
30Before they had satisfied their desire,
While their food was in their mouths,
31The anger of God rose against them
And killed some of their stoutest ones,
And subdued the choice men of Israel.
32In spite of all this they still sinned
And did not believe in His wonderful works.
33So He brought their days to an end in futility
And their years in sudden terror.
78:21-33 Israel's continued disobedience causes YHWH to judge them. One example used is YHWH's supernatural provisions of meat (quail). He told them how to receive His blessing but again they disobeyed (cf. Numbers 11). Their actions showed their attitude toward YHWH.
1. they did not believe, Ps. 78:22
2. they did not trust, Ps. 78:22
3. in spite of all this they still sinned, Ps. 78:32
78:22 "believe. . .trust" See Special Topic: Believe, Trust, Faith and Faithfulness in the OT.
78:23 "opened the doors of heaven" The "heavens" (see SPECIAL TOPIC: HEAVEN and SPECIAL TOPIC: HEAVEN and the Third Heaven) were thought of as a dome covered with skin, like a drum. This dome separated the waters above from falling to earth. They were imagined to have windows that could be opened or shut, depending on God's will and mankind's actions (cf. Gen. 7:11; Mal. 3:10). God could provide
1. rain (Genesis)
2. food (Psalm)
3. blessings (Malachi)
78:24-25 "food from heaven. . .the bread of angels" This is referring to manna (cf. Exodus 16). YHWH was gracious (cf. Ps. 78:38), but they were rebellious.
Manna (BDB 577 I) was a white substance that appeared as dew. The name may come from Exod. 16:4, "What is it?" It was a miraculous provision of food during the wilderness wandering period. It could be gathered for only one day at a time (God's daily provision) or it went bad (cf. Exod. 16:16-21), except for the day before the Sabbath when enough for two days was gathered and did not turn bad (cf. Exod. 16:22-29). It was cooked like flour. It stopped when the Israelites crossed the Jordan (cf. Jos. 5:12).
78:27 "dust. . .sand" These are two of three terms (dust, sand, stars) used to describe something numerous. They are regularly connected to the numerous descendants of the Patriarchs (i.e., God's promise to Abraham, cf. Gen. 12:2).
1. dust - Gen. 13:16; 28:14; Num. 23:10
2. sand - Gen. 22:17; 32:12; 2 Sam. 17:11; 1 Kgs. 4:20
3. stars - Gen. 15:5; 22:17; 26:4; Exod. 32:13; Deut. 1:10; 10:22; 28:62
78:29-31 God provided quail but the people again did not trust God's provision and tried to gather a large quantity of birds for future consumption. This displeased God and His judgment fell on them (cf. Num. 11:31-35).
Again and again in the OT, God told His people what to do but they refused and did it their way. Every time this resulted in judgment! The issue was "trust"! And it still is!
78:33
NASB, NKJV"end in futility"
NASB margin"vanity, a mere breath"
NRSV"vanish like a breath"
NJB"vanish in midst"
This term (BDB 210 I) is a key term in Ecclesiastes. See my note below from Ecclesiastes 1.
Eccl. 1:2 "vanity of vanities" This is a Hebrew superlative (cf. 1:2 and 12:8). The word means "vapor," "breath," or "mist" (BDB 210 I, cf. James 4:14). Its emphasis is either (1) nothingness or (2) the transitoriness of human life. The context supports the latter (cf. H. C. Leupold, Exposition of Ecclesiastes, p. 41).
This is a key term and recurrent phrase in this book (cf. Eccl. 1:2,14; 2:1,11,15,17,19,21, 23,26; 3:19; 4:4,7,8,16; 5:7,10; 6:2,4,9,11,12; 7:6,15; 8:10,14; 9:9; 11:8,10; 12:8). The term is used sparingly in other wisdom books: Job, 5 times; Psalms, 9 times; and Proverbs, 3 times.
For different theories about how it views the strong statements in this book, see Introduction, Authorship, H. I prefer option #1. This theological presupposition will be the grid through which I interpret the book.
▣ "all is vanity" Notice the root, "vanity" (BDB 210 I), is used five times in this one verse! The Handbook on Ecclesiastes by UBS, says the term should be understood as
1.incomprehensible
2.enigmatic
3.mysterious
4.impossible to understand
Therefore, it communicates the reality that life is full of unanswerable questions (p. 4). The person knowledgeable in wisdom will know this, but will continue to trust God and keep His commandments.
This refers to the uncertain and unpredictable activities of life. These are a result of fallen humanity trying to live life in their own strength, independent from God. This is the condition left by the Fall (cf. Genesis 3)!
The Hebrew term "all" (BDB 481), often translated "everything," is a common word, but is used often in Ecclesiastes (i.e., 9 times in chapter 1; 17 times in chapter 2; 13 times in chapter 3, etc.). Qoheleth uses this inclusive language to express his theological emphasis on
1. God's control and sovereignty
2. human ineffectiveness and transitoriness
NASB (UPDATED) TEXT: 78:34-39
34When He killed them, then they sought Him,
And returned and searched diligently for God;
35And they remembered that God was their rock,
And the Most High God their Redeemer.
36But they deceived Him with their mouth
And lied to Him with their tongue.
37For their heart was not steadfast toward Him,
Nor were they faithful in His covenant.
38But He, being compassionate, forgave their iniquity and did not destroy them;
And often He restrained His anger
And did not arouse all His wrath.
39Thus He remembered that they were but flesh,
A wind that passes and does not return.
78:34-39 This strophe describes the false repentance of the surviving Israelites and YHWH's reaction to it.
1. the seeming repentance, Ps. 78:34-35
a. they sought Him
b. they returned to Him
c. they searched diligently for Him
d. they remembered God was their rock/redeemer
2. their true thoughts/actions (Ps. 78:36-37)
a. they deceived Him by lying (Ps. 78:36 a and b, cf. Isa. 29:13)
b. their hearts were not steadfast toward Him
c. they were not faithful to His covenant
3. YHWH's reactions (Ps. 78:38-39)
a. He is compassionate (cf. Exod. 34:6; Neh. 9:17; Ps. 103:8, see SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD)
b. He forgave (lit. "covered over," BDB 497, KB 493, Piel imperfect)
c. He did not destroy them
d. He restrained (lit. "turned away") His anger
e. He did not arouse all His wrath
f. He remembered that they were but flesh (cf. Ps. 103:14) which is here today and gone tomorrow
Psalm 78:38-39 does not mean that they were not judged (cf. Ps. 78:34a), but that YHWH did not completely destroy them.
Psalm 78:38-39 is used in many rabbinical writings. It is a summary of the character of God (cf. Exod. 34:6; Neh. 9:17; Ps. 103:8-14).
78:35 Notice the different names and titles for Deity.
1. Elohim (BDB 43, KB 52)
2. their rock (cf. Ps. 18:2; 19:14)
3. El (BDB 42, KB 48)
4. Elyon (BDB 751, KB 832)
5. their redeemer (cf. Ps. 19:14)
NASB (UPDATED) TEXT: 78:40-53
40How often they rebelled against Him in the wilderness
And grieved Him in the desert!
41Again and again they tempted God,
And pained the Holy One of Israel.
42They did not remember His power,
The day when He redeemed them from the adversary,
43When He performed His signs in Egypt
And His marvels in the field of Zoan,
44And turned their rivers to blood,
And their streams, they could not drink.
45He sent among them swarms of flies which devoured them,
And frogs which destroyed them.
46He gave also their crops to the grasshopper
And the product of their labor to the locust.
47He destroyed their vines with hailstones
And their sycamore trees with frost.
48He gave over their cattle also to the hailstones
And their herds to bolts of lightning.
49He sent upon them His burning anger,
Fury and indignation and trouble,
A band of destroying angels.
50He leveled a path for His anger;
He did not spare their soul from death,
But gave over their life to the plague,
51And smote all the firstborn in Egypt,
The first issue of their virility in the tents of Ham.
52But He led forth His own people like sheep
And guided them in the wilderness like a flock;
53He led them safely, so that they did not fear;
But the sea engulfed their enemies.
78:40-53 There seems to be a confusion in this strophe between YHWH's judgment on the Israelites (cf. Ps. 78:40-42) and His judgment on Egypt during the exodus. The plagues alluded to in Ps. 78:43-51 were directed at the recalcitrant Egyptian leadership.
Instead of YHWH judging faithless Israel (i.e., wilderness wandering period, cf. Ps. 78:40-43), He was a shepherd to them (cf. Ps. 78:52-53).
Notice how Israel's faithlessness is characterized.
1. they rebelled against Him, Ps. 78:40
2. they grieved Him, Ps. 78:40
3. they tempted Him, Ps. 78:41
4. they pained Him, Ps. 78:41
5. they did not remember His power/signs/marvels, Ps. 78:42
78:44-51 These verses describe the plagues on Egypt.
1. water/river to blood - Exod. 7:17-19
2. flies - Exod. 8:16-18
3. frogs - Exod. 8:2-6
4. grasshopper/locusts - Exod. 8:21; 10:4-6
5. hailstones - Exod. 9:18
6. plague/sickness - Exod. 9:8-10
7. death of firstborn - Exodus 11
The order and number are not exact but obviously the ten plagues of Exodus 7-11 are what is being referred to, unless they became idioms of YHWH's judgment.
78:49 This verse uses a litany of terms to describe God's wrath (Ps. 78:38).
1. burning anger - BDB 354 construct BDB 60 I
2. fury - BDB 720
3. indignation - BDB 276
4. trouble - BDB 865
5. a band of destroying angels
Number 5 is an idiom which personifies God's elements of wrath. In the Exodus account of the death of the firstborn in the unmarked homes, it is God who Himself causes the event (cf. Exod. 11:4; 12:12). This later became Judaism's understanding of "the Death Angel" (i.e., Samael or Azrael), but the Bible does not specifically mention him, although 2 Sam. 24:16; 2 Kgs. 19:35; 1 Chr. 21:15; Isa. 37:36, do imply one. The rabbis also assert that Ps. 89:48 refers to him (i.e., Targum, "seeing the angel of death"). The theological point is that God, not Satan or an angel, controls death!
78:50 This is an idiom for the preparation for an action. The next two lines show that in this case it was YHWH's judgment.
78:52 God as shepherd is a recurrent theme in the Psalms of Asaph. See note at Ps. 77:20.
78:53 This verse has two historical allusions.
1. "led them" refers to the Shekinah cloud of glory that guided the Israelites (cf. Exod. 13:21; 14:19,24; 33:9,10)
2. "the sea engulfed their enemies" refers to the splitting of the Red Sea and then its returning water drowning Egypt's elite soldiers and chariots (cf. Exodus 14-15)
NASB (UPDATED) TEXT: 78:54-64
54So He brought them to His holy land,
To this hill country which His right hand had gained.
55He also drove out the nations before them
And apportioned them for an inheritance by measurement,
And made the tribes of Israel dwell in their tents.
56Yet they tempted and rebelled against the Most High God
And did not keep His testimonies,
57But turned back and acted treacherously like their fathers;
They turned aside like a treacherous bow.
58For they provoked Him with their high places
And aroused His jealousy with their graven images.
59When God heard, He was filled with wrath
And greatly abhorred Israel;
60So that He abandoned the dwelling place at Shiloh,
The tent which He had pitched among men,
61And gave up His strength to captivity
And His glory into the hand of the adversary.
62He also delivered His people to the sword,
And was filled with wrath at His inheritance.
63Fire devoured His young men,
And His virgins had no wedding songs.
64His priests fell by the sword,
And His widows could not weep.
78:54-64 This strophe recounts the conquest and settlement of the Promised Land (cf. Gen. 15:12-21). The Canaanite tribes (see SPECIAL TOPIC: PRE-ISRAELITE INHABITANTS OF PALESTINE) were defeated and removed by God because of their sin. Tragically the same thing happens to the Israelite tribes.
78:55b The book of Joshua, chapters 12-19, describes the divine allotment of the land to Jacob's children.
78:56-58 These lines of poetry describe Israel's sin and rebellion, which is all the more terrible because of all that God had done for them (cf. Luke 12:48).
1. they tempted God, Ps. 78:56a
2. they rebelled against God, Ps. 78:56a
3. they did not keep His covenant, Ps. 78:56b
4. they turned their backs to Him, Ps. 78:57a
5. they acted treacherously as their fathers did, Ps. 78:57a
6. they turned aside like a treacherous bow, Ps. 78:57b
7. they provoked Him with Canaanite idolatry, Ps. 78:58a
8. they aroused His jealousy with graven images, Ps. 78:58b
78:59-64 These verses describe what God did to Israel in light of their actions (Ps. 78:56-58).
1. He was filled with wrath
2. He greatly abhorred Israel
3. He abandoned the dwelling place at Shiloh (cf. 1 Sam. 4:11)
4. He allowed Israel to be defeated
5. He delivered Israel to the sword
6. He was filled with wrath at His inheritance
a. fire devoured the young men
b. the virgins had no wedding
c. the priests were killed
d. the widows wept
Human choices have consequences, both temporal and eternal!
78:62 "His inheritance" This is a parallel to "His people" (cf. Ps. 106:40). The origin of this imagery is Deut. 9:29. It, like so many other images, is family oriented.
78:63 "fire" See SPECIAL TOPIC: FIRE.
NASB (UPDATED) TEXT: 78:65-72
65Then the Lord awoke as if from sleep,
Like a warrior overcome by wine.
66He drove His adversaries backward;
He put on them an everlasting reproach.
67He also rejected the tent of Joseph,
And did not choose the tribe of Ephraim,
68But chose the tribe of Judah,
Mount Zion which He loved.
69And He built His sanctuary like the heights,
Like the earth which He has founded forever.
70He also chose David His servant
And took him from the sheepfolds;
71From the care of the ewes with suckling lambs He brought him
To shepherd Jacob His people,
And Israel His inheritance.
72So he shepherded them according to the integrity of his heart,
And guided them with his skillful hands.
78:65-72 This concluding strophe describes how God turned from wrath to continue His redemptive purposes (see Special Topic: YHWH's Eternal Redemptive Plan).
1. God is described as a person who comes to his senses (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN (ANTHROPOMORPHISM))
2. He defeats the adversaries of His people
3. He gives them an everlasting reproach
4. He reorients the order of the tribes as to places of leadership
a. rejects Joseph and Ephraim
b. chooses the tribe of Judah (cf. Gen. 49:8-12; Deut. 33:7)
5. He chooses to locate the temple in Judah on Mt. Moriah (called Zion)
6. He chooses David as His special leader (and his descendants, cf. 2 Samuel 7)
a. described as a shepherd
b. has a heart of integrity
c. has skillful hands
With the allusion to God's rejection of the Northern Tribes and choice of Judah, it seems this Psalm's final form was written after the fall of Israel/Ephraim/Samaria in 722 b.c. to Assyria.
This strophe is a good example of how God asserts His sovereignty. The cultural expectation is altered to show God's control.
1. Judah not Ephraim
2. Zion not Shiloh
3. David not other sons of Jesse
This is similar theologically to the Patriarchs all marrying barren women. Their children were supernatural-natural gifts from God. He is in control of time, space, history, election, and salvation!
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
A Lament Over the Destruction of Jerusalem, and Prayer for Help MT Intro A Psalm of Asaph |
A Dirge and A Prayer for Israel, Destroyed by Enemies | Prayer for Deliverance from National Enemies | A Prayer for the Nation's Deliverance | National Lament |
| 79:1-7 | 79:1-7 | 79:1-4 | 79:1-7 | 79:1-2 |
| 79:3-5 | ||||
| 79:5-7 | ||||
| 79:6-7 | ||||
| 79:8-13 | 79:8-10 | 79:8-10 | 79:8-10 | 79:8-9 |
| 79:10-11 | ||||
| 79:11-12 | 79:11-13 | 79:11-13 | ||
| 79:12-13 | ||||
| 79:13 |
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: 79:1-7
1O God, the nations have invaded Your inheritance;
They have defiled Your holy temple;
They have laid Jerusalem in ruins.
2They have given the dead bodies of Your servants for food to the birds of the heavens,
The flesh of Your godly ones to the beasts of the earth.
3They have poured out their blood like water round about Jerusalem;
And there was no one to bury them.
4We have become a reproach to our neighbors,
A scoffing and derision to those around us.
5How long, O Lord? Will You be angry forever?
Will Your jealousy burn like fire?
6Pour out Your wrath upon the nations which do not know You,
And upon the kingdoms which do not call upon Your name.
7For they have devoured Jacob
And laid waste his habitation.
79:1-3 These verses delineate what the Gentile invaders have done to the covenant people (perfects).
1. invaded Your inheritance (lit. "came in") - BDB 97, KB 112, Qal perfect
2. defiled Your holy temple - BDB 379, KB 375, Piel perfect
3. laid Jerusalem in ruins (lit. "put," "place," "set") - BDB 962, KB 1321, Qal perfect
4. given the dead bodies. . .for food to the birds - BDB 678, KB 733, Qal perfects, cf. Jer. 7:33; 16:4; 19:7; 34:20
5. poured out their blood - BDB 1049, KB 1629, Qal perfect, cf. Ps. 79:6, 10
6. there was no one to bury them - BDB 868, KB1064, Qal participle
The Jews could not understand how their God could allow the invasion of the land and defilement of the temple (i.e., Habakkuk). It seemed to question His:
1. power
2. promises
3. purpose for Israel
Psalm 79:8-13 gives the answer (cf. Dan. 9:1-14).
79:1 "O God" This is the first of several vocatives.
1. O God (Elohim), Ps. 79:1
2. O Lord (YHWH), Ps. 79:5
3. O God (Elyon), Ps. 79:9
4. O Lord (Adonai), Ps. 79:12
The AB adds two more (p. 249).
5. O God, Ps. 79:6
6. O Scribe, Ps. 79:8
▣ "Your inheritance" Notice the number of times the psalmist accentuates that the objects of attack belong to YHWH.
1. Your inheritance, Ps. 79:1
2. Your temple, Ps. 79:1
3. Your servants, Ps. 79:2, 10
4. for the glory of Your name, Ps. 79:9
5. for Your name's sake, Ps. 79:9
6. Your people, Ps. 79:13
7. sheep of Your pasture, Ps. 79:13
▣ "in ruins" This is a rare term (BDB 730) which is used twice in Micah.
1. for the destruction of Samaria, Mic. 1:6
2. for the destruction of Jerusalem, Mic. 3:12 (quoted in Jer. 26:18)
This Psalm seems to reflect the fall of Jerusalem to Nebuchadnezzar in 586 b.c. (see 2 Kings 25; 2 Chronicles 36 and Lamentations).
79:2 To be improperly buried was a horror to ANE people. To be eaten by animals was a fearful prospect (cf. Jer. 7:33; 8:2; 34:20; Ezek. 29:5; 32:4-6; 33:27; 39:4-5,17-20). Psalm 79:2 is a fulfillment of the curse for disobedience in Deut. 28:26!
SPECIAL TOPIC: BURIAL PRACTICES
79:3 The first line of this verse alludes to the ritual procedure where the blood of sacrifices was poured out at the base of the altar of sacrifice after a small amount was smeared on the horns of the altar (i.e., Lev. 4:7). Jerusalem was destroyed as a ritual sacrifice and the bodies of the dead as a banquet for the wild animals.
79:4 The covenant people have become
1. a reproach (lit. "a taunt," BDB 357) to their Gentile neighbors, cf. Ps. 44:13; 69:9,19; 80:6; 89:41
2. a scoffing (lit. "mocked," BDB 541), cf. Ps. 44:13; Ezek. 23:32; 36:4
3. a derision, cf. Ps. 44:13; Jer. 20:8 (noun , BDB 887, used only three times and the verb form four more in the OT)
This was exactly opposite to YHWH's purpose for Israel, which was to help the nations know Him and come to Him (cf. Ezek. 36:22-23).
79:5 These three questions,
1. How long? (cf. Ps. 13:1; 74:10; 80:4; 89:46; 90:13; 94:3)
2. Will You be angry forever? (cf. Ps. 44:23 74:1; 77:7; 85:5; 89:46)
3. Will Your jealousy burn like fire? (cf. Ps. 89:46)
are the focus of Israel's confusion and prayer. Has YHWH's special relationship with the descendants of Abraham changed (cf. Ps. 89:1-4)?
YHWH has an unchanging purpose for Israel (cf. Leviticus 26; Deuteronomy 27-30, see Special Topic: YHWH's Eternal Redemptive Plan), but they must remember that the promises of protection, provision, and presence are conditional (see SPECIAL TOPIC: COVENANT). Each generation must embrace and live out the covenant. Remember the Psalms are part of the OT's "two ways" (cf. Deut. 30:15-20; Psalm 1).
79:6-7 This is a prayer ("pour out," BDB 1049, KB 1629, Qal imperative) for YHWH to act in judgment and deliverance (cf. Ps. 79:9) for His covenant people (cf. Jer. 10:25). Notice how the nations (BDB 156) are characterized.
1. which do not know You (see Special Topic: Know)
2. which do not call upon Your name (see Special Topic: Shadow as a Metaphor for Protection and Care)
It must be remembered that the nations
1. do not have true revelation
2. are controlled by the demonically inspired pagan idols
Israel was to be "the" channel of YHWH's revelations about Himself. It is not surprising that the nations act in inappropriate ways (cf. Ps. 79:7). What is surprising is that Israel, with all the spiritual benefits (cf. Rom. 9:4-5), acts the way she does (cf. Luke 12:48)!
79:7 "For they have" The MT has "for he has," but the ancient versions have "they" (LXX, Syriac, Vulgate). The change involves only a revocalization.
NASB, NRSV"habitation"
NASB margin"pasture"
NKJV"dwelling places"
TEV"country"
NJB, JPSOA"home"
REB"homeland"
This root (BDB 627) has several meanings.
1. abode of a shepherd (i.e., Jer. 33:12) or person (i.e., Job 18:15)
2. habitation of a nation (i.e., Jer. 31:23 - Judah; 49:20 - Edom; 50:45 - Babylon)
3. a city (cf. Isa. 33:20)
4. remote military outposts (NIDOTTE, vol. 3, p. 55, i.e., Ps. 79:7; Isa. 27:10; Jer. 10:25; 25:30)
5. habitation (i.e., the earth, cf. Jer. 25:30)
6. place of rest (BDB 628, cf. Isa. 32:18 parallels)
Psalm 79:7 follows the usage of #2.
NASB (UPDATED) TEXT: 79:8-13
8Do not remember the iniquities of our forefathers against us;
Let Your compassion come quickly to meet us,
For we are brought very low.
9Help us, O God of our salvation, for the glory of Your name;
And deliver us and forgive our sins for Your name's sake.
10Why should the nations say, "Where is their God?"
Let there be known among the nations in our sight,
Vengeance for the blood of Your servants which has been shed.
11Let the groaning of the prisoner come before You;
According to the greatness of Your power preserve those who are doomed to die.
12And return to our neighbors sevenfold into their bosom
The reproach with which they have reproached You, O Lord.
13So we Your people and the sheep of Your pasture
Will give thanks to You forever;
To all generations we will tell of Your praise.
79:8-9 Two significant issues emerge in these verses.
1. Israel's prayer for God to remember His covenant
2. Israel's prayer for God to not remember their continual covenant rebellion and disobedience
They base their prayers on the fact that the nations will misunderstand YHWH (cf. Ps. 79:10).
These two verses have four imperatives of entreaty and two imperfects used as jussives.
1. do not remember - BDB 269, KB 269, Qal imperfect used in a jussive sense
2. come quickly - BDB 554, KB 553, Piel imperative
3. to meet us - BDB 869, KB 1068, Piel imperfect used in a jussive sense
4. help us - BDB 740, KB 810, Qal imperative
5. deliver us - BDB 664, KB 717, Hiphil imperative
6. forgive our sin - BDB 497, KB 493, Piel imperative
79:8 Line 1 is an allusion to the theological issue of the transference of sin (and/or blessing/forgiveness) to future generations. In the Ten Commandments
1. the results of sin are visited to the third and fourth generations (cf. Exod. 20:5; Deut. 5:9)
2. lovingkindness to many generations of those who love YHWH and keep His commandments (cf. Exod. 34:7; Deut. 5:10; 7:9)
Both the effects of sin and mercy move through time but each is based on human choices!
79:9 "O God of our salvation" This phrase is a repeated title for Israel's God (cf. Ps. 18:46; 24:5; 25:5; 27:9; 65:5; 85:4).
The BDB lists several ways the term "salvation" (BDB 447) is used in the OT.
1. feminine
a. welfare, prosperity
b. deliverance
c. salvation from external evils (i.e., Ps. 78:22; 80:2)
d. victory (i.e., Ps. 20:5; 21:1,5; 44:4)
2. masculine
a. safety, welfare, prosperity (i.e., Ps. 12:5)
b. salvation (usage here)
c. victory (i.e., Ps. 20:6)
79:10-13 Notice the two kinds of people (i.e., Israelite - Gentile). The Gentiles are ignorant of YHWH and they act in inappropriate ways. Israel pleads for judgment in order that His people may
1. "give thanks" - BDB 392, KB 389, Hiphil imperfect
2. "tell of Your praise" - BDB 707, KB 765, Piel imperfect
It is shocking to see the pain of the psalmist over the fall of Jerusalem, the desecration of the temple, and the exile of the Davidic seed. However, by faith, he can still envision a future time of praise!
79:10 "Where is their God?" The nations ask a powerful question (cf. Ps. 42:3,10; 115:2). In Psalm 42 it is asked by other Israelites but in Psalm 115 and here, by Gentiles. Are they seeking information or ridiculing Israel's God? The second option is obvious from the context but the first option is the ultimate purpose of God (see Special Topic: YHWH's Eternal Redemptive Plan).
79:11 "those who are doomed to die" This is a rare phrase (cf. Ps. 102:20). It could refer to
1. those exiled survivors of the invasion
2. those awaiting execution
3. those kept from the temple (JPSOA footnote, cf. Ps. 79:13)
79:12 "sevenfold" The number seven usually denotes "perfection" (see SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE) but here it denotes a complete (cf. Deut. 28:25; Ps. 12:6; Pro. 6:31) judgment (cf. Gen. 4:15,24).
▣ "into their bosom" The term "bosom" (BDB 300) is used in many senses in the Bible. Here it denotes the inner part of a person (cf. Ps. 35:13; Jer. 32:18). The psalmist is praying for a complete judgment on the Gentile invaders (i.e., Isa. 65:6,7).
▣ "The reproach with which they have reproached You" The noun and verb "reproach" or "taunt" (BDB 357, cf. Ps. 74:10,18 and a similar root in Ps. 74:22; Lam. 3:30,61; 5:1) is used often in Scripture. The psalmist sees an attack on Jerusalem as an attack on YHWH.
79:13 "the sheep of Your pasture" It is interesting that in the Psalms of Asaph this theme concludes Psalms 77, 78, and 79 (also note how Psalm 80 begins). It reflects the powerful, personal truth/imagery of Psalm 23!
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. Why is 586 b.c. the best guess at the historical setting of this Psalm?
2. Why was God angry at His people? In this Psalm who are His people?
3. Does sin move through generations?
4. How is Ps. 79:10 related to God's eternal redemptive purpose? (see Special Topic: YHWH's Eternal Redemptive Plan).
5. How is Ps. 79:12b related to the prayer for forgiveness and deliverance?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
God Implored to Rescue His People From Their Calamities MT Intro For the choir director; set to El Shoshannim; Eduth. A Psalm of Asaph |
Prayer for Israel's Restoration | Prayer for Deliverance From National Enemies | A Prayer for The Nation's Restoration | Prayer for the Restoration of Israel |
| 80:1-3 | 80:1-2 | 80:1-2 | 80:1-2 | 80:1-2 |
| 80:3 | 80:3 | 80:3 | 80:3 | |
| 80:4-7 | 80:4-6 | 80:4-6 | 80:4-6 | 80:4-6 |
| 80:7 | 80:7 | 80:7 | 80:7 | |
| 80:8-13 | 80:8-11 | 80:8-13 | 80:8-15 | 80:8-9 |
| 80:10-11 | ||||
| 80:12-13 | 80:12-13 | |||
| 80:14-19 | 80:14-18 | 80:14-18 | 80:14-16 | |
| 80:16-18 | ||||
| 80:17-18 | ||||
| 80:19 | 80:19 | 80:19 | 80:19 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
CONTEXTUAL INSIGHTS
A. Notice the different names/titles of Israel's Deity.
1. Shepherd of Israel, Ps. 80:1 (see note at Ps. 23:1)
2. O God (Elohim), Ps. 80:3
3. Lord (YHWH), Ps. 80:4,19
4. God of hosts, Ps. 80:4,7,14,19
See the SPECIAL TOPIC: NAMES FOR DEITY.
B. There is a chorus phrase that concludes several strophes: Ps. 80:1-3, 4-7, 14-19. It has two imperatives and one cohortative. It is a prayer for mercy, forgiveness, and restoration.
C. There may be a "Messianic" reference related to
1. "shoot" (BDB 488), which may have theological connections to "Branch" (BDB 666, cf. Isa. 4:2; 11:1; 53:2; Jer. 23:5) and for "sprout" (BDB 855, cf. Jer. 33:15; Zech. 3:8; 6:12)
2. "the man of Your right hand"
3. "the son of man whom You made strong for Yourself"
4. and even possibly "Shepherd of Israel," which would bring connotations of a Davidic seed
The other option is that all the imagery relates to national Israel or Judah.
D. Because of the placement of this Psalm (i.e., in the Psalms of Asaph) and Ps. 80:12-13 pointing toward an invasion of Judah, the date is possibly 586 b.c.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 80:1-3
1Oh, give ear, Shepherd of Israel,
You who lead Joseph like a flock;
You who are enthroned above the cherubim, shine forth!
2Before Ephraim and Benjamin and Manasseh, stir up Your power
And come to save us!
3O God, restore us
And cause Your face to shine upon us, and we will be saved.
80:1-3 This strophe is made up of a series of imperatives of request.
1. give ear, Ps. 80:1 - BDB 24, KB 27, Hiphil imperative
2. shine forth, Ps. 80:1 - BDB 422, KB 424, Hiphil imperative
3. stir up, Ps. 80:2 - BDB 734, KB 802, Polel imperative
4. come to save, Ps. 80:2 - BDB 229, KB 246, Qal imperative
5. restore us, Ps. 80:3 - BDB 996, KB 1427, Hiphil imperative
6. cause to shine, Ps. 80:3 - BDB 21, KB 24, Hiphil imperative (this may reflect the Aaronic blessing of Num. 6:25, also note Ps. 31:16)
7. we will be saved, Ps. 80:3 - BDB 446, 448, Niphal cohortative
80:1 "Shepherd of Israel" This phrase denotes God's presence and tender care (cf. Gen. 49:24; Ps. 23:1-3) and also links to David, who was called by God from tending the sheep. This makes the Messianic allusion in Ps. 80:15-17 more probable (see Contextual Insights, C).
Notice how God is characterized.
1. Who led Joseph like a flock (Joseph is also mentioned in Ps. 77:15; 78:67)
2. Who is enthroned above the cherubim. This is an allusion to Exod. 25:22. YHWH symbolically dwelt above the mercy seat of the ark of the covenant between the two cherubim (cf. 1 Sam. 4:4; 2 Sam. 6:2; Ps. 99:1). This was where heaven and earth met in the place of mercy and revelation!
For "cherubim" see Special Topic: Cherubim.
▣ "shine forth" This emphasis on God's involvement in the earthly, daily affairs of Israel is described as a light coming from above the ark. Notice the refrain in this Psalm (cf. Ps. 80:3,7,19) has another imperative verb (BDB 21, KB 24) denoting light. Light in the ANE was a symbol of revelation, health, goodness. In the OT it often relates to the brightness of a theophany (physical appearance of God). Note Ps. 50:2; 94:1, as well as the Shekinah cloud of glory during the exodus and wilderness wandering period (i.e., Exod. 13:21-22; 33:9).
God is light - Ps. 27:1; Isa. 60:20; Mic. 7:8; James 1:17; 1 John 1:5
Jesus is light - Isa. 9:2; John 1:4; 8:12; 12:35,46
believers are light - Matt. 5:14-16; John 8:12b
80:2 There is some question why only these tribes are mentioned. From Num. 2:18-24 we know they camped together on the west side of the tabernacle as they traveled through the wilderness.
Ephraim and Manasseh were the children of Joseph. Joseph and Benjamin were the sons of Jacob's favorite wife, Rachel.
Joseph's children were fully adopted by Jacob (i.e., thirteen tribes) and became the largest tribe when the united monarchy (i.e., Saul, David, Solomon) split in 922 b.c. They became the leaders of the northern coalition known as Israel, Samaria, or Ephraim. The first leader/king was an Ephraimitic labor leader, Jeroboam I.
Benjamin became part of the southern coalition of Judah along with most of the Levites. Simeon had earlier been incorporated into Judah, therefore, it may be a way of referring to all the covenant people.
80:3 This refrain (cf. Ps. 80:7,19) shows that this Psalm was written during a time of national difficulty. If Psalms 77-80 by Asaph come from the same historical period, then this is possibly related to the invasion of Judah by Babylon under Nebuchadnezzar. He invaded several times (i.e., 605, 597, 586, 582 b.c.), but it is possible to see this Psalm as relating to the fall of Israel in 722 b.c., when Samaria fell after a three year siege by Assyria. The Jewish Study Bible (p. 1372) suggests that it was originally written for the fall of Samaria but was reworked to refer to the fall of Jerusalem because of the proximity and phrasing connections to Psalm 79, which is obviously 586 b.c.
Because Ps. 80:14 uses the same imperative (BDB 996, KB 1427), some scholars see it as an additional refrain, thereby having each strophe close the same. However, Ps. 80:14 is not the same, even the same verb is a Qal not Hiphil.
NASB (UPDATED) TEXT: 80:4-7
4O Lord God of hosts,
How long will You be angry with the prayer of Your people?
5You have fed them with the bread of tears,
And You have made them to drink tears in large measure.
6You make us an object of contention to our neighbors,
And our enemies laugh among themselves.
7O God of hosts, restore us
And cause Your face to shine upon us, and we will be saved.
80:4-7 This strophe is a plea for God to intervene on behalf of His people.
1. how long will You be angry - the question of God's action or inaction is recurrent (cf. Ps. 74:10; 90:13; 94:3; Pro. 1:22)
2. You have fed them with the bread of tears (powerful imagery, cf. Ps. 42:3; 102:9)
3. You have made them to drink tears in large measure (lit. "third part," BDB 1026 I, only here and Isa. 40:12)
4. You make us an object of contention to our neighbors (cf. Ps. 44:13; 79:4; Ezek. 5:14; 22:4; Dan. 9:16)
5. You have made it so our enemies laugh among themselves (at us). The TEV and NJB follow the LXX, "our enemies mock us."
These consequences of Israel/Judah's covenant disobedience and idolatry are exactly the opposite of what God wanted them to do in relation to their Gentile neighbors of the ANE. They were meant to be a light (cf. Ezek. 36:22-23) but became a joke (cf. Ps. 79:10; 115:2).
NASB (UPDATED) TEXT: 80:8-13
8You removed a vine from Egypt;
You drove out the nations and planted it.
9You cleared the ground before it,
And it took deep root and filled the land.
10The mountains were covered with its shadow,
And the cedars of God with its boughs.
11It was sending out its branches to the sea
And its shoots to the River.
12Why have You broken down its hedges,
So that all who pass that way pick its fruit?
13A boar from the forest eats it away
And whatever moves in the field feeds on it.
80:8-13 This strophe uses the vineyard as a metaphor for the covenant people.
1. YHWH brought them out of Egypt (as He promised in Gen. 15:12-21)
2. YHWH defeated the Canaanite tribes (i.e., Joshua's conquest)
3. YHWH planted them in the good soil of the Promised Land
Even with all these divine blessings they were unfaithful (cf. Nehemiah 9; Psalm 78). So the curses of Leviticus 26 and Deuteronomy 27-30 came into effect.
1. His protection (i.e., the wall of the vineyard) was removed
2. He allowed invaders to take Canaan (Ps. 80:12-13). As the Israelites drove out the sinful Canaanites (i.e., Gen. 15:12-21) so now the sinful covenant people are removed.
80:8 "vine" This could refer to all of the covenant people (cf. Isaiah 5; Hosea 10:1) or be a specific reference to the northern kingdom (cf. Gen. 49:22).
80:11 "sea. . .the River" This refers to the Mediterranean to the west and the head waters of the Euphrates River to the northeast (cf. Exod. 23:31).
NASB (UPDATED) TEXT: 80:14-19
14O God of hosts, turn again now, we beseech You;
Look down from heaven and see, and take care of this vine,
15Even the shoot which Your right hand has planted,
And on the son whom You have strengthened for Yourself.
16It is burned with fire, it is cut down;
They perish at the rebuke of Your countenance.
17Let Your hand be upon the man of Your right hand,
Upon the son of man whom You made strong for Yourself.
18Then we shall not turn back from You;
Revive us, and we will call upon Your name.
19O Lord God of hosts, restore us;
Cause Your face to shine upon us, and we will be saved.
80:14-19 This strophe is a concluding prayer (3 Qal imperatives of request in Ps. 80:14) for YHWH to have mercy on the descendants of Abraham.
The real question of interpretation is how they view this divine action to occur.
1. restore a strong nation (i.e., the shoot [BDB 488, only here in the OT] or vine of Ps. 80:8,14)
2. send a special Davidic seed (Ps. 80:15,17)
a. the son whom You have strengthened or secured (BDB 54)
b. Your hand be upon the man of Your right hand, the son of man whom You have made strong (BDB 54, parallel to Ps. 80:15) for Yourself (cf. Ps. 110:1)
It is obvious this imagery could refer to
1. national Israel/Judah
2. a Davidic king/Messiah (cf. 2 Samuel 7 and Aramaic Targums)
80:16 Notice that Israel/Judah's difficulties are a direct result of God's actions, not the power of the invader. God used pagan nations to judge His people (cf. Habakkuk). This was shocking to Jewish people. He had fought on their side (cf. Ps. 76:6) but now He was on the side of the invaders (i.e., a reversal of "holy war" imagery).
80:17 "Your hand" See Special Topic: Hand.
▣ "the son of man" This phrase is recurrent in Ezekiel. See my commentary notes below from Ezekiel 2:1.
Ezek. 2:1 "Son of man" This is literally "ben-Adam" (BDB 119 construct, BDB 9). This is used often in Ezekiel as a way of referring to Ezekiel as a human being (93 times, cf. Ps. 8:4). In Ezekiel it is the way God addresses Ezekiel. This same phrase is found in Job and Psalms. In Dan. 7:13 this term takes on divine characteristics as one likened to "a son of man" coming before the Ancient of Days (i.e., deity) riding on the clouds of heaven. Daniel 7:13 is the background for Jesus' use of this term for himself, which combines humanity and deity (i.e., 1 John 4:1-3). The phrase had no nationalistic or militaristic rabbinical overtones.
80:18 This verse lists several promises spoken by the psalmist but on behalf of the covenant people.
1. then (i.e., after God turns again to them, cf. Ps. 80:14) we shall not turn back (i.e., backslide, BDB 690, KB 744, Qal imperfect) from You
2. give us life/revive us (BDB 310, KB 309, Piel imperfect)
3. if God acts on their behalf they will call upon (BDB 894, KB 1128, Qal imperfect) His name in the temple
Notice this use of imperfects, which denotes an ongoing action.
80:19 See note at Ps. 80:3.
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Does this Psalm refer to an invasion? If so, which historical period fits best?
2. Is this Psalm written about Israel or Judah?
3. List and explain the different terms and allusions to "light."
4. Why does the refrain of Ps. 80:3,7,19 add to God's name each time?
5. Why are nations often referred to in plant metaphors?
6. Are there "Messianic" hints in this Psalm or do they all refer to the nation as a whole?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
God's Goodness and Israel's Waywardness MT Intro For the choir director; on the Gittith. A Psalm of Asaph |
An Appeal For Israel's Repentance | Liturgy For A Festival | A Song For A Festival | For the Feast of Shelters |
| 81:1-5 | 81:1-2 | 81:1-5b | 81:1-5b | 81:1 |
| 81:2-3 | ||||
| 81:3-5 | ||||
| 81:4-5b | ||||
| 81:5c-10 | 81:5c-10 | 81:5c-7a | ||
| 81:6-10 | 81:6-7 | |||
| 81:7b-8 | ||||
| 81:8-10 | ||||
| 81:9-10 | ||||
| 81:11-16 | 81:11-12 | 81:11-16 | 81:11-16 | 81:11-12 |
| 81:13-16 | 81:13-14 | |||
| 81:15-16 |
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. There is much debate over whether this refers to the Feast of Booths or Passover.
B. The Targum adds Tishri to Ps. 81:3, which is the month of the Feast of Booths.
C. This Psalm obviously refers to the exodus and wilderness experience, so both the Passover and Feast of Booths fit. I think it is the Feast of Booths or Tabernacles, which commemorates the wilderness wanderings. JPSOA thinks it refers to the "New Year" liturgy. The difficulty is that Ps. 81:4 seems to refer to two different dates (i.e., first of the month and middle of the month).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 81:1-5
1Sing for joy to God our strength;
Shout joyfully to the God of Jacob.
2Raise a song, strike the timbrel,
The sweet sounding lyre with the harp.
3Blow the trumpet at the new moon,
At the full moon, on our feast day.
4For it is a statute for Israel,
An ordinance of the God of Jacob.
5He established it for a testimony in Joseph
When he went throughout the land of Egypt.
I heard a language that I did not know:
81:1-5 This strophe is an admonition of the psalmist to the covenant people to rejoice at YHWH's powerful deliverance of Israel from Egyptian bondage.
1. sing for joy - BDB 943, KB 1247, Hiphil imperative, cf. Ps. 32:11
2. shout joyfully - BDB 929, KB 1206, Hiphil imperative
3. raise a song - BDB 669, KB 724, Qal imperative
4. strike the timbrel - BDB 678, KB 733, Qal imperative
5. blow the trumpet - BDB 1075, KB 1785, Qal imperative
Notice the word play between #1 and 2; #3 and 4.
81:1 "to God our strength" "Strength" (BDB 738) is often linked with "refuge" (see Special Topic: Refuge) to describe God (cf. Ps. 14:6; 46:1; 62:6-7). Faithful followers' hope, peace, and joy are in Him, not in
1. personal merit
2. circumstances
3. physical resources
81:3 "the timbrel" This musical instrument (BDB 1074) was a small handheld, circular frame with stretched animal skin. It was used in association with women dancing in the exodus victory in Exod. 15:20 (also note Jdgs. 11:34; 1 Sam. 18:6).
81:3 This verse is an admonition to worship God at the appropriate time and place.
1. the new moon - Israel's way to mark a new month (BDB 294, i.e., totally dark, cf. Num. 10:10; 28:11-15)
2. full moon (BDB 409, i.e., totally bright, its use found only here and Pro. 7:20; it denoted the middle of the month)
3. feast day (lists of several annual feast days, cf. Exodus 23 and Leviticus 23)
Surprisingly Sabbaths are not mentioned (cf. 1 Chr. 23:31; 2 Chr. 2:4; Hos. 2:11).
SPECIAL TOPIC: ANCIENT NEAR EASTERN CALENDARS
▣ "blow the trumpet" This instrument (BDB 1051) is mentioned in Exod. 19:16,19, when Israel prepared herself for YHWH's giving of His laws. Again this is an allusion to the exodus experience. See SPECIAL TOPIC: HORNS USED BY ISRAEL.
SPECIAL TOPIC: THE FEASTS OF ISRAEL
81:4-5 "statute. . .ordinance. . .testimony" These terms are ways to designate YHWH's revelations to Israel.
1. statutes - BDB 349
2. ordinance - BDB 1048
3. testimony - BDB 730
In context these seem to refer to the revelations about feast days (cf. Exodus 23; Leviticus 23). See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION.
These laws seem to be the crux of what Ps. 81:5c means.
1. Joseph's testimony of his faith in YHWH as he traveled through Egypt
2. Moses' testimony as he shared YHWH's predictions of plagues
3. the language of the Egyptians, which the Hebrews did not originally understand
4. YHWH's laws that Israel rejected (cf. Ps. 81:8,11,13)
5. the fearful voice of God on Mt. Sinai (i.e., relates Ps. 81:5c to Ps. 81:6) spoken in Hebrew, which by this time most Israelites did not understand because they spoke Egyptian. If so, Ps. 81:5c is more first person masculine singular verbs, which would denote YHWH.
81:5 "a language that I did not know" This is a literary idiom for Israel's time in Egypt (cf. Ps. 114:1). It is also used of the invasion and occupation of Canaan by
1. Assyria - Deut. 28:49
2. Babylon - Jer. 5:15
Many modern translations see Ps. 81:5c as going with 81:6, not 81:5b. If so, it applies to YHWH speaking on Mt. Sinai (i.e., in Hebrew or in thunder). Israel was afraid of the powerful physical manifestation of YHWH on Mt. Sinai (cf. Exodus 19-20).
The remaining verses record YHWH speaking (i.e., Ps. 81:6-16).
NASB (UPDATED) TEXT: 81:6-10
6"I relieved his shoulder of the burden,
His hands were freed from the basket.
7You called in trouble and I rescued you;
I answered you in the hiding place of thunder;
I proved you at the waters of Meribah. Selah.
8Hear, O My people, and I will admonish you;
O Israel, if you would listen to Me!
9Let there be no strange god among you;
Nor shall you worship any foreign god.
10I, the Lord, am your God,
Who brought you up from the land of Egypt;
Open your mouth wide and I will fill it.
81:6-10 This strophe is a summary of all the gracious acts of YHWH in the exodus and wilderness wandering period. Notice all the first person masculine singular verbs! YHWH is directly addressing His people.
1. I relieved (lit. "removed"), Ps. 81:6 - BDB 693, KB 747, Hiphil perfect
2. I rescued (lit. "delivered"), Ps. 81:7 - BDB 322, KB 321, Piel imperfect with waw
3. I answered, Ps. 81:7 - BDB 772, KB 851, Qal imperfect
4. I proved, Ps. 81:7 - BDB 103, KB 119, Qal imperfect
5. I will admonish, Ps. 81:8 - BDB 729, KB 795, Hiphil cohortative
6. I, the Lord, am your God, Ps. 81:10 - covenant language
7. I will fill it, Ps. 81:10 - BDB 569, KB 583, Piel imperfect used in a cohortative sense
Also notice
8. I gave them over to, Ps. 81:12 - BDB 1018, KB 1511, Piel imperfect with waw (cf. Rom. 1:24,26,28)
9. I would quickly subdue, Ps. 81:14
10. I would feed you, Ps. 81:16 - BDB 37, KB 46, Hiphil imperfect with waw
11. I would satisfy you, Ps. 81:16 - BDB 959, KB 1302, Hiphil imperfect
YHWH speaks from Ps. 81:6 through 16 by means of a priest or prophet.
81:6 This verse refers to the forced labor of the Hebrew slaves (i.e., Exod. 1:8-14).
81:7 "You called in trouble and I rescued you" This is an allusion to YHWH's dialog with Moses in Exod. 3:7-10.
▣ "I answered you in the hiding place of thunder" This seems to allude to Israel's Mt. Sinai experience (cf. Exod. 19:19; 20:18).
▣ "I proved you at the waters of Meribah" This refers to the Israelites' experience recorded in Exod. 17:6-7 and Num. 20:13. The AB (pp. 265-266) sees this line as "though I was provoked by you" (cf. Exod. 17:7; Num. 14:22; 20:24; 27:14; Deut. 33:8; Ps. 93:8-9). Each of these texts states that Israel tested God, not God tested Israel.
Deuteronomy 33:8 seems to support the MT of Ps. 81:7c as God testing the Israelites.
▣ "Selah" See notes at Psalm 3:2.
81:8 "Hear" This is a Qal imperative! It begins a series of references to Israel's lack of responding appropriately to YHWH's revelation (cf. Neh. 9:34).
1. if you would listen - Ps. 81:8
2. My people did not listen - Ps. 81:11
3. Israel did not obey Me - Ps. 81:11
4. Oh that My people would listen to Me - Ps. 81:13
Derek Kidner, in the Tyndale Commentary series (p. 326), thinks "Hear, O My people" is an allusion to the Shema prayer of Deut. 6:4-6. It may well be!
81:9 Israel was commanded not to make or go after foreign gods (cf. Exod. 20:3,23). The Israelites were attracted to the fertility gods of Canaan. Israel's uniqueness in the ANE was her monotheism, which allowed for no rivals!
The Jewish Study Bible (p. 1374) asserts that Ps. 81:9-10 are an allusion to Exod. 20:1-2; Deut. 5:6, but in reverse order.
81:10 This refers to YHWH's provision of food and water during the wilderness wandering period.
NASB (UPDATED) TEXT: 81:11-16
11"But My people did not listen to My voice,
And Israel did not obey Me.
12So I gave them over to the stubbornness of their heart,
To walk in their own devices.
13Oh that My people would listen to Me,
That Israel would walk in My ways!
14I would quickly subdue their enemies
And turn My hand against their adversaries.
15Those who hate the Lord would pretend obedience to Him,
And their time of punishment would be forever.
16But I would feed you with the finest of the wheat,
And with honey from the rock I would satisfy you."
81:11-16 This strophe contrasts what Israel did with what YHWH wanted to do for them.
1. Israel's history of rebellion (cf. Ps. 78:17,40)
a. did not listen
b. did not obey
c. had stubborn hearts
d. walked in their own devices
2. YHWH's reaction
a. judgment
(1) gave them over to (cf. Ps. 78:29; Isa. 6:9-10; Rom. 1:24,26,28) the stubbornness of their hearts, Ps. 81:12
(2) gave them over to walk in their own devices, Ps. 81:12
(3) those who pretend obedience would suffer eternal loss, Ps. 81:15
b. His desire
(1) that they would listen to Him, Ps. 81:13
(2) that they would walk in His ways, Ps. 81:13
c. His blessings
(1) subdue their enemies, Ps. 81:14
(2) turn His hand against their adversaries, Ps. 81:14
(3) feed them
(a) the finest of the wheat (cf. Deut. 32:14)
(b) honey from the rock (i.e., the best food of the land, cf. Deut. 32:13)
(4) satisfy them
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Unjust Judgment Rebuked MT Intro A Psalm of Asaph |
A Plea For Justice | Liturgy of the Lord's Judgment on pagan gods | God the Supreme Ruler | Against the Judge of the Nations |
| 82:1-4 | 82:1-4 | 82:1-4 | 82:1-4 | 82:1 |
| 82:2-3 | ||||
| 82:4 | ||||
| 82:5-8 | 82:5 | 82:5 | 82:5-7 | 82:5-7 |
| 82:6-7 | 82:6-7 | |||
| 82:8 | 82:8 | 82:8 | 82:8 |
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. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. The real question about this Psalm is "to whom is it addressed"?
1. Israeli judges (Elohim used of Israeli judges, Exod. 21:6; 22:8-9; also note Targums and possibly Ps. 58:1)
2. pagan judges (NRSV and NJB readings possibly alluded to in Ps. 81:8) or pagan kings (NASB Study Bible, p. 825)
3. pagan gods (NET Bible, p. 953; AB, p. 268, using Ezek. 28:1-10 as a parallel; and NIDOTTE, vol. 4, p. 216)
4. national angels (cf. Deut. 4:19; 32:8, angels of the nations, cf. Dan. 10:13)
5. angels of the heavenly council (i.e., "sons of Elohim, cf. Ps. 8:5; 95:3; 96:4; 97:7; 138:1; Job 1:6; 38:7
B. The judgments of Elohim (i.e., the One) are contrasted with the judgments of elohim (i.e., judges or the angels). Psalm 82:7 demands angels!
C. Jesus uses this Psalm in John 10:31-38, in which He sees it as referring to human judges. I think Jesus is quoting Psalm 82 but alluding to Exod. 21:6; 22:8-9. His point is that "elohim" can be used in several senses!
The NASB Study Bible asserts that Jesus is using a known rabbinical interpretation to confound the charges against Him (p. 825).
D. It seems that the imagery of a Canaanite pantheon, which included an angelic assembly, is being used to assert YHWH's
1. moral character
2. universal reign
The OT often uses imagery from the ANE to communicate truth without affirming the reality of pagan mythology (i.e., [1] defeat of chaos, watery monsters, [2] tree of life; [3] actions and titles of Ba'al, etc.). Imagery communicates reality in ways so that fallen mankind can grasp the central truths! YHWH is much greater than humans can imagine and separation from Him is much worse!
It is difficult to know for sure what is ANE imagery and what is biblical, doctrinal truth. Westerners tend to be literalists whereas the Bible has a literary quality. Literal does not always adequately or accurately convey the original author's intent.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 82:1-4
1God takes His stand in His own congregation;
He judges in the midst of the rulers.
2How long will you judge unjustly
And show partiality to the wicked? Selah.
3Vindicate the weak and fatherless;
Do justice to the afflicted and destitute.
4Rescue the weak and needy;
Deliver them out of the hand of the wicked.
82:1 "God" This is the title Elohim (BDB 43, see SPECIAL TOPIC: NAMES FOR DEITY). It is used twice in this verse and again in Ps. 82:6 and 8.
The general term El (BDB 42) is the common name for deity in the ANE.
▣ "takes His stand" Here, this term (BDB 662, KB 714, Niphal participle) is used of Elohim (the One, using singular participle) taking the authoritative position (same term is used in the sense of "presiding over" in 1 Sam. 19:20) in "the congregation of El." This refers to the heavenly council (cf. 1 Kgs. 22:19; 2 Chr. 18:18; Job 1:6; 2:1), possibly made up of
1. worshiping angels
2. national angels, Deut. 32:8; Ps. 89:5-8; Isa. 6:1; 24:19
3. servant angels, Job 38:7; Dan. 7:9-10
82:2-4 these verses represent YHWH's revealed will in the Pentateuch (i.e., Genesis - Deuteronomy). YHWH is the speaker in Ps. 82:2-4.
1. show no partiality to the wicked (cf. Lev. 19:15; Deut. 1:17; 16:19; this is because YHWH judges impartially, Deut. 10:17)
2. vindicate the weak - BDB 1047, KB 1622, Qal imperative
3. vindicate the fatherless (implied imperative from #2, cf. Deut. 24:17)
4. do justice to the afflicted - BDB 842, KB 1003, Hiphil imperative
5. do justice to the destitute - implied imperative from #4
6. rescue the weak - BDB 812, KB 930, Piel imperative
7. rescue the needy - implied imperative from #6
8. deliver them out of the hand of the wicked (ties back to Ps. 82:2b) - BDB 664, KB 717, Hiphil imperative
Human judges, even Israel's judges, acted unfairly in their judgments. Apparently they are influenced by the angelic rebellion and fall. Psalm 82:5-7 refers to inappropriate angelic actions and God's judgment of them (cf. Ps. 82:7a).
82:2 There is an obvious contrast set up between the Elohim (i.e., the one true God) and the plural elohim (i.e., the angelic council). This implies that the national angels also ignored YHWH's covenant revelations to Israel, especially the powerless and needy of society. God loves human beings made in His image, all human beings!
▣ "show partiality" This verb (BDB 669, KB 724, Qal imperfect) is literally "to lift the face." It was a way to see if you recognized a person and accepted them (cf. Gen. 32:20; Job 42:8-9). However, for a judge it became an act of showing favor or partiality and was condemned (cf. Deut. 1:17; 16:19; Lev. 19:15; Job 13:8; 32:21; 34:19; Pro. 17:15; 18:5; 24:23; 28:21).
▣ "Selah" See notes at Psalm 3:2.
NASB (UPDATED) TEXT: 82:5-8
5They do not know nor do they understand;
They walk about in darkness;
All the foundations of the earth are shaken.
6I said, "You are gods,
And all of you are sons of the Most High.
7Nevertheless you will die like men
And fall like any one of the princes."
8Arise, O God, judge the earth!
For it is You who possesses all the nations.
82:5-8 This strophe cannot refer to humans but must refer to angels.
1. "all the foundations of the earth are shaken"
2. You are gods (i.e., elohim)
3. sons of the Most High (see Special Topic: The Sons of God [Genesis 6])
4. you will die like men
5. fall like one of the princes ("princes" used of national angels in Dan. 10:5,20; but humans in Isa. 3:13-14)
6. judge the earth. . .possess all the nations
82:5 Those addressed by the Psalm are characterized as
1. they do not know
2. they do not understand
3. they walk in darkness
These, like Ps. 82:2-4, can refer to Israelis. This is why some commentators take "elohim" in Ps. 82:1b and 6a to refer to human judges (cf. Exod. 21:6; 22:8-9). I think the evidence of the Psalm as a whole points to national angels.
If Ps. 82:2-4 shows YHWH speaking, who is speaking in Ps. 82:5-7? It must be the psalmist himself as the first words of Ps. 82:6, 7, and 8 as a whole, seem to demand. However, it must be admitted that they could also reflect the words of YHWH Himself (UBS Handbook, p. 730).
▣ "They walk about in darkness" The verb "walk about" (BDB 229, KB 246, Hithpael imperfect) denotes lifestyle action.
The "darkness" is a metaphor for evil or rejection of God's revelation. The concept is expressed in several idioms.
1. ways of darkness - Pro. 2:13; 4:19; Isa. 9:2; 50:10; John 3:19-20
2. works of darkness - Job 24:13-17; Jer. 23:12
3. grope in darkness - Deut. 28:29; Job 5:14; 12:25; Isa. 59:9-10
4. call light darkness - Job 17:12; Isa. 5:20
Spiritual, intentional blindness is a terrible thing. Both angels and humans purposefully choose not to see (cf. Isa. 24:21)! They put out their own spiritual eyes!
▣ "the foundations of the earth are shaken" This could be taken in two senses.
1. the moral foundations, cf. Ps. 11:3; Isa. 24:7-13, esp. Ps. 82:18
2. the physical foundations, cf. Ps. 93:1; 96:10; 104:5
82:6 "sons of the Most High" See the Special Topic: The Sons of God, where I discuss the phrase in Genesis 6. I think it refers to angels there also.
For "Most High" see SPECIAL TOPIC: NAMES FOR DEITY.
82:7 "fall" AB asserts this refers to falling into Sheol and uses Isa. 14:12-15 and Ezek. 28:1-10 as examples (p. 270). Again, notice the confusion between an angel (i.e., Satan) and humans (i.e., king of Babylon and king of Tyre). There is mystery here! The OT is using imagery, analogy, and idioms in ways moderns do not fully understand. In the ANE there was no division between the spiritual realm and the physical realm.
82:8 These last two Qal imperatives ("arise" and "judge") have a universal focus. God is not only creator but also judge. He reigns over all creation (cf. Ps. 2:8; Rev. 11:15).
As Jesus functioned as YHWH's agent in creation (cf. John 1:3,10; Rom. 11:36; 1 Cor. 8:6; Col. 1:16; Heb. 1:2), He is also YHWH's agent in judgment (cf. John 5:22-23,27; 9:39; Acts 10:42; 17:31; 2 Tim. 4:1; 1 Pet. 4:5).
The last verb is a Qal imperfect, not a Qal imperative. It asserts that YHWH does possess, not should possess. It is a statement of truth!
If the angelic interpretation is true (and there is some doubt because of Jesus' usage in John 10), then the psalmist is praying that YHWH would defeat the pagan gods or national angels and set up His righteous system on all the earth as He originally intended in Eden (before the Fall, the flood and/or the tower of Babel). One day it will be so (cf. 1 Corinthians 15:24-28)!
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. Explain the concept of a heavenly council. Is it made up of righteous or wicked angels?
2. Explain the two different usages of "elohim."
3. List the elements in this Psalm that point toward "humans" and those that point toward "angels."
4. What do we mean when we say God created a moral universe?
5. Do the psalmist and Jesus use Ps. 82:6 in the same way?
6. Who are "the princes" of Ps. 82:7?
7. Explain how the universal thrust of Ps. 82:8 fits the rest of the Psalm.
8. Does Scripture use ANE imagery and mythology?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
God Implored to Confound His Enemies MT Intro A Song, A Psalm of Asaph |
Prayer To Frustrate Conspiracy Against Israel | Prayer for Deliverance From National Enemies | Prayer for the Defeat of Israel's Enemies | Against the Enemies of Israel |
| 83:1-8 | 83:1-4 | 83:1-8 | 83:1-4 | 83:1-2 |
| 83:3-4 | ||||
| 83:5-8 | 83:5-8 | 83:5-8 | ||
| 83:9-12 | 83:9-12 | 83:9-12 | 83:9-12 | 83:9-12 |
| 83:13-18 | 83:13-18 | 8:13-18 | 83:13-18 | 83:13-18 |
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. YHWH is intimately linked to His covenant people. The planning and scheming of the surrounding ANE nations to attack Israel, is a plan to attack Him (cf. Ps. 83:5 and note Ps. 83:12).
B. Several nations and people groups are mentioned.
1. Edom
2. Ishmaelites
3. Moab
4. Hagrites
5. Gebal
6. Ammon
7. Amalek
8. Philistia
9. Tyre (i.e., Phoenicia)
10. Assyria
11. Midian (Numbers 11-14 refer to events in Israel's past where YHWH helped them)
12. Sisera and Jabin
13. Oreb and Zech
14. Zebah and Zalmunna
C. This Psalm of prayer (5 imperatives) for the destruction of Israel's enemies is characterized by a large number of imperfects used in a jussive sense.
1. Ps. 83:1 - two stated but three implied
2. Ps. 83:15-18 - six (possibly eight with Ps. 83:15)
D. This Psalm uses several names for Deity.
1. God, Ps. 83:1a, 12b - Elohim (BDB 43)
2. God, Ps. 83:16 - El (BDB 42)
3. God, Ps. 83:13a - Eloah (BDB 43)
4. Lord, Ps. 83:16b, 18a - YHWH (BDB 217)
5. Most High, Ps. 83:18b - Elyon (BDB 751)
See SPECIAL TOPIC: NAMES FOR DEITY
E. This Psalm has a strong
1. evangelistic thrust (i.e., Ps. 83:16b, 18)
2. universal focus (Ps. 83:18b)
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 83:1-8
1O God, do not remain quiet;
Do not be silent and, O God, do not be still.
2For behold, Your enemies make an uproar,
And those who hate You have exalted themselves.
3They make shrewd plans against Your people,
And conspire together against Your treasured ones.
4They have said, "Come, and let us wipe them out as a nation,
That the name of Israel be remembered no more."
5For they have conspired together with one mind;
Against You they make a covenant:
6The tents of Edom and the Ishmaelites,
Moab and the Hagrites;
7Gebal and Ammon and Amalek,
Philistia with the inhabitants of Tyre;
8Assyria also has joined with them;
They have become a help to the children of Lot. Selah.
83:1-8 This strophe describes the inappropriate activities of the surrounding nations. The psalmist requests that God act on Israel's behalf.
1. do not remain quiet - BDB 198, no verb but parallel to #2, #3
2. do not be silent - BDB 361, KB 357, Qal imperfect used in a jussive sense, cf. Ps. 28:1; 35:22; 50:3; 109:1
3. do not be still (i.e., inactive) - BDB 1052, KB 1641, Qal imperfect used in a jussive sense
The fact that the surrounding nations planned and acted out their aggression (Ps. 83:2-8) caused the covenant people to wonder at YHWH's apparent inactivity.
Notice the activity of the surrounding nations.
1. make un uproar - BDB 242, KB 250, Qal imperfect, cf. Ps. 46:6 and very similar to Ps. 2:1-2
2. exalted themselves (lit. raised their heads) - BDB 669, KB 724, Qal perfect, cf. Jdgs. 8:28; Zech. 1:21
3. made shrewd plans - BDB 791, KB 886, Hiphil imperfect, only here in Hiphil in the OT
4. conspire together - BDB 419, KB 421, Hithpael imperfect, used in the sense of "determine" in 2 Chr. 30:23
a. come - BDB 229, KB 246, Qal imperative
b. wipe them out - BDB 470, KB 469, Hiphil imperfect used in a cohortative sense, cf. Ps. 74:8
c. that the name of Israel be remembered no more - BDB 269, KB 269, Niphal imperfect, which is an idiom for total destruction and death
The conclusion to this list is stated in Ps. 83:5. An attack on Israel is an attack on YHWH, cf. Ps. 83:2; Ps. 2:2; 74:18,23.
83:3 "Your people. . .Your treasured ones" The second expression (BDB 860, KB 1049, Qal passive participle) has two possible connotations in BDB.
1. treasured (JPSOA), cf. Exod. 19:5; Deut. 7:6; 14:2; 26:18
2. hidden with God, cf. Ps. 27:5; 31:21
The NKJV has "sheltered ones" (#2), while NJB has "those you cherish" (#1).
83:4b "the name of Israel" This is a way of referring to the nation (cf. Ps. 83:4a).
For the meaning of the name "Israel" see Special Topic: Israel (the Name).
83:5 "covenant" See Special Topic: Covenant.
83:6 "tents of. . ." This is an idiomatic anachronism of when Israel lived in "tents," but at this period most of them lived in cities and villages with more permanent housing.
The other possibility is that it is idiomatic for a nation (cf. Ps. 74:51; 120:5).
AB (p. 274) mentions a scroll fragment found at Masada that has "the gods of Edom. . ." This fits well with the imagery of "arm" in Ps. 83:8. It would also link up well with the national angels of Psalm 82. AB lists Yigael Yardin, Israel Exploration Journal, 15 (1965), 104, as the place to see the phrase.
▣ "Edom"
SPECIAL TOPIC: EDOM AND ISRAEL
▣ "Ishmaelites" This refers to the descendants of Ishmael, Abraham's first child by Hagar (cf. Gen. 25:12-16). They became the Arab tribes.
▣ "Moab" This is one of the two nations descended from Lot and his daughters (cf. Gen. 19:30-38, esp. Ps. 83:37).
▣ "Hagrites" This is a tribe from Ishmael mentioned in 1 Chr. 5:10,18-22. The name may come from "Hagar," Ishmael's Egyptian mother. They lived to the east of Canaan and some parts of the tribe, more to the southeast.
83:7 "Gebal" This name (BDB 148, KB 174) can have two possible references.
1. from the word for "mountain," may refer to an area in the trans-Jordan area near Petra, thereby connected to Arab tribe
2. from the name of an old Phoenician coastal city and, therefore, would parallel Tyre (Ps. 83:7b), later known as Byblos
▣ "Ammon" See notes on Moab, Ps. 83:6.
▣ "Amalek" A descendant of Esau, who became chief in Edom (cf. Gen. 30:15-16). They were especially problematic to Israel during the wilderness wandering period (cf. Exod. 17:8-16; Num. 24:20; Deut. 25:12-19. Saul was commanded to destroy them (cf. 1 Samuel 15).
▣ "Philistia" The Philistines were apparently Greeks from the Aegean Islands. They were the only group of people in this part of the world who were uncircumcized. They were apparently a mercenary force who tried to attack Egypt in the twelfth century b.c. but were defeated. They then settled on the southern coast of Palestine. They had five major cities which are delineated in Jos.13:3: Gaza, Ashdod, Ashkelon, Gad, and Ekron. They were a major military problem throughout the period of the judges and even throughout the reign of Saul and David. The name "Palestine" comes from the word "Philistine."
▣ "Tyre" This is the famous seaport of the Phoenician Empire north of Israel. The older capital was "Sidon" (and possibly older than that, Gebal).
▣ "Assyria" This was a major empire of the Tigris/Euphrates. It became powerful in about the middle 900's b.c. to 609 b.c., when the capital of Nineveh fell (Nahum). See Special Topic: Survey of the Powers of Mesopotamia (Assyria, Babylon, Persia).
The mentioning of Assyria and not Babylon is a hint of the date this Psalm was written.
83:8 The Assyrians had become a help (lit. "arm") for the trans-Jordan nations that descended from Lot and his two daughters (cf. Gen. 19:30-38).
1. Moab
2. Ammon
▣ "Selah" See notes at Psalm 3:2.
NASB (UPDATED) TEXT: 83:9-12
9Deal with them as with Midian,
As with Sisera and Jabin at the torrent of Kishon,
10Who were destroyed at En-dor,
Who became as dung for the ground.
11Make their nobles like Oreb and Zeeb
And all their princes like Zebah and Zalmunna,
12Who said, "Let us possess for ourselves
The pastures of God."
83:9-12 This strophe reminds the current Israelites of YHWH's presence and help in the past when invaders plotted to take Israel's land.
1. as with Midian - Jdgs. 7:22
2. Sisera and Jabin - Jdgs. 4:22-23
3. Oreb and Zeeb - Jdgs. 7:25
4. Zebah and Zalmunna - Jdgs. 8:21
83:10 "as dung for the ground" This refers to the huge number of dead bodies after a battle. The prospect of being improperly buried or eaten by animals would terrify ANE people (cf. 2 Kgs. 9:37; Ps. 79:2-3; Jer. 8:2; 22:19; 36:30). This was a curse formula!
▣ "En-dor" This location is mentioned in Saul's day but not in the book of Judges. The NEB changes it to En-harod, which is mentioned in Jdgs. 7:1 and fits with the historical allusions of Ps. 83:9-11 (i.e., Judges 4-8). The UBS Text Project (p. 341) gives En-dor an "A" rating and rejects the emendation. Though not mentioned by name, it is still in the general area (cf. Jos. 17:11).
NASB (UPDATED) TEXT: 83:13-18
13O my God, make them like the whirling dust,
Like chaff before the wind.
14Like fire that burns the forest
And like a flame that sets the mountains on fire,
15So pursue them with Your tempest
And terrify them with Your storm.
16Fill their faces with dishonor,
That they may seek Your name, O Lord.
17Let them be ashamed and dismayed forever,
And let them be humiliated and perish,
18That they may know that You alone, whose name is the Lord,
Are the Most High over all the earth.
83:13-18 This strophe is a prayer for YHWH to act in judgment on Israel's behalf.
1. make them - BDB 1011, KB 1483, Qal imperative
a. like whirling dust, cf. Isa. 17:13; 29:5; 41:15-16
b. like chaff before the wind, cf. Isa. 17:13
c. like fire that burns the forest
d. like a flame that sets the mountains on fire
2. pursue them - BDB 922, KB 1191, Qal imperfect used in a jussive sense
3. terrify them - BDB 96, KB 111, Piel imperfect used in a jussive sense
4. fill their faces with dishonor - BDB 569, KB 583, Piel imperative
5. let them be ashamed - BDB 101, KB 116, Qal imperfect used in a jussive sense
6. let them be dismayed - BDB 96, KB 111, Niphal imperfect used in a jussive sense
7. let them be humiliated - BDB 344, KB 340, Qal imperfect used in a jussive sense
8. let them perish - BDB 1, KB 2, Qal imperfect used in a jussive sense
There are two more which show the intended purpose of judgment, which is to help the nations come to worship YHWH (see Special Topic: YHWH's Eternal Redemptive Plan).
1. that they may seek Your name, O YHWH - BDB134, KB 152, Piel imperfect used in a jussive sense (Ps. 83:16)
2. that they may know that You alone are the Most High over all the earth - BDB 393, KB 390, Qal imperfect used in a jussive sense (Ps. 83:17)
83:17 Notice the parallelism between "forever" and "persists." These reflect on Ps. 83:4, where the nations wanted Israel to cease to exist!
83:18 "over all the earth" This universal element is common in the Psalms of Asaph! It is the obvious necessary conclusion to monotheism (see SPECIAL TOPIC: MONOTHEISM).
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Does this Psalm reflect a historical invasion by a coalition of nations or historical imagery?
2. How does Ps. 83:1 reflect the fear and confusion of Israel?
3. How are Ps. 83:4-5 related to YHWH's larger redemptive plan? Is there a Satanic attempt to thwart God's redemptive activity?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Longing For the Temple Worship MT Intro For the choir director; on the Gittith. A Psalm of the sons of Korah |
The Blessedness of Dwelling in the House of God | Sons Praising Zion as the Longed-for Goal of the Pilgrim | Longing for God's House | Pilgrimage Sons |
| 84:1-4 | 84:1-2 | 84:1-2 | 84:1-4 | 84:1-2 |
| 84:3-4 | 84:3-4 | 84:3 | ||
| 84:4-5 | ||||
| 84:5-7 | 84:5-7 | 84:5-7 | 84:5-7 | |
| 84:6-7 | ||||
| 84:8-12 | 84:8-9 | 84:8-9 | 84:8-9 | 84:8-9 |
| 84:10-11 | 84:10-12 | 84:10-12 | 84:10 | |
| 84:11 | ||||
| 84:12 | 84:12 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
CONTEXTUAL INSIGHTS
A. Many have assumed that this Psalm was written by a Levite, who, for some reason, is estranged from the temple.
1. because of sickness
2. because of banishment
3. because the King has fled (cf. Ps. 84:9) and he has gone with him
B. In this Psalm, fellowship with Israel's God is connected to the temple.
1. Your dwelling places, Ps. 84:1a - BDB 1015, cf. Ps. 43:3; 132:5
2. the courts of YHWH, Ps. 84:2a - BDB 346, cf. Ps. 65:4; 84:10; 96:8 100:4; 116:19; 135:2
3. Your altars, Ps. 84:3c - BDB 258
4. Your house, Ps. 84:4a
5. the highways to Zion, Ps. 84:5b, cf. Ps. 86:11; 122:1
6. appears before God in Zion, Ps. 84:7b, cf Ps. 42:2; Exod. 34:23; Deut. 16:16
7. Your courts, Ps. 84:10a, cf. #2
8. stand at the threshold of the house of my God (Eloah), Ps. 84:10b - BDB 706, KB 765, Hithpoel infinitive construct (used of "gatekeeper" in 1 Chr. 23:5)
C. Notice the different names/titles for Deity.
1. Lord of hosts (YHWH Sabaoth), Ps. 84:1,3,12a
2. Lord (YHWH), Ps. 84:2a,8a,11b
3. the loving God (El), Ps. 84:2b, cf. Deut. 5:26; Ps. 42:2
4. My King, Ps. 84:3d
5. My God (Elohim), Ps. 84:3d
6. God (El - Elohim, lit. "God of gods" or with a change of vowels, "before God"), Ps. 84:7b
7. God (Elohim) of hosts, Ps. 84:8a
8. God (Eloah) of Jacob, Ps. 84:8b, cf. Ps. 46:7
9. God (Elohim), Ps. 84:9a
10. My God (Eloah), Ps. 84:10b
11. Lord God (YHWH Elohim), Ps. 84:11a
Many of the Psalms of Asaph have multiple names/titles of God. See Special Topic: Names For Deity. Each of these, and their combinations, had connotations for Israelites.
D. This Psalm is similar in many ways to Psalm 42. The sons of Korah, apparently a family of Levitical singers, also wrote it. The father was Kohath, the choirmaster under David. They wrote Psalms 42-49; 84-85; 87-88.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 84:1-4
1How lovely are Your dwelling places,
O Lord of hosts!
2My soul longed and even yearned for the courts of the Lord;
My heart and my flesh sing for joy to the living God.
3The bird also has found a house,
And the swallow a nest for herself, where she may lay her young,
Even Your altars, O Lord of hosts,
My King and my God.
4How blessed are those who dwell in Your house!
They are ever praising You. Selah.
84:1 "lovely" This adjective is literally "beloved" (BDB 391). Jerusalem, the city of the Great God, is beautiful, but even more, it is "beloved," was is Israel (cf. Ps. 127:2).
▣ "Your dwelling places" This is a parallel poetic relationship with Ps. 84:2. Therefore, it must refer to the courts of the temple in Jerusalem (cf. Ps. 43:3; 46:4), where God Himself chose to dwell (cf. Deut. 12:5,11,14,18,21,26; 14:23-25; 15:20; 16:2,6,11,15; 17:8,10; 18:6; 26:2; 31:11).
84:2 This verse has three verbs that describe how the psalmist feels about YHWH. It is very similar to another Psalm of Korah—Psalm 42 (also note Psalm 63).
1. My soul longed - BDB 493, KB 490, Niphal perfect
2. my soul even yearned - BDB 477, KB 476, Qal perfect, cf. Ps. 119:81
3. my heart and my flesh sing for joy - BDB 943, KB 1247, Piel imperfect, cf. Ps. 51:14
This emotive language is very powerful. It reminds faithful followers of the wonderful personal side of fellowship with God. The goal is to be with Him! For Israelites that was linked to the temple. For NT believers it is linked to Jesus, the new temple (cf. John 2:18-22)!
▣ "the living God" This is a word play on the meaning of YHWH ("I Am Who I Am," cf. Exod. 3:14). The God of Israel is the ever-living, only-living God! (cf. Ps. 42:2).
See SPECIAL TOPIC: NAMES FOR DEITY.
84:3 "bird" This can refer to two things, one literal and one symbolic. The symbolic would mean that the psalmist longs to be close to God in the temple—to dwell with God. The small helpless bird symbolizes a person. The literal would mean that the birds have free access even to the holiest places in the temple.
▣ "My King" YHWH was the true "king" of the covenant people (cf. 1 Sam. 8:7). Biblical faith is not a democracy but a theocracy! Jesus put it well in Luke 6:46, "Why do you call Me, 'Lord, Lord,' and do not do what I say?" See SPECIAL TOPIC: THE KINGDOM OF GOD.
84:4 "How blessed are those who dell in Your house" This Psalm is structured around the three uses of the term "blessed" (BDB 80, Ps. 84:4,5,12). It basically means "happy" (cf. Ps. 9:1). It could refer, in this context, to priests or to guests (cf. Ps. 23:6; 27:4-6; 65:4).
▣ "They are ever praising You" Praise characterizes YHWH's true followers (cf. Ps. 42:5,11).
"Ever" (BDB 728) is used often in this section of the Psalms (cf. Ps. 77P:7; 78:17,30,32; 83:4). There is an eternal aspect to fellowship with YHWH!
▣ "Selah" See notes at Ps. 3:2
NASB (UPDATED) TEXT: 84:5-7
5How blessed is the man whose strength is in You,
In whose heart are the highways to Zion!
6Passing through the valley of Baca they make it a spring;
The early rain also covers it with blessings.
7They go from strength to strength,
Every one of them appears before God in Zion.
▣ "How blessed is the man whose. . ." This is terminology of Wisdom Literature. "Blessed" (BDB 80) is used 26 times in Psalms and 8 times in Proverbs. See note at Ps. 1:1.
▣ "In whose heart are the highways to Zion" Many commentators (and BDB) interpret this as a reference to pilgrims approaching the temple. Male Jews over the age of 21, who lived close enough and were able, were commanded to attend three annual feasts at the temple (i.e., Leviticus 23 and Exodus 23).
▣ "highways" This term (BDB 700) has wonderful connotations of restoration, both physically (i.e., from exile) and spiritually (i.e., coming of YHWH's special deliverer, Messiah).
The following is my note from Isaiah 19:23.
Isaiah 19:23 There will be a free-flowing movement between nations for the purpose of worshiping YHWH. The nations have come!
It is interesting how many times Isaiah uses the imagery of a highway.
1.a highway for the exiled Jews to return, Isa. 11:16; 57:14
2.a highway for Gentile worshipers to come, Isa. 19:23
3.a highway of holiness, Isa. 26:7; 35:8; 43:19; 49:11; 51:10
4. a Messianic highway, Isa. 40:3; 42:16
84:6 "Baca" The term (BDB 113) means "weeping." Some take this literally and apply it to a valley close to Jerusalem (i.e., 2 Sam. 5:22-24). Others take it symbolically as the problems encountered on a pilgrimage to Jerusalem or a return from exile.
▣ "spring" This term (BDB 745), like "Baca," is taken by some as a literal site of water and by others as a metaphor of God's care on the journey.
▣ "early rain" The LXX and the Vulgate translate this (BDB 435) as "lawgiver" (cf. NASB margin note at Joel 2:23), which would be an allusion to YHWH's Sinaitic covenant (cf. Exodus 19-20). In this context it refers to the temple in Jerusalem.
▣ "blessings" The MT has "blessings" (BDB 139), but the KJV has "pools" (BDB 140), parallel to the term "spring." This involves only a vowel change.
84:7 "from strength to strength" The NASB interprets these terms as provisions for the journey. It is possible to translate these consonants as "height to height," meaning ridge to ridge as one approaches Jerusalem. One of my favorite commentators, Derek Kidner, Tyndale OT Commentaries, vol. 116, p. 336, says he thinks it refers to the excitement that pilgrims have as they come to the final phase of the journey to the temple.
▣ "Every one of them appears before God in Zion" Again, the NASB and NKJV are interpreting this as a pilgrim's journey. It is possible to translate these consonants as "The God of gods (lit. El Elohim, NRSV) will be seen in Zion" (LXX, Peshitta).
NASB (UPDATED) TEXT: 84:8-12
8O Lord God of hosts, hear my prayer;
Give ear, O God of Jacob! Selah.
9Behold our shield, O God,
And look upon the face of Your anointed.
10For a day in Your courts is better than a thousand outside.
I would rather stand at the threshold of the house of my God
Than dwell in the tents of wickedness.
11For the Lord God is a sun and shield;
The Lord gives grace and glory;
No good thing does He withhold from those who walk uprightly.
12O Lord of hosts,
How blessed is the man who trusts in You!
84:8-9 There are four imperatives used in two parallel lines.
1. hear - BDB 1033, KB 1570, Qal
2. give ear - BDB 24, KB 27, Hiphil
3. behold - BDB 906, KB 1157, Qal
4. look - BDB 613, KB 661, Hiphil
These are prayer requests for YHWH to restore access to temple worship. Notice how the plurals of Ps. 84:4-7 return to the singulars of Ps. 84:2-3!
Psalm 84:8-9 is a prayer for a person's restoration to temple worship and for this to come about by God strengthening and empowering Israel's king (Ps. 84:9b)!
84:8 "God of hosts" "Sabaoth" (BDB 838) usually has a military connotation (i.e., Joshua), "God, the commander of the heavenly army." In a Babylonian astral idolatry context it refers to the "stars." YHWH is the creator and controller of all heavenly lights.
84:9 "our shield" This is a title for God (cf. Gen. 15:1; Deut. 33:29; Ps. 18:2; 115:9-11) or Israel's king.
▣ "Your anointed" This could refer to the High Priest (cf. Lev. 4:3; Zechariah 3-4), but probably the King (cf. Ps. 2:2; 132:17; 1 Sam. 2:35; 16:6; 2 Sam. 19:21). In Ps. 89:18 both "shield" and "king" are used of the King of Israel.
For "anointed" see Special Topic: OT Titles of the Special Coming One.
84:10 "For a day in Your courts is better than a thousand outside" This is the use of the term "thousand" in a symbolic way (see Special Topic: Thousand [eleph]). The comparison is not fully stated, "One day with YHWH in His temple is better than a thousand days anywhere else!" (i.e., Ps. 27:4).
▣ "the threshold" It is true that in the ancient world, the threshold (BDB 706) was viewed as potentially demon filled, especially in Roman culture. However, in this context it seems obvious that this is a comparative statement. The psalmist would rather be at the outskirts of the temple than in the plush comfort and hospitality of the wicked.
Some commentators try to make "threshold" (BDB 706) a title for the Levite gatekeepers (cf. 1 Chr. 9:19,22; 2 Chr. 23:4). I think "threshold" (cf. Jdgs. 19:27; 1 Kgs. 14:17; 2 Chr. 3:7) fits this context best.
▣ "tents of wickedness" This is an anachronism from the nomadic days of Israel. The opposite is expressed in Ps. 27:5-6.
84:11 "a sun" The Aramaic Targums interpret "sun" (BDB 1039) as "bulwark" ("sun," שׁמשׁ, BDB 1039; "battlements," שׁמשׁתיך, BDB 1039, cf. Isa. 54:12). Battlement fits the parallelism with shield better. The OT was reluctant to use "sun" in connection with YHWH because of the widespread worship of the sun in the ANE. If "sun" is original, then it is a metaphor that focuses on light, truth, health, revelation, blessing, etc. Deity is described in this way in Isa. 60:19-20; Mal. 4:2; Rev. 21:23. He is the true, eternal light.
84:11-12 This is a summary of the believer's worldview. God is with us and for us, even when we are physically separated from the designated place of worship. To faithful followers YHWH
1. is sun and shield
2. gives grace and glory
3. withholds no good thing (cf. Ps. 34:10b)
4. blesses those who (conditional element)
a. walk uprightly
b. trust Him
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. Why was the psalmist away from the temple?
2. How is this Psalm related to Psalm 42?
3. Is the reference to "highways" (Ps. 84:5) literal or symbolic?
4. Why is Ps. 84:6 so hard to translate?
5. To whom does the term "anointed" (Ps. 84:9b) refer?
6. In what way(s) is YHWH like the "sun"? Why is this analogy rare in the OT?
7. List the two conditions mentioned in Ps. 84:11-12. Is the covenant conditional or unconditional?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
Prayer for God's Mercy Upon the Nation MT Intro For the choir director. A Psalm of the sons of Korah |
Prayer That The Lord Will Restore Favor to The Land | Prayer For Deliverance From National Adversary | A Prayer For the Nation's Welfare | Prayer For Peace and Justice |
| 85:1-3 | 85:1-3 | 85:1-3 | 85:1-3 | 85:1-2 |
| 85:3 | ||||
| 85:4-7 | 85:4-7 | 85:4-7 | 85:4-7 | 85:4-5 |
| 85:6-7 | ||||
| 85:8-13 | 85:8-9 | 85:8-9 | 85:8-9 | 85:8-9 |
| 85:10-13 | 85:10-13 | 85:10-13 | 85:10-11 | |
| 85:12-13 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
CONTEXTUAL INSIGHTS
A. Notice that
1. Ps. 85:1-3 has all perfects (i.e., completed action, usually past)
2. while Ps. 85:4-7 has all imperfects (i.e., ongoing action, the current state of YHWH's anger toward Israel)
3. Ps. 85:5-6 contain a series of three questions).
B. Several major theological terms are personified in Ps. 85:10-13 (cf. positive in Isa. 58:8; negative in Isa. 59:14-15).
1. lovingkindness, Ps. 85:10 - Special Topic: Lovingkindness (hesed)
2. truth/faithfulness, Ps. 85:10,11 - Special Topic: Believe, Trust, Faith and Faithfulness in the OT
3. righteousness, Ps. 85:10,11,13 - Special Topic: Righteousness
4. peace, Ps. 85:10 (cf. Ps. 85:8) - Special Topic: Peace (OT)
C. The land is affected in both positive and negative ways by how God's people live (cf. Leviticus 26; Deuteronomy 27-30). Human choices have consequences, but so do YHWH's grace and mercy!
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 85:1-3
1O Lord, You showed favor to Your land;
You restored the captivity of Jacob.
2You forgave the iniquity of Your people;
You covered all their sin. Selah.
3You withdrew all Your fury;
You turned away from Your burning anger.
85:1-3 Notice the powerful parallelism which denotes the character and redemptive actions of YHWH.
1. You showed favor - BDB 953, KB 1280, Qal perfect
2. You restored the fortunes - BDB 996, KB 1427, Qal perfect, cf. Ps. 14:7
a. forgiveness
b. restoration to Canaan
3. You forgave the iniquity - BDB 669, KB 724, Qal perfect
4. You covered all their sin - BDB 491, KB 487, Piel perfect
5. You withdrew all Your fury - BDB 62, KB 74, Qal perfect
6. You turned away Your burning anger - BDB 996, KB 1427, Hiphil perfect; notice
a. this same verb in #2
b. the imperative form in Ps. 85:4
c. the Qal imperfect used in a jussive sense in Ps. 85:8
YHWH has kept His covenant promises even when His covenant people did not deserve it. Sin has consequences (cf. Leviticus 26; Deuteronomy 27-30), but grace also has lasting effects because of the character of God (cf. Exod. 34:6; Num. 14:18; Deut. 4:31; Neh. 9:27; Ps. 86:15; 103:8; 145:8)!
85:1 "Your land" Notice the different ways to refer to God's people.
1. Your land, Ps. 85:1a
2. Jacob, Ps. 85:1b
3. Your people, Ps. 85:2a
85:2 "Selah" See note at Psalm 3:2.
85:3-4 "all" The use of "all" (BDB 481) is significant. All their sin is covered and all God's fury is withdrawn. What inclusive good news!
85:3 "Your fury" Notice the different words that refer to YHWH's reaction to human disobedience (cf. Ps. 78:49).
1. fury, Ps. 85:3a - BDB 720
2. burning anger, Ps. 85:3b - BDB 354 construct BDB 60 I
3. indignation, Ps. 85:4b - BDB 495
4. angry, Ps. 85:5a - BDB 60, verb
5. anger, Ps. 85:5b - BDB 60, noun
How different these expression of God's character are with
1. Ps. 85:1-2
NASB (UPDATED) TEXT: 85:4-7
4Restore us, O God of our salvation,
And cause Your indignation toward us to cease.
5Will You be angry with us forever?
Will You prolong Your anger to all generations?
6Will You not Yourself revive us again,
That Your people may rejoice in You?
7Show us Your lovingkindness, O Lord,
And grant us Your salvation.
85:4-7 This strophe starts out with two prayer requests ("restore" - BDB 996, KB 1427, Qal imperative; "put away" - BDB 830, KB 974, Hiphil imperative) and ends with a prayer request ("show" - BDB 906, KB 1157, Hiphil imperative).
It then follows with a series of questions related to that call for restoration.
1. Will You be angry with us forever? cf. Ps. 74:1; 79:5; 80:4
2. Will You prolong Your anger to all generations?
3. Will You not Yourself revive us again? cf. Ps. 71:20; 80:18
Israel could not understand how YHWH allowed them to be invaded and exiled (cf. Habakkuk 1)! They were His people and His witness in this world. The problem was covenant disobedience. The wrong message was being communicated to the nations (cf. Ezek. 36:22-36).
85:7 "lovingkindness" See note at Contextual Insights, B.
▣ "Your salvation" In Ps. 85:4 the psalmist calls YHWH "O God (Eloah) of our salvation" (BDB 447). See SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM) (OT).
NASB (UPDATED) TEXT: 85:8-13
8I will hear what God the Lord will say;
For He will speak peace to His people, to His godly ones;
But let them not turn back to folly.
9Surely His salvation is near to those who fear Him,
That glory may dwell in our land.
10Lovingkindness and truth have met together;
Righteousness and peace have kissed each other.
11Truth springs from the earth,
And righteousness looks down from heaven.
12Indeed, the Lord will give what is good,
And our land will yield its produce.
13Righteousness will go before Him
And will make His footsteps into a way.
85:8-12 This strophe is the answer to the psalmist's prayers. He wants God to speak to him ("Let me hear," BDB 1033, KB 1570, Qal cohortative). He will pass on the message/vision.
1. peace to
a. His people
b. His godly ones (BDB 339)
2. His salvation is near
3. glory will dwell in their land (i.e., YHWH's personal presence, like the Shekinah cloud, but here in the temple, cf. Ps. 63:2; 102:15-16)
4. lovingkindness and faithfulness have met together
5. righteousness and peace have kissed each other
6. faithfulness springs from the earth
7. righteousness looks down from heaven
8. YHWH will give what is good
9. righteousness will go before
But notice the conditions.
1. let them not turn back to folly (BDB 493) - BDB 996, KB 1427, Qal imperfect used in a jussive sense
2. to those who fear/revere Him (Special Topic: Fear)
It is even possible the "to His godly ones" of Ps. 85:8b is also a condition for peace. There is no peace apart from a right relationship with God and then others.
Also Ps. 85:11 speaks of faithfulness as a condition for God's righteousness (i.e., God Himself) to look from heaven.
Psalm 85:10-11 is such powerful imagery of God's person. These attributes are personified as coming together to accomplish His purposes.
1. restoration from exile
2. breaking a drought
3. eschatological culmination (Special Topic: YHWH's Eternal Redemptive Plan)
85:8 "God the Lord" This is El plus YHWH. Usually it is YHWH Elohim, as in Gen. 2:4 (YHWH Elohim). The NJB sees these two names for God as introducing parallel lines.
"What is God's message?"
"Yahweh's message is peace."
This same approach is followed by AB (p. 285).
▣ "But let them not turn back to folly" This reflects the MT. The LXX understands the phrase as "and to those who turn to him their hearts." The UBS Text Project (p. 345) gives the MT a "C" rating (i.e., considerable doubt).
85:12 The promise of agricultural abundance was tied to covenant obedience (i.e., Leviticus 26; Deuteronomy 27-30). AB sees the Psalm as a pre-exilic call for rain amidst a drought. The Jewish Study Bible (p. 1377) sees the Psalm as a plea for restoration of God's people to Canaan. This is based on
1. "land" in Ps. 85:1, 9-12
2. "restore the fortunes," as used in Jer. 30:3,18; Amos 9:14
3. Ps. 85:7, referring to a restored temple
▣ "good thing" To what does this refer?
1. deliverance - Exod. 18:9
2. blessings - Ps. 34:10
3. Canaan - Exod. 3:8; Deut. 1:35; 3:25; 4:21-22; 8:7,10; Jos. 23:13
4. unspecified goodness from YHWH to those who obey His covenant - Ps. 84:11
Maybe it is purposeful ambiguity that means God's provision in every needed area. Here, agricultural abundance (cf. Ps. 67:6).
85:13 The OT often uses the imagery of a "way," "road," "highway" to denote the actions of God and humans (i.e., Ps. 25:4,8,9,10,12,15). The spiritual life was characterized as "a way"!
Righteousness is again personified (cf. Ps. 85:10-11) as a herald (cf. Ps. 85:8) who goes before Israel shouting the good news of YHWH's love, care, protection, and presence with His people after exile or drought. The Jerome Bible Commentary (p. 591) sees it as possibly an eschatological reference.
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 it possible to detect the historical setting? If so, list the three options.
2. How do the verbs of Ps. 85:1-2 relate to the verbs of Ps. 85:3?
3. Does Ps. 85:8 refer to the psalmist or a prophet?
4. Why is Ps. 85:10-11 such powerful, moving, encouraging imagery?
5. How does Ps. 85:11 deal with both divine sovereignty and human free will?
6. Define "good" in Ps. 85:12.
7. Explain the imagery of a "path" or "way."
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
A Psalm of Supplication and Trust MT Intro A Prayer of David |
Prayer for Mercy, with Meditation on the Excellencies of the Lord | Prayer for Deliverance from Personal Enemies | A Prayer For Help |
Prayer in Time of Trial (Verse numbers from LXX) |
| 86:1-5 | 86:1-5 | 86:1-7 | 86:1-2 | 86:1-2b |
| 86:2c-4 | ||||
| 86:3-5 | ||||
| 86:5-6 | ||||
| 86:6-10 | 86:6-7 | 86:6-7 | ||
| 86:7-8 | ||||
| 86:8-10 | 86:8-11 | 86:8-10 | ||
| 86:9-10 | ||||
| 86:11-13 | 86:11-13 | 86:11-13 | 86:11 | |
| 86:12-13 | 86:12-13 | |||
| 86:14-17 | 86:14-15 | 86:14-17 | 86:14-17 | 86:14 |
| 86:15-16a | ||||
| 86:16-17 | 86:16b-17 | |||
| 86:18 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This is categorized as a "personal lament." A righteous follower of YHWH calls on his righteous God to act on his behalf.
1. righteous author, Ps. 86:1,2,3,4
2. righteous God, Ps. 86:5,6
B. This Psalm has a surprising universal element in Ps. 86:9 (cf. Ps. 22:27; 46:10; 47:9; 57:5,11; 64:9; 65:8; 66:1-7; 67:2-5; 98:23; 99:2-3 102:15). This verse is the theological center of the chiasm (i.e., a Hebrew poetic structure).
C. A possible outline would be:
1. author's theological complaint, Ps. 86:1-7
2. hymn of praise to God, Ps. 86:8-10
a. His transcendence
b. His uniqueness (monotheism)
3. hymn of praise to God, Ps. 86:11-17, for His immanence
D. There are 15 imperatives of request in this Psalm.
1. incline Your ear, Ps. 86:1 - BDB 639, KB 692, Hiphil imperative, cf. Ps. 17:6; 31:2; 71:2; 102:2; same verb in imperfect in Ps. 88:2
2. answer me, Ps. 86:1 - BDB 772, KB 851, Qal imperative
3. preserve my soul, Ps. 86:2 - BDB 1036, KB 1581, Qal imperative, cf. Ps. 25:20
4. save, Ps. 86:2 - BDB 446, KB 448, Hiphil imperative, cf. Ps. 28:9; 31:16; 59:2; 71:2
5. be gracious, Ps. 86:3 - BDB 335, KB 334, Qal imperative
6. make glad the soul, Ps. 86:4 - BDB 970, KB 1333, Piel imperative
7. give ear, Ps. 86:6 - BDB 24, KB 27, Hiphil imperative
8. give heed, Ps. 86:6 - BDB 904, KB 1151, Hiphil imperative
9. teach me, Ps. 86:11 - BDB 34, KB 436, Hiphil imperative, cf. Ps. 25:4,12; 27:11
10. unite my heart, Ps. 86:11 - BDB 402, KB 405, Piel imperative
11. turn to me, Ps. 86:16 - BDB 815, KB 937, Qal imperative
12. be gracious to me, Ps. 86:16 - same as #5
13. grant strength, Ps. 86:16 - BDB 678, KB 733, Qal mperative
14. save, Ps. 86:16 - same as #4
15. show me a sign, Ps. 86:17 - BDB 793, KB 889, Qal imperative
E. Notice the vocatives.
1. O Lord (YHWH), Ps. 86:1, 3, 6, 11, 17
2. O You my God (Eloah), Ps. 86:2
3. O Lord (Adon), Ps. 86:4, 5, 8, 9, 15
4. O God (Elohim), Ps. 86:10,14
5. O Lord my God (Eloah), Ps. 86:12; Eloah also in Ps. 86:2
6. O grant (no name/title) giver, Ps. 86:16b
The other names/titles used are
1. God (El), Ps. 86:15
2. Your name (BDB 1027), Ps. 86:9, 11, 12
These all reflect a vibrant prayer for help to Israel's Deity!
F. The structure of individual Psalms is difficult to categorize. If this Psalm is an acrostic (see NASB Study Bible, p. 829), then Ps. 86:9 is the central key verse. To me, Ps. 86:8 is theologically the key verse and Ps. 86:9 is the logical extension. Monotheism was the uniqueness of Israel in the ANE (with two brief exceptions, one in Egypt and one in Assyria). See Special Topic: YHWH's Eternal Redemptive Plan, and Special Topic: Monotheism.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 86:1-5
1Incline Your ear, O Lord, and answer me;
For I am afflicted and needy.
2Preserve my soul, for I am a godly man;
O You my God, save Your servant who trusts in You.
3Be gracious to me, O Lord,
For to You I cry all day long.
4Make glad the soul of Your servant,
For to You, O Lord, I lift up my soul.
5For You, Lord, are good, and ready to forgive,
And abundant in lovingkindness to all who call upon You.
86:1 "Incline" This is a metaphor derived from the verb "to bend" or "to turn" (BDB 639, KB 692). It calls on YHWH to hear His servant's plea (cf. Ps. 86:3,4,6,7).
▣ "O Lord" This is YHWH (i.e., the name is defined in Exod. 3:14, see Special Topic: Names for Deity). This is the covenant name for Deity. It is a form of the verb "to be."
There is a play between YHWH (Ps. 86:1,3,6,11), Elohim (Ps. 86:2,10,12) and Adon (Ps. 86:4,8, 9,12). These represent different concepts of deity.
1. YHWH - God as Savior, Redeemer
2. Elohim - God as Creator, Sustainer, Provider
3. Adonai - God as master, owner, husband
▣ "answer" This was not a prayer for information but the assurance of God's personal presence and care. The psalmist has experienced this and, for whatever reason, does not now! It is a plea for God to act in a visible way.
1. to deliver (Ps. 86:7)
2. to witness (Ps. 86:8-10)
▣ "For I am afflicted and needy" This phrase (BDB 776 and BDB 2) could be understood in a spiritual sense to refer to the faithful remnant (see SPECIAL TOPIC: THE REMNANT, THREE SENSES, cf. Ps. 34:6; 35:10; 40:17; 70:5). In this Psalm it is possibly a reference to the King.
86:2 "preserve my soul, for I am a godly man" There are two terms used to describe the psalmist.
1. soul - lit. nephesh, BDB 659, cf. Ps. 86:4 (twice), 13,14; see notes online at Ps. 3:2 and Gen. 35:18
2. godly one/man - BDB 339, see notes online at Ps. 16:10; 50:5
This begins a series of reasons why God should act on the psalmist's behalf.
1. he is godly, Ps. 86:2 (hasid, BDB 339, faithful to the covenant, related to hesed, BDB 339)
2. he trusts in YHWH, Ps. 86:2
3. he prays to YHWH, Ps. 86:3,4,5
4. because God is also hesed, Ps. 86:5,15.
In the OT, death was not seen as a reunion with God but a place of silence and joylessness. The psalmist wants to praise God in worship. The concept of what happens in the afterlife is developed (i.e., progressive revelation) in the NT. Thank God for Jesus and the NT!
▣ "save" In the OT this referred to physical deliverance. See SPECIAL TOPIC: SALVATION (OLD TESTAMENT TERM) (OT).
▣ "who trusts in You" See notes online at Ps. 4:5.
86:3 "to You I cry all day long" This referred to prayer throughout the day (cf. Ps. 22:2; 25:5; 88:9).
86:4 "I lift up my soul" This is an idiom for recognizing YHWH's place of power (i.e., on high, in heaven, cf. Ps. 123:1) and offering one's total self to Him (cf. Ps. 25:1; 143:8; Lam. 3:41).
The cultural background could be
1. sacrifices were lifted to YHWH
2. Jewish prayer was offered with the head, eyes, and hands lifted to heaven
86:5 This is a summary of the character of YHWH (cf. Ps. 86:10,15). There are several of these summaries throughout the OT (cf. Exod. 34:6; Jonah 4:2; Neh. 9:17; Joel 2:13; Ps. 86:15; 103:8; 145:8).
Man's hope is in the settled, loving character of YHWH. He is
1. good - BDB 373 II (cf. 1 Chr. 16:34; 2 Chr. 5:13; 7:3; 30:18; Ezra 3:11; Ps. 25:8; 34:8; 100:5; 106:1; 107:1; 118:1,25; 135:3; 136:1; Jer. 33:11; Nah. 1:7)
2. ready to forgive - BDB 699, adjective found only here (cf. Neh. 9:17; Ps. 130:4 for usages for the related noun)
3. abundant in lovingkindness - BDB 912 I construct BDB 338 (cf. Exod. 34:6; Neh. 9:17; Ps. 103:8; 145:8; Joel 2:13; Jon. 4:2), see SPECIAL TOPIC: LOVINGKINDNESS (HESED)
4. great, Ps. 86:10 - BDB 152 (cf. Ps. 77:13)
5. do wondrous deeds, Ps. 86:10 - BDB 810, see Special Topic: Wonderful Things
6. merciful, Ps. 86:15 - BDB 933
7. gracious, Ps. 86:15 - BDB 337
8. slow to anger, Ps. 86:15 - cf. same parallel verses as #3
9. abundant in faithfulness/truth, Ps. 86:15 - cf. same parallel verses as #3
▣ "to all who call upon You" The scope of YHWH's love and offer of acceptance is surprising in an OT Psalm. The same universal promise is repeated in Ps. 86:9. God welcomes all who approach Him in faith and worship. See Special Topic: YHWH's Eternal Redemptive Plan.
"Calling upon" God was an act of faith expressed in public worship in Joel 2:32 and quoted by Paul in Rom. 10:9-13. See Special Topic: What Does It Mean to "Receive," "Believe," "Confess/Profess," and "Call Upon?"
NASB (UPDATED) TEXT: 86:6-10
6Give ear, O Lord, to my prayer;
And give heed to the voice of my supplications!
7In the day of my trouble I shall call upon You,
For You will answer me.
8There is no one like You among the gods, O Lord,
Nor are there any works like Yours.
9All nations whom You have made shall come and worship before You, O Lord,
And they shall glorify Your name.
10For You are great and do wondrous deeds;
You alone are God.
86:6-7 These are parallel to Ps. 86:1. They express the psalmist's confidence in YHWH's personal presence and care.
86:7 "In the day of my trouble" The psalmist's plight is described further in Ps. 86:14. These enemies are described in several ways.
1. arrogant men have risen up against me
2. an assembly of violent men have sought my life (nephesh, see note online at Gen. 35:18)
3. they have not set You before them
4. those who hate me, Ps. 86:17b
86:8 "There is no one like You" This is an affirmation of monotheism (cf. Ps. 86:10b), see SPECIAL TOPIC: MONOTHEISM. This reflects Exod. 15:11.
▣ "among the gods" This is the Hebrew term elohim, used of spiritual beings (angels). This term is also used of human judges in the OT. See SPECIAL TOPIC: NAMES FOR DEITY.
▣ "Nor are there any works like Yours" YHWH is the God of creation. He is the only creator, all other beings are created. He is the God who acts. The idols of the nations cannot see, hear, or act!
86:9 "All nations whom You have made shall come" If there is only one creator God and all humans are made in His image (Gen. 1:26-27) and God has promised to redeem all fallen humans (Gen. 3:15), then God's love for all humans must be the focus of God's redemptive activities. See Special Topic: YHWH's Eternal Redemptive Plan.
This verse expresses the assertion that YHWH created the nations (cf. Deut. 32:8 in the LXX, which asserts YHWH gave each nation a national angel, cf. Deut. 29:26; Daniel 10).
▣ "they shall glorify Your name" Gentiles responding in faith and worship will glorify YHWH's love and redemption (cf. Isa. 66:23c).
If Ps. 86:14-15 refers to rebellious Jews, the contrast with believing Gentiles is even more powerful!
NASB (UPDATED) TEXT: 86:11-13
11Teach me Your way, O Lord;
I will walk in Your truth;
Unite my heart to fear Your name.
12I will give thanks to You, O Lord my God, with all my heart,
And will glorify Your name forever.
13For Your lovingkindness toward me is great,
And You have delivered my soul from the depths of Sheol.
86:11-13 This stanza calls on YHWH (two imperatives) to provide what His faithful follower needs—instruction and a united, pure heart. In return the follower will "teach," "walk," "fear," "give thanks," and "glorify" YHWH. This is the covenant order: God provides, faithful followers respond.
▣ "Your way. . .Your truth. . .Your name" These are obviously in a parallel relationship. Biblical faith is
1. a daily lifestyle
2. cognitive truth
3. a person to completely trust in/on
I usually say it is a person (Jesus) to welcome; truths about that person to believe (the Bible); and a life like that person's to live! All of these elements are necessary for a full, complete, and mature biblical faith!
86:11,12 "unite my heart. . .with all my heart" This is a Hebrew idiom for total allegiance and dedication (i.e., Jer. 24:7; 32:39; Ezek. 11:33; 18:31; 36:26).
86:12 "I will give thanks. . .I will glorify" These two verbs are cohortatives.
1. give thanks - BDB 392, KB 389, Hiphil imperfect used in a cohortative sense
2. glorify - BDB 457, KB 455, Piel cohortative
▣ "Your name" Calling on YHWH's name (i.e., His person, character) goes back to Gen. 4:26 (cf. Gen. 12:8; 21:33; Ps. 80:18; 145:1-2; Dan. 9:19; Joel 2:32; Acts 2:21; Rom. 10:9-13). These are acts of faith, worship, and thanksgiving. Faithful followers publicly call out to the invisible God of creation and redemption. See Special Topic at Ps. 86:5 and Special Topic: "The Name" of YHWH.
▣ "forever" See Special Topic: Forever ('olam).
86:13 "delivered my soul from the depths of Sheol" The verb (BDB 664, KB 717) is a Hiphil perfect and, therefore, could be understood as past, present, or future (only context can determine). Sheol is the holding place of the dead. The Jews buried their loved ones, therefore, it was viewed phenomenologically as being in the center of the earth. See Special Topic: Where Are the Dead?
The psalmist's reference has been understood in several ways.
1. sickness
2. covenant enemies (fellow Jews)
3. external enemies (the surrounding nations)
4. future end-time sense (eschatological)
The term "depths" is literally the adjective "lowest" (BDB 1066, cf. Deut. 32:22).
NASB (UPDATED) TEXT: 86:14-17
14O God, arrogant men have risen up against me,
And a band of violent men have sought my life,
And they have not set You before them.
15But You, O Lord, are a God merciful and gracious,
Slow to anger and abundant in lovingkindness and truth.
16Turn to me, and be gracious to me;
Oh grant Your strength to Your servant,
And save the son of Your handmaid.
17Show me a sign for good,
That those who hate me may see it and be ashamed,
Because You, O Lord, have helped me and comforted me.
86:14 God's faithful followers have enemies! Who these are is uncertain. Whoever they are, they do not know nor recognize God or His people (cf. Ps. 54:3, similar in Ps. 36:1).
86:15 See notes at Psalm 86:5.
86:16 This is parallel to Ps. 86:1 and 3.
▣ "save the son of Your handmaid" This is an idiom for a godly family who serves YHWH (i.e., Ps. 116:16).
86:17 Does this verse imply a plea for those of Ps. 86:14 to repent or is it a call for public justice? Psalm 112:10 may relate to this verse.
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 does the psalmist describe himself in Ps. 86:1-3?
2. Explain how Ps. 86:8 fits Israel's unique view of the oneness and onlyness of YHWH.
3. Explain the universal emphasis of Ps. 86:9.
4. List the names for deity used in this Psalm and their theological significance.
5. Define monotheism and its implication to Ps. 86:5 and 9.
6. List the characteristics of YHWH in Ps. 86:5, 10, 15.
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
The Privileges of Citizenship in Zion MT Intro A Psalm of the Sons of Korah. A Song |
The Glories of the City of God | Sons Praising Zion As the Mother of Believers Everywhere | In Praise of Jerusalem | Zion, Mother of Nations |
| 87:1-7 | 87:1-3 | 87:1-3 | 87:1-3 | 87:1-2 |
| 87:3 | ||||
| 87:4 | 87:4 | 87:4 | 87:4 | |
| 87:5-6 | 87:5-6 | 87:5-7 | 87:5 | |
| 87:6-7 | ||||
| 87:7 | 87:7 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS
A. This Psalm praises YHWH's choice of a people to reveal and represent Himself to the other nations.
B. The imagery used is one of nations (cf. Ps. 87:4). YHWH set the boundaries of all the nations (cf. LXX, Deut. 32:8, i.e., He is in control of geography and history).
The covenant nation was made up of
1. descendants of Abraham (cf. Gen. 12:1-3; Deut. 7:6-8)
2. descendants of the Patriarchs (Isaac, Jacob/Israel)
3. a special land, Canaan
4. a special city, Jerusalem
5. a special mountain, Moriah (i.e., the temple, cf. Deut. 12:5,11,21; 14:23,24; 16:2,6,11, etc.)
C. This special nation (cf. Exod. 19:5-6) is crucial for reaching all nations (see Special Topic: YHWH's Eternal Redemptive Plan.
D. As I read this Psalm I ask myself, "Is this still God's special place?" I struggle with this; please take a moment and read the Special Topic: OT Predictions of the Future vs. NT Predictions. The NT has universalized the OT promises to the world. The gospel, not Israel, is the full revelation of YHWH!
E. Psalm 87:4 implies an eschatological period where all people are part of God's people (i.e., Isa. 2:2-4; 12:4-5; 25:6-9; 42:6-12; 45:22-23; 49:5-6; 51:4-5; 60:1-3; 66:23).
F. The UBS Handbook, p. 757, brings up the question of who the speaker is in Ps. 87:4 and 5. It suggests, and I agree, that Ps. 87:4 must be God (because Deity is mentioned in the first person, "Me"), while Ps. 87:5 is the psalmist (because Deity is mentioned in the third person, also Ps. 87:6).
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 87:1-7
1His foundation is in the holy mountains.
2The Lord loves the gates of Zion
More than all the other dwelling places of Jacob.
3Glorious things are spoken of you,
O city of God. Selah.
4"I shall mention Rahab and Babylon among those who know Me;
Behold, Philistia and Tyre with Ethiopia:
‘This one was born there.'"
5But of Zion it shall be said, "This one and that one were born in her";
And the Most High Himself will establish her.
6The Lord will count when He registers the peoples,
"This one was born there." Selah.
7Then those who sing as well as those who play the flutes shall say,
"All my springs of joy are in you."
87:1 "foundation" This Hebrew root (BDB 414) has several connotations.
1. used in Ezra 7:9 as the beginning of something
2. foundation of a city - Ps. 137:7; Lam. 4:11; Micah 1:6
3. laying a foundation in a figurative sense - Isa. 28:16
4. creation of the earth - 2 Sam. 22:16; Ps. 18:16; 78:69; 82:5; Isa. 24:18; 40:21; Jer. 31:37
5. imagery related to mountains - Deut. 32:22; Ps. 18:7
6. from the day of the foundation of the temple - 2 Chr. 8:16 or its side chambers - Ezek. 41:8
▣ "the holy mountains" Mountains symbolize
1. permanence
2. stability
3. closeness to God (Ps. 121:1)
4. pillars of the earth
In this context it obviously is imagery connected to
1. Jerusalem/Zion (cf. Ps. 2:6; 48:1)
2. the temple
3. the covenant people
The plural may relate to the fact that Jerusalem was built on seven hills. For "Zion" see notes online at Ps. 2:6; 9:11 and 20:2.
YHWH is linked to several mountains.
1. Mt. Sinai/Horeb (Exodus 19-20)
2. Mt. Seir/Paran (Deut. 33:2; Hab. 3:3)
3. Mt. Moriah (Genesis 22; Ezek. 20:40)
4. a mountain in the north (cf. Ps. 48:2; Isa. 14:13; Ezek. 28:14,16)
87:2 This refers to Jerusalem/Zion and Judah (cf. Ps. 78:67-68). Judah was to be the tribe of the Messiah (cf. Gen. 49:8-12). "Jacob" refers to all the tribes that descended from Jacob/Israel. It became a collective term for the covenant people.
▣ "The Lord loves" YHWH's love for Jerusalem is also specifically stated in Ps. 78:68. It is His chosen place (cf. Ps. 132:13).
▣ "city of God" This refers to Jerusalem (cf. Ps. 46:4; 48:8). See Special Topic: Jerusalem.
▣ "Selah" This term seems to close a literary unit, see Ps. 87:6. For full note on the suggested meanings see Ps. 3:2.
87:4 "I shall mention" This verb (BDB 289, KB 269, Hiphil imperfect) can be understood as "record" (BDB 271, #4, as the title of a public officer who records (cf. 2 Sam. 8:16; 20:24; 1 Kgs. 4:3; 2 Kgs. 18:18,37; 1 Chr. 18:15; 2 Chr. 34:8; Isa. 36:3,22), thereby linking it to the idea of a city registry (Ps. 87:5-6).
▣ "among those who know Me" This implies that Gentiles from these countries have become believers and followers of YHWH. They are now citizens of the new eschatological city of God, "New Jerusalem" (cf. Revelation 21).
See Special Topic: Know.
87:4-5 The psalmist lists several nations.
1. Rahab (i.e., Egypt, cf. Ps. 89:10; Isa. 30:7)
2. Babylon (one wonders why Assyria is not mentioned, possibly giving an indication of the date of the Psalm's composition)
3. Philistia
4. Tyre (i.e., Phoenicia)
5. Ethiopia (i.e., Cush)
The purpose of their being mentioned is to compare their origins. In a sense all the nations came from God's sovereignty (cf. LXX, Deut. 32:8), but Israel was His special people (cf. Exod. 19:5-6; Rom. 9:4-5).
87:5 The first line of Ps. 87:5 is difficult but in context of the universal emphasis of Ps. 87:4, I think it refers to believers in YHWH having their citizenship transferred to God's holy city—Zion.
87:6 "registers" The imagery is that of the list of citizens kept by ANE cities. In a symbolic way it will show Israel was from Zion, God's special city, the unique place of the worship of YHWH (cf. Ps. 87:7).
See SPECIAL TOPIC: THE TWO BOOKS OF GOD of God.
87:7 "springs" The term (BDB 745) is used in the symbolic sense of origins or the source of God's people (cf. Deut. 33:28).
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
A Petition to Be Saved From Death MT Intro A Song. A Psalm of the Sons of Korah. For the choir director; according to Mahalath, Leannoth. A Maskil of Heman the Ezrahite |
A Cry for Help | Desperate Prayer for Healing in Sickness | A Cry for Help | Prayer in Great Distress |
| 88:1-9 | 88:1-2 | 88:1-2 | 88:1-2 | 88:1-2 |
| 88:3-7 | 88:3-7 | 88:3-7 | 88:3-5 | |
| 88:6-7 | ||||
| 88:8-9 | 88:8-12 | 88:8-9 | 88:8-9 | |
| 88:10-12 | 88:10-12 | 88:10-12 | 88:10-12 | |
| 88:13-18 | 88:13-18 | 88:13-18 | 88:13-18 | 88:13-16 |
| 88:17-18 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
CONTEXTUAL INSIGHTS
A. This Psalm is characterized by
1. a series of questions related to the author's sense of rejection by God, cf. Ps. 88:10-12,14. This Psalm ends with no hope or relief in sight! This is a "dark" Psalm!
2. a series of titles/names for the afterlife
a. Sheol, Ps. 88:3b - BDB 982, see Special Topic: Sheol
b. the pit, Ps. 88:4a - BDB 92 I
c. among the dead, Ps. 88:5a - BDB 559
d. who lie in the grave, Ps. 88:5b - BDB 868
e. whom You remember no more, Ps. 88:5c
f. cut off from Your hand, Ps. 88:5d, cf. Lam. 3:54
g. the lowest pit, Ps. 88:6a - BDB 1066
h. dark places, Ps. 88:6b - BDB 365
i. the depths, Ps. 88:6b - BDB 846 (g, h, i are parallel)
j. the dead, Ps. 88:10a - BDB 559
k. the departed spirits, Ps. 88:10b - BDB 952 I
l. the grave, Ps. 88:11a - BDB 868
m. the place of destruction, Ps. 88:11b - lit. abaddon - BDB 2
n. the darkness, Ps. 88:12a - BDB 365, cf. 1 Sam. 2:9; Job 10:21; 17:13; 18:18
o. the land of forgetfulness, Ps. 88:12b - BDB 75 construct BDB 674 (unique to this Psalm, cf. Ps. 6:5)
p. darkness, Ps. 88:18b - BDB 365
B. Notice the different words used to describe God's rejection.
1. Your wrath, Ps. 88:7a - BDB 404
2. Your waves, Ps. 88:7b - BDB 991, cf. Ps. 42:7; 69:1,14-15; Jonah 2:3
3. You reject, Ps. 88:14a - verb, BDB 276 I, KB 276, Qal imperfect
4. You hide Your face, Ps. 88:14b - verb, BDB 711, KB 771, Hiphil imperfect
5. Your terrors, Ps. 88:15b - BDB 33
6. Your burning anger, Ps. 88:16a - BDB 354
7. Your terrors, Ps. 88:16b - BDB 130 (only here and Job 6:4)
C. It is hard from this brief Psalm to know if the psalmist is
1. sick (possibly leprosy because of his abandonment by family and friends)
2. suffering from judgment
3. feeling a sense of being alone
4. fearful of life's circumstances
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 88:1-9
1O Lord, the God of my salvation,
I have cried out by day and in the night before You.
2Let my prayer come before You;
Incline Your ear to my cry!
3For my soul has had enough troubles,
And my life has drawn near to Sheol.
4I am reckoned among those who go down to the pit;
I have become like a man without strength,
5Forsaken among the dead,
Like the slain who lie in the grave,
Whom You remember no more,
And they are cut off from Your hand.
6You have put me in the lowest pit,
In dark places, in the depths.
7Your wrath has rested upon me,
And You have afflicted me with all Your waves. Selah.
8You have removed my acquaintances far from me;
You have made me an object of loathing to them;
I am shut up and cannot go out.
9My eye has wasted away because of affliction;
I have called upon You every day, O Lord;
I have spread out my hands to You.
88:1 "O Lord" This Psalm uses the covenant name for Deity, YHWH, in a vocative sense three times. See SPECIAL TOPIC: NAMES FOR DEITY.
▣ "the God of my salvation" This title for Deity (cf. Ps. 24:5; 27:9) is descriptive of what the psalmist wants YHWH to do for him, "save," "deliver," "act on his behalf." This opening verse is the most "positive" line of the Psalm. YHWH is the Covenant God and the psalmist prays but senses no response. He even feels God has purposefully caused his plight!
▣ "I" Notice the number of first person singular pronouns and second person singular pronouns ("You"). This is a very personal cry from a believer to his God.
▣ "I have cried out" This verb (BDB 858, KB 1042) is the first of many perfect verbs. The psalmist is asserting his diligent seeking of God but God has not yet responded (cf. Ps. 88:13-18).
▣ "by day and in the night" This phrase is the psalmist's way of asserting his constant prayer (cf. Ps. 22:2; 25:5; 86:3).
88:2 This verse has two parallel requests.
1. let my prayer come before You - BDB 97, KB 112, Qal imperfect used in a jussive sense (cf. Ps. 18:6); the psalmist felt his prayer was not being heard (cf. Ps. 88:9,13,14)
2. incline Your ear to my cry - BDB 639, KB 692, Hiphil imperative (cf. Ps. 17:6; 31:2; 71:2; 86:1; 102:2)
88:3-9 The psalmist lists the reasons why God should hear and respond (the perfect describes a settled condition).
1. his soul (BDB 659) is full (another perfect) of troubles, Ps. 88:3a
2. his life (BDB 313) has arrived (another perfect) near to Sheol (see Special Topic: Where Are the Dead?), Ps. 88:3b
3. he is reckoned (another perfect) among those who go down to the pit (cf. Ps. 28:1; 143:7), Ps. 88:4a
4. he has become (another perfect) like a man without strength (i.e., helpless, BDB 33, only here in the OT; Aramaic loan word), Ps. 88:4b
5. he has been forsaken "among the dead"; the adjective translated "forsaken" is lit. "freed," BDB 344, Ps. 88:5a
NKJV "adrift"
TEV, JPSOA "abandoned"
NJB "left alone"
The MT has "freed" and seems to refer to the freedom from all the responsibilities of life (cf. USB Text Project, p. 350).
6. he whom You remember (another perfect) no more, Ps. 88:5c
7. he whom You cut off (another perfect) from Your hand, Ps. 88:5d
8. he whom You have put (another perfect) in the lowest pit, Ps. 88:6a
9. he whom You have put in dark places, in the depths, Ps. 88:6b
10. he on whom Your wrath has rested (lit. "lies heavy," another perfect) Ps. 88:7a (this verb BDB 701, KB 759 is mostly used of YHWH upporting someone but here, the antithesis)
11. he whom You have afflicted (lit. "overwhelmed," another perfect) with all Your waves, Ps. 88:7b
12. he whom You have removed his acquaintances far away (another perfect), Ps. 88:8a
13. he whom You have made an object of loathing (another perfect), Ps. 88:8b
14. he whom You have shut up, Ps. 88:8c
15. his eyes have wasted away (another perfect), Ps. 88:9a
16. he has called upon You every day (another perfect), cf. Ps. 88:1b, 9b
17. he has spread out his hands (i.e., prayer, another perfect) to You, Ps. 88:9c
Notice the combination of
1. the psalmist's acts
2. the things he asserts that God has done to him
88:7 "Selah" See notes at Psalm 3:2.
88:8 "acquaintances" This (BDB 393, KB 390) is a Pual participle from the verb "to know" (see Special Topic: Know). The same form is also in Ps. 88:18 along with
1. lover - BDB 12, KB 17 Qal participle
2. friend - BDB 945
This man felt totally alienated from God and other humans!
88:9 Psalm 88:9 is similar in content to Ps. 88:1 and may be an example of inclusio.
NASB (UPDATED) TEXT: 88:10-12
10Will You perform wonders for the dead?
Will the departed spirits rise and praise You? Selah.
11Will Your lovingkindness be declared in the grave,
Your faithfulness in Abaddon?
12Will Your wonders be made known in the darkness?
And Your righteousness in the land of forgetfulness?
88:10-12 This strophe describes the general OT view of the joyless, silent existence of the conscious soul/person/self in the afterlife.
1. God did not deliver ("save") from the dead
2. the dead do not praise God (cf. Ps. 6:5; 30:9; 115:17; Isa. 38:18)
3. God's faithfulness is not declared in the grave (cf. Isa. 38:18)
4. God's acts of deliverance (BDB 810, see Special Topic: Wonderful Things) are not declared in the darkness
5. God's righteousness (i.e., His acts of salvation) is not declared in the land of forgetfulness
88:10
NASB"the departed spirits"
NKJV, TEV"the dead"
NRSV, JPSOA,
REB"the shades"
NJB"the shadows"
This Hebrew root (BDB 952) has two connotations/usages.
1. race of giants (see Special Topic: Terms Used for Tall/Powerful Warriors or People Groups) - Gen. 14:5; 15:20; Deut. 2:20; 3:11; Jos. 17:15; 1 Chr. 20:4
2. the departed/the conscious dead - Job 26:5-6; Pro. 2:18; 9:18; 21:16; Isa. 14:9; 26:11-19; this usage is common in Wisdom Literature (see SPECIAL TOPIC: WISDOM LITERATURE)
Because of Isaiah 14 and Ezekiel 28 it is possible to see these as departed kings and powerful humans, now in Sheol, their power and prestige gone. There is a detailed discussion of this term in NIDOTTE, vol. 3, pp. 1173-1180.
▣ "Selah" See notes at Psalm 3:2.
NASB (UPDATED) TEXT: 88:13-18
13But I, O Lord, have cried out to You for help,
And in the morning my prayer comes before You.
14O Lord, why do You reject my soul?
Why do You hide Your face from me?
15I was afflicted and about to die from my youth on;
I suffer Your terrors; I am overcome.
16Your burning anger has passed over me;
Your terrors have destroyed me.
17They have surrounded me like water all day long;
They have encompassed me altogether.
18You have removed lover and friend far from me;
My acquaintances are in darkness.
88:13-18 This repeats the emphasis of the previous verses. The psalmist feels estranged from God and family and friends! He is alone! This Psalm ends in despair (cf. Ps. 88:14)! He does not understand what is happening to him, either physically or spiritually!
88:15 Does this verse imply that the psalmist has been sick from his youth and is near death or is this imagery of a prolonged sense of abandonment by God?
The verb in the MT (BDB 806, KB 918, Qal imperfect) can be from one of two roots.
1. אפונה - BDB 67, either (1) "to be helpless," (2) "to be confused," or (3) "very, very much"
2. פון - found only here and meaning uncertain
3. פוג - "to grow numb" (NET Bible)
This verse is difficult to translate because the MT is difficult (JPSOA footnote)
LXX "and after being exalted,
I was humbled and became perplexed"
Peshitta "I have been proud, but now I am humbled and crushed"
88:18 "in darkness" The same consonants can mean "withholding" (Peshitta). JPSOA takes the MT "darkness" and translates it as "cannot see."
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. As you read this Psalm what is your first impression?
2. What is the psalmist's problem?
3. Why does he feel God has abandoned him? Does he express any hope? How?
4. Describe the OT view of the afterlife.
5. Why is Ps. 88:4 so painful?
6. Does the psalmist express any hope that God will hear, come, help?
STROPHE DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
|
The Lord's Covenant with David, and Israel's Afflictions MT Intro A Maskil of Ethan the Ezrahite |
Remembering the Covenant with David, and Sorrow for Lost Blessings | A King Prays for Deliverance From His Enemies | A Hymn in Time of National Trouble | Hymn and Prayer to God the Faithful |
| 89:1-4 | 89:1-2 | 89:1-2 | 89:1-4 | 89:1-2 |
| 89:3-4 | 89:3-4 | 89:3-4 | ||
| 89:5-10 | 89:5-10 | 89:5-18 | 89:5-14 | 89:5-6 |
| 89:7-8 | ||||
| 89:9-10 | ||||
| 89:11-18 | 89:11-18 | 89:11-12 | ||
| 89:13-14 | ||||
| 89:15-18 | 89:15-16 | |||
| God's Promise to David | 89:17-18 | |||
| 89:19-29 | 89:19-23 | 89:19-37 | 89:19-29 | 89:19 |
| 89:20-21 | ||||
| 89:22-23 | ||||
| 89:24-29 | 89:24-25 | |||
| 89:26-27 | ||||
| 89:28-29 | ||||
| 89:30-37 | 89:30-37 | 89:30-34 | 89:30-31 | |
| 89:32-33 | ||||
| 89:34-35 | ||||
| 89:35-37 | ||||
| Lament Over the Defeat of the King | 89:36-37 | |||
| 89:38-45 | 89:38-45 | 89:38-45 | 89:38-45 | 89:38-39 |
| 89:40-41 | ||||
| 89:42-43 | ||||
| 89:44-45 | ||||
| 89:46-48 | 89:46-48 | 89:46-48 | 89:46-48 | 89:46-48 |
| 89:49-51 | 89:49-51 | 89:49-51 | 89:49-51 | 89:49-51 |
| 89:52 | 89:52 | 89:52 | 89:52 | 89:52 |
READING CYCLE THREE (see "Guide to Good Bible Reading")
FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.
1. First paragraph
2. Second paragraph
3. Etc.
CONTEXTUAL INSIGHTS
A. This Psalm affirms YHWH's permanent choice of Abraham and his descendants by covenant promise (cf. Gen. 12:1-3; 15:12-21). These covenant promises are fully embodied in David and his royal Judean seed (cf. 2 Samuel 7; 1 Kgs. 8:16).
B. YHWH is the creator and sustainer of His people (Ps. 89:11-18). He is the leader of the heavenly council (Ps. 89:5-10,19), which exists to accomplish His purposes.
C. But a tragedy has occurred: His people and their leaders are not faithful, not obedient (Ps. 89:38-45). Now there is a problem.
1. God has made promises
2. His people have failed
What will He do (Ps. 89:46-48,49-51)?
D. It is interesting that this Psalm, unlike most Psalms, does not focus on Jerusalem (but Ps. 89:1-2,15 implies temple worship) and the temple, but on the Davidic seed. It is surely drawing from 2 Samuel 7, which is about both
1. the building of the temple
2. the continuing of the Davidic dynasty
Number 1 is not even specifically mentioned in this Psalm.
E. Just a note about how the NT reinterprets these OT promises to Israel. Please see my commentaries online (www.freebiblecommentary.org) on Romans 2:28-29; 9:6; Gal. 3:7-9,26; 6:16; 1 Pet. 3:6! The NT has widened the promises of God to include all the children of Adam (see Special Topic: YHWH's Eternal Redemptive Plan).
F. On the theological tension between conditional and unconditional covenant promises, see notes at Ps. 89:30-37.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 89:1-4
1I will sing of the lovingkindness of the Lord forever;
To all generations I will make known Your faithfulness with my mouth.
2For I have said, "Lovingkindness will be built up forever;
In the heavens You will establish Your faithfulness."
3"I have made a covenant with My chosen;
I have sworn to David My servant,
4I will establish your seed forever
And build up your throne to all generations." Selah.
89:1-4 This strophe in NASB is divided into two strophes (Ps. 89:1-2, 3-4) by NKJV, NRSV, NJB because there are two speakers.
1. the psalmist in Ps. 89:1-2
a. I will sing - BDB 1010, KB 1479, Qal cohortative
b. I will make known - BDB 393, KB 390, Hiphil imperfect used in a cohortative sense
c. I have said. . . - BDB 55, KB 65, Qal perfect
2. YHWH Himself in Ps. 89:3-4
a. I have made a covenant - BDB 503, KB 500, Qal perfect
b. I have sworn - BDB 989, KB 1396, Niphal perfect
c. I will establish - BDB 465, KB 464, Hiphil imperfect
d. I will build up - BDB 124, KB 139, Qal perfect with waw (links to perfects in a and b)
89:1 There are three words that occur several times in this Psalm.
1. lovingkindness, Ps. 89:1,2,14,24,28,33,49 - see SPECIAL TOPIC: LOVINGKINDNESS (HESED)
2. forever, Ps. 89:1,2,4,28,37,52 - see Special Topic: Forever ('olam)
3. faithfulness, Ps. 89:1,2,5,8,24,33,49 - see Special Topic: Believe, Trust, Faith and Faithfulness in the OT
They establish the hope of Israel in God's call, grace, protection, and provision forever.
The term "forever" is parallel to "all generations" (Ps. 89:1b, 4b).
89:3 "covenant" See Special Topic: Covenant.
▣ "My chosen. . .David" This probably refers to
1. the choice of David as king over Saul, 1 Samuel 16; 2 Sam. 7:8
2. the promise to David about his descendants, 2 Sam. 7:12-17
▣ "My Servant" This becomes an honorific title (some examples).
1. Moses - Num. 12:7; Jos. 1:2
2. Joshua - Jdgs. 2:8
3. David - 1 Kgs. 8:24,25,26; Ps. 89:20
4. Solomon - 1 Kgs. 8:28
5. Messiah - Isa. 42:1; 52:13-53:12
6. Israel - Isa. 41:8; 42:19; 43:10; 44:1,21
89:4 This is an allusion to 2 Samuel 7. This Psalm has several allusions to YHWH's promise to David and his descendants.
1. Ps. 89:4 - 2 Sam. 7:13,16
2. Ps. 89:22 - 2 Sam. 7:10
3. Ps. 89:23 - 2 Sam. 7:9
4. Ps. 89:29 - 2 Sam. 7:13,16
5. Ps. 89:33 - 2 Sam. 7:15
6. Ps. 89:35 - 2 Sam. 7:8-17
▣ "your throne to all generations" This same promise is made in Isa. 9:7; Dan. 2:44; 7:14,18,27; Luke 1:33. YHWH has an eternal redemptive plan for all humans. See Special Topic: YHWH's Eternal Redemptive Plan.
The term "generations" is used of
1. promise to Noah - Gen. 9:12
2. promise to Abram - Gen. 17:7,9
3. promise to Israel - Deut. 7:9
4. promise to David - Ps. 89:4 (reflecting 2 Sam. 7:13,16)
▣ "Selah" This occurs at the end of Ps. 89:4, 37, 45, 48. It often serves to close a strophe. On the meaning of the word (BDB 699) see note online at Ps. 3:2.
NASB (UPDATED) TEXT: 89:5-10
5The heavens will praise Your wonders, O Lord;
Your faithfulness also in the assembly of the holy ones.
6For who in the skies is comparable to the Lord?
Who among the sons of the mighty is like the Lord,
7A God greatly feared in the council of the holy ones,
And awesome above all those who are around Him?
8O Lord God of hosts, who is like You, O mighty Lord?
Your faithfulness also surrounds You.
9You rule the swelling of the sea;
When its waves rise, You still them.
10You Yourself crushed Rahab like one who is slain;
You scattered Your enemies with Your mighty arm.
89:5-10 This strophe has two themes.
1. YHWH is the leader of the angelic council (Ps. 89:5-8)
a. the heavens - personified angelic council, Ps. 89:5a
b. the assembly of the holy ones, Ps. 89:5b - BDB 874 construct BDB 872
c. the sons of gods, Ps. 89:6 - BDB 119 construct BDB 42, see notes at Ps. 29:1 and 82:1
d. the council of the holy ones, Ps. 89:7a - BDB 691 construct BDB 872
e. all those who are around Him, Ps. 89:7b
f. for a good discussion of the Hebrew terminology see Millard Erickson, Christian Theology, 2nd ed., p. 412
2. YHWH as creator (i.e., over watery chaos) and holy warrior for Israel (i.e., over Egypt and Canaan, Ps. 89:9-10)
There are two Special Topics that help clarify the use of "son"
1. SPECIAL TOPIC: THE SON OF GOD
2. Special Topic: The Sons of God (Genesis 6)
Also note the excellent article in NIDOTTE, vol. 1, pp. 671-677, esp. 676.
89:5 "the heavens" This is either
1. a personification of
a. earth
b. God's abode (parallel to "who in the skies")
2. another way to refer to the angelic council (see note above)
▣ "O Lord" Notice the number of names/titles for Deity in this strophe.
1. Lord, Ps. 89:2, 5, 6 (twice), 8 - YHWH
2. God, Ps. 89:7 - El
3. God of hosts, Ps. 89:8 - Eloah Sabaoth
4. O mighty Lord, Ps. 89:8 - Yah (cf. Ps. 68:4); the adjective "mighty" (BDB 340) is found only here in the OT
89:6-8 These questions are often used in two senses.
1. an affirmation of monotheism, see Special Topic: Monotheism
2. a way of depreciating the pagan idols (possibly Ps. 82:1)
89:8 "Your faithfulness also surrounds You" This phrase is difficult to understand. Some possibilities:
1. faithfulness is like a robe wrapped about YHWH
2. He is faithful in all things (TEV)
3. He is constant (NJB, i.e., to His word)
89:10 "Rahab" This (BDB 923) can refer to
1. watery chaos monster (cf. Ps. 74:12-17, i.e. Babylonian creation accounts, see my notes online on Intro. to Genesis 1-11)
2. Egypt (i.e., it's defeat by YHWH and the exodus, cf. Isa. 51:9-11)
NASB (UPDATED) TEXT: 89:11-18
11The heavens are Yours, the earth also is Yours;
The world and all it contains, You have founded them.
12The north and the south, You have created them;
Tabor and Hermon shout for joy at Your name.
13You have a strong arm;
Your hand is mighty, Your right hand is exalted.
14Righteousness and justice are the foundation of Your throne;
Lovingkindness and truth go before You.
15How blessed are the people who know the joyful sound!
O Lord, they walk in the light of Your countenance.
16In Your name they rejoice all the day,
And by Your righteousness they are exalted.
17For You are the glory of their strength,
And by Your favor our horn is exalted.
18For our shield belongs to the Lord,
And our king to the Holy One of Israel.
89:11-18 This strophe praises YHWH and expresses how blessed His people are.
1. YHWH
a. the heavens are His
b. the earth is His because He founded them (i.e., YHWH as creator, cf. Ps. 24:1-2; 78:69b; 102:25; Isa. 51:13,16)
c. the north and south were created by Him (imagery similar to Job 26:7)
d. the mountains of Tabor and Hermon are personified and shout at His name (cf. Ps. 65:12; 98:8)
e. His power (i.e., hand or arm, cf. Ps. 89:10, see SPECIAL TOPIC: HAND) to act is praised
(1) He has a strong arm
(2) His hand is mighty
(3) His right hand is exalted
f. four of His characteristics are personified as characterizing His person and reign (cf. Ps. 97:2)
(1) righteousness (see Special Topic: Righteousness)
(2) justice (see Special Topic: Judge, Justice, Judgment)
(3) lovingkindness (see Special Topic: Lovingkindness [hesed])
(4) truth/faithfulness (see Special Topic: Believe, Trust, Faith and Faithfulness in the OT)
g. He is "the Holy One of Israel" (cf. Ps. 71:22; 78:41: Isa. 1:4; see SPECIAL TOPIC: THE HOLY ONE)
2. His people
a. blessed are those who hear the trumpet (i.e., temple worship)
b. walk in the light of His countenance (lit. "face," which denotes YHWH's personal presence, cf. Ps. 90:8)
c. rejoice all day in His name (i.e., worship setting or military victory)
d. exalted by YHWH's righteousness (i.e., holy character and revelation)
e. YHWH is their glory and strength (cf. Ps. 28:8)
f. horn (i.e., power, prestige)
g. protection (lit. "shield") is YHWH (cf. Ps. 47:9)
h. the king is also of YHWH
The pronoun "our" in Ps. 89:17-18 shows that YHWH uses the king of Israel as His "protecting/victorious horn and shield" (i.e., f-h).
89:12 "the north and the south" It is possible these two terms are the names of two more mountains (i.e., Zaphon, i.e., the name of the Mt. of Ba'al, north of Ugarit; and Yamin or the emendation linking Amana, a mountain in southern Turkey, cf. Sol. 4:8). This would form a parallel with Tabor and Hermon.
Most translators take them as opposite points of the compass showing YHWH's universal reign as creator.
89:16 "Your name. . .Your righteousness" These are parallel and both refer to YHWH Himself.
9:17 "horn" This is an idiom of power (cf. Ps. 75:10; 89:24; 92:10; 148:14), taken from the animal realm.
89:18 "shield. . .king" These could both refer to YHWH or they could refer to the Davidic king (cf. Ps. 89:19-29; Ps. 84:10), God's anointed one to accomplish His purposes.
NASB (UPDATED) TEXT: 89:19-29
19Once You spoke in vision to Your godly ones,
And said, "I have given help to one who is mighty;
I have exalted one chosen from the people.
20I have found David My servant;
With My holy oil I have anointed him,
21With whom My hand will be established;
My arm also will strengthen him.
22The enemy will not deceive him,
Nor the son of wickedness afflict him.
23But I shall crush his adversaries before him,
And strike those who hate him.
24My faithfulness and My lovingkindness will be with him,
And in My name his horn will be exalted.
25I shall also set his hand on the sea
And his right hand on the rivers.
26He will cry to Me, ‘You are my Father,
My God, and the rock of my salvation.'
27I also shall make him My firstborn,
The highest of the kings of the earth.
28My lovingkindness I will keep for him forever,
And My covenant shall be confirmed to him.
29So I will establish his descendants forever
And his throne as the days of heaven."
89:19-29 This strophe is specifically about King David and his royal Judean descendants (cf. 2 Samuel 7). He becomes a type/symbol of the Messiah (see SPECIAL TOPIC: MESSIAH).
YHWH has spoken to His people (lit. Your godly/faithful [BDB 339] ones) about His special choice for the King of Israel (Ps. 89:19).
1. he was exalted, Ps. 89:19
2. he was chosen from among the people, Ps. 89:19
3. he was found, Ps. 89:20
4. he was anointed, Ps. 89:20 (cf. 1 Sam. 16:1-13; this is the Hebrew verb from which the title "Messiah" comes, see SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE)
5. he was established, Ps. 89:21
6. he was strengthened, Ps. 89:21
7. he will not be deceived (BDB 674 II) or afflicted, Ps. 89:22
8. his adversaries will be crushed, Ps. 89:23
9. YHWH's personified characteristics (i.e., faithfulness and lovingkindness) will accompany him, Ps. 89:24
10. YHWH's name will exalt his horn, Ps. 89:24
11. he will control his territory, Ps. 89:25 (i.e., from the Mediterranean to the Euphrates River, cf. Exod. 23:31; Deut. 1:7-8)
12. he will call God in intimate ways, Ps. 89:26
a. my Father (see SPECIAL TOPIC: FATHERhood of God and SPECIAL TOPIC: FATHER)
b. my God (El)
c. the rock of my salvation (cf. Ps. 95:1)
13. He will be appointed (no sexual generation) the honorific title "My firstborn" (cf. 2 Sam. 7:14; 1 Chr. 17:13; 22:10; 28:6; Ps. 2:7), Ps. 89:27
14. he will be made the highest of the kings of the earth (cf. Ps. 72:11, obviously a Messianic title, cf. 1 Tim. 6:15; Rev. 1:5; 17:14; 19:16, a title for YHWH from Dan. 2:47; the kingdom will be universal, cf. Micah 5:4), Ps. 89:27
15. like #9, another personified characteristic of YHWH, will keep him forever, Ps. 89:28
16. YHWH's covenant will confirm him, Ps. 89:28 (cf. Ps. 89:3,34)
17. his descendants will be established and reign forever, Ps. 89:29 (cf. Ps. 89:4; 2 Samuel 7)
89:19 "Once You spoke in visions" This refers to Nathan speaking to David in 2 Sam. 7:14-17.
▣ "I have given help" The verb (BDB 1001, KB 1438, Piel perfect) means to set or to place.
The word "half" (עזר, BDB 740 I) is understood by some translators as
1. "diadem" - Godspeed
2. "crown" - NRSV, NAB
The term "crown" would involve an emendation to the MT, by changing the first letter, i.e., נזר, BDB 634, cf. Exod. 29:6; 39:30; Lev. 8:9; 21:12; 2 Sam. 1:10; 2 Kgs. 11:12; Ps. 89:39; 132:18; Pro. 27:24; Zech. 9:16. The UBS Text Project gives "help" an A rating (very high probability, p. 354).
NASB (UPDATED) TEXT: 89:30-37
30"If his sons forsake My law
And do not walk in My judgments,
31If they violate My statutes
And do not keep My commandments,
32Then I will punish their transgression with the rod
And their iniquity with stripes.
33But I will not break off My lovingkindness from him,
Nor deal falsely in My faithfulness.
34My covenant I will not violate,
Nor will I alter the utterance of My lips.
35Once I have sworn by My holiness;
I will not lie to David.
36His descendants shall endure forever
And his throne as the sun before Me.
37It shall be established forever like the moon,
And the witness in the sky is faithful." Selah.
89:30-37 This strophe is the shocking contrast to the wonderful plans and purposes of YHWH for His people (note "if" at Ps. 89:30 and 31).
1. they left His law, Ps. 89:30
2. they did not walk in His judgments, Ps. 89:30
3. they profaned His statutes, Ps. 89:31
4. they did not keep His commandments, Ps. 89:31
Yet YHWH makes a series of statements about what He will and will not do, even in light of Israel's failure to be faithful. He is faithful!
1. I will punish them for their sin, Ps. 89:32
2. but I will not break off My lovingkindness, Ps. 89:33
3. but I will not deal falsely because of My faithfulness, Ps. 89:33
4. I will not violate My own covenant, Ps. 89:34
5. I will not alter My words, Ps. 89:34
6. once I have sworn, I will not lie to David, Ps. 89:35
a. his descendants (lit. "seed") will endure forever, Ps. 89:36
b. his throne is as secure as the sun, moon, sky, Ps. 89:36b-37 (for the secure order of creation see Jer. 31:35-37)
This illustrates the tension between conditional and unconditional promises. I have discussed this issue in two places.
1. See SPECIAL TOPIC: COVENANT
2. Crucial Intro. to Revelation, see Special Topic: OT Predictions of the Future vs. NT Predictions, especially the "third tension"
This same tension between a conditional and unconditional promise is illustrated by the contrast between Isaiah's emphatic statements that Jerusalem would never fall (Isaiah 37) and Jeremiah's insistence that it will fall because of Judah's idolatry and covenant disobedience.
The best guess at the historical crisis that elicited this Psalm is the exile of the Davidic King, either by Pharoah Necho II or Nebuchadnezzar II. This is only a guess; the Psalm itself does not clearly indicate the historical setting. Some kind of divine judgment has affected the Davidic king.
89:30-31 "law. . .judgments. . .statutes. . .commandments" These are all parallel terms for YHWH's revelation in Scripture. See SPECIAL TOPIC: TERMS FOR GOD'S REVELATION.
NASB (UPDATED) TEXT: 89:38-45
38But You have cast off and rejected,
You have been full of wrath against Your anointed.
39You have spurned the covenant of Your servant;
You have profaned his crown in the dust.
40You have broken down all his walls;
You have brought his strongholds to ruin.
41All who pass along the way plunder him;
He has become a reproach to his neighbors.
42You have exalted the right hand of his adversaries;
You have made all his enemies rejoice.
43You also turn back the edge of his sword
And have not made him stand in battle.
44You have made his splendor to cease
And cast his throne to the ground.
45You have shortened the days of his youth;
You have covered him with shame. Selah.
89:38-45 In light of YHWH's statements about His faithfulness to the covenants (esp. Abraham and David) He has judged His people for their sin (cf. Ps. 89:32). This judgment was severe and seemingly unexplainable to Israel (series of perfects).
1. He cast off His anointed
2. He rejected (rare word, BDB 611, KB 658, cf. Lam. 2:7) His anointed
3. He is full of wrath for His anointed
4. He spurned the covenant of His servant
5. He profaned his crown
6. He broke down the walls (of Jerusalem)
7. He brought his stronghold to ruin
8. He allowed foreigners to plunder him
9. He allowed him to become a reproach to his neighbors
10. He exalted the power of his enemies
11. He made his enemies rejoice
12. He allowed him to be defeated
13. He allowed his splendor to cease (see note below)
14. He cast his throne to the ground
15. He shortened his life (cf. Ps. 102:23)
16. He covered him in shame
Wow! What a judgment! Thank God for Ps. 89:33-37. Thank God for the NT, the gospel, the life, teachings, death, and resurrection of Jesus!
89:44
NASB, JPSOA
REB"splendor"
NKJV, Peshitta"glory"
NRSV, TEV
NJB"scepter from his hand"
LXX"purification"
The term (מטהרו, BDB 372, UBS "A" rating) appears only here in the OT. The masculine noun's basic meaning is "clearness" or "luster," which comes from the verb. The UBS Text Project (p. 356) suggests that NASB or LXX be followed. The emendation (מטה) of NRSV fits the parallelism of Ps. 89:44b better.
89:41-48 This strophe asks the questions that have been repeated often in Psalms: "How long?" (cf. Ps. 6:3; 13:1; 74:10; 79:5; 80:4; 90:13; 94:3).
The unique aspect of this strophe is not the questions but the reasons given for YHWH to act (Ps. 89:47-51).
1. remember (Qal imperative) the frailty of human existence, Ps. 89:47-48
2. remember (Qal imperative) Your lovingkindness and faithful oaths to David
3. remember the reproach of Your people among the nations
4. remember that Your anointed has been reproached
There is a larger redemptive plan involving Israel and her Messiah. See Special Topic: YHWH's Eternal Redemptive Plan.
NASB (UPDATED) TEXT: 89:46-48
46How long, O Lord?
Will You hide Yourself forever?
Will Your wrath burn like fire?
47Remember what my span of life is;
For what vanity You have created all the sons of men!
48What man can live and not see death?
Can he deliver his soul from the power of Sheol? Selah.
89:46 "fire" See SPECIAL TOPIC: FIRE.
NASB (UPDATED) TEXT: 89:49-51
49Where are Your former lovingkindnesses, O Lord,
Which You swore to David in Your faithfulness?
50Remember, O Lord, the reproach of Your servants;
How I bear in my bosom the reproach of all the many peoples,
51With which Your enemies have reproached, O Lord,
With which they have reproached the footsteps of Your anointed.
89:49 "O Lord" This is the term Adon (i.e., Lord, owner, master). Notice it reappears in Ps. 89:50, but is YHWH in Ps. 89:51. The covenant name for God dominates this Psalm (5 times).
NASB (UPDATED) TEXT: 89:52
52Blessed be the Lord forever!
Amen and Amen.
89:52 God will work it out! He will be both just and merciful. He will be true to His word!
This phrase is not part of Psalm 89 but the closing doxology of Book III of the Psalter (i.e., the other books also close with doxologies, Ps. 4:14; 72:18-19; 106:48).
▣ "Amen" See SPECIAL TOPIC: AMEN.
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. Read this Psalm as a whole; what is the subject of the Psalm?
2. Explain the difference between an unconditional covenant and a conditional covenant.
3. Define "lovingkindness" and "faithfulness."
4. How is this Psalm related to 2 Samuel 7?
5. Does the OT use Mesopotamian, Egyptian, and Canaanite mythology? If so, why?
6. How is the Israeli king a son of God?
7. Does this Psalm have a Messianic aspect? If so, how?